whose prayer was hypocrisie would see oft a mote in his brothers eye and pretend to a skill and desire to pull it out when he neglects the beam in his own He that is so much abroad it is to be feared he seldome turns his eyes inward to consider the plague of his own heart The Pharisee boasts that he is not as the Publican but the good Publican strikes upon his own breast and saith Lord be mercifull to me a sinner It is our dutie Brethren to reprove others but nor uncharitably to condemn them This censorious uncharitableness is commonly the issue of a Pharisaical opinion of a mans own righteousness It was otherwise with the disciples Mark 14. 18 19. they say not Is it he or he but each ready to suspect and accuse himself Lord is it I so the Apostle here accuseth himself by a particular indictment here in the gross of whom I am the chief Whereas in respect of others a Christian thinks it better to wrong himself by an over charitable credulitie then others by unjust censures and suspicions but before God none accuse themselves more hereby magnifying more the grace of God in pardoning haec ejus accusatio est laus salvatoris saith Ambrose accusing himself he exalts his Saviour who came into the world to save sinners of whom he accuseth himself as the chief That 's the third IV. Vox spiritualiter illuminati as the words of the Apostle inwardly enlightned to see and discern the nature of his former sins and this is one thing in which every true Christian is enlightned S. Paul in his unregenerate estate thought in his conscience he was bound to oppose the Gospel of Christ as he tells you himself Acts 26. 9. but now he discovers the horrid nature of his blasphemie and persecution and unbelief and therefore oft heightens it Gal. 1. 13. Carnal hearts do not see the evil of sin and therefore think it a light small matter they 'l be playing with the serpent as not feeling the sting of it but when a Christian spiritually enlightned sees sin through the glass of the law and the bloud of Christ it appears in its proper colours Thus to S. Paul by the law sin appeared exceeding sinfull Rom. 7. and himself here The greatest of sinners That 's the fourth V. Vox confitentis as the words of S. Paul confessing his sin He was primus in ordine confitentium saith Aretius upon the place as readie to acknowledge his sin as any and surely this is a great Christian dutie however many now a-days are high-flown into raptures and ecstasies and cry down Confession and Repentance as legal The Saints in Scripture have been express and frequent in this duty David frequently in the Psalms Psal 32. 5. and fully Psal 51. 2 4 5. confesses his original corruption Read holy Ezra's confession Ezra 9. 5 6. See Daniels holy and humble confession Dan. 9. 4. he recounts particular sins v. 5 6. so continues till v. 16. thus Paul v. 13. and here I am the chief of sinners Hereby Christians acknowledge their liableness to Justice and magnifie the grace of God in pardoning as S. Paul v. 13. yet he obtained mercy Much like this of the Apostle is that of Tertullian in his book de poenitentia Peccator omnium notarum sum nec ulli rei nisi poenitentiae natus that is I am a most notorious sinner as if I were born to no other end then to confess and repent That brings me to the sixth thing as they are VI. Vox dolentis as the words of S. Paul mourning and sorrowing in the remembrance of his former and meditation of his present sins ut se humiliet adhuc dolet de sua incredulitate saith Ambrose upon the place the Apostle still mournes upon the consideration of his unbelief Though many even of those who crucified Christ as those Acts 2. were brought to a sence of their sin yet none more then Paul who now converted yet grieves for his former unbelief True Christians are tender hearted so easily melted into sorrow It is one thing which God workes upon the heart in conversion viz. a melting tenderness under sin How doth Mary Magdalen formerly notorious shed a fountain of teares how tender was Davids heart when he had cut of Sauls garment and numbred the people 2. Sam. 24. 10. And Christians oft mourn even after God hath pardoned them that they should by sin formerly so much dishonour him I question not but upon this account David watered his couch with his tears and some say Peter never heard the cock crow but he wept for the denyal of his Master and Austin in his confessions often aggravates and heightens his sin while a Manichee so the Apostle here reflecting upon his former blasphemy c. seemes with a tear in his eye to cry out Of whom I am the chief VII Vox ingemescent is sub onere the Apostle speaks this as sensible of the burden of sin so that he was the greatest of sinners in respect of his own sence and feeling As suppose one sick of the tooth-ach or head-ach cries out No pain is like my pain because he feels that by experience but other mens by speculation only so the Apostle here from an inward sence of his own sins calls himself the chief of sinners Here 's again a Character of a true Christian He is one to whom sin is a real burthen whereas a wicked man makes light of it sin is there in its proper place A wicked man is in his Element when sinning and Elementa non gravitant in propriis locis but a Christian having a heart of flesh so tender the least sin is a burthen to him David complains of his broken bones by reason of sin and that his sins were a burthen too heavie for him to bear and Paul here confesseth himself the chief of sinners VIII Vox fidei applicantis the words of S. Paul by a particular faith applying to himself that general truth that Christ came into the world to save sinners As if he should have said * Ad quoâ— venit primus ego sum Aug. tom 10. pag. 200. I am the chief of those sinners which Christ came to save This is the special art of saving faith to bring down Vniversal truths by particular application so did David Psal 116. 5 6 7. See he applies the general mercy of God to himself It is not enough to believe in the general that Christ came to save sinners for this is but historical which the divels believe and tremble because they have no part in him and thousands will be damned who profess they believe this but true saving faith is a fiducial relyance upon and particular application of Christ as coming to save me in particular as S. Paul did Gal. 2. 20. so 2. Tim. 1. 22. and hereafter there is layd up for me a crown c. c. 4. v. 8. and here he brings down this general
