Center wherein all these lines of revealed truth meet and when a Minister hath discovered Christ he hath done all and this he cannot do without the Scriptures Search the Scriptures for they testifie of me saith Christ John 5. 3. We are Embassadors for Christ and 2 Cor. 5. 20. the Scriptures are our Credential letters which contain all the terms of reconciliation and peace upon which we must treat with rebellious sinners and act for the interest of our great Lord and Master 2. That he may preach according to the analogie of faith which is the Apostles exhortation Rom. 12. 6. let him that prophesieth prophesie according to the analogie of faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the scope consent and harmonie of Scripture Scripture is its own best interpreter one Scripture gives light to another as it was an ordinance of old for the Priest in the Temple to light one lamp by another and the Jews were wont when they read Moses to read so much of the Prophets as was most answerable to that part of the Law To observe the consent of Scripture is an excellent means of understanding Christ The Apostles themselves though acted by the same infallible Spirit yet alwaies quote Scripture not so much to confirm their doctrine as to demonstrate the harmonie of revealed truth and so to explain obscurer Scripture by plainer as S. Peter having alleadged that place Psal 16. Acts 2. from v. 25. to 32. 10. Thou shalt not leave my soul in hell c. which might seem obscure he presently adds other Scriptures to prove that this could not be understood of David but of Christ as you may see Acts 2. verse 30. A Timothy must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of sound 2 Tim. 1. 13. words not onely some loose scattered confused notions of Truth but a methodical orderly Systeme of Scripture-truth that hereby discovering the dependance of one upon another he may the more fully understand all This notion of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of ruth to wit according to Scripture-analogie and consent canâ—not 2 Tim. 2. 15. be done without a laborious studie and perfect knowledge of the Scripture 3. That he may convince gainsayers which is a dutie the Apostle requires of every Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two sorts of Gainsayers a Minister is to grapple with 1. Gainsayers in Opinion 2. Gainsayers in Practise By Scripture-knowledge he may be able to convince both these 1. Gainsayers in Opinion whose errours contradict the truth of Scripture And if ever it were necessarie to be armed against such most certainly in our daies wherein it is the height of many mens ambition and a great attainment to be a Gainsayer to received and acknowledged truth None so successfull conviction of such as by Scripture-argument if you alleadge and urge Reason some of our Gainsayers are uncapable of it and will cast it of as Carnal if Learning too much say they makes you mad but as David said of 1 Sam. 21 9. Goliah's sword there is none like that no sword fitter to fight with these opposers then the sword of the Spirit the word of God none like this with this our Saviour routed Satan the Prince of darkness the father and patron of errour in three onsets Scriptum Mat. 4. 7. est c. as thus afterwards our Saviour dealt with Satans complices and abettors as the Sadduces who denied the resurrection Have ye not read he confutes them from Exod. 3. 6. I am the God Mat. 22. 3â— 32. of Abraham the God of Isaac and the God of Jacob God is not the God of the dead but of the living So the Pharisees errour concerning the lawfulness of divorce Christ confutes from Genes 1. and 2. Have ye not read that he which made them at the beginning made Mat. 19. 4. 5 6. them male and female and they twain shall be one flesh and so forth The Apostles afterwards trod in their Masters steps and wrote after his Copie Stephen confutes the Jews by epitomizing the historie Acts 7. of the Old Testament S. Paul confutes the Idolatrie of the Athenians from Psal 50. 8. Who giveth us life and breath and all Acts 17. 25. things as you may see And this was one effect of Apollos his accuratness in the Scripture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he convincèd the contradicting Acts 18. 29. and gainsaying Jews that Jesus was Christ So true is that of Tertullian that Hereticks are lucifugae Scripturarùm they De resur câ—r hate the light of the Scriptures lest their errours should be detected and reproved The Papists denie the people the use of Scripture upon this pretence lest it should breed errours the truth is lest it should discover and confute them He that doth truth comes to the light but errour hates it Thus the Manichees errour of God being Psal 5. 4. Habak 1. 13. the cause of sin flees the light of those Scriptures Thou art not a God that hast pleasure in wickedness and A God of purer eyes then to behold sin and He that doth sin is of his father the devil So the Pelagian 1 John 3. 8. errour of Free-will and the Power of corrupted nature flees the light of those Scriptures Without me you can do nothing saith John 15. 5. Phil. 2. 13. Christ and God worketh both to will and to do of his good pleasure The Antinomian doctrine cannot bear the light of those Scriptures Mat. 5. 17. Rom. 3. 31. I came not to destroy the Law but to fulfill it and Do we make void the Law by faith God forbid nay we stablish the Law An induction of particulars would be too tedious but this in general that opinion which the Scripture confutes not either is no errour at all or be sure of no dangerous consequence in point of salvation 2. Gainsayers in practise who contradict the purity of the Gospel by holding the truth in unrighteousness and turning Gospel-grace into wantoness and these are more frequent then the former Many profess Gospel-truth yet do not embrace Gospel-holiness these are to be convinced by Scripture as our Saviour did Mat. 15. 7. Esay 29. 13. the Pharisees of hypocrisie from the Prophet Esay This people draweth near unto me with their mouth and their lip but their heart is far from me All things which are reproved are made manifest by the Ephes 5. 13. light that is to say by the light of the Scriptures There is a searching power in the word of God which is quick and powerfull and sharper then any two-edged sword and is a discerner of the thoughts and intents of the heart and if it be powerfully and wisely managed Hebr. 4. 12. how may a Moses make the heart of a Pharaoh sometimes â—elent a Nathan make a David weepe a Paul put a Felix into a 〈◊〉 of trembling and a Peter make the
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
this account he must account himself beholding to man for it who determined himself to accept of those offers all which would otherwise have been in vain and ineffectual It would be most easie to answer that question of the Apostle 1 Cor. 4. 7. Who maketh thee to differ or What hast thou which thou hast not received Lord might the soul say I have this actual acceptance of thy grace offered which I never received But Scripture hath taught us the contrary language It is God which worketh in us both to will and to do of his own good pleasure Phil. 2. 13. therefore we cannot will before grace because grace worketh the will So to assert any fore-seen conditions in us as the motives of God's eternal love is to rob God of the glory which he hath of peculiarizing a people to himself for upon this account God did not choose us but we him whereas the Apostle tells us 1 John 4. 19 We love God because he first loved us God loves his people into holiness not because they were so either in themselves or in his fore-sight no When I saw thee polluted in thy bloud behold this time was the time of love saith God Ezek. 16. 6 8. God could fore-see no conditions as furure in his people but what his own will determined to work in them and nothing could move him to will it but free and undeserved grâ—â—â— and love So those who assert the sufficiency of natural light to the salvation of the heathens pull down God's inclosure and lay all in common without any peculiarity of priviledge to those who enjoy the Gospel and Ordinances which in the Apostles judgement peculiariz'd the Jews of old What advantage then hath the Jew saith he Rom. 3. 1 2. much every way chiefly because that unto them were committed the oracles of God Secondly Let it be a warning to wicked men to have a care how they in Use 2 any kinde injure the godly they are God's peculiar he hath a special care and tenderness of respect towards them all the injuries you do them reflect upon God Thou reproachest and revilest them nick-nam'st and scoff'st at them Isa 37. 23 24. but dost thou think â—n the mean time that thou reproachest God by this Thou persecutest them and dost thou think by it thou persecutest Christ himself Acts 9. 4. Thou oppressest them and dost thou think that he that toucheth them toucheth the apple of God's eye Zach. 2. 8. that's a part sensible of the least offence therefore saith God Psal 105. 15. touch not mine Anointed and do my Prophets no harm Let wicked men assure themselves that the godly whom they persecute and butcher will one day be thorns in their sides they do but kick against the pricks as Paul Acts 9. 5. What will you do when God comes to make inquisition for bloud be sure God will avenge the quarrel of his peculiar ones God expresseth his care and tenderness of his people by his carrying them upon eagles wings Exod. 19. 4. It is observed of the Eagle that she onely of all the creatures carries her young ones upon her wings for their securitie that whoever shoot at the young ones cannot hurt them but through her wings wicked men cannot injure the people of God but they wound God himself and will not God avenge the quarrel of his elect which indeed is his own yes he will avenge it suddenly Luke 18. 7 8. Thirdly This gives us an account why the world doth not fall about the Use 3 ears of wicked men God hath his peculiar people and some not yet gathered in till they be compleated the world shall endure If there had been but ten of these peculiar people in Sodom God had spared it So soon as Methuselah is dead then comes the floud Godly men are the pillars of the world which uphold it from overwhelming wicked men I bear up the pillars of it saith David Psal 75. 3. God suffers the tares to grow for the wheats sake Matth. 13. 30. The Saints are the securitie of the place wherein they live Sodom was safe whilest Lot was in it Gen. 19. 22. Israel safe whilest Josiah lived 2 Kings 22. 19. Hippo could never be spoiled whilest Augustin lived as Posidonius tells us in his life and Luther it is said while he lived by his prayers kept of the civil wars from Germany Moses stood in the gap and prevented the destruction of the murmuring Israelites Psal 106. 23. Phineas stays the plague Fourthly Then censure not the godly as guilty of unnecessary preciseness Use 4 or affected singularitie if they be more scrupulous and strict and fearfull of sin then others are Wicked men strange at this as the Apostle tells you 1 Pet 4. 4. They think it strange that you run not with them to the same excess of riot speaking evil of you Beloved if seriously weighed it is no matter of wonder for they have peculiar engagements to holiness upon them the presence of distinguishing love to engage them against sin as Joseph argues from the special favours he had received from his Master to the avoidance of injuring him Gen 39. 9. so Saints from determinating love Christ hath redeemed me and is not a redeemed bondslave under special engagements of homage to his Lord What shall I wound my Saviour by sin who hath already been wounded for it Besides Saints are sensible of their engagements No man in the world but hath sufficient engagement upon him to holiness merely upon the account of Creation Providences and common mercies but their insensibleness is the cause of their unthankfulness but Saints live in a meditation and under a sense of mercy thy loving kindness saith David Psal 26. 3. is before mine eyes Their slips are more dishonourable to God then the sins of others God's honour is wounded and his ways reproached by reason of their sins therefore in tenderness to the honour of God they are engaged in a fear of and watchfulness against sin besides they have a principle within acting them to holiness they have experience of the beauties of holiness and that peace which the practise of it brings in to them and they have more to lose then others by sin the sense of Love the smiles of a Father the light of God's countenance They cannot sin so cheap as others can you may pardon them well if they fear the loss of their peace Divine Eclipses and withdrawings if they dread broken bones which a David cries out of Psal 51. 8. after a wilfull sin Fifthly Let this lay a threefold engagement upon Gods peculiar Use 5 I. Unto thankfulness Psal 135. 2 3 4. Ye that stand in the house of the Lord in the courts of our God praise the Lord for the Lord is good for the Lord hath chosen Jacob unto himself and Israel for his peculiar treasure Special praises should be the Echo of peculiar mercies You may finde the Church magnifying Christ upon this very account Rev.