and effectuall propagating of the Gospel poured out plentifully of the extraordinary Gifts of his Spirit and it would be rashness in any one to assert that Apollos was not extraordinarily Gifted and if so this instance will nothing at all advantage those pretenders who want ordinary Gifts 4. Consider that this Apollos was one of Johns disciples ver 25. it is said He knew only the baptisme of John that is to say the doctrine of John concerning Christ to come and it may probably be thought the contrary cannot be proved that he was authorized and commissionated by John to preach the Gospel 5. Observe what this Apollos was afterwards an eminent publick and authorized preacher in the Church of Corinth S. Pauls helper and successor 1 Cor. 3. 6. I have planted saith Paul and Apollo watered and therefore S. Paul calls him his brother 1 Cor. 16. 12. and he is totidem verbis in express terms called a minister 1 Cor. 3. 5. Who is Paul or who is Apollos but ministers by whom ye believed and so famous he was that he hath the churches approbation of his Gifts verse 27. and when he came to Corinth he was so eminent that he proved the head of a sect and faction which is the highest ambition of their pretenders 1 Cor. 1. 12. One saith I am of Paul and I of Apollos and I of Cephas and I of Christ and though this was after his preaching here at Ephesus yet I reading of no ordination he received afterwards have good reason to believe that he was now ordained 6. Negative testimonies from Scripture in things circumstantiall are but illogicall and inartificiall arguments God indeed hath in things fundamentall to faith and holiness made a plentifull provision in scripture which is able to make a man wise to salvation 2 Tim. 3. 15 17. and perfect to every goodwork To assume any thing as a rule of life or foundation of faith more then that the scripture affords is to impose upon our selves and defame the scriptures but silence of scripture in things circumstantiall especially in particular instances is not rationally argumentative Argumentum ab autoritate negante sed non ab autoritate negativè valet in Theologicis saith a reverend man of our own if scripture had said plainly that Apollos was not ordained the instance had been of some force but to argue he was not ordained becaused the scripture doth not say totidem verbis he was so is to me a very irrationall and unsatisfactory argument Nay if we consider the peremptory strictness of scripture-commands none should take this office upon him but he that is called as was Aaron and that was done by the outward appointment Heb. 5. 4. of Moses and withall considering the Apostles care to leave Titus to ordain in every citie and his strict charge to Timothy to lay hands suddenly on no man to wit without examination of his 1 Tim. 5. 22. Gifts and abilities and all this to prevent disorderly promiscuous daring intrusion into the ministeriall office considering withall the solemn separating of Barnabas and Paul by prayer and laying Acts 13. 12. on of hands which calling and appointment S. Paul frequently asserts to uphold his authority amongst them to whom he wrote as to the Romans he tels them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated Rom. 1. 1. unto the Gospel of Christ laying these things and many more which might be alleadged together we I think finding Apollos here preaching which may equally satisfie other instances brought out of scripture have good ground to believe he was ordained though the scripture be silent in it when it doth not assert the contrary 7. If all this will not satisfie the objectors let me adde this last by way of concession let those who lay this instance as a foundation for a Babel of confusion in the church for there can be no order in a rude and promiscuous parity I say let those pretenders demonstrate themselves to be Apollo's men eloquent and mighty in the scriptures and for my part though I think those most fit to sit in Pauls chair who have been educated and instructed at the feet of Gamaliel I profess I see no great reason or evidence of scripture why they may not be admitted to the ministeriall office But when either out of weakness they dare not or out of pride and faction they will not submit themselves to the judgement and appointment of those whom scripture precept Apostolical practise and uninterrupted custom of the church hath impowred to set apart and authorise men for this office and so enter in at the right door but will audaciously climbe up some other way excuse the expression from uncharitableness 't is our Saviours concerning the Pharisees who were like intruders in these daies they are but thieves and robbers stealing away the hearts and affection of the people yea and the maintenance too from the right and duly-constituted ministrie These considerations of the person I humbly and willingly submit to your judgements and shall come now to those qualifications which were the intended subject of my discourse when I first laid out my thoughts upon these words First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may have a four-fold reference 1. To his skill in Historie and Antiquitie thus Lorinus understands the word a fit qualification for an Apollos a minister of the Gospel to be versed especially in Ecclesiastical and Church-history where he may observe the various and severall providences of God protecting his church the originall and growth of errors arguments for the truth and acquaint himself with those supports and comforts which Christians have had in suffering for it all which are very usefull for an Apollos 2. To his knowledge in scripture as if herein his eloquence consisted not in a vain pomp and proud ostentation of words but in a powerfull and quaint discoverie of that majesticall elegancie and heavenly eloquence which is in scripture no greater eloquence any where then in scripture he that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Metaphor you know taken from diggers in mines search and dive into them shall finde rich and precious mines of eloquence golden Allegories height of Metaphors and all other tropes and figures of Rhetorick more fully and elegantly exemplified then in any the most eloquent poet or exactest orator which the learned Glassius in his Philologia sacra hath admirably discovered True indeed a cursorie and non-observant negligent reader cannot discover it as a man who onely looks upon but never digges into a mine will never finde the treasure S. Austin confesseth Lib. 3. Confess cap. 5. that whiles he was a Manichee he had low and mean thoughts of scripture visa est mihi indigna quam Tullianae dignitati compararem saith he he thought it not comparable to Tullies eloquence but when he search't farther into them then he discovered that elegancie which became the majestie of Scripture-mysteries and men acted by
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
them that shall be heirs Heb. 1. 14. builders 1 Cor. 3. 10. that speaks their duty to edifie the people in faith and knowledge stewards Titus 1. 2. and therefore it is their duty to distribute what they are intrusted with for the good of the family of God the houshold of faith nurses 1 Thess 2. 7. and so must give out the sincere milk of the word whereby the children of God may grow stars Revel 2. and therefore must shine for the benefit of others especially in this night of ignorance and Atheisme For us then not to aim at profiting by our preaching is to abuse the gifts of God to another end then that for which God gave us them IV. For your own comfort both here and hereafter It will be your comfort upon a death-bed when conscienc shall testifie to the sinceritie of your desires of profiting the people of God It must be sad surely at such a time for any of us to reflect upon our unfaithfulness in this office when conscience shall tell us to our faces we ascended the pulpit more to please a fancie or promote a partie or to advance our selves then to profit or save souls On the contrarie a faithfull discharge of our office will be then comfortable this was the matter of S. Paul's rejoycing 2 Cor. 1. 12. for the accomplishment of which he estemed his life not dear to him Acts 20. 24. and so indeed he did for when he was readie to be offered this was his comfort 2 Tim. 4. 6 7. For I am now ready to be offered and the time of my departure is at hand I have fought a good fight I have finished my course I have kept the faith V. Because your reward will be certain and great Dan. 12. 3. One of those three aureola's which the Schoolmen speak of by which they mean some additional accessions to the essential happiness of Saints they assign to the Doctors of the Church and Scripture speaks of a Prophets reward Matth. 41. as exceeding the reward of a righteous man with which the Apostle Peter encourageth the elders in their dutie 1 Pet. 5. 2 4. You see then how good ground there is for this promise and if you would preach to profit you must preach 1. Constantly in season and out of season 2 Tim. 4. 2. especially considering we are fallen into those times the Apostle there foretold and useth as an argument of Timothie's diligence v. 3 4. The worse the times the more errours abound the greater ought our zeal and diligence in the Ministrie to be We must not onely as the high-priest under the Law go into the Sanctum Sanctorum once in a year preach a Sermon which smells of the lamp now and then but we must be instant attending to doctrine and continue in it 1 Tim. 4. 13. Christ enjoyned it thrice to Peter to feed his lambs and his sheep John 31. 16. If each Minister wrote after S. Paul's copie Acts 20. 20 21. many might be kept close to that truth from which of late they are apostatized and reap more profit by the Word of God 2. Condescendingly suitably to the capacitie of those who are to hear nothing more easie then to excuse the vulgar with an affected height of eloquence and learning quae quicquid non intelligit plus miratur as Hierom saith who are wont highly to admire what they do not at all understand but this will never savingly profit them If I come unto you speaking with tongues what shall I profit you saith S. Paul 1 Cor. 14. 6. and v. 4. that is powerfully and plainly This was our Saviours practise by familiar parables to stoop to the capacitie of his hearers Mark 4. 33. and I know not whom we may better imitate in this we must if we aim at profiting by our preaching Secondly To the hearers that they would endeavour so to hear that they may profit For your thriving under means and profiting by preaching of the Gospel will be I. A credit to the Gospel as proclaiming to the world that the Gospel is more then a mere notion and that there is a power virtue and efficacie in it while mens unprofitableness opens the mouths of the enemies of that Gospel to charge it as a humane invention and policie to keep men in aw and subjection but when they shall see the Gospel having a powerfull influence upon your hearts and lives they will presently conclude it to be the power of God unto salvation as S. Paul tells his Thessalonians 1 Thes 1. 4. II. The joy of Angels Luke 15. 7. I say unto you likewise joy shall be in heaven over one sinner that repenteth more then over ninetie and nine just persons that need not repentance And the means of that is the Word preached compared to the grain of mustard-seed Mat. 13. 31. if you take it down it will make you weep as Peter's Sermon did the Jews III. The advantage and comfort of your Pastor and Minister I have no greater joy then to hear that my children walk in the truth saith John to his beloved Caius 3 John v. 4. What comfort and joy must it needs be to a faithfull Minister to be able to say Behold I and the children that God hath given me Heb. 2. 13. When he shall see of the travel of his soul and be satisfied When with S. Paul he can say Such have I begotten in Christ through the Gospel 1 Cor. 4. 15. S. Paul calls his converted Philippians his crown and his joy Phil. 4. 1. and his Thessalonians his glorie and his joy 1 Thes 2. 20. and as it is his joy here so it will be his comfort at the last day upon which account the Apostle urgeth this upon his Philippians c. 2. v. 16. holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain holding forth viz. in their lives and upon the Hebrews 13. 17. Your profiting by the Word will several waies be the Ministers advantage I 'le but hint 1. As a testimonie to the lawfulness and evidence of the power of his preaching and at once a credit both to the Embassadour and his message the preacher and his Gospel The converted Corinthians were the Apostles commendatorie Epistles to set off the worth and efficacie of his Apostleship 2 Cor. 3. 1 2. and he tells them 1 Cor. 9. 2. the seal of my Apostleship are ye in the Lord as if he had said your conversion is as undoubted an evidence of the truth of mine Apostleship as a Princes seal added to letters patent to commissionate an Embassadour 2. As a securitie and encouragement to encrease those gifts by which he may profit When a Minister sees no issue of his prayers and Sermons of many restless nights and wearie daies how does it discourage him in his labours and while you are careless to profit he proves idle in his studie and negligent to improve his gifts
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
the seeming plausible pretences of reason should contradict it As the mysterie of the Trinity Incarnation Resurrection and the like are to reason seeming contradictions yet to be believed upon the account of Scripture testimony in which the ultimate resolution of our faith ought to be made not into the fallible evidences of reason or the erring dictates of men If you finde a scriptum est Let God be true though all men be liars Rom. 3. 4. 2. Because of that consent and harmony that is in Scripture testimony no jarring or contradiction in it but what the Prophets foretold the Evangelists speak of is fulfilled In humane writings how frequently may we observe one contradicting another and this reason clashing with that Nay the same authour through ignorance or forgetfulness inconsistent to himself but in Scripture there is a full and perfect consent as all proceeding from the dictate of the same infallible spirit as in 2 Tim. 3. 16. All Scripture is given by inspiration of God c. and 2 Pet. 1. 21. For the prophesie came not in old times by the will of man but Holy men of God spake as they were moved by the holy Ghost And though there may seem sometimes to be some contradictions and inconsistences yet these arise not from the Scripture it self but from our shortness weakness or ignorance and the like therefore we say what our Saviour saith at vers 46. of this chapter Had ye believed Moses ye would have believed me and as Paul speaks in his Apologie for himself Act. 26. 22. Saying none other things then those which the Prophets and Moses did say should come A sweet consent there is between Christ Moses and Paul 3. Because Scripture was given to this very end to be a certain and infallible ground of truth for though God during the infancy of the Church while it was inclosed in some few families revealed himself by visions and communicated his will from hand to hand by tradition from Adam to Moses and by extraordinary revelation yet when the Church increased and the people grew more corrupt and inclining to the heathen Idolatry God gave the law by Moses and so successively by the Prophets and Apostles by whom it pleased God to reveal his minde and will to all in writing both that it might be the better conveyed unto posterity as we finde it in Psal 102. 18. This shall be written for the generation to come and the more easily secured from corruption Had God still conveyed it unto us by the way of tradition either through the unfaithfulness of mans memory or his being subject to errour or affectation of novelty it had been laid open to a multitude of corruptions which if as experience shewes us scarce prevented by the penning of it how much less if it never had been written And also that the Church might have an exact standard of faith a perfect rule and an infallible judge of truth and therefore Ephes 2. 