tells you that those pleasure of sin are but for a season in Heb. 11. 25. and the punishment is eternal Mat. 25. 46. And so much of the universalitic of the subject that it concerns all to search the Scriptures II. I come to the universalitie of the object expressed indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures as well the Law as the Gospel as well the old Testament as the New The Manichees of old and many of later daies have refused the search of the old Testament as not usefull or necessarie to Christians under a Gospel dispensation I shall therefore endeavour at this time to demonstrate unto you the dutie of a general and universal search which lies upon all Christians If we had nothing but this text of Scripture to confirm it it were unanswerable our Saviour here speaking of the old Testament as is evident from the persons to whom he directs this command who were the Jews enemies to the Gospel but great admirers of the old Testament and diligent searchers into it Now observe the argument In them ye think ye have eternal life therefore profitable and they testifie of me therefore necessarie and all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of commendation to the Jews and therefore much more to Christians as S. Chrysostom observeth in his fourteenth homilie on the Gospel of S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord exhorting the jews to the search of the Scriptures does much more press us Christians thereunto even by their example But there are many other Scriptures which demonstrate unto us the usefulness of the Scriptures of the old Testament as Rom. 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was written afore was written for our comfort and instruction that is what was written by the Prophets was written for the comfort and instruction of us Christians And again Eph. 2. 20. You see the faith of the Christian Church is built upon the foundation of the doctrine writings as well of the Prophets as of the Apostles both leading us to Christ as to that onely foundation Cor. 3. 11. viz. of salvation Again 2 Pet 1. 19. To which that is that sure word of prophesie you do well that you take heed even that which was written before by the Prophets is as a light to direct you And therefore observe how Abraham dispatcheth the Gluttons brethren to Moses and the Prophets Luke 16. 29. whence it is obvious to collect that the writings of Moses the Prophets are to be read heard and assented to by Christians under the Gospel To all which we may add that full place of our Saviour Matth. 5. 17. 19. I come not to destroy the Law or the Prophets c. If Christ did not dissolve them then certainly Christians must not neglect to search them but Christ was so far from dissolving that he did fulfill them and that in his doctrine which was suitable and comformable to that of the Law and the Prophets in his life by obedience exactly answering the commands of the law and in his sufferings to what the law threatned and the Prophets had foretold The reasons then why Christians are to search both are these I. Because both are the voice of God to us The Apostle tells us expresly that the same God who at divers times and in divers ways spake to the fathers hath in these last daies spoken also unto us Heb. 1. 1. both are by divine inspiration 2 Tim. 3. 16. All Scripture is given not this or that and 2 Pet. 1. 21. The prophesies of old time c. what they wrote they were God's Amanuenses and wrote not their private phantasies but the dictates of the Spirit of God Holy men they were of God and therefore their authoritie unquestionable and immutable their value and use great and excellent To the moral law we are all obliged as a rule of our obedience and though not to the observance of the ceremonial yet to the knowledge and meditation of it as very usefull both to acquaint us with variety of God's dispensations and by the comparing of those shadows and types with Christ the bodie and substance they may be evidences of Christ already exhibited and come in the flesh The consulting all Scripture is both our interest and duty as having God the author of it II. The harmony and identitie of Scripture doctrine both in the Old and New Testament The same for substance though different in degrees the same object of faith viz. Christ to whom all the Prophets witnessed Acts. 10. 43. otherwise those under that dispensation had been in a lost undone condition for Acts. 4. 12. There is no other name given under heaven whereby men may be saved The Prophets represent Christ in his person as God and Man Isai 7. 14. In his offices as a Prophet Isai 42. 1 2 3. as a Priest Psal 110. 4. as a King Psal 2. 6. and in all his benefits as Redemption and Salvation That in Isai 53. is a most pregnant testimony in our justification by faith verse 11. And both old and new Testament prescribe the same holiness obedience and love to God and our neighbour They differ indeed in the clearness of Revelation not in the substance of the doctrine The Gospel takes off the veil and lets us see the mysteries of Salvation more clearly Now the argument is evident that if the doctrine of salvation be the same in both then both are to be searched III. Because all the Scriptures both of old and new Testament were written for the use and good of Christians The commands of the Law for our practise as our Saviour told that Lawyer Luke 18. 26 28. How readest thou in the law The promises for our comfort as that promise which was peculiar to Joshua chap. 1. 5. is repeated to all Christians Heb. 1. 3. 5. The threatnings and judgements for our example and terrour as the Apostle speaking of the judgements which fell upon the Israelites 1 Cor. 10. 6 11 12. So the types observe how our Saviour applies the type of the brasen serpent to his own death John 3. 14. and that for the comfort and support of our faith verse 15. That as he who looked upon the brasen serpent was healed of the stings of the fiery serpents so they that look up to Christ by a true faith are healed of the spiritual wounds made by sin and Satan IV. Because of the excellencie of all Scripture which the Apostle fully describes to us in 2 Tim. 3. 16 17. What are usefull as children to know what may make us wise to salvation what is profitable for doctrine to inform us for reproof to reclaim us for correction to reform for instruction to guide us and furnish us unto every good work This the Apostle affirms universally of all Scripture not of this or that part of it therefore of the old as well as new Testament V. To strengthen and confirm the doctrine of the
so nor follow it without sin neither so that the obligation which an erroneous conscience lays upon a man is not to act contrary to it but he ought to get that false light extinguished and his conscience better informed and a true light set up from the word of God Notwithstanding this therefore and all other pretended lights or rules contrary to or besides this I shall close this argument with that of the Apostle Gal. 6. 16. As many as walk according to this rule Peace be on them and the Israel of God The second argument or ground for Scripture-search is Scripture plaineness and perspicuity It is the desire and plot of the Church of Rome to fasten an imputation of obscurity upon the Scripture that hereby she may with the more plausible pretence exalt Peters pretended successour in the infallible chair as an unerring interpreter and also discourage the people from reading them as perswading them that the treasure lies too deep for them to finde and therefore it is to no purpose for them to search but this is to bring a false report upon the Scripture as the spies did upon the land of Canaan All truths necessarie to salvation are plainly laid down in Scripture whence the Scripture is so oft compared to a light as in Psal 119. and Prov. 6. Indeed here we must distinguish between the mysteriousness and obscurity of the things revealed and the manner of the revelation Scripture-mysteries indeed are obscure and deep in which respect S. Peter observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to be understood in S. Pauls epistles 2 Pet. 3. 16. but the revelation of these mysteries are plain to those that use the means as devout prayer serious meditation frequent reading and the like This is that which David saith Psal 119. 129. Thy testimonies are wonderfull there is the mystery but in verse 130. The entrance of thy word giveth light there is the perspicuity Some things are less plain ob futuritionem because they foretell things to come as Prophesies and some ob majestatem for the loftiness of them as to instance The mysterie of the Trinity is incomprehensible yet most plainly revealed in 1 John 5. 7. what greater mystery then for God to take flesh for a childe to be born of a virgin yet these most clearly revealed in Scripture 1 John 1. 14. and the other Luke 2. 6 7. Thus that which is obscurely insiâ—â—ated in one place is clearly revealed in another at least in those things that be absolutely necessary to salvation for to this very end Nihil continetur fidei necessorii quod Scriptura per sensum literatem alicubi non manifestâ— tradit Aquin p. 1. q. 1. a. 10. it was written John 20. 31. Yet Scriptures are dark and obscure as to us 1. Because of our pride and though God be said to resist the proud yet he teaches the humble Psal 25. 9. 2. Because of mens unbelief 2 Cor. 4. 3. The Gospel is hid to them that are lost So that while men-are in a state of unregeneracy they are amidst all their acquired knowledge in the dark as to any true saving knowledge of Scripture-mysteries they have no relish of these things A carnal eye cannot see those things which eye hath hath not seen they being the things of the Spirit therefore Christ councels us to buy of him eye-salve Revel 3. 18. without which we can see but little The cloud was light to the Israelites but dark to the Egyptians so is the word of God light to the true Israelites that is believers but dark to unbelievers the dark side of the cloud is towards them who are conversant onely in the letter 3. Because of our weakness and infirmity The mysteries of the Gospel are profound our capacities but shallow we may say of them as the woman of Samaria said of Jacobs well John 4. It is deep and we have not to draw with 4. Because of our curiosity as not content to know onely what God hath revealed 5. Because of our idleness and carelessness in searching Difficultas non est ex re ipsa sed ex nostra oscitantia saies Paraeus He that rides post cannot take a map of the countrey he rides through so he that makes too much hast in reading the Scriptures cannot take an exact account of them To the best by reason of the remainders of their natural blindness it is not so plain as it is in it self therefore Scripture is more perspicuous to some then to others some are better scholars then others in this school according to the means of grace God hath bestowed upon them Ephes 4. 7. and according to the diversity of the Spirit working in opening their eyes but they who understand most have reason to say with the Apostle We know but in part 1 Cor. 13. 9. and to pray with David Psal 119. 18. Open thou mine eyes The use of this will be two-fold First Here we learn the unexcusableness of mens ignorance of Scripture Thou can'st not pretend that it doth not concern thee for Christ hath bidden thee search it nor yet make the obscurity of it a plea for all saving truths lies obvious and plain in it There is indeed strong meat for grown Christians but here is milk too for Babes in knowledge here are mysteries to exercise the acutest wits depths for the profoundest judgements but what may make thee wise to salvation is so plain that a man of the meanest capacitie may apprehend it therefore especially amidst so many means of knowing it as publick reading and preaching the ignorance of it in any is inexcusable Secondly Pray to God for the Spirit to be your teacher in these Gospel-mysteries that you may all be taught of God as it is in John 6. 45. Without this you will be in the dark and grope at noon-day The Sun is most perspicuous yet we cannot see it without its own light the things of the Spirit revealed in Scripture are clear and perspicuous in themselves but will not be so to us without the light of the Spirit There is indeed an external perspicuity of Scripture in the words this may be made out to the worst of men by the improvement of natural abilities and by accomplishment of Arts nay the devils may have a clear understanding of this but then there is an internal perspicuity of Scripture evidenced to the soul by the enlightning of the Spirit of God shining into the heart so irradiating the minde with a Divine light that it sees through the veil of the letter and discovers the mystery of the word This light conveys an experimental taste and a sweet relish of the truths of the word of God In a word the Scripture is plain though we want light to see it the Sun may shine though a blinde man cannot perceive it but now the Spirit brings a suitable light into the soul proportioned to these Scripture-truths which were indited and can onely be evidenced by
swadling-clothes in which Christ was wrapped Our reason is of too low a stature and therefore as Zacheus did upon the Sycamore we must climbe the tree of life the Scripture if we would get a sight of Jesus Naturall reason may discover the back-parts of God in the creature but if she pretends or presumes to discover the Sun of righteousness she betraies her weakness and degeneracie it is one end of Scripture-revelation to supply the shortness and defect of naturall reason Nay the glorious Angels the most quick-sighted of the whole creation could not have discovered these Gospel-mysteries Which things saith the Apostle the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stoop to peep to prie into as things vailed and hidden 1 Pet. 1. 12. alluding to the Cherubims which were made with their eyes looking down towards the mercie-seat the word signifies a diligent sollicitous and through search Tanta Evangelii mysterii salutis majestas est atque jucunditas saith Glassius either ravished with the pleasantness or confounded and blinded with the Majestie of these mysteries They desire to prie into them and so they might have done and been never the wiser had not God revealed them by Scripture What the Apostle speaks of that one mysterie of Ephes 3. 10. incorporating Jew and Gentile into one bodie by Christ we may say of these Gospel-mysteries that God revealed to the intent that unto principalities and powers in heavenly places might be known by the church the manifold wisdome of God without which revelation the Angels had been strangers to these mysteries to this very day 2. The excellencie of the revelation it self or manner of revealing them which appears upon a three-fold account 1. The fulness and sufficiencie of it both as to doctrine and practice faith and maners both to make a man of God wise unto 2 Tim. 3. 15 17. salvation and perfect to every good work 1. Scripture contains a full revelation of all foundations of faith or things necessarie to be believed to salvation either expresly or by convincing evident and undeniable consequence and needs not to be eeked out with unwritten traditions or pretended enthusiasmes and revelations Tradition which brings down and conveys Scripture-truths through the successive ages of the Church to us we cannot without ingratitude but acknowledge as an eminent instance and testimonie of Gods providence and none of the least arguments for the authoritie and Divinitie of Scripture and in this sence the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the pillar holds forth the Kings proclamation but contributes no authoritie to it And in this sence too S. Augustin's non credidissem Scripturae nisi Ecclesiae autoritas commoveret may go for good and currant Divinitie we could not have believed the Scripture because we could not have had it if providence had not handed it to us by the Church So revelation of Scripture-mysteries by the Spirit of God we acknowledge as the accomplishment of a great Gospel-promise of the Spirit leading us into all truth which therefore Joh. 16. 13. the Apostle Paul praies for for the Ephesians that God would give unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation the knowledge Ephes 1. 17. of Christ but traditions or revelations as additionall or supplementall to Scripture we reject as detracting from the wisdome of God and the perfection of revealed truth Non est scriptum timeat Tertul. Revel 22. 18 vae illud adjicientibus to wit that wo if any shall adde unto these words God shall adde unto him the plagues which are written in this book and the Apostle passeth an Anathema upon whoever should though an Angel from heaven preach any other Gospel then he had Gal. 1. 6. preached Notanter dicit praeter non contra not onely what is against but what is more then Scripture-revelation is to be rejected there is enough revealed to bring us unto salvation and what would you have more These things are written saith S. John that ye Joh. 20. 31. might believe that Jesus is the Son of God and that believing ye might have life through his name and Search the Scriptures for in them ye Joh. 5. 39. think to have eternall life and our Saviour doth not blame them for thinking so And if Scripture be not sufficient we may say as the disciples in another case ad quid perditio haec to what purpose Matth. 26. 8. was it written To the law and to the testimonie saith Isaiah Esay 8. 20. When the rich glutton in hell desired one should be sent from the dead to his brethren Abraham sends them to Moses and the Prophets let them hear them let them but believe what is in Moses and Luke 16. 29. the Prophets and they need not fear coming into this place of torment 2. Scripture is a full and perfect rule of holiness able to make the man of God throughly furnished to every good work Therefore 2 Tim. 3. 17. our Saviour when the Lawyer came and tempted him with that question What shall I do to inherit eternall life bids him have Luke 10. 25 26. recourse to the Scriptures What is written in the law how readest thou This is the onely perfect and unerring rule of true righteousness Those three words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2. 11 12. speak the whole dutie of a Christian in all his capacities and relations to God himself and his neighbour and this the Gospel teacheth and engageth us to do So perfect a rule it is that the most specious observances the most glorious performances the most exact worship is no way acceptable unto God if not commanded in and directed by the Word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may have a shew of wisdome in Will-worship Coloss 2. 23. to the pleasing of men not to the honour of God God gave Moses a pattern for the making of the Tabernacle and David for the Exod. 25. 9. Temple and all things were to be ordered and regulated according Heb. 8. 5. to this pattern God hath set us a perfect rule of worship in his word and no service pleaseth him but what is according to this rule as our Saviour told the woman of Samaria concerning the Samaritan worship at mount Garazim and Jewish worship at Jerusalem that the Samaritanes worshipped they knew not what the Jews knew what they worshipped for salvation was of the Jews Why so because the Jews had Gods speciall direction and appointment of Gods word for their service which the Samaritanes had not We acknowledge the Churches power to determine decent observances and constitutions for publick order in the service of God The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently warrant this 1 Cor. 14. 40. The Church is a cypher stands for nothing if it hath not power here and he who wilfully sleights these will be found guiltie of