20. The Church is said to be built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Faith builds surer here then upon the testimony of the Prophets and Apostles And this S. Luke tells us expresly was his reason of writing the Gospel Luke 1. 3 4. That thou mightest know the certainty of those things c. And thus more certain then Humane testimony II. More certain then miracles for though it pleased God at first to confirm the truth of the Gospel by miracles to the conviction of the Adversaries as Nicodemus speaks to our Saviour in John 3. 2. Yet now God having compleated the Canon of Scripture and warned us not to receive any other doctrine though an Angel from Heaven should bring it Galat. 1. 8. and pronounced a wo upon all those who should add or detract from it Revelat. 22. 18. if any should bring any doctrine contrary to Scripture with pretence of confirming it by wonders and miracles we ought to reject it as erroneous and Antichristian and so we see the Apostle makes this one of the badges of Antichrist 2 Thessal 2. 9. III. More certain then Revelations There is a place that I have oft thought of it is in 2 Pet. 1. 18. A true voice of God from heaven of his son Christ yet the Apostle tells us that we may more infalliblely finde Christ in in the word of Prophesie what that is he tells us ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then by extraordinary revelations Revelations we acknowledge viz. of the spirit revealing and clearing up Gospel-truth and this is that the Apostle pray'd for in behalf of the Ephesians in Ephes 1. 16 17 18. I cease not to give thanks for you making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdome and revelation in the knowledge of him c. and thus Christ revealed the Scriptures to the disciples Luke 24. 45 46. that they might understand them but not that under that pretence of Revelation they should reject and lay them aside It is fond and ungodly to pretend to Revelations besides or contrary to the Scripture S Paul would have an Angel from heaven if he brings it to be accursed Galat. 1. 8. and what are they then who receive them Again he tells the Church of Ephesus that he had declared unto them the whole councel of God Acts 20. 27. and yet at Acts 26. 22. he professes that he said nothing but what Moses and the Prophets had said should come yet this S. Paul was rapt up into the third heaven and there heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words in 2 Cor. 12. 4. There can be no security for our faith from Revelations unless they be such as bring evidences and assurances that they are from God for Satan can transform himself into an angel of light 2 Cor. 11. 14. Now how shall we distinguish Satans delusions from Revelations but by the Testimony of the Scriptures by which we are commanded to try the Spirits 1 John 4. 1. For these Revelations and Enthusiasmes men pretend unto are oft as contrary and inconsistent to themselves as they are all contrary to the truth and therefore must be tryed by some infallible rule otherwise we shall constantly lie exposed to delusion unsetled in judgement and irresolved as to practise as not knowing what the next revelation may be perhaps quite contrary to the former Wherefore believe it they who will not rest upon the Scripture as the foundation of faith can rest no where When the Rich man in the Gospel would have had one extraordinary to have been sent from the dead to his brethren observe what answer Abraham gives him Luke 16. 29 30 31. They have Moses and the Prophets and if they hear not them neither will they hear though one come from the dead If one comes with Revelation and tells me It comes from God he must
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
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
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
the Spirit of God as you may see at large in that excellent piece of his De doctrina Lib. 4. c. 6. Christiana 3. To the freedome and fluencie of his language by which with a pleasing violence he captivated the ears and hearts of his auditors this is a great gift of God and a very requisite qualification of an Apollos the want of which made Moses decline the office O my Lord saith he I am not eloquent I am slow of speech and of a Exod. 4. 10. slow tongue and could not be satisfied till God gave him the promise of more then ordinarie assistance v. 12. I will be with thy mouth and teach thee what thou shalt say This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening of the door of utterance which S. Paul exhorts the Colossians to pray for to God for him A free and full Coloss 4. 3. abilitie of expressing the conceptions of the minde according to the capacitie of the Auditors is an excellent and desirable ministeriall gift without which the greatest parts oft prove unedifying and unprofitable 4. To his exquisite skill in all arts and sciences and this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Camerarius notes and this too is a requisite qualification for an Apollos a minister of the Gospel This was the eminencie of Moses that he was learned in all the wisdome of the Egyptians that is to say the liberall arts and sciences Acts 7. 22. which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites This was the commendation of Daniel that he was cunning in all knowledge and understanding Dan. 1. 4. and skilfull in all wisdome and learning S. Paul was born at Tarsus the Metropolis of Cilicia more famous then Athens if we credit Strabo for the studie of Philosophy and the Greek tongue and afterwards instructed by Gamaliel at Jerusalem so Apollos here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater wonder and pittie both that such knowledge which was the real honour of those should now be our discredit and reproach we being fallen into those times of which Espencaeus complained when Graecè nôsse suspectum erat Hebraicè propè Haereticum or if you will speak in the more uncharitable language of our times Antichristian when 't is the crie of too many what Festus cried out against Paul that too much learning instead Acts 26. 24. of qualifying and enabling any to be Apollos ministers of the Gospel does but make us mad I wish the want of it did not make them more such But I shall not now undertake the vindication of learning from those uncharitable imputations which hath lately been done by an ingenuous man amongst our selves but shall enter upon the second qualification of Apollos which I chiefly intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in the Scriptures which I shall speak of First Doctrinally in two particulars 1. I shall shew the excellencie of Scripture-knowledge in it self 2. The usefulness of it as to Apollos a Minister of the Gospel Secondly Practically in a few words of Application First the excellencie of Scripture-knowledge in it self appears in these considerations 1. The excellencie of things revealed in scripture so sublime and spirituall that the light of nature and the highest improvement of reason could never have discovered without divine revelation as the secrets of Gods electing love reconciliation by Christ justification by faith adoption the covenant of grace those are secrets which the eye of reason could never prie into these were mysteries hidden from ages and generations but now manifested by the Gospel To these adde the glorious mysterie of the blessed Trinity which is wholly indemonstrable by naturall reason indeed first supposing scripture-revelation there may possibly be some resemblances of it found in the creation as the esse posse and operari of every creature or those three common notions of Belng O neness Truth Goodness and many more which the schooles insist on and there may be some argument to evince my faith not to be against reason though I have the greatest reason in the world to believe it because God saies it as that God should infinitly communicate himself or from the perfection of the number three and the great account the Heathens had of it which arguments Estius urges who yet confesseth this mysterie abstracted from divine revelation wholly indemonstrable by any light of reason this mysterie scripture discovers There are three who bare record in heaven the 1 John 5. 7. Father the Son and the Spirit and these three are one To instance but in one which indeed is the summe and substance of all divine revelation the mysterie of Christ which is above the reach and beyond the discerning of most prying and improved reason I easily believe the Heathens the wisest of them at least might have some knowledge of the fall of man from the rebellion of passion against reason from the strange proneness which they experienced to vices quae sine exemplo discuntur saith Seneca not inclined to them Lib. 3. qùoest cap. 30. by any acquired habit nor led by any bad examples nay even to those vices which carrie a contradiction in them to naturall light adde to them the difficulty of acquiring habits and exercising the acts of virtue which would be easie if naturall these were evident signes and effects of some sin which prepossessed and inhabited our nature to which purpose that of Austin is excellent continentia tam concupiscentiae testis est quà m hostis Continence is both the enemy and evidence of concupiscence for virtue could not be heard if it were not opposed by the strength of naturall inclinations to sin These I say and many other sad effects of mans Apostacie which might be named are evidences to reason that man is not now as he came out of the hands of God but somewhat degenerate from his originall rectitude but Gods dealing with man in a Covenant-way and by his infinite wisdome ordering and disposing mans fall and Apostacie to the accomplishing so great a mysterie as the sending of Christ into the world to restore and recover man into a state in some respects better then that of innocencie is a depth naturall reason could never fathom God inhabiting humane nature the word made flesh and so undertaking for the recoverie of lost man Christ in his three-fold office as Prophet Priest and King to dispel the darkness expiate the guilt and conquer the rebellion of corrupted nature healing by Christs stripes life by his death are paradoxes to reason Per mortem alterius stultum est sperare salutem The candle of the Lord as the soul of man is called may discover something though but darkly of God but Scripture onely is the star to lead us unto Christ It was a just censure which Augustin passeth upon Tullies works that he could not finde the name of Christ in them The Scriptures are the
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
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
Dort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Christ blessing his Father for communicating himself to those who were least disposed Matt. 11. 25. Even so Father for so it seemed good in thy fight God will if you will say the Remonstrants I will because I will saith God Rom. 9. 15. If you improve God cannot be wanting to you say the Arminians It is not of him that willeth nor of him that runneth saith the Scripture verse 16. But after all this there is one shift more Deus paratus est dare fidem omnibus quantum in se est why then certainly omnipotent grace can effect it certo ordine saith Corvinus which neither Corvinus nor any man else can discover Nay he never denies special grace nisi spretae vocationis respectu say the Dort-Remonstrants unless the common call be refused wo were to the best of us did Gods grace depend upon such a condition for who doth not refuse common calls nay without special grace we cannot but refuse them Nemo bene uti potest libero arbitrio nisi per gratiam is Augustins Divinitie and our Saviours doctrine too John 6. 44. No man can come to me except the Father draw him True but God gives an universal assisting grace to all in order to the good improvement of natural light this is the plea which their great English Advocate makes for them But Brethren this is a Chymaera and a dream which the Scripture gives us no ground to believe nay that tells you that God suffered those who had onely the light of nature the Gentiles to walk in their own ways that is to say extra suam gratiam degere if Prospers Acts 14. 16. gloss may be admitted to live without the necessary supplies of his grace Besides it would be resolved whether this assisting grace be effectual or no if so then all must be in a capacity for saving grace if effectual or ineffectual according to the compliance of mans will then all is still resolved into nature nothing given to grace which is the height of Pelagianisme Sed quorsum haec perditio may some say To what purpose is all this waste of time and words I shall hope to evidence it no labour in vain by discovering the practical importance of this truth in the Application which I shall with all possible brevitie dispatch Application First This may help us to discover the sandy foundation on which the Doctrine of universal redemption and consequently the whole fabricke of Arminianisme stands For if this piller be pulled down the whole building falls about their ears which makes them so industriously voluminous in asserting this doctrine above all the rest Or if the purchase be particular then the purpose of God the execution of which that purchase makes way for must be particular the necessary consequents of which must be the certain efficacy of grace and perseverance of Saints because Gods purposes cannot be frustrated Now this Doctrine of universal redemption cannot be upheld without the designation of sufficient meanes afforded to all men which to those who never heard of the Gospel can be nothing else but the improvements of nature God not affording nay that I may prevent that common cavill Deus paratus est resolving not to afford the Gospel to many of them Paul was expresly Acts 16. 6. forbidden by the holy Ghost to preach the word in Asia and the Apostles at first commanded not to goe into the way of the Gentiles Matt. 10. 5. Well but though they had not the Gospel yet non defuerunt media quaedam communiora saith Corvinus but what other those should be besides the light and improvements of nature is not imaginable the insufficiency of which to salvation hath I hope been in some measure evinced by the former part of this discourse Secondly Hence be perswaded to set your selves in opposition to this doctrine in doing which you appear for the honour of Gods grace and Gospel Bradwardine justly entitled his book de causa Dei when he wrote against the Pelagians whoever peruseth it seriously will finde it a most soveraigne Antidote against the poyson of Arminianisme against which in this point it is Gods and your interest to appear First As you are ministers of the Gospel The Doctrine of the sufficiency of the light of nature vilifies and debaseth your office for what need the Commission of Christ to his Apostles and their Successours to teach all nations if God had before commissionated Matth 28. 