contempt and disorder but the imposition of traditional observances in so needless a number as may seem to reduce us under the Jewish yoke which neither we nor our fathers were able to bear Acts 15. 10. or as equally obligatorie to conscience as divine commands or as the immediate worship of God or as duties essentially necessarie in order to salvation we justly abhor as the Tyrannie of Rome as the infringement of Christian libertie as a violation and voiding the commandment of God as our Saviour told the Pharisees that they made the commandment of God of none effect that is sleighted Mat. 15. 6. disregarded by their traditions All our holiness all our worship must be regulated by Gods will not our own Non ex arbitrio Deo serviendum sed ex imperio not according to our own fancie but Gods command and prescription It may seem somewhat a strange expression at first Israel hath forgotten his maker and builded Temples Hosea 8. 14. one would rather think this was a reverencing of God this is the account of it God had appointed one Temple and they multiply and build many contrarie to Gods direction and institution I say of all humane invented will-worship of God as Tertullian of the Heathen-worship Ex religione superstitio compingitur eo irreligiosior quantò Ethnicus paratior Men in this are no better then laboriously superstitious taking pains to be irreligious And the judicious Hooker determines that in Gods service to do that which we are not is a greater fault then not to do that which we are commanded Amongst other reasons he gives this to our purpose in that we seem to charge the law of God with hardness onely in that with foolishness and insufficiencie which God gave us as a perfect rule of his worship and service I shall conclude this point with that of S. Paul As many as walk according to this rule peace shall be Gal. 6. 16. on them and mercie and upon the Israel of God 2. The perspicuitie and plainness of this revelation It is the design and plot of Rome to fasten an imputation of obscuritie upon the written Word that hereby she may with more plausible shew exalt Peters pretended successour into the infallible chair as an unerring interpreter and also discourage and dishearten the people from reading them As the spies reported the land of Canaan to be impregnable and so disheartned the Israelites Hence the Papists crie out of Scripture that it is unintelligible and obscure to vulgar and common capacities and thus they defame and raise a false report of the written Word and make the difficultie of it a pretence for their neglect and cloak for their ignorance The Scripture was made to be a Christians guide and rule of life as I said before a blinde guide a dark and obscure rule is a contradiction Thy word is a light to my feet and a lanthorn to my Ps 119. 105. paths saith David and the Apostle Peter bids us look to the Scripture as a light which shineth in a dark place the same Apostle 2 Pet. 1. 19. indeed observed in S. Pauls Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to 2 Pet. 3. 16. be understood this relates to the sublimitie and mysteriousness of things revealed not to the obscuritie of the revelation There is a depth of mysterie in Scripture cloathed with a plain and familiar expression Thy testimonies are wonderfull saith David There is the mysterie of Scripture yet follows The entrance Psal 119. 129. Ibid. v. â—30 of thy words giveth light it giveth understanding to the simple Here are mysteries to exercise the acutest wits depths for the profoundest judgements to fathom and yet so plain and obvious that the meanest and plainest using the means as prayer diligent search and the rest may profit by Here is meat for strong and grown Christians and here is milk for babes too In a word God hath so intermingled and interwoven Scripture-Revelations with some difficulties some facilities that plainness breeds not contempt nor difficultie neglect and disheartnings that by the plainness of them he might teach us knowledge and by the difficulties learn us humilitie 3. The certaintie and infallibilitie of Scripture-Revelation as being written by the guidance and dictate of an infallible Spirit All Scripture is given by divine inspiration no Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. 2 Pet. 1. 20. of private interpretation so our translation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any private spirit which reading I finde pleaseth Beza best as agreeing with what is said in the next verse that the pen-men of Scripture were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the prophecie came not of old time by the will of man but holy men of God spake Ibid. vers 21. as they were moved by the holy Ghost and therefore Scripture is a certain and infallible rule of faith and holiness This was one end of Scripture That we might have an infallible rule of life and judge of saving truth which had it been brought unto us onely by the acry conveyance of Tradition uncertain revelation might soon have been either forgotten or corrupted If we leave the Scripture once we are left at miserable uncertainties and lie open to all deceits and delusions If we rest upon Enthusiasticall revelations Satan can transform himself into an Angel of light and delude us our faith and obedience will 2 Cor. 11. 13 be alwaies at uncertainties The revelations of those who pretend to them be alwaies various sometimes contrarie and commonly pretended to to serve new interests and designs The Spirit is every mans pretence and therefore we must have some way to examine and judge of the truth or falseness and error of every mans spirit and this can be no other way but by the infallible Canon of the Scripture We never finde S. Paul alleadging any of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those revelations which he had when he was caught up into the third heaven but he hath recourse to the Scripture for 2 Cor. 12. 4. the vindication of the Doctrine he delivered as you may see in his Apologie before Agrippa I continue saith he to this day saying Acts 26. 22. no other things then what Moses and the Prophets did say should come And the Apostle Peter speaking of the voice from heaven though 2 Pet. 1. 18 19. that was a ture one yet adds we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer word of prophesie to wit the Scriptures the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 20. whereunto ye do well that ye take heed A voice from heaven may sooner deceive us then the written Word of God if we rest upon Traditions these are oft erronious as Rome can witness at best fallible and uncertain A man can scarce ever know when he hath believed and practised rightly or enough Traditions being variable and
notions speculations and prepossessions as we shall finde it very hard afterwards to vail and submit to the simplicitie and truth of the Gospel Nay if the most pious practicall devout writings of men with which this age to the glorie of it abounds hinder our studie of Scripture it is our sin and provocation and a high disparagement of the word of God Nor indeed can we with the same confidence and securitie read them as being oft mixed with errour interest and inconsiderate zeal and those other imperfections which the frailtie of the best spirit betraies them to as waters though never so pure in the fountain will relish of that mine they run through as we may promise our selves from these Oracles of God penned by the unerring dictates and guidance of the Spirit of God It is well known what worth Luther's works are of yet he professeth Odi libros meos saepe opto interire quòd metuo nè morentur lectores abducant à lectione ipsius Scripturae quae sola omnis sapientiae fons est That he hated his own books and oft wished them perished lest they should be a means to withdraw men from the studie of the Scripture which is the onely fountain of true and saving wisdome 2. This should put every one of us upon the search and studie of Scripture Which that we may do successfully 1. Be much in prayer that 's the key to unlock these cabinets of precious jewels S. Augustine hath two remarkable stories to this purpose the one of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught of God that he could though he knew not one letter fully understand and by heart repeat the whole Scripture the other of a certain servant converted from Heathenisme to Christianitie who triduanis precibus obtinuit codicem oblatum stupentibus qui aderant legendo percurreret by three days continuing in prayer had such revelations that to the admiration of the beholders he could read the whole Bible This is the course the Wiseman directs to Prov. 2. 3 4 5. If thou searchest after knowledge and liftest up thy voice for understanding c. Then shalt thou understand the fear of the Lord and finde the knowledge of God This S. James exhorts to James 1. 5. If any man lack wisdome let him ask of God This David practised Open my eyes as he praies to God Psal 119. 18. that I may see wondrous things out of thy Law The Spirit is the best nay onely rerevealer and true interpreter of Scripture What is said of the Jews that when Moses is read the vail is upon their heart may be 2 Cor. 3. 15 16. Rev. 3. 16. said of every one who is not enlightned by the Spirit of God whose eyes are not anointed with this eye-salve a vail of flesh a vail of ignorance a vail of corruption is upon their hearts To think to discover the things of the Spirit without the Spirit is to dream of seeing without light now prayer is the way to come to the Spirit How shall not your heavenly Father saith Christ Luke 11. 13. give the holy Spirit to them that ask him 2. Avoid a proud and prying curiositie this darkens Scripture when men are not content to know what God would have revealed but wrest out of the Scriptures what was never intended in them These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Peter speaks of 2 Pet. 3. 16. to whom he therefore saith the Scriptures are dark and obscure who play the Chymists with Scripture and as they endeavour to do with natural bodies extort that out of them which God and nature never put into them How have the forced Allegories obscure Cabbalas impertinent nice Criticismes obscured and darkned revealed truth which I am so charitable as to think rather Essays for exercising mens wits then for interpreting and clearing the Scripture I think it a good way to understand Scripture never to leave the literal sence unless when it is inconsistent and repugnant to the analogie of faith then we must seek a figurative else not as when Matt. 5. 29 30. we are commanded to pluck out our right eye and cut off our right hand which in the letter is repugnant to the command of not killing this must be interpreted figuratively of parting with our nearest and dearest corruptions which are as near and dear unto us as a right hand or a right eye 3. Resolve to practise what you read and understand in Scripture this is the reason men profit no more in the Scriptures they hear out of fashion and custome they read out of curiositie not conscience It is grace in the heart and obedience in the life which makes men fruitfull in Scripture-knowledge upon which the Apostle Peter grounds his exhortation 2 Pet. 1. 5 6 7. to adde to our faith virtue to virtue knowledge to knowledge temperance c. he subjoyns the reason v. 8 9. If these things be in you and abound they make you that you shall not be barren and unfruitfull in the work of the Lord Jesus Christ but he that lacketh these things is blinde The Turk writes upon the out-side of his Alkoran Let no man touch this book but he that is pure and the Philosopher gives this reason why a Arist lib. 1. Ethic. cap. 3. young man cannot be a profitable scholar in Moralitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because guided by lust and passion and the Apostle gives the same reason why some were ever learning and could never come to the knowledge of the truth because they were led away by divers 2 Tim. 3. 6 7. lusts on the contrarie nothing improves knowledge more then holiness which David gives as an account of his knowledge Psal 119. 100. I understand more then the Ancients because I keep thy precepts 4. Be diligent in reading the Scriptures which was Pauls charge to Timothy 1 Tim. 4. 13. Give attendance to reading make it thy work and business God is not wanting to the diligent and constant searchers of Scripture When the Eunuch was reading the Prophet Esay God provides him an instructer sends Philip to Acts. 8. 9. him to teach him I shall end all this with the exhortation of S. Paul Coloss 3. 16. Let the word of Christ dwell in you richly in all wisdome and S. Peters conclusion of his Epistles 2 Pet. 3. 18. shall be the Conclusion of my Sermon Grow in grace and in the Scripture-knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever AMEN FINIS THESIS DE FIDE JUSTIFICANTE SUB RATIONE INSTRUMENTI Quam SUB PRAESIDIO ANTONII TUCKNEY S. T. D. Ac in eadem Professoris Regii Kalend. Julii 1656. in die Comitiorum CANTABRIGIAE Tuebatur JOANNES FROST Collegii D. Joannis ibidem Socius pro gradu Baccalaureatûs in Theologia CANTABRIGIAE Ex Officina Joannis Field Almae Academiae Typographi Anno Dom. MDCLVII ORNATISSIMO DIGNISSIMOQUE VIRO
the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however this may be but a conjecture certain it is that the utmost light of nature improved cannot discover Christ. You know the old charg which Augustine lays against Tullie's works that he could not finde the name Jesus in them Plato seems to bid the fairest for such a discovery when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds like that Scripture Joh. 1. 3. All things were made by him and without him was not any thing made that was made but the learned Casaubon well notes that Plato's Exercitat lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs vastly from S. John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being only the supream reason and wisdome used in the creation which natural light might discover from the creatures the other the eternal subsisting word made known only by the Scriptures There is a natural connexion between God and the creature as between the cause and the effect so one may be a due medium of discovering the other but there is no connexion imaginable between the creature and a Redeemer some indeed lead us a tedious circuit here and tell us that natural light discovering God to be just and yet observing his patience might from thence gather a satisfaction made by a Mediatour but I presume you easily discerne a non sequitur in this Argument for the patience of God argues at the greatest advantage but a reprieve not a pardon For it is oft exercised towards the vessels of Rom. 9. 22. wrath as the Apostle tells us or if it might argue the mercy of a Creatour it could not rationally conclude a purchase made by a Redeemer for the discovery of whom natural light was never intended which should have been most perfect had man persisted in innocency yet the discovery of a Saviour would then have been as unnecessary as it is now impossible by the light of nature which remained in Adam after his fall who yet never dreamt of a Saviour but lay under fears and terrours of an offended justice till God revealed Gen. 3. 15. to him the promise of the seed of the woman But suppose natural light could reach the knowledge of a Mediatour yet not of Christ as the person which yet is indispensably necessary if Scripture may be admitted umpire This is life eternal c. Joh. 17. 3. And There is no name else given under heaven whereby we must be saved without whom whosoever dare promise any salvation Acts. 4. 12. Serm. 14. de verbo Dom. S. Augustin doubts whether that man shall be saved by Christ◠yet some dare entail it upon every Religion which is the ground of mere Scepticisme and equalizeth Turky and India with England The Apostle describes those who had onely the light of nature Ephes 2. 12. Matt. 2. therefore to be without hope because without Christ The Magi though Astrologers yet needed the guidance of an extraordinary starr to lead them unto Christ of whom when Peter had made that eminent confession our Saviour tells him that flesh and bloud had not revealed it unto him but his Father Matt. 16. 16 17. This Sun of righteousness as that in the firmament is only discovered by its own light Secondly Because natural light cannot discover the means of salvation as justification regeneration faith repentance which are matters onely of Gospel-revelation if the Scripture may be heard to speak The Apostle gives this as the reason of his high valuation of the Gospel because it onely was the power of God unto salvation Rom. 1. 16 17. Rom. 10. 14. and he concludes expresly that there is no ordinary way of faith but by hearing How shall they believe on him of whom they have not heard yes saith the Remonstrant so they might by the preaching of the creatures Sun Moon and Stars for vers 18. it is sayd Have they not heard yes their sound is gone out into all the earth which by the Psalmist is spoken of the creatures manifesting God True Psal 19. the Apostle useth that Scripture by way of accommodation to note the intent of Gospel-preaching not thereby to licence the creatures as preachers of it but to note the extent and success of the Apostles preaching in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the creatures but of the Apostles and those whose feet bring the gladtidings of peace vers 15. Natural light can never discover saith in Christ as the means of salvation those who would tie that faith mentioned by the Apostle he that will come to God must believe that God is and Heb. 11. 6. that he is a rewarder c. to a faith in God onely as creatour should in my opinion do wel to consider that God since the fall is a rewarder to none but through Christ as Mediatour who therefore must consequently be included in the object of that faith by which we please God So repentance is not discoverable by the light of nature it was a riddle to the Apostles themselves that repentance unto Acts 11. 18. life should be given to the Gentiles So the righteousness of justification is indiscernable by natures light it is in the Gospel onely that the righteousness of God is revealed Rom. 1. 17. from faith to faith yet the discovery of all these is necessary to salvation He that believes shall be saved Except ye repent ye shall perish Mark 16. 16. Luke 31. 3. These are those mysteries into which the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stoop that they may pry into and is the light of nature more prying then the Angelical understanding By the Church is made known to the Angels the mysteries of salvation and Ephes 3. 10. can the Heathens read them in the stars I think Chemnitius was not too severe in his charge when he calls such assertions non humana sed diabolica ludibria fidei justificantis verbi divinitùs patefacti Thirdly because the light of nature cannot discover the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul chargeth these sublimated Verse 32. Athenians The light of nature led them not to a true object of their worship the Apostle saith Gal. 4. 8. they did worship to them who were no gods nay to devils and not to God But suppose the right object of worship yet the due manner is not discoverable by natural light but onely to be learned from the word of God S. Paul lays it to the charge of the Gentiles Rom. 1. 25. that they worshipped thē creature more then the Creatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides as Mr. Mede saith it should be rendred but if they did worship the onely true God as Augustin thinks and Lipsius contends on the behalf of his Stoicks yet in such a manner as God could not accept Tertullian is express Eò irreligiosior Ethnicus quò paratior the more zealous the more superstitious The Samaritan-worship was no less magnificent and
wheels moving one within another such unequal distributions of rewards and punishments the righteous oft suffering while the wicked flourish that some have from hence taken occasion to quarrel with the Justice and deny the Providence of God But be sure God's ways are alwaies just when most secret and it will become the modestie and humilitie of a creature though God's judgements are unsearchable and his ways past finding out yet Rom. 11. 23. to acknowledge with David that the Lord is righteous in all his ways and holy in all his works and where we cannot fathom to crie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oh the depth and at that last great day that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day of the revelation of the righteous judgement of God as the Apostle calls it Rom. 2. 5. then God will unriddle all his mysterious providences vindicate all his proceedings from the imputation of injustice which here the ignorance or malice of men may charge them with Then we shal discern as the Prophet Malachy saith though here perhaps we cannot between the righteous Mal. 3. 18. and the wicked between him that serveth God and him that serveth him not God lays not out equal punishments for unequal sins but at the last day there shall be a tolerabilius a more tolerable for Tyre and Sidon for some sinners then for others III. The universality of Gods justice both as to persons and sins We must all saith the Apostle stand before the judgement seat of Rom. 14. 10 12. Christ and every one shall give an account of himself to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch The most hardned proud stout-hearted Pharaoh cannot withstand the meanest instrument of Divine justice if armed with Gods Commission the guilty malefactour may many ways escape the stroke of civil justice perhaps he can conceal the fact from the knowledge of the Judge but no hiding any sin from the eyes of omniscience as the sinner oft desires and sometimes is so far deluded as to think he can do it and thereby is encouraged to sin more confidently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things are anatomized and open to the eyes of him with whom we have to do saith the Apostle Heb. 4. 13. and He sets our most secret sins in the light of his countenance saith the Psalmist Psal 90. 8. Well but if the malefactour be convinced of the fact he may break prison and flee but whither shall a guilty sinner flee to escape Gods justice If I go into heaven thou art there Psal 139. 8. but thither he is not like to come for there enters nothing that worketh abomination Rev. 21. 27. If he goesinto hell there justice finds him God is there also saith David yea there as a most severe Judge In earthly judicatories the person may be guilty yet may escape the censure of the law for want of witness to prove the fact but God when he judgeth summons in the sinners own conscience which is instead of a thousand witnesses so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly without excuse Here many though guilty enough yet by their power or greatness have out-grown civil justice and are too big to be meddled with such shall especially receive from the hands of God S. John saw in the Revelations the Rev. 20. 12. great as well as the small stand before Gods tribunal and judged according to their works The wrongs that Magistrates and great ones do to others here as being most exemplary directly contrary to the end of their office for which they must be accountable to God and forfeiting that trust God hath reposed in them to right others and as being such for which they seldome receive any punishment from the hands of men God will most certainly and severely punish Here it is possible the Judge may be terrified by greatness or corrupted by money or favour to be partial in the execution of justice but God nec terretur potentiâ nec flectitur gratiâ is neither scared by power nor prevailed with by favour but he that doth wrong shall receive for the wrong c. And lastly here the sin may be such as the law takes no cognizance of de minutis non curat lex and cogitationis paenam in foro nostro nemo luit but the least sin shall fall under the Censure of Divine justice Every idle word must be accounted for every secret and vain Mat. 12. 36. thought God saith the Apostle shall judge the secrets of men according Rom. 2. 16. to my Gospel Our Saviour lays him who wrongs his brother by an immoderate passion unworthy language or the like open to and Mat. 5. 22. in danger of hell-fire God is especially a swift witness against those that oppress others that wrong and injure their brethren Scripture Mal. 3. 5. affords us many sad monuments and signal instances of Gods justice against such Ahab gets Naboths vineyard and the dogs lick his 1 Kings 22. 38. Acts 5. bloud How sudden and severe was Gods justice upon Ananias and Sapphira's sacriledge the consideration of which might justly make many in our days tremble How were Daniels false accusers made a prey to those lions to whose cruelty he by their false witness was condemned I wish all that are interessed in the employment of witnesses this day would consider this tremble for certainly the false witness shall not go unpunished Prov. 19. 5. So for bribery what got Gehazi by Naamans gifts but his leprosie to him and his 2 Kings 5. posterity IV. The impartiality of Gods proceedings God is no respecter of persons 1. Not in the communications of his mercy this the Apostle Peter affirms with much earnestness of a truth saith he Acts 10. 34 I perceive that God is no respecter of persons but in every nation he that feareth him and worketh righteousness is accepted with him and the Apostle sure spoke this experimentally who of a poor fisherman was accepted to be an Apostle Truth is there is nothing which God more hates or which Scripture more industriously frees God from then this accepting persons yet nothing which the proud corrupt reason of man which the Apostle justly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmitie Rom. 8. 7. against God more ordinarily chargeth God with If God from eternity chooseth one leaves another if in time he confers his grace on one which he denies to another gives one assistance to persevere leaves another to the apostasie of his own heart presently one English Arminius and others cry out he is a most shamefull accepter of persons unjust and what not I wish these men would give God that freedome which sure themselves would and every man may enjoy without imputation of injustice and partiality to wit to bestow when and where he will and upon whom he will what he hath an absolute interest in and right to so is it not lawful with God
multitude tumultuous and fills the peoples heads with dangerous designes Rehoboam's oppressing his subjects occasioned the revolting of ten tribes 1 Kings 12. 1 Sam. 8. 3. and it was the injustice of Samuels sons when Judges which made the people so impetuous in desiring a King Besides this I say it lays a Nation open and obnoxious to the wrath and vengeance of God as God threatens to Iudah in the Prophet They namely the Isa 1. 23 24. Princes judge not the fatherless neither doth the cause of the widow come unto them therefore saith the Lord I will ease me of mine adversaries and avenge me of mine enemies The Law is the pulse of the Common-wealth you may know what temper the body Politick is in by the motions of justice and executions of the Laws this oft prevents or diverts the judgements of God upon a nation Phineas executes judgement and Num. 25. 11. 2 Sam. 21. 14. stayes the plague so the three years famine ceaseth upon Davids executing judgement upon Sauls sons Justice is the best establishment of Common-wealths The King by judgement establisheth the land saith Solomon Prov. 29. 4. And it is a good security against the proceedings of Gods justice against a nation Run ye through the streets of Jerusalem saith God Jer. 5. 1. and seek in the broad places thereof if ye can finde a man if there be any that executeth judgement and I will pardon it This is the advantage my Lords the publick will reap by your impartial execution of justice and equity But II. You may with the greater comfort appear another day before the tribunal of Gods impartial justice to give account of your stewardships You are set up by God you judge for him your authority is from him that speaks your power and our obedience even for conscience sake Rom. 13. 5. And let me minde you that your account must be to him and that bespeaks your care and faithfulness There is a day coming wherein all both small and great must appear before the judgement-seat of Christ and then with what judgement you here judge others your selves must be judged and with what measure you Matth. 7. 2. mete it shall be measured to you again Then with what horrour and amazement shall an unjust cruel Felix appear a prisoner at the bar to receive the final sentence of that judgement at a discourse of which he trembled here though a Judge upon the bench How Acts 24. 25. fearfull a thing will it be for such a Judge as our Saviour speaks of who neither fears God nor regards man at that day to fall into the Luke 18 2. hands of the living God the impartial just Judge of all the world How shall Pilate tremble to see Christ then Judge whom here he judged and condemned Then shall you my Lords having here faithfully improved that talent of power and authority God hath intrusted you with receive the Euge of those good servants Well Matth. 25. 21 done good and faithfull servants you have been faithfull over a few things I will make you rulers over many things enter you into the joy of your Lord. I shall end all with that famous Jehoshaphats charge to 2 Chron. 19. 6. the Judges Take heed what ye do for ye judge not for man but for the Lord wherefore let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Take heed for God is with you in the judgement he is with you to see and take notice of you that calls for your faithfulness he is with you to protect you that speaks your support and encouragement And I shall pray that he would be with you to counsel and direct you and that will promote your comfort and the Nations happiness FINIS DEI PECVLIVM OR GODS PECULIAR PEOPLE In a Sermon preached at S. Gregorie's by S. Paul's at the Lecture there August 19. 1656. By JOHN FROST B. D. and late Fellow of S. JOHNS Colledge in Cambridge and Minister of Olaves-Hart-street in London ACT. 20. 28. Ut pascatis Ecclesiam Dei quam acquisivit sanguine suo CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII TITUS 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar people Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word invented by the Greek interpreters if you credit Stephanus upon their authoritie used by the Greek Fathers and in this place onely by the Apostle adopted into Scripture it is of near alliance to that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Saviour useth Matth. 6. 11. which Hierom understands of that bread which came from heaven Christ himself spoken of John 6. 51. the peculiar nourishment of Saints fed on by faith But I shall not trouble you or my self with any nice Criticismes as to the word but shall engage into what is of substantial and fundamental concernment And so in the whole verse six things are considerable First A redemption asserted as made by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might redeem the word signifies a redemption by way of price and purchase Secondly The means of this redemption or the price paid in order to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave himself the price was not silver and gold but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious bloud 1 Pet. 1. 18. Justice in God could require no more Love in Christ would suffer him to give no less Thirdly What this redemption is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all iniquitie both as to guilt and power Whence the Apostle Peter makes the terminus à quo of this redemption our former vain conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Christ to have redeemed men from the guilt of punishment and not from the power and practise of sin would be no less then for Christ himself to have come into the world to have been a cloak and patronage for impietie Fourthly That to which we are redeemed by Christ that is to holiness and puritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ purchased not onely pardon but grace and holiness for his people that we being delivered might serve Luke 1. 74 75. him in holiness and righteousness all the daies of our lives Fifthly The object of this redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people such as Christ's purchase gave him a peculiar right to therefore 't is added here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto himself Sixthly A description of the persons redeemed à posteriori of this peculiar people by an inseparable effect or adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealous of good works not cold and perfunctorie but fervent and zealous in practical holiness Each of these will fill up an hours discourse I have singled out the fifth as my present subject to wit the persons redeemed whom the Apostle here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people whence the observation is obvious and