19. and improwered Sun Moon and Stars to do it or what need the Stars in the right hand of Christ if those in the firmament have light enough to lead us to him Nay doth not this argue you the greatest impostours while you impose hearing reading prayer conference meditation grapling with the difficulties of Scripture upon the people in order to the knowledge of God and Christ which an Indian or American can arrive at by the contemplation of the creatures and providences of God Secondly As you are Scholars This Doctrine I apprehend makes Universities and Commencements useless no need sure of the Schools of the Prophets you may go without any expences to school to the creatures What need youth hazard their eyes in studying the apices and points of the Greek and Hebrew Text for the understanding of the New and Old Testament in the latter of which some of natures Advocates tell us there is not a word to be found of faith in Christ which the Gentiles can arrive at by the improvement of Nature and read written in the legible characters of the heavenly bodies Thirdly As you are Christians especially for this Doctrine 1. Robs you of your priviledges in the enjoyment of the Gospel and means of grace Surely the Apostle was out when he put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 2. to this as the greatest priviledge of the Jews that to them were committed the Oracles of God and our Saviour mistook when he said Salvation was of the Jews Why it seems by this Doctrine the Joh. 4. 22. Gentiles were every whit as near it whom yet the Apostle describes to be without hope And surely we Christians do but flatter Ephes 2. 12. our selves in a fools-paradise while we imagine our selves so highly advanced in our priviledges above the Indian or American who by this Doctrine can oblige God to give them that grace which we profess no claim to after our utmost improvements of the Gospel but say as our Saviour hath taught us We are unprofitable Luc. 17. 10. servants What great priviledge is it to enjoy Ordinances if the creatures and providences of God can bring any to a saving discovery of him Or what great advantage to be planted within the pale of the Church the inclosed garden of God if the dew of grace fall as plentifully upon the wilderness of the world Or what need their being added unto the Church who should be saved if they
wine and oyl and when thy brother falleth into sin there is the opportunity for exercising thy brotherly help to restore him in the spirit of meekness Galat. 6. 1. Some actions may be seasonable at all times so for prayer every time may be seasonable enough 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6. 18. so Rom. 12. 11. where some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Bellarmine would prove the text to be corrupted but I think good use may be made of both as the perceiving the fittest season for those other actions And so some actions of Religion are more seasonable at some times then at others as 1. The morning of every day for devotion Aurora Musis yea and for the Graces too so David esteemed of it Psal 88. 13. In the morning shall my prayer prevent thee so the primitive Christians judged it the fittest season as Pliny no friend to them hath it They were wont saith he Stato die ante lucem convenire se Sacramento Plin Epist lib. 10. ep 67. obstringere nè furta nè latrocinia nè adulteria committerent And the morning indeed is the fittest season for all religious exercises of which one of the Ancients gives this reason because then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not disturbed with those images and representations of things which the varietie of wordly imployments in the day time usually possess us with This you may observe to have been Job's practise Job 1. 5. He rose up early in the morning and offered burnt offerings And so we read of the Apostles that they went early into the temple Acts 5. 21. So early should we be in our actions of devotion 2. The Sabbath of every week That should especially be redeemed even from those employments which we may lawfully entertain upon other daies this is as I may so say the market-day for souls in which you may especially trade for spiritual Merchandize and yet how sinfully lavish are many amongst us of this day that many amongst us sleep away the greatest part of the market what else means the absence of so many especially on Sabbath-day mornings from these publick exercises the Chappel being thinner then then at other times And yet there is a Divine stamp and impression upon this day and that it be carefully observed by us all the quitie in the world calls for it God having indulged us the rest of the week for our selves and callings and so we see the Apostles care was to redeem it wholly to holy exercises upon the first day of the week the disciples came together for breaking of bread and preaching c. Acts 20. 7. Sixthly An act of expence and charge when we are willing to be at cost for the redeeming of our time and to part with something that we may improve it As Merchants are at charge for their merchandize they are oft laying out their treasure have many a troublesome voyage and restless nights for the securing and bringing in of their merchandizes so should Christians spare some of their lawfull pleasures and recreations of their natural rest and sleep that they may redeem and improve their time which is not onely non abuti occasione sed etiam mille voluptatibus redimere as Beza glosseth Merchants prefer the least gain before the fullest pleasure he adventures all his riches the Merchant in the parable parted with all sold it for the field Matt. 13. It is said of our blessed Saviour Galat. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word that is in our Text How so He parted with all pleasure profit life and all for the accomplishment of this end so should we in an ingenuous return of gratitude part with our pleasures and all that we may consecrate our time to his service Not but we may lawfully use pleasures and recreations so they be not vain and such as do rather enervate then refresh the minde or too much expensive of that time we should redeem to Gods glorie and the interest and concernments of our own souls It was the custome of the Primitive Christians to redeem some time from their sleep for the service of God which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clement observes Clement exalt them to an Angelical perfection which lies in a watchful cōstant observance yea and expence of their time or eternity rather in the service of God And I read in Nicephorus of Theodosius the Emperour that after the variety of worldly employments relating to his elvil affairs in the day-time he was wont to conscerate the greatest part of the night to the studying of the Scriptures to which end heh ad a lamp so artificially made that it supplied it self with oyl that he might no way be interrupted in dedicating that time to God Seventhly An act of watchfulness in avoiding what may betray us to the mispence of time such are especially frothy and idle discourses and bad and loose company A Merchant will not engage himself in impertinent discourse or voluptuous companie when he should be driving on his trade These every man must avoid that would redeem his time for bad companie draws into sin and idleness upon this account God forbad the nations to dwell with the Jews Exod. 23. 