as a Lord's cudgelling his slave or a Princes gibbetting a rebel and a fathers whipping his childe As Moses his rod out of his hand a serpent in his hand a rod. To a wicked man afflictions are a cup of trembling fore-tasts of the vials of wrath to a godly man but a cup in the hand of a father and though there John 18. 11. may be some drops of the anger of a father in it yet with an allay and mixture of mercy and love or a potion from the hand of our Physitian who intends our health Augustine differenceth them as a butchers cutting the flesh and the chirurgions doing it God established it as his method of dealing with Solomon and so with all 2 Sam. 7. 14 his people And these chastisements are the badge and cognizance Hebr. 12. 7 8. of these peculiar ones 7. In respect of that peculiar glory God hath designed them to which is the portion onely of his Benjamins God saith the Apostle 1 Thess 5. 9. hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ It is your Fathers good pleasure saith Christ Luke 12. 32. to give you the kingdome which Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kingdome prepared for them from the foundation Matth. 25. 34 of the world laid out for them by Gods electing love purchased and prepared for them by Christ they fitted and prepared for Joh. 14. 21. Coloss 1. 12 Matth. 25. 34 it by the sanctification of the Spirit and at last put into possession of it by Christ himself This is the peculiar portion of those who by God were given to Christ who will see to secure it to them and Joh. 17. 24. this glory is peculiarly laid out for some and if you would know to whom S. John tells you Rev. 21. 27. to such as are written in the Lambs book of life II. This peculiarity appears in the undertakings of Christ and here is a four-fold peculiarity 1. In respect of a peculiar covenant and stipulation with his Father for the bringing home such a peculiar people given into his hands as Mediatour Lo I come to do thy will O God Hebr. 10. 7. God gave such a peculiar into the hands of Christ declaring his determinate will for their salvation and to do this will of his Father John 6. 39. Christ came to the earth and submitted to all the conditions agreed upon in order to their recovery All that the Father giveth me saith Vers 37. he shall come unto me And this it it which Divines call the Covenant between the Father and the Son as distinct from the covenant of grace made between God and man 2. In respect of a peculiar purchase Gal. 4. 4 5. To redeem them that were under the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a purchase by price Pray observe that in 1 Pet. 2. 9. But ye are a chosen generation a peculiar people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a purchased people it is in the margins of your Bibles populus acquisitionis in the Vulgar He lays down his John 10. 15. life for his sheep unbelievers are none of those sheep It was his Church onely which he purchased with his own bloud Acts 20. 28. Vers 26. Christ loved his Church and gave himself for it Eph. 5. 25 26 27. It is his people onely which he saveth from their sins Matth. 1. 21. And where Christ is said to die for all men and for the world you are to interpret it of all sorts and conditions of men of every kindred Rev. 5. 9. and tongue and people and nation of the Gentiles as well as of the Jews in comparison of whom it is evident the Gentiles were called the world as Rom. 2. 15. And as to that middle reconciling opinion so much contended for at this time that Christ died intentionally for all upon the condition of believing and yet with a special intention according to the determinate purpose of his Father of actual bestowing faith and salvation upon certain persons it is I profess to you to me pardon my weakness a most unintelligible thing Will any wise man pay a ransome for a captive and at the same time intend that the captive shall have no benefit by it It makes Christs death to be in vain to the greatest part of the world whereas Scripture tells us that not one soul shall miscarry John 10. 15. and shall any of those sheep finally miscarry compared with vers 28. unless it be asserted that the condition of faith be in every mans power either by his natural abilities which is down-right Pelagianisme or else by some supernatural grace given to all which is semipelagianisme and both which the patrons of this opinion dis-own For Christ to die to establish a covenant with all men upon an impossible condition is as much illusory as if he had not died for them at all for an hypothetical promise upon an impossible condition is equivalent to a pure negation as any know who are the least acquainted with the principles of Logick and Reason And therefore till I can see further light to the contrary I must think it most rational to proportionate the means to the end and so extend the death and purchase of Christ to no greater latitude then to the purpose of God for the carrying on of which it was designed unless it be understood onely of sufficiencie of price 3. In respect of a peculiar intercession Christs interceding at his Fathers right hand is discriminate Joh. 17. 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine And this I humbly conceive to be a good argument à majori to prove the peculiarity of Christs purchase for undoubtedly Christ would not have grudged the expence of a prayer on the behalf of those for whom he shed his bloud for certainly Christs intercession is in pursuit of his purchase the effect of which is the actual bestowing of what he here bought for them by his bloud viz. faith perseverance which are the fruits of Christs prayer as appears by his speech to Peter Luk. 22. 32. Now this intercession is determinate to a peculiar people even to the elect and yet is of equal latitude with his death who shall lay any thing to the charge of Gods elect it is Christ that died saith the Apostle Rom. 8. 33 34. who also makes intercession for us And unquestionably had Christ given himself and now interceded for all all should be made partakers of spiritual saving blessings for as the Apostle saith Rom. 8. 32. he that spared not his own son but delivered him up for us how shall he not with him freely give us all things and John 11. 42. Father I thank thee that thou hast heard me and I knew that thou hearest me always Non dubito saith Vasquez Christum peculiari oratione voluntate In
1. qu. 23. art 5. p. 94. c. 3. merita sua illis applicasse qui praedestinati electi fuerunt consonant to this is Ioh. 17. 24. I will that they may behold my glory which thou hast given me c. they determinately not others 4. In respect of peculiar communications from Christ which proceed from that special relation which they have unto and peculiar union with Christ as members to the head for though there be a laying out of grace for some in divine purposes yet there is no effectual partaking of it till actual believing for communion is founded in union the bond of which is faith Eph. 3. 17. by means of this union a Christian partakes of grace of sense motion growth life from Christ as the head onely communicates to the united members Christ is the Saviour onely of his body Eph. 5. 23. III. This peculiarity appears in the peculiar workings of the spirit and here is a four-fold peculiarity 1. In respect of peculiar illumination The Apostle speaking of the shortness of natural light as to saving discoveries 1 Cor. 2. 9 14. yet addes ver 10. but God hath revealed them to us by his spirit c. so in that most excellent Scripture 2 Cor. 4. having said ver 3 4. that the Gospel is hid to those that are lost he addes ver 6. an intimation of a special illumination indulged to Saints For however he dealt with others God who commanded light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ David makes this an argument in begging illumination of God I am thy servant saith he Psal 119. 125. give me understanding A wicked man may have much common illumination but such as vastly differs from the illumination of the Saints those puff them up with pride these humble them though I confess this leaven is apt to infect the best as Paul 2 Cor. 12. 7. Notwithstanding those the soul stands at a distance and enmitie from Christ nay oft apostatizeth from the profession of him but Heb. 6. 4. these bring the soul effectually to close with Christ Every man saith Christ Ioh. 6. 45. that hath learned of the Father cometh unto me That 's a head-floating illumination this an heart-affecting illumination that like the light of a glow-worm which hath no heat in it this like the light of the sun warmeth and quickneth where it comes it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God Psal 9. 10. they which know thy name will put their trust in thee Common illumination in a wicked man is like the sun shining upon a dung-hill calls out its stench and corruption whereas this illumination is a heart-changing and a life-reforming knowledge See Ephes 4. 20 21 22. 2. In respect of a peculiar sanctification so in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might purifie unto himself a peculiar people so Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost Sometimes Gods peculiar lie wallowing in the mire Ezek. 36. 25. of sin a long time with the rest of the world in the grossest pollutions till God by his grace and spirit sanctifies them to himself as a peculiar Therefore God promiseth in the Prophet his spirit as clean water to sanctifie the people I am sure so it was with the Corinthians 1 Cor. 6. 10 11. And such were some of you but how come they to be otherwise why ye are washed ye are sanctified by the spirit of our God Christ is made Sanctification as well as Righteousness 1 Co◠1. 30. to his people Righteousness by imputation Sanctification by powerfull and gracious energie and operation 3. In respect of peculiar sealing Seals note propriety we seal what is our own God sets the seal of his spirit upon believers to note that proprietie he hath in them it is peculiar to such Eph. 1. 13. in whom also after you believed you were sealed with that holy spirit of promise So 2 Cor. 1. 21 22. who hath sealed us and given the earnest of the spirit in our hearts It notes that esteem God hath of his people we do not use to seal up trifles but jewels which we most value and his special love to his chosen ones Christ set his spouse as a seal Cant. 8. 6. upon his heart the seat of love thus you finde out of every tribe a peculiar number sealed to God Rev. 7. 5. God seals none with his spirit but whom he hath sealed with the privie seal of election of which the Apostle speaks 2 Tim. 2. 19. The foundation of God standeth sure having this seal The Lord knoweth them that are his 4. In respect of special and peculiar communions with God Eph. 2. 18. For through him we both have an access by one spirit to the father through Christ as Mediatour meriting our access to God by the spirit directing and assisting us in our addresses to him 1 John 1. 3. Our fellowship is with the Father and the Son a thing which wicked men are wholly strangers to men in a natural condition are described to be without Christ and God that is can have no communion Eph. 2. 12. with him for as the Apostle saith 2 Cor. 6. 15 16. What concord hath Christ with Belial what communion hath light with darkness fellowship with sin and communion with Christ are inconsistent all communion with God is grounded in a covenant-interest by the fall man lost all communion with God and cannot be restored to it but through a Mediatour in whom we have interest upon the account onely of the covenant of grace but wicked men are strangers to the covenant Ephes 2. 12. communion flowes from union now the spirit being the bond of union must also be the means of Communion and this is the Saints Peculiar whose communion with God here is mediate in Ordinances in which a wicked man enjoys nothing of Gods which is the Saints priviledge here as immediate Communion is their happiness and glory hereafter sed quorsum haec may some say This I shall endeavour now to shew you by some short and plain Application First It serves to silence those who rob God of his peculiar or at Applicati ∣ on least of his glory in having a peculiar people as those do who assert the death of Christ to have been equally intended for all those who lay all the success of Christs undertakings and of grace offered upon the arbitrary uncertain determination and compliance of mans fallible nay corrupted will By which means it may come to pass nay were it so it would come to pass certainly that God should have no peculiar people for the corrupt will cannot encline to close with grace till grace subdue the perversness of it or to speak the best should God have a peculiar upon
Eccles p. 38. truth of all these miracles as he that was cured of his blindness argued with the Pharisees John 9. 30 31 32 33. Why herein is a marvellous thing that ye know not from whence he is and yet he hath opened mine eyes now we know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Since the world began was it not heard that any man opened the eyes of one that was born blinde if the man were not of God he could do nothing III. From that general expectation which the Jews themselves had of their Messiah to come into the world at that time when Christ lived which expectations were grounded upon the prophesies of the old Testament especially upon Daniel the ninth which occasioned a general conflux of the Jews from all parts to see the event That the Jews now expected their Messiah is evident from Luke 19. 11. So strong was this perswasion that the Messiah should appear about this time that as Grotius observes some took Groâ— p. 265. Hotâ—â—ng p. 12. Herod to be him whence the Herodians others one Judas whom they called Bar-Cochebah that is the Son of a star alluding to Numb 24. 17. There shall come a star out of Jacob c. some one some another to be the Messiahs by which the Jews themselves subscribe to the truth of the Messiah Though as Vives observes none before Vives p. 491. Christ durst profess himself the Messiah yet the expectation was so general that the Heathens themselves had report of the Jews expectation of their Messiah at that time as both Tacitus and Suetonius relate It was vetus constans fama saies Suetonius which Hornb p. 218. they could not have but from the Jews computation ex antiquis Sacerdotum libris saith Tacitus I might add further as confirmation of this Gospel-doctrine the spotless holiness of Christ the Teacher the exactness of that holiness it requires the repugnancie of it to interests and carnal designs which speaks it no politick plat-form the wonderfull propagation of it by weak instruments and against strong oppositions together with the glorie of that reward it promises to the obeyers of it all which speak it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying and worthy of all acceptation But this onely as a preface to the future discourse Thirdly The importance of this phrase 3. Partic. This phrase doth not speak I. Any local motion of the Divine nature for that being infinite and so every where is not capable of any local mutation Venit per quod home erat nam per quod Deus erat semper bic erat August Tom. 10. pag. 195. de verb. Apost which is the property onely of finite natures Christ did not leave heaven when he came into the world it is true he is said John 3. 13. to come down from heaven and to come from above verse 31. Which is not to be understood as if he had brought his humane nature from heaven as the Valentinians and Marcionists of old abused these places for that was conceived by the power of the Holy Ghost Luke 1. 35. The holy Ghost shall come upon thee the power of the Highest shall overshadow thee Nor yet must we understand it as by any change of place but either because his humane nature was produced not by any earthly generation but by a heavenly manner or because of Christs willing submission and humbling himself to take this nature upon him and to appear in the form of a servant as he is said to do Phil. 2. 7. II. Not a real parting with any of his glory for that being infinite and eternal as he was God was as incapable of any diminution as of any accession even then when he came into the world and took upon him the form of a servant he counted it not robbery to be equal with God Phil. 2. 6. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 7. he humbled himself as to his Divine nature not absolutely confidered in it self but in respect of that voluntary aeconomy and dispensation whereby he condescended to take upon him our nature and the form of a servant but even then when he was come into the flesh the Apostle tells you he was God over all blessed for ever Rom. 9. 5. Achilde born Isa 9. 6. yet the mighty God Mich. 5. 2. noting his being before born in those words whose going forth have been of old from everlasting But this phrase speaks five things I. The pre-existence of the Divine nature viz. that Christ was before he came into the world This is also hinted in other like expressions of Scripture as first that Christ was manifested in the flesh 1 Tim. 3. 16. which speaks that he had an existence before he came into the world see 1 John 3. 8. For this purpose the Son of God was manifested and to name no more 1 John 4. 23. Hereby know ye the spirit of God every spirit that confesseth that Jesus Christ is come in the flesh is of God c. Hinc colligimus priùs fuisse apud patrem quò ostenditur coaeterna ejus Divinitas saith Calvin upon this place The Socinians use many shifts to evade this argument for Christ's Divinitie as that to come in the flesh is to appear in infirmitie misery and contempt but though flesh in Scripture signifies sometimes weakness yet to come in the flesh is never so used Besides the Apostle makes this an evidence of believers to confess that Jesus Christ is come in the flesh many unbelievers saw and acknowledged that he lived without pomp and worldly Majesty in poverty and infirmity See Isaiah 53. 2 3. A second like expression in Scripture is that God and man came to save sinners which is from God Mat. 16. 17. Object Yea but Antichrist is said to come 1 John 2. 18. and yet he doth not therefore exist before Answ A lamentable shift for Scripture must give light to Scripture as the Lamps in the Tabernacle were to be lighted by one another according to the Law Our faith must be built upon the Analogie of Scripture which in many parallel expressions speaks Analogy and Parallel this truth as Hebrews 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He took on him which must necessarily include the pre-existence of that nature which did assume flesh so S. John tells you That the word was made flesh joh 1. 14. and that that word was from the beginning and truely God verse 1. And nothing in this point is more clear then that saying of Christ's John 16. 28. I came forth from the Father and am come into the world again I leave the world and go to the Father II. The asuming humane nature into unitie of person and subsistence with the divine and so appearing in the world This Scripture abundantly testifies though among the Socinian Doctors it be commentum hominum superstitiosorum as Heb. 2.
had not come for venial sins onely that assertion being built upon a false ground viz. that any sin is in its own nature and demerit venial which is contrary to Rom. 6. 23. The wages of sin is death But that 's certain had there been no sin there had been no need of Christ for Tolle morbos tolle vulnera nulla est medicinae Aug. serm 9. de verbis Dom. p. 198. causa saith Austin What need of a Physitian where there is no disease therefore I observe that each Scripture-expression whereby Christ is set out to us speakes a reference unto this He is called a Saviour Tit. 1. 3 4. and what need of a Saviour where there is no sin He is called a Mediatour 1 Tim. 2. 5. that had bin needless had God and man continued friends a Physitian Isa 61. 1. that speaks a reference to a disease a ransome 1 Tim. 2. 6. that too had been needless had we not been in bondage to sin and satan a surety Hebr. 7. 22. and that needless too had there been no debt contracted no obligation to divine justice a fountain Zech. 13. 1. no use of that if man had not been defiled by sin a reconciler Col. 1. 21. what need of that had not man been estranged and at enmity to God a shepherd usefull when sheep are strayed 1 Pet. 2. 25. 'T is the reason of his name Jesus Matth. 1. 21. Thou shalt call his name Iesus for he shall save his people from their sins II. Scripture every where asserts the salvation of sinners as the great end of Christs coming into the world as Luke 9. 10. The Son of man is come to seek and to save that which was lost Had not the sheep gone astray the groat been lost the son a prodigal they had never been sought for Luke 18. So Matth. 20. 28. The son of man came not to be ministred unto but to minister and to give his life a ransome for many that is for the purchase of their salvation and again Iohn 10. 18. I am come that they-might have life and that they might have it more abundantly and Christ saith he came to call sinners to repentance Matth. 9. 13. Now it is a known rule sublato fine tolluntur media ad finem if you suppose not the ordination of the means to the end you make them wholly useless for the necessitie of them is relative to the end and therefore supposing man not to have sinned we cannot rationally imagine Christ should have come into the world the Scripture laying down this as the principal end of his coming Two cautions here must be observed 1. This was his principal end not in opposition to the advancing of Gods glory which was the ultimate end of all Christs undertakings The salvation of sinners was but subordinate to this see Ioh. 17. 4. and the glory both of justice and mercy was magnified in this for at the first coming of Christ was proclaimed glory to God on high Luk. 2. 2. Not in opposition to the other subordinate ends as setting Christians an example revealing the way of life and salvation all which were in order to this design as shall appear presently III. Each undertaking of Christ had an influence upon and ordination to this end his birth as the Angels said shepherds Luke 2. 11. his death that was the price of our salvation 1 Pet. 1. 19. he came on purpose to take away sin 1 Joh. 3. 5. to destroy the works of Satan v. 8. to set us an exact example of pietie to reveal to us the way of salvation to perform all those actions to which he was anointed and designed Isa 61. 1. and all these in order to the promoting this great end of his coming the salvation of sinners Now that to which a man orders and levels all his actions we conclude to be his principal end so here c. The prayers he put up Joh. 17. the sorrows he suffered the shedding his tears in the garden his bloud upon the cross was all to this end his conflicts with the storms of the world the frowns and anger of his Father were all in order to this end IV. Scripture highly extolls and magnifies the love of God in sending Christ upon this very account that he came to save sinners as in Rom. 5. 8. The love of God would have been less admirable in sending his Son if he should have taken our nature though we had never sinned Observe I pray with what account the Apostle advanceth the love of God 1 Joh. 4. 10. Herein is love not that we loved God but that he loved us and sent his son to be the propitiation for our sins not for the greater perfection of the world which is Scotus his account The Scripture is wholly silent as to any such reason of Christs coming but as a propitiation for sin V. This was the most suitable means to such an end Christs coming into the world as I have formerly opened it is a most proportionable means for saving sinners for man by sin having endeavoured to Estius lib. 3. pag. 2. lift himself above the condition of his creation could by no means be more suitably restored then by Christs humiliation and taking upon him the form of a servant Man at first affected to be like God eritis sicut dii and God now to save him condescends to appear in the likeness of sinfull flesh Phil. 2. 7. and he humbled himself to the death of the cross c. VI. Consider Christ did not come into the world by assuming our nature for the dignity of it for then he might have assumed the angelical nature when on the contrary the Apostle tells us he took not on him the nature of Angels Hebr. 2. 16. but propter indigentiam Bonavent in d. 3. Art 2. qu. 2. because of our want and indigencie that we had been utterly undone without him and therefore the Angels themselves when they proclaimed the birth of Christ to the shepherds proclaimed this at the end of it Luke 2. 11 14. Good will towards men Therefore had not man been in this indigent helpless hopeless condition Christ had not come into the world Si homo non periisset filius hominis August Tom. 10. p. 195. non venisset perierat homo venit Deus homo inventus est homo VII And lastly this doth most heighten that mysterie of Christs incarnation or coming into the world serves most to enflame Christians hearts with pious affection to and holy admiration of the love of Christ in coming into the world the first because this had not been unless upon the most cogent weightie reasons as the undoing and ruine of one of Gods noblest creatures and the offence and dishonour of an infinite God and the latter that Christ should come and condescend to take our nature and a state of humiliation for our salvation which no other motive could have provoked him
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
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
a searcher of Scripture was David Psal 119. 72. who prized the truth of God more then thousands of gold and silver and such a searcher was S. Augustine also who says of himself sacrae Scripturae tuae sunt sanctae deliciae meae And surely the more a man searches into these mines the more will he prize and value them and he that these mines the more will he prize and value them and he that hath the spirit of God cannot certainly but prize those Scriptures even because they come from him II. A particular enquiry into Scripture He that digs in a mine turns over every particular clod of earth in which there is probably any gold lest he should lose any of it so should Christians in searching the Scriptures particularly examine every Scripture lest they lose any of that treasure that is hidden in those mines Adoro Scripturae plenitudinem saith Tertullian There is a fulness of divine treasure in the Scriptures which is able to make a soul rich in faith and enriched in all knowledge 1 Cor. 1. 5. And this treasure is not discovered by a perfunctory general view of Scripture but by a particular enquiry and examination into it for there is not any Scripture but hath more or less of this treasure in it every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it saith our Saviour shall be fulfilled Matth. 5. 18. III. A diligent and frequent perusing of Scripture He that digs in a mine makes it his every-days-work and gives not over till he hath found the riches and treasure in it It is not a superficial glance upon Scripture which will make a discovery of that heavenly treasure to us Scripture-search must be our every-days-work indeed it calls for our daily diligence thus David describes the blessed man to be one that meditates in the law of God day and night Psal 1. 2. This searching S Paul commends to Timothy Give attendance to reading 1 Tim. 4. 13. and for which the Bereans are commended Acts 17. 11. and this God commanded the children of Israel Deut. 6. 6 7. These words which I command thee this day shall be in thy heart and thou shalt teach them diligently unto thy children shalt talk of them when thou sittest in thine house c. There is more golden oare in a clod of earth then he that digs in a mine discovers at first so there is a mysteriousness in Scripture which by a cursory reading of Scripture cannot be discovered Great mysteries lie sub cortice literae wrapt up in the letter of Scripture which is discovered by oft reading and examining A Christian meets with that information those quicknings supports and comforts at one time which he doth not at another It is said of Alphonsus that he had read over the Bible ten times with a large comment upon it and of another a Transylvanian Prince that he had read over the Bible twenty seven times of Theodosius the Emperour that as Nicephorus relates had a lampe so artificially made constantly supplying Nicephor lib. 4. cap. 3. it self with oyle lest any thing might disturbe or interrupt his study of Scripture And this certainly is the ready way to discover the heavenly treasure which is hid in Scripture as we see God by the ministerie of Philip revealed Christ to the Eunuch while he was A through-search profundiùs effodere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So S. Chrysost thus diligently reading the Prophet Isaiah as it is in Acts 8. 28. IIII. A through search and scrutiny a digging deep in these mines We do not finde mines of Gold upon the surface and superficies of the earth but in the bowels of it therefore there must be a digging deep this word in the Text sometimes in Scripture expresseth Gods searching as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 27. which is so through and exact a search that not the deepest thought of the heart can escape this searching of God There are depths in Scripture which we must dig for before we can fathom them The Sctipture is a mystery 1 Tim. 3. 16. a mysterie hid from ages and generations Coloss 1. 26. Here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 2. 10. the deep things of God his Nature his Attributes his Councels and Decrees which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsearchable Rom. 11. 33. So there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 2. 24. the depths methods wiles and subtleties of Satan which the Scripture discovers and provides us with armour against them Ephes 6. And there are the depths of our own hearts Psal 64. 6. the inward thought and the heart is deep and this Scripture discovers 1 Cor. 14. 25. But we must dig before we can finde them The secrets of Gods Councels had lain hid in his own breast had he not discovered them in his word and Satan doth not lay his plots above board obvious to every eye and for our own hearts they are deceitfull above all things who can know them Jerem. 17. 9. and therefore it must be a deep search to discover them V. And lastly It signifies labour and pains Digging in mines is a very tedious laborious work so is searching these spiritual mines Prov. 2. 4. If thou seekest her as silver and searchest for her as for hid treasures We may observo what S. Peter saies of the Prophets enquiring after salvation 1 Pet. 1. 10 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at verse 10. searched diligently and so again at verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No gold without digging no heavenly treasure of knowledge and grace without a diligent and laborious search of Scripture And that for the first Secondly What searchers of Scripture Christ here points at There may be much searching to little purpose and people may take much pains and no profit may come of it but sometimes a great deal of mischief I shall shew them therefore First Negatively Secondly Positively First Negatively and here our Saviour means not I. The curious searcher of Scripture who reads it more to satisfie his curiositie then to regulate his life who in searching neglects that which is obvious and most necessarie and is prying into that which is more difficult and nice that feeds upon the husks as I may speak and pleaseth his phantasie with a few nice critical observations of some few passages of Scripture in the mean time neglecting the more subst antial food of his soul the plain truths of the Gospel One who plaies the Chymist with Scripture which some think is intimated in that expression of Scripture in 2 Pet. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who would get that out of the Scriptures as those out of natural bodies what God never put into them such as with that accursed Politian prefers an Ode of Pindar before all the Psalms of David because there he findes more satisfaction to his nice and vain curiositie Scripture was never written for this end to satisfie any mans
curiositie II. Not the presumptuous searcher of Scripture who would measure all Scripture-mysteries by his own reason and apprehension and neglecting learning of his Christian dutie presumes to examine and thinks to comprehend Gods secret councels and where the Apostle is put to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he question 's not but he can fathom He is searching more what God decreed from enternitie then what himself ought to do in time It was a good saying of Seneca Nusquam verecundiores esse debemus quà m cùm de Deo agitur Modesty never becomes us better then when we speak of God especially when we seach into his Actings and Councels which it is modesty and pietie to admire boldness and presumption to search too much into which the Apostle calls An intruding into those things he hath not seen vainly puft up by his fleshly minde Coloss 2. 18. III. Not the discoursive searcher who searches into Scripture onely that he may have matter of discourse not that he may have matter to practise and that perhaps scoffingly as that Apostate Julian who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he had read understood and contemned the Scripture This is to read it onely as a historie or idlely and vainly jesting with the Scriptures and those searchers have Scripture at their tongues end but not at their hearts which our Saviour reproves here in these Jews who were great searchers of Scriptures verse 28. such who have Bibles in their houses but not the word of God dwelling richly in their hearts as the Apostle commands in Coloss 3. 16. Scripture-discourse is good if it be pious serious and to build up one another but Scripture-practise is better IV. Not the prejudiced opinionated searcher of Scripture who comes prepossessed with an opinion and so prejudiced against the truths of the Gospel and onely searcheth Scripture so far as will comply with and Patronize that opinion Men come possessed with some high notions and phantasies of their own and then they wrest the Scripture and make it stoop to those prepossessions and this is the reason why many men finde so little in Scripture that they finde it very hard to veil and submit their Speculations and Notions to the simplicitie of Gospel-truth V. Not the superstitious searcher of Scripture who rests in the opus operatum the work done such searchers were these Jews who were wont to number the letters in the old Testament and could tell you how oft every letter was used so carefull were they of the Bible that in an heap of books they would not suffer another book to lie on the top of a Bible and if any did by chance let it fall they were certainly punished for it so writes Brentius but this they Brentius in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost accounted their righteousness and thought to have life and happiness in the bare reading of the Scripture which was that for which Christ here blames them not that they searched but that they thought to have life by doing it though they neglected and persecuted Christ at verse 40. Plus aequo illis tribuistis saith Grotius They thought if they did enlarge their Phylacteries and read the Law so many times over they were secure of everlasting life VI. Not the careless and irreverent searcher of Scripture who sometimes runs over a few chapters of the Bible as the Papists mumble over their Ave-Maries without any reverent apprehensions of God the Authour of Scripture or minding the matter or mysterie of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost He does not say onely barely Read and know but Search the Scriptures VII Not the carnal secure searcher who comes to the reading of the Scriptures with a resolution to go on in his sins whatsoever the Scripture saith to the contrarie Let Scripture say what it will they will do what they list such as these can read the Promises of God yet remain unbelieving his Threatnings and not tremble his Judgements and with a proud Pharaoh grow harder by them his Commands yet neglect and disobey them that as Noah's unclean beasts in the Ark went in unclean and came out unclean so these come to the reading Scripture and hearing the Word and remain still secure in sin and hardned in their iniquitie as those in Jeremiah 44. 16 17. that told the Propher plainly As for the word which thou hast spoken to us in the name of the Lord we will not hear it VIII Not the the profane searcher of Scripture who searches the Scripture onely to finde what may seemingly be wrested to Patronize his licentious and wicked practises who makes use of Scripture to cover and excuse his wickedness as we read of those Heathens in 1 Maccab. 3. 28. that made diligent search into the book of the Law that they might print thereby the likeness of their Idols so many search the Scripture onely to find something that may favour a corrupt opinion or a licentious practise Thus Julian the Apostate robbed the Christians of all their goods and estates Patronzing that practise by Matth. 5. 3. Blessed are the poor c. not considering what followed and Chemnitius tell us of one who Chemn loc de paupertate reading that place Go and sell all that thou hast went and sold his Bible too saying jam plenè Christi mandato satisfeci And thus indeed do the Papists who never flee to the refuge of Traditions but when the Scriptures fail them And truly there hath been no erroneous principle or wicked practise but hath endeavoured to shrowd it self under protection of the Scriptures and by this means men have been engaged to wresting Scripture to their own and other mens destructions IX Not the partial quarrelsome searcher of Scripture who quarrels with and casts away all Scripture that makes against him and admits onely that which may suit with his corrupt doctrines Such searchers of Scriptures have Hereticks been in all ages Thus Arius wrested the eighth chapter of the Proverbs out of the Canon as speaking of the eternitie of Increated wisdome and so contradicted his blasphemy in denying the Divinitie of Christ It is that which Irenaeus notes as the Genius of all Hereticks Cùm ex scripturis Irenaeus lib. 3. cap. 2. redarguuntur saith he in scripturarum redargutionem convertuntur If Scripture reprove their Heresie they will presently fall out and quarrel with Scripture So the Manichees of old rejected all the Old Testament and Cerinthus all the Gospels but Matthew and the Ebionites all the Epistles and so the Antinomians reject the Law as no part of Scripture or at leastwise not obliging them In a word what Epiphanius of old observed of the Gnosticks we may truely observe of the Hereticks of our times his words are very full and suite with our present Heresies When they finde any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epiphan hares 26. in the Scripture that may make against their opinion then they say That