33. therefore David would have no commerce with such Psal 119. 115. as if he could not spend his time in the service of God while such were in his companie Idle company is the shame of Societies the bane of pietie the corruption of youth the quencher of devotion the lavisher of time He that desires to be provident of his time must be prudent in the choise of his Societie otherwise in bad company he may quickly throw awaytime and himself soul eternitie and all Eighthly An act of deliberate and resolved judgement to lay out our time for the best things As a Merchant will not expend his time and money for toyes and trifles but for pearls and the like Curiosè merces considerat ut emat meliores saith A Lapide on the Text examines his wares that he may purchase the best so should Christians in laying out their time not lay it out for trifles of the world but for the greatest things of eternitie not with Martha for the many things but with Mary for the one thing necessarie The Merchant in the Gospel indeed sold all but it was to purchase the pearl and S. Paul counted all loss but it was to gain Christ Philip. 3. 8. Those who spend their time for the vanities of the world for the light air of popular applause for the shadow of honour riches or the like not to mention the debasing of their souls which are born to greater hopes and designs they throw away their time and often their souls in such bargains to whom let me say with the Prophet Esay 55. 2. Wherefore do you spend your money for that which is not bread and your labour for that which satisfieth not We are
the great springs of heresie and errour the minde of man is novitatis avida and hence new errour pleaseth many more then old truth and every new-fangled opinion though he that runs may read it contrary to Scripture and reason creates in mens minds at least a suspition of the truth which all ages of the Church hath professed I am sure Christ makes it the badge of his sheep that they will onely hear his voice and not strangers Joh. 10. 5. his voice in his word and by his Ministers While men keep not to the wholesome word of God but affect this variety of phansy opinion they surfet not thrive Gellius Gell. lib. 3. cap. 13. tells us of Demosthenes that he being young and Plato's scholar by chance going to hear Plato resolved experiri an ad digna auditu tanto properatum studio foret upon which he deserted Plato and became Callistratus his disciple thus many affecting novelty though formerly in profession disciples are now turned to fables and in stead of being nourished by the word are poysoned with errour The seventeenth ground is Neglect of a carefull practise of what we hear if men came with a resolution to practise they would go away with much more profit for this would bring them with a great appetite and liking of the word of God as they in Acts 10. 33. They professed themselves to be as in the presence of God to hear all that is to hear so as to practise This is your wisdome Brethren to come with a resolution to practise for which you have our Saviour Mat. 7. 24. He is a wiseman that heareth and doth my sayings and S. James would have us not to be hearers onely but doers of the word Jam. 1. 22. for such onely are blessed in our Saviours account Luk. 11. 28. I pray consider that prophesie of Gospel-times with what resolution they invite one another to hear viz. with a resolution to practise Esay 2. 3. Come let us go up to the mountain of the Lord to the house of the God of Jacob and he will teach us his wayes and what more ordinary then to call on one another in these dayes Come we will go hear such a man to day but observe what followes we will walk in his ways and do you invite one another Brethren for this end nay rather when you go to hear the word is there not oft a secret reserve in your heart to go on in your sins They who come with such a resolution and not to practise are not like to profit by the word It is by this that Christ will have his disciples known Joh. 8. 31. If ye continue in my word then are ye my disciples indeed and to those God tells us that he will continue his mercy and goodness Psal 103. 17 18. To such as keep his covenant and that remember his commandements to do them The eighteenth ground is Anger malice either against the word or the Minister of it Many when the word of God searches and findes them out rage against it or the Minister of it As you may see they dealt with Stephen Acts 7. 54. they gnashed upon him with their teeth and at vers 57. they ran upon him with one accord and cast him out of the city Therefore the Apostle exhorts those who would so receive the word as to save their souls to receive it with meekness Jam. 1. 21. that is with a milde humble tractable spirit that as the Preacher is to instruct you in meekness 2 Tim. 2. 25. that is with gentleness and tenderness to your persons with anger and zeal against sin so you are to hear with submissive and tractable spirits as they did Acts 10. 33. laying aside all enmity against the word and the preacher of it And when by the word he convinceth you look upon him as a Chirurgion that comes to search your sores in order to a cure and when he presseth duty be facile and tractable The wisdome that is from above saith S. James is gentle Jam. 3. 1◠and easie to be intreated and where shall we finde this wisdome in men you shall sooner enrage then perswade As concerning the generality of men those the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd men 2 Thess 3. 2. that will quarrel with the Chyrurgion when he comes to binde up their wounds You must learn Brethren to submit to the word of God in humility if ever you will profit by it say as did Samuel Speak Lord for thy servant heareth The nineteenth ground is Neglect of a special application of the word preached Each hearer almost is ready to put off the word of God to another Such a reproof concern'd not me there the Preacher hit such an one such a threatning is nothing to me and many such like If ever you will profit by the word you must do as the disciples did when Christ had told them one of them should betray him each of them applied it to himself saying Lord Is it I so you must make a particular application of promises threatnings and precepts The best food will not nourish unless it be received you cannot live by feeding another man no more will the word of God except it be particularly applyed to our selves It should at least put us upon a serious examination Doth this threatning appertain to me Have I interest in this promise The childe may starve though the mother hath a full breast if it sucks not at it so we at the breasts of the promises unless by the Application of a particular faith we make them our own We must not onely hear of the promises slightly but we must search them out and that so as we may know them for our good Job 5. 27. In a Princes proclamation every one will look to that which concerns himself so should we in the proclamation of the Gospel look to that which in particular concerns us and in particular apply it to us And therefore you may observe that when God makes the word to be effectual he does it by a particular application of it to the soul as in that of Nathan to David Thou art the man for it is true that Job hath observed Job 33. 14. God speaketh once yea twice yet men perceive it not but then in vers 6. He openeth their ears and sealeth their instruction that is by a particular application of the word I know there are and may be miscarriages here the presumptuous sinner is too ready to catch at and run away with a promise the humbled dejected sinner to despair under threatnings A great piece of wisdome it is to apply the word suitably to our conditions if fainting the promises if secure the threatnings and this is so to be wise as to be wise for ones self Prov. 9. 12. and so to profit by the word And this is the second ground of unprofitable hearing in regard of Hearers the third ground is in respect