comes from the spirit of the world but if they can finde out any thing that may but seem in the least to maintain any of their phantasâ—s then they crie out This comes from the spirit of truth So that whereaes S. Paul saies All Scripture is given by inspiration and is profitable c. these look onely upon that Scripture as divine which will suite with their temper and errour X. Not the calumniating Antichristian as I may call them searchers of Scriptures who search it onely to oppose it Such searchers were the Jews of old who searched the Scriptures that they might contradict Christ as the Pharisees said to Nicodemus John 7. 52. Search and look for out of Galilee ariseth no Prophet Such searchers are the Socinians at this day who are indeed nice searchers of the Scriptures but it is to dishonour Christ and to rob him of the glorie of his Divinitie and us of the comfort of his satisfaction and if they can finde but the least title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seems to favour their blasphemie they can crie up that though in the mean time they either wholly disown or else crie down as obscure as the late Socinians do the Gospel of S. John or else pervert and clude all others that directly make against them Me thinks these are such searchers as Herod in Matth. 2. 4. who sent the wisemen to search diligently for Christ under a pretence to worship him but indeed it was to kill him so these pretend high to honour Christ but indeed in effect they destroy him while they invent a few idle niceties to cheat him of his Divinitie These are such searchers as the devil himself is who knew how to quote scripture against Christ as we may read in Mat. 4. XI And lastly Not the contentious searcher of Scripture who searches it onely to finde out and fill the world with a company of idle questions impertinent and unnecessary controversies Such as these the Apostle describes 1 Tim. 6. 4 5. that they are proud doting about questions and strifes of words whereof cometh envie strife railing evil surmisings perverse disputings of men of corrupt mindes c. and from these the Apostle would have Timothy to withdraw And these are none of the searchers which our Saviour here points at and having viewed these we are now to shew Secondly Positively What kinde of searchers of Scriptures our Saviour would have And they are these 1. The humble searcher one who comes to the search of Scripture in a real sence of his own ignorance not puffed up with high thoughts and conceits of his own knowledge Pride self-conceit aâ—â— great obstructions to any knowledge but most to a Scripture knowledge If any man thing he knows nothing aâ— he ought to know 1 Cor. 8. 2. Humilitie is most becoming a Christian in the search of Scripture if he shall consider 1. The depth of Scripture-mysteries compared with the streightness and shallowness of our understandings In Scripture are revealed the deep things of God the mysterie of the kingdome which the natural man receiveth not 1 Cor. 2. 14. Even in the search of the nature of earthly things where yet reason is in its proper sphere how short and dark is it The nature of the meanest creature puzzles and puts to a non plus not the least and most contemptible creature but may teach us a modest humility much more in the search of these great mysteries Dicmihi formam lapidis so Scaliger to Cardan we are puzzled in the forms of created material compound Beings and shall we proudly intrude into Gospel-mysteries mysteries hid from ages and generations we are all dark-sighted in natural things but stark blinde in spiritual mysteries 2. God commmunicates himself in the search of Scripture onely to the humble he fills these emptie vessels Eliah bids the widow get emptie vessels that her oly might be multiplied 2 Kings 4. 3. We must get vessels emptie of pride and self-conceit if we would have our spiritual knowledge encreased for with the lowly is wisdome Prov. 11 2. Observe we the promise in Psal 25. 9. He will teach the humble and what our Saviour saith Mat. 11. 25. Thou hast revealed these things unto babes that is in their own opinion Believe it for true that to know your ignorance is a good step to true and saving knowledge 3. Without this humilitie we cannot entertain and embrace Gospel-truth Men pust up with a proud conceit of their own knowledge have often proved greatest enemies unto the Gospel hence it seemed at first to the Greeks foolishness 1 Cor. 1. 23. It seemed absurd to their reason to expect life and salvation by a crucified Saviour Pauls preaching of the Gospel seemed but babling to the Epicurean and Stoick Philosophers at Athens Acts 17. 18. And they were the Scribes and Pharisees men high and proud in their own donceits which reject our Saviours person and doctrine It is hard for men not to be puffed up with pride and exalted above measure S. Paul himself was in danger of it Galen rejected the coctrine and profession of Christianity because he could not meet with Mathematical demonstrations to prove every thing in it as he did in other sciences It is the grace of humilitie makes men to submit to the simplicitie of the Gospel Receive with meekness the ingrafted word James 1. 21. and it so received will help to save the soul II. The reverent trembling searcher that when he reads the Scripture does it with an holy aw and reverence of that God whose word it is and of those mysteries of life and salvation by Christ which it discovers This is the man God looks at Isaiah 66. 2. To him will I look that trembleth at my word One that fears lest by his own phantasies and ignorance he may misinterpret Scripture or wrest it to his own or other mens destructions This holy fear becomes especially the Ministers of the Gospel in their search of Scripture that they do not as Spiders suck poison out of those flowers to the poisoning and infecting of others This does S. Paul urge upon Timothy 1 Tim. 4. 16. Take heed unto thy self and thy doctrine that thou mayst save both thy self and others intimating that if he did not take heed he might destroy both himself and others Ye know how the Beth-shemites fared for their irreverent gazing into the Ark 1 Sam. 6. 19. and so thou hast cause to fear who doest with an irreverent boldness search into Scripture without any awfull thoughts of the Majestie and Mysteries of God Moses was to pull off the shoes off his feet when he conversed with God and heard his voice When thou readest Scripture thou hast God speaking unto thee for it is his voice Heb. 1. 1. and therefore come with reverent affections What the Apostle saies of speaking 1 Pet. 4. 11. If any man speak let him speak as the Oracles of God the same say I of searching
into the Scriptures and that bespeaks reverence III. The orderly searcher Order and method is great in the acquiring of all knowledge method facilitates the understanding and strengthens the memorie it makes things more perspicuous and so more easie to be understood and more strongly and certainly retained That knowledge must needs be confused which is gotten by amethodical studie Method demonstrates the dependance of one thing upon another and so makes all easie and facile So that in search of Scripture we should not pick here and there a chapter or verse but read in order first the easiest and then the more difficult for pascimur apertis exercemur obscuris Milk is easiest for nourishment and strong meat to exercise our sence with First therefore those that may build us up in the faith as the Gospels and Epistles then what may exercise our parts and learning I take it a preposterous way of Scripture-search which many take to search first into the Prophesies Revelations and the darker places of Scripture and neglect the Epistles of the Apostles and other easier places It is in Scripture-search as in all other sciences there are some more easie and obvious principles and these first to be learned before we go to deductions and the like First let us go where the lamb may wade and then where the Elephant may swim IV. The judicious searcher that reads with judgement and understanding As Philip said to the Eunuch when he was reading the Prophet Isaiah Acts 8. 30. So say I to every searcher of Scripture understandest thou what thou readest No profit by searching without understanding therefore children and mad-men are no competent searchers of Scripture there is required an act of judgement and discretion Or if as the Eunuch thou understandest not then consult with those that do Read still in obedience to God's command nay let this double thy endevaours but remember to consult with the Philips that is the Ministers of the word V. The thankfull searcher who when he reads the Scriptures meditates of and thankfully acknowledges the goodness of God in giving and revealing to him the Scriptures Christ himself esteemed this thank-worthy in Matth. 11. 25. I thank thee O Father of heaven c. and how much more should we do it in regard of our selves if we shall but consider 1. What a great priviledge it is to a person or nation to have the Scriptures the word of God entrusted with them This was the great priviledge of the Jews which the Apostle takes notice of as their greatest advantage above the Gentiles Rom. 3. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made them Trustees of his word and promises And the same would the Psalmist have observed with thankfulness Psalm 147. 19. 2 How this is the onley light which can lead us to heaven This is the cloud which will lead you through the wilderness unto Canaan the light of nature is but a groping after God Acts 17. For though the invisible things of God are clearly seen by the things that are made as we have it Rom. 1. 20. yet cannot the knowledge by nature at all discover Christ without which knowledge no salvation if you credit our Saviour himself John 17. 3. The Scripture is our onely star to lead us unto Christ The light of nature may lead men to hell and leave them there inexcusable but the light of Scripture can onely light us to heaven In them you think you have eternal life as our Saviour speaks here 3 If you consider seriously How many thousands in the world sit in darkness left to the natural blindness of their corrupt hearts How many are in Egypt while we are in Goshen a land of light Looke abroad into the world and see what palpable darkness is the greatest part of it overclouded with and what fond guides do the most follow The Mahumetan regulated and guided by a ridiculous Alcoran the Papists enslaved to fond and uncertain Traditions the Jew being left to his own hardness refusing the Gospel following a few Curious Rabbines and many thousands who never heard of the sound of the Gospel but are even without God in the world having their understandings darkened as it is Ephes 4. 18. while we enjoy the clear light of the glorious Gospel to guide our feet into the waies of peace Observe we what God says to the Israelites Deut. 4. 8. What nation is there so great that hath statutes and judgements sorighteous c. These make a nation great so may we say and so oft as we read or hear the word of God should thankfully acknowledge it VI. The Practical searcher who searcheth the Scripture that he may thereby regulate his life and order his conversation aright It is one end why God hath given the Scriptures unto us Psal 119. 9. It is as a rule to walk by Galat. 6. 16. As many as walk according to this rule peace be on them such should all searchers of Scripture be for 1. Otherwise Scripture-search will be in vain it will be no otherwise profitable to us to know Scripture if we do not live by it then to aggravate our sin Jam. 4. and to encrease our condemnation that we shall have double stripes Luk. 12. 47. It is better to be mere Ideots and Dunces in Scripture then not to live according to them better had we never search for these heavenly treasures and spiritual pearls then when we have found them to trample them under our feet We should search Scripture for that end for which God gave it and that the Apostle tells us 2 Tim. 3. 17 is that we might be throughly furnished unto every good work He truely searches the Scripture who resolves what ever command he meets with though never so contrary to his lust that he will obey it therefore did the Prophet David meditate in the law of God that he might make it a light unto his feet Psal 119. 105. 2. No other searchers are like to finde the hidden treasures of Scripture God hath engaged to reveale himself to such as these Joh 7. 16 17. If any one will do his will he shall know c. and David gives this as an account of his great knowledge Psal 119. 98. Nothing improves knowledge more then a suitable practise the true reason why men finde no more in the searching of Scripture is because they read it more out of curiosity then of Conscience It is grace in the heart and obedience in the life that makes men fruitfull in Scripture-knowledge Consider that Emphatical place in 2 Pet. 1. 5 6. where the Apostle exhorts to a diligent acquiring and practising of several graces and gives the reason of it at ver 8. For if these things be in you you shall not be barren nor unfruitfull in the knowledge of our Lord Jesus Christ The Turke writes upon his Alcâ—ran Let none read this book but he that is holy None are fit to be searchers of Scripture but who either
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
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
built up in the holy faith strenghned in the truth quickned in holiness and in a word through faith be brought unto salvation as is intimated in that of our Saviour John 20. 31. These things are written that you might believe and that believing you might have life But a little more particularly these are concerned in the search of Scripture 1. Those that are ignorant to be informed and inlightned This is one use of Scripture to be profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction 2. Tim. 3. 16. and the Apostle elsewhere tells us that whatsoever was written afore was written for our learning Rom. 15. 4. and this is it for which David so much extols the Law and word of God both in Psal 19. and 119. so frequently confessing that by these commandments he was made wiser then his enemies verse 98. that he had more understanding then his teachers verse 99. and so in many other particulars 2. The more learned and knowing Christians to be quickned and established None are so learned but may be scholars in the school of Christ none but may be further informed or by oft searching the Scripture be more strengthned and confirmed Desire the sincere milk of the word that ye may grow thereby saith the Apostle 1 Pet. 2. 2. Grow in grace and grow in knowledge 2 Pet. 3. 18. The word of God is not only seed to beget Christians but milk to strengthen and nourish them The want of the word is compared to a famine Amos 8. 11. In a famine when men have not a daily and constant supply of bread the strength and activity of their bodies decay and languish so will it be in the soul without a daily supply of this Manna this bread which comes down from heaven the Scriptures or word of God there will be a decay in knowledge and a languishing in our graces The most knowing Christian must search the Scripture to have his affections to Gospel-mysteries quickned and enflamed his faith established and his memorie quickned what the Apostle saith of his writing to the Philippians Phil. 3. 1. To write the same things for you it is safe and no less safe for the most knowing Christian still to be reading the same things again and again 3. Those that are distressed Christians to be comforted It was one end of writing the Scripture that we through patience of the Scripture might have hope Rom. 15. 4. and therefore must be one end of our searching them and David by experience found this true in Psal 19. 8. where he saies The statutes of the Lord are right rejoycing the heart and very frequently in Psal 119. as that the word was his comfort in his affliction verse 50. that Gods statutes were his songs in the house of his pilgrimage verse 54. that the law was his delight verse 92. and so in many other places much to the same effect And indeed here may we meet with supporting comforts suitable to every condition Here are examples of the patience and comforts of the Saints in the like cases Art thou in want and povertie Consider Daniel preferring his course fare of bread and water before the kings portion Dan. 1. Art thou under reproach and affliction for Christ Consider the Apostles rejoycing that they were counted worthy to suffer for Christ Acts 5. 4. Art thou called to the fiery trial Consider the three children untouched in the midst of the furnace Art thou despoiled of goods and children Consider Job upon the dunghil S. Chrysostom writing to Cyriacus the Bishop then in banishment tells him how he was comforted in the like case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the Empress saith he will banish me let her Châ—ys ep 125. my comfort is the earth is the Lords and the fulness thereof If she will saw me asunder she may I fare no worse then the Prophet Isaiah If she will cast me into the sea I have the the example of Jonah If she will cast me into the fierie furnace so were the three children cast If she will cast me to wilde beasts so was Daniel cast into the den of lions c. Besides all these encouraging examples how many gracious promises are there upon record which are full breasts of consolation as it is in Isai 66. 11. a metaphor saith A Lapide upon that place taken from crying children who are quieted by the breast so are perplexed Consciences by the promises I have read of a woman that was much disquieted in conscience even to despair endeavouring to be her own executioner but was comforted with that place Isai 57. 15. For thus saith the high and loftie one that 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 spirit of the humble and to revive the heart of the contrite ones And of another man who being ready to dye Lord saith he I challenge thee by that promise Matth. 11. 28. Come unto me all ye that labour and are heavie laden and I will give you rest and so was comforted Here is a word of season to him that is weary as in Isai 50. 4. 4. The tempted Christian for strength against the onsets of Satan Here a Christian may meet with that armour by which he may quench the fierie darts of Satan Ephes 6. 17 David overcame Goliah with a stone out of the brook and Christ Satan not by his omnipotencie as he might but by a Scriptum est It is written If Satan assault thee this spiritual Goliah take one stone out of this brook a plain text of Scripture thou mayst conquer and triumph over him He enters the lists disarmed that is ignorant of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom Doth Satan Chrysost Hom. â—n Coloss set upon thee by force Here is the spiritual panoply the whole armour of God especially the sword of the Spirit of which we may say as he of the sword of Goliah There is none like it Or doth he more cunningly endeavour to circumvent thee by his wiles and subtleties here thou mayst be so instructed that thou shalt not as the Apostle saith be ignorant of his devices 2 Cor. 2. 11. that so you may easily countermine his plots As he tempts to sin perhaps upon that suggestion that It is a little one but Scripture will tell thee Rom. 6. 23. The wages of sin that is of every sin and the least is death He bids thee Do what others do but the Scripture saith Thou shalt not follow a multitude to do evil Exod. 23. 2. He bids Put of thy repentance thou mayst repent afterward but the Scripture saith Esau found no place for repentance afterward although he sought it with tears He tells you You shall gain by sin but the Scripture tells you that this seeming gain will prove a real loss Matth. 16. 26. Or that these sins are full of pleasure but the Scripture
the Spirit in 2 Cor. 4. 6. and Prayer is the way to come by the Spirit Luke 11. 13. How much more shall your heavenly Father give the Spirit to them that ask him The third argument for Scripture-search is Scriptures authority which is divine and infallible S. Paul affirms that it is of divine inspiration in 2 Tim. 3. 16. and it is said to be a more sure word of prophesie by S. Peter 2 Pet. 1. 19. And herein I shall demonstrate this one thing That these Scriptures are the word of God That these Scriptures are the word of God I shall not trouble you with a multitude of arguments to evince it but yet I could not wholly omit it because all who do profess it do not really and fully believe it as I shall evidence to you anon and the faith of many Christians through the strength of Satans temptations and the corruption of their own hearts may sometimes doubt of it that I may therefore convince some and strengthen others I shall present to you these considerations I. The testimony of the Church is not the first or chief ground nor is it a sufficient argument of that faith whereby we believe the Scriptures to be the word of God Into this indeed the Church of Rome doth ultimately resolve its faith Bellarmine openly professes that He would believe the Bible no more then the Alcoran if it were not for the testimony of the Church It is true the outward testimony of the Church may be a motive or a means of our belief of the Scripture for so she is called the pillar and ground of truth to hold it forth and declare it as the pillar holds forth the Princes Proclamation but adds no authoritie to it It may inform us of the truth but not perswade us of the truth The Church hath the charge of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God being committed to her as it is said of the Jewish Rom. 3. 2. as a Trustee of Divine truth to maintain uphold expound and declare Scripture but not the first ground of our belief of it As the Queen of Sheba believed the report of Solomons wisdome by others but more when she heard it her self or as the Samaritans believed because of the report of the woman but more when they heard him John 4. 30 40. The Church may hand the Scriptures to us and we may believe them by but not for the testimony of it Or as a mother may shew the childe the sun and tell him that is the sun but yet the sun manifests its self by its own light so the Church may tell us this is Scripture but it is impossible that the ultimate resolution of a divine faith of supernatural truths should be made into any humane and so consequently fallible and uncertain testimony when as we are to judge of the true Church by the Scripture Nor can this be a conviction to any that the Scriptures are the word of God for either it must be to believers and to them it is unnecessary for they have already effectually entertained it upon other grounds viz. The inward evidences of the word and Testimony of the Spirit and it cannot be to unbelievers for they reject the Church as well as the Scripture and therefore they must be convinced of the true Church before they will admit its testimony and of this there is no other possible means to convince them then by the Scriptures which must be first evidenced unto them Therefore II. There are in Scripture sufficient evidences and convictions even to ingenuous reason that it is the word of God And this is necessary for though after any testimony appears to be Divine reason must not be suffered to dispute and question the thing so attested yet I cannot see why reason should not be used as an instrument or means to evidence such a Revelation to be divine otherwise though I may be otherwise convinced my self it is impossible to convince an Heathen or gainsayer that this is the word of God Our faith is not irrational and though the things revealed be above reason yet that it is supernaturally revealed must be evidenced to reason otherwise my belief is rash precipitate and irrational nor can I give a reason of the hope that is in me as the Apostle requires 1 Pet. 3. 15. Therefore omitting those which I conceive less evincing I shall lay down these few considerations to evidence this 1. Consider the sublimitie of and mysteriousness of the things revealed in Scripture such as the most prying reason could never search into nor the most improved raised parts and abilities ever reach such as the Philosophers never dreamt of such is the fall of man and our corruption by it of which if the Philosophers had some ruder notions yet the means of mans sin and misery viz. by the wilfull transgression of that Covenant made between God and man of not eating of the tree of knowledge c. this they were wholly ignorant of and much less could reason fathom the depth of that Wisdome and Mercy which Scripture discovers in mans recovery by Christ this is a depth which the very Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 1. 12. to look earnestly into That Apostatized fallen miserable man should again be brought to life by the death of the onely Son of God and that in a way of such unspeakable wisdome and security to all the attributes of God with such a full reconcilement of justice and mercy is a mysterie reason can scarce apprehend now it is revealed much less discover and finde out at first So God's entring into Covenant with lapsed man an Unity in Trinity Redemption by the bloud of Christ Regeneration by the Spirit you know Nicodemus's reason was non-pluss'd here with a Quomodo How can this be John 3. Resurrection of the body being crumbled into dust A last judgement before the tribunal of that Christ who was crucified here these are things which the eye of reason could never have discerned and which the most acute profound Philosophers knew nothing of What Plato knew of God it is very probable he had from Moses of whom he was very studious if we will believe Clemens Alexandrinus S. August l. 7. c. 21. confess S. Augustin confesseth when he had diligently perused Plato he found nothing of our miserie by sin and recovery by Christ nothing of the blotting out the hand-writing of Ordinances by the blood of Christ Hoc illae literae non habent saith he He could finde none there crying out with S. Paul Quid faciet miser homo c. What shall miserable man do Who shall deliver him None crying out Thanks be to God through Jesus Christ yet saith he Haec mihi inviscerabantur miris modis cùm minimum Apostolorum tuorum legerem c. Lord these truths were incorporated in me when I read the least of thy Apostles And truely one end of Gods giving us
Humane writings gain acceptance by the command and Patronage of Great ones as Mahomet's upheld by a continued war Nebuchadnezzar makes a fiery furnace for them who will not bow down to the Image he sets up but here it was quite contrary a furnace fiery tryals and persecutions prepared for them who did receive and profess the word under many Heathen Emperours yet it thrived and the professours thereof multiplied not withstanding all opposition and disadvantages Which certainly even in the conviction of reason speaks the hand of God stretched out to preserve his word and bringing in many to the acknowledgement of it that notwithstanding the opposition these Scriptures have met with from persecuting Emperours cunning Hereticks and at first promulged onely by a few poor fishermen sent out with that commission Matth. 28. 19. to preach a crucified Saviour to an obstinate world that notwithstanding all this I say it should be preserved and propagated speaks it from God as Gamaliel a Pharisee argued Acts 5. 38 39. Had it not been thus from God surely God would long since have stopped the mouths of us Ministers of it as the greatest deluders and impostours in the world whom yet he hath oft miraculously preserved and encouraged and have countenanced the opposers of it whom yet his severest judgements have overtaken witness Antiochus Julian and the rest That the Professours of the Gospel should be as lambs among wolves yet not devoured that persecution should be illecebra magis sectae as Tertullian saies and that it should thrive by Tertull. Apol. cap. 49. opposition this speaks it surely to be from God 6. Consider the confirmation of this word by miracles such as created power could never reach The Apostle indeed foretels the coming of Antichrist to be with many signs and wonders 2 Thessal 2. 9. yea but lying wonders but Scripture-miracles are such as can be effected onely by the arm of omnipotency as Dividing the sea curing one born blinde Feeding thousands with a few loaves and fishes Raising the dead from a setled corruption as Lazarus these are such as Antichrist I think never pretended to therefore as the Magicians when they could not do the like miracles as Moses did cryed out This is the finger of God Exod. 8. 19. so we here This is the truth the word of God God would never certainly lay out his power or work miracles to confirm or seal to alye At John 5. 36. our Saviour urgeth this as an argument why his person and doctrine should be entertained 7. Consider Satans enmity against the Scripture His great design is if possible to keep men from the letter of the Scripture to hinder men from an effectual entertainment of the Gospel and therefore hath stirred up in all ages almost Persecutours to oppose it and Hereticks to delude and wrest it It strikes at and threatens ruine to his kingdome therefore he endeavours his utmost to subvert it and therefore all the designs now on foot against the Scripture you must look upon them as the plots of Satan You may read a piece of Philosophy History or any Humane writing and finde little or no reluctancie against the entertainment of it Now why should not men bring as ready a belief to Scripture or entertain the truth of it when they read it surely it is from the Devil tempting them to unbelief even because the God of this world hath blinded their eyes as the Apostle speaks 2 Cor. 4. 4. Tertullian gathered the goodness of the Gospel from this Quòd à Nerone damnatum because it was so persecuted by Nero and we the excellencie of the Scriptures from this because the Devil so much malignes it 8. Consider how it advances God and debases man It gives God the glory of all his Attributes and Works both in the work of Creation and Redemption It gives him the glorie of what we have and do What hast thou that thou hast not received I Cor. 4. 7. there in what we have and in what we do S. Paul acknowledges I Cor. 15. 10. I laboured more abundantly yet not I but the grace of God within me It tells us that of our selves we are not able to think a good thought 2 Cor. 3. 5. yet that we are able to do all things through Christ Phil. 4. 13. Now in Humane writings men seek their own applause and credit and this moves them to write but these writings the glory of God which our Saviour more then once makes the badge of the truth of his doctrine John 7. 19. and John 8. 50. c. Scripture advances God as the first cause and last end And thus having finished the Doctrine I proceed to the Fifth General The Application of it Use First See here the cruel Antichristian tyranny of the Church of Rome which forbids private Christians the use and search of the Scriptures Antichristian surely in this Christ bids Search them for in them ye think ye have eternal life they forbid the search of them for fear of Heresie and Errour The Apostle tells us The Scripture is profitable they say it is pernicious our Saviour would have the light be set upon a cà ndlestick Matth. 5. 15. they put it under a bushel and so leave the people in darkness How much against nature is it to with-hold milk from a childe so much it is to withhold the sincere milk of Gods word from his children or to send a souldier into the field unarmed how cruel is it So to rob the people of this spiritual armour this sword of the Spirit and expose them naked to the power and fury the delusions and stratagems of Satan As the Philistines out of envy dealt with the wells of water Gen. 26. 15. so do these with the Scriptures they envy the people the water of life therefore stop up these wells of salvation or else throw dirt into them so that the people can have little of the pure water but as it is pudled with the dirt of their traditions or Monkish and Jesuitical glosses and depravations and being thus robbed of the compass of the Scripture they quickly split upon the rock of errour Use Second Hence we learn that they are inexcusable who neglect this duty whom neither the command of God their own good and advantage neither Religion or Policie can prevail with but a few obscene Poets or idle Romances or ridiculous Ballads are more searched by them then the Scriptures Get you Bibles saith S. Chrysostom which are the physick and medicines of your souls Surely the neglect of this is intolerable God hath not over-burthened you with Scripture There are many things that Jesus did which are not written but these are written John 20. 30 31. that is these few It is neither so costly nor dear but the meanest may purchase it nor so voluminous but the most employed may read and search it The motives to it as you heard before are weighty and therefore the neglect of it the more
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
Scripture was to supply the defect of reason This consideration will yet be more valid if you consider whom God was pleased to make use of as instruments to convey these mysteries to us not an eloquent Tully profound Plato but Amos an Heardsman David a Shepheard Paul a Tent-maker and many of the Apostles poor fishermen men no waies enabled by acquired parts Moses indeed was learned in all the wisdome of the Egyptians Acts 7. 22. but there he could not learn the Law and Truths of God where Idolatry was so much overspread So Paul was brought up at the feet of Gamaliel but there he did not learn the mysteries of the Gospel but during that time he thought himself bound to blaspheme the truth and to persecute the Professours of the Gospel which himself afterwards preached Matthew a Publican made a Pen-man of the Scripture All which speak as the admirable wisdome and omnipotent power of Gods grace in conquering their hearts to a closing with the Gospel so Gods revealing these things unto them and in an extraordinary manner furnishing them and acting them by his Spirit to write the Scriptures 2. The exactness of Scripture-holiness such as you shall meet with in no humane writings faith purifying the heart working by love What exact patterns and examples does Scripture hold forth of Purity and Holiness Enoch walking with God Abraham the friend of God and David a man after Gods own heart What strict laws does it prescribe whereas Humane laws tolerate some sins this discovers the wages of the least sin to be death Rom. 6. 23. whereas other Religions are fitted with Fleshly liberties to gratifie mens corruptions witness Mahomet's Alcoran indulging a libertie to the flesh this commands those pieces of holiness which are most contrarie and repugnant to our natural corruptions such as self-denial taking up the cross c. It discovers Original sin and man by the guilt thereof liable to the challenge of God the censure of the law in the first moment of his being and that the least sin every idle word must be accounted for Matth. 12. 36. Had it been an Humane invention you shall have found the flesh gratified as all Religions in the world have some way or other to do it Non habent saith S. Augustin of Plato istae Paginae vultum pietatis hujus lachrymas confessionis sacrificium tuum spiritum contribulatum cor contritum nemo ibi cantat Nonne Deo subdita erit anima mea that is All the Heathen Philosophie hath not so much as a shew of this piety the tears of a broken heart and a contrite spirit which is thy sacrifice no man here crys out with David Let all that is within me praise his holy name Psal 103. 1. The principles of moralitie might deck and granish the outward man but Scripture holiness onely repairs and renews the soul commands the very thoughts and curbs the very first irregular motions of the heart In a word this onely transforms the soul into the image of God from glorie to glorie by the Spirit 2 Cor. 3. 18. 3. The excellency of Gospel-promises such as Philosophers never hinted such as the apprehensions of man cannot comprehend now they are revealed much less could they imagine or invent It would be infinite to enlarge I shall therefore instance but in two Ease to troubled wearied souls Nemo ibi audit Venite ad me qui laboratis saith S. Augustine speaking of the writings of Philosophers He could not among all the Platonick Philosophers finde such an expression so comfortable a promise as this Come unto me all ye that labour and are heavy laden No sanctuary for troubled souls but the bloud of Christ which this Scripture onely discovers Isai 40. 1 2. Speak ye comfortably to Jerusalem c. And another Promise in Isai 43. 2. I will be with thee when thou passest through the fire and through the water not such a Promise in all the writings of men a Promise of Gods gracious presence here and then the Promise of eternal rest in another world The Heathens might dream of an Elysium Mahomet promise a confluence of sensual carnal delights in green meadows to his followers but an happiness made up of an eternal enjoying God by vision and love is a thing their reason could never reach but must certainly be a Divine Revelation as being that which Eye hath not seen ear hath not heard nor can enter into the heart of man to conceive of 4. The nature and event of Scripture prophesies which are such as the eye of omniscience onely can reach as being beyond the foresight of the most perfect creature Moses foretold the seed of the woman should break the serpents head much above three thousand years er'e it was accomplished So Jacobs prophesie of the coming of Shiloh upon the departure of the Scepter from Judah Gen. 49. fell out accordingly a little before Christs birth when the Jews were subjected to the power of the Romans Thus all the Prophets foretelling the calling of the Gentiles a thing so strange that when accomplished many did not understand it and more were offended at it Isaiah prophesied the captivitie and destruction of Jerusalem even then when the kingdome was in a flourishing condition both which afterward fell out Thus Josiah's name and actions were foretold three hundred years before his birth 1 Kings 13. 2. and Cyrus's an hundred years before his birth Isai 45. 1 2. c. And what doth all this speak but a Divine revelation Man may see some things future as they are in their causes but to foretel such future events as are merely dependant upon the Divine will such as these are is onely proper to God Testimonium divinitatis veritas divinationis saies Tertullian The certainty of foretelling is a sure Testimony of Divinity And so we finde that in Isai 41. 22 23. the foretelling such futurities is made a distinction of the true God from all false ones 5. Consider how these Scriptures have gained authority and acceptance from the world by quite contrary means to other writings not by sinfull compliances with the humours and lusts of men which hath much promoted the Alcoran of Mahomet for these it impartially and severely taxes and condemns not insinuated into mens mindes by the pomp and pleasantness of Rhetorick no adornings with the flowers of Rhetorick to make them seem gratefull to the world but by a plain stile and homely expression It gains acceptance by the mysteriousness of the things more then eloquence of the stile so the Apostle speaks 1 Cor. 2. 4. My speech and my preaching was not with enticing words of mans wisdome but in demonstration of the Spirit and of power It is the custome of men to slatter Great ones by a complemental dedication and thereby to gain honour and repute to their writings but observe the dedications of the Scriptures they are to the poor condemned scattered Saints at Corinth and elsewhere so 1 Pet. 1. 1.