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
all iniquitie and purifie unto himself a peculiar people zealous of good works FINIS THE UNHAPPINESS of the Wordly-Mans PORTION Set forth in a Sermon preached in S. Marie's Church in Cambridge May 25. Anno Dom. 1654. By JOHN FROST B. D. and then Fellow of S. JOHNS Colledge in Cambridge and late Pastor of Olaves-Hart-street in London Mundus iste periculosior est blandus quà m molestus magìs cavendus cùm se allicit diligi quà m cùm admonet cogitque contemni August ad Diosc Quid vis utrùm amare temporalia transire cum tempore an mundum non amare in aeternum vivere cum Deo Aug. in 1 Epist Joh. c. 2. v. 17. CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII To the WORSHIPFULL CAPTAIN THOMAS OGLE ESQUIRE Increase of Grace strength of Bodie and perfection of Vertue Worthy Sir SInce it is thought fit by some at the importunitie of many that these Sermons should come forth in publick I have attempted to Dedicate the same to you in respect of your many favours and my obligations You were pleased to honour the Authour with the tuition of your first-born Mr. Ashfield Ogle the excellencie of your strength the hopes of his countrey the delight of all that knew him who prevented his Tutour in the heavenly glory but he soon followed after him and I trust as they oft conversed and prayed together here on earth so they are now together praising God and singing Halleluiah in heaven Sir the title to these is not unfitly yours for you are one of those whose portion is not in this life onely but you have a glorious inheritance reserved for you in the heavens through the free-grace of God our Saviour who came into the world to save sinners to whose grace I commend you and your vertuous Consort and resolve my self SIR Your Worships in all due observance JOHN FROST PSALM 17. 14. Which have their portion in this life THat there is a providence watching over the world ordering and disposing the events and seeing to the management of things here below hath been and is as universal an acknowledgement as that there is a God But the mysteriousness of Gods outgoings in his providences hath oft occasioned the Atheisme of some and the distrust of others especially in that seeming-unequal distribution of these temporal blessings with a full and liberal hand to the worst of men whilest the best have no other portion carved out for them but the bread and water of affliction as if God had no regard unto the world but all events happened by careless chance and fortune Scarce any Question troubled and perplexed the antient Philosophers more then this Quare malis bona bonis mala eveniunt Why the worst of men often enjoyed the best of the world this occasioned the Stoicks Fate and Epicures Atheisme this made some of them call in question the Justice others quarrel with the Providence a third sort to deny the Being of God To consider that Licinus was entombed in a stately marble grave Cato confin'd to a strait and narrow sepulchre valiant Pompey laid in none at all made them draw this inference Credimus esse deos shall we think there are any gods which Lipsius saith were affectuum voces non judiciorum Lips Manud ad Philos Stoic Nay the Scripture tells us how this hath often occasioned doubtfull repining distrusts in and shaken the faith of the best of Gods Saints Jeremy desires to enter a dispute with God concerning the righteousness of his judgements in this particular Jer 12. 1 2. which hence appears to have been his weakness and infirmitie because in the midst of this distrust he acknowledges Gods justice in all his proceedings With this Job seems to be dis-satisfied and under a present temptation to question God Job 21. from vers 7. to vers 16. and the Prophet Habakkuk chap. 1. v. 13. and David that man after Gods own heart was oft assaulted with this temptation to distrust upon consideration of the flourishing estate of many wicked in the world Psal 73. from vers 2. to the 8. to consider that they were not plagued v. 5. and he plagued all the day long vers 14. This tempted David to three great miscarriages First to conceive of piety and holiness as an useless vain unprofitable thing vers 13. when he saw pietie persecuted and wickedness enthroned Secondly To uncharitable rash judging of the Saints v. 15. intimating his temptation to say so so apt are men to judge the straightest staffe crooked in the water and the most upright Saint hypocritical when afflicted Thirdly To question providence ver 11. as if the eye of God could not see these disorders in the world and permit them so liable is the faith of the best to weakness and infirmities which David could not conquer till he went into the Sanctuary of God and understood the miserable end of wicked men what-ever seeming happiness they enjoy here v. 17 and that their portion was onely in this life as he saith here in the Text which words may fall under a threefold consideration 1. As the ground of Davids prayer for deliverance from his enemies v. 13. 2. As the matter and support of Davids comfort under the persecutions of his enemies that though Saul upon whose persecution this Psalm was penned saith Musculus flourish'd and oppressed him here yet he had but his portion in this life and David though at present persecuted and afflicted supported himself by the expectation of his future glory ver 15. 3. As a description of the misery of wicked men amidst all the pomp and glory and enjoyments of the world while they are the worlds darlings and mens envy while set upon the pinacle of worldly greatness here 's their misery and unhappiness they have their portion onely in this life It is a miserable thing for men to have their portions onely in this life Doctrine In prosecution of which I shall do four things First I shall shew that wicked men have often the greatest portion in the world Secondly How it comes to pass that they have so to vindicate the justness and equitie and wisdome of Gods providence in ordering it thus Thirdly Upon what accounts it is a miserable thing to have it so Fourthly I shall improve all in some short inferences or brief application First To shew that wicked men have often the greatest portion in the world I need not speak much to this the experience of all ages since the beginning of the world confirms it your own observation I believe can seal to it how-ever Scripture abundantly evinces it The first murderer that ever was carries possession in his very name Cain signifies so much Gen. 4. 8. Go on in the whole series of Scripture and you shall finde Joseph persecuted by his brethren Esau as Rivet observes on Gen. 32. advanced in the world for a time far above Jacob go on and you
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.
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
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
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
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.