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
the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 however this may be but a conjecture certain it is that the utmost light of nature improved cannot discover Christ. You know the old charg which Augustine lays against Tullie's works that he could not finde the name Jesus in them Plato seems to bid the fairest for such a discovery when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which sounds like that Scripture Joh. 1. 3. All things were made by him and without him was not any thing made that was made but the learned Casaubon well notes that Plato's Exercitat lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs vastly from S. John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that being only the supream reason and wisdome used in the creation which natural light might discover from the creatures the other the eternal subsisting word made known only by the Scriptures There is a natural connexion between God and the creature as between the cause and the effect so one may be a due medium of discovering the other but there is no connexion imaginable between the creature and a Redeemer some indeed lead us a tedious circuit here and tell us that natural light discovering God to be just and yet observing his patience might from thence gather a satisfaction made by a Mediatour but I presume you easily discerne a non sequitur in this Argument for the patience of God argues at the greatest advantage but a reprieve not a pardon For it is oft exercised towards the vessels of Rom. 9. 22. wrath as the Apostle tells us or if it might argue the mercy of a Creatour it could not rationally conclude a purchase made by a Redeemer for the discovery of whom natural light was never intended which should have been most perfect had man persisted in innocency yet the discovery of a Saviour would then have been as unnecessary as it is now impossible by the light of nature which remained in Adam after his fall who yet never dreamt of a Saviour but lay under fears and terrours of an offended justice till God revealed Gen. 3. 15. to him the promise of the seed of the woman But suppose natural light could reach the knowledge of a Mediatour yet not of Christ as the person which yet is indispensably necessary if Scripture may be admitted umpire This is life eternal c. Joh. 17. 3. And There is no name else given under heaven whereby we must be saved without whom whosoever dare promise any salvation Acts. 4. 12. Serm. 14. de verbo Dom. S. Augustin doubts whether that man shall be saved by Christ◠yet some dare entail it upon every Religion which is the ground of mere Scepticisme and equalizeth Turky and India with England The Apostle describes those who had onely the light of nature Ephes 2. 12. Matt. 2. therefore to be without hope because without Christ The Magi though Astrologers yet needed the guidance of an extraordinary starr to lead them unto Christ of whom when Peter had made that eminent confession our Saviour tells him that flesh and bloud had not revealed it unto him but his Father Matt. 16. 16 17. This Sun of righteousness as that in the firmament is only discovered by its own light Secondly Because natural light cannot discover the means of salvation as justification regeneration faith repentance which are matters onely of gospel-Gospel-revelation if the Scripture may be heard to speak The Apostle gives this as the reason of his high valuation of the Gospel because it onely was the power of God unto salvation Rom. 1. 16 17. Rom. 10. 14. and he concludes expresly that there is no ordinary way of faith but by hearing How shall they believe on him of whom they have not heard yes saith the Remonstrant so they might by the preaching of the creatures Sun Moon and Stars for vers 18. it is sayd Have they not heard yes their sound is gone out into all the earth which by the Psalmist is spoken of the creatures manifesting God True Psal 19. the Apostle useth that Scripture by way of accommodation to note the intent of Gospel-preaching not thereby to licence the creatures as preachers of it but to note the extent and success of the Apostles preaching in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not of the creatures but of the Apostles and those whose feet bring the gladtidings of peace vers 15. Natural light can never discover saith in Christ as the means of salvation those who would tie that faith mentioned by the Apostle he that will come to God must believe that God is and Heb. 11. 6. that he is a rewarder c. to a faith in God onely as creatour should in my opinion do wel to consider that God since the fall is a rewarder to none but through Christ as Mediatour who therefore must consequently be included in the object of that faith by which we please God So repentance is not discoverable by the light of nature it was a riddle to the Apostles themselves that repentance unto Acts 11. 18. life should be given to the Gentiles So the righteousness of justification is indiscernable by natures light it is in the Gospel onely that the righteousness of God is revealed Rom. 1. 17. from faith to faith yet the discovery of all these is necessary to salvation He that believes shall be saved Except ye repent ye shall perish Mark 16. 16. Luke 31. 3. These are those mysteries into which the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stoop that they may pry into and is the light of nature more prying then the Angelical understanding By the Church is made known to the Angels the mysteries of salvation and Ephes 3. 10. can the Heathens read them in the stars I think Chemnitius was not too severe in his charge when he calls such assertions non humana sed diabolica ludibria fidei justificantis verbi divinitùs patefacti Thirdly because the light of nature cannot discover the true worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul chargeth these sublimated Verse 32. Athenians The light of nature led them not to a true object of their worship the Apostle saith Gal. 4. 8. they did worship to them who were no gods nay to devils and not to God But suppose the right object of worship yet the due manner is not discoverable by natural light but onely to be learned from the word of God S. Paul lays it to the charge of the Gentiles Rom. 1. 25. that they worshipped thē creature more then the Creatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides as Mr. Mede saith it should be rendred but if they did worship the onely true God as Augustin thinks and Lipsius contends on the behalf of his Stoicks yet in such a manner as God could not accept Tertullian is express Eò irreligiosior Ethnicus quò paratior the more zealous the more superstitious The Samaritan-worship was no less magnificent and
1. qu. 23. art 5. p. 94. c. 3. merita sua illis applicasse qui praedestinati electi fuerunt consonant to this is Ioh. 17. 24. I will that they may behold my glory which thou hast given me c. they determinately not others 4. In respect of peculiar communications from Christ which proceed from that special relation which they have unto and peculiar union with Christ as members to the head for though there be a laying out of grace for some in divine purposes yet there is no effectual partaking of it till actual believing for communion is founded in union the bond of which is faith Eph. 3. 17. by means of this union a Christian partakes of grace of sense motion growth life from Christ as the head onely communicates to the united members Christ is the Saviour onely of his body Eph. 5. 23. III. This peculiarity appears in the peculiar workings of the spirit and here is a four-fold peculiarity 1. In respect of peculiar illumination The Apostle speaking of the shortness of natural light as to saving discoveries 1 Cor. 2. 9 14. yet addes ver 10. but God hath revealed them to us by his spirit c. so in that most excellent Scripture 2 Cor. 4. having said ver 3 4. that the Gospel is hid to those that are lost he addes ver 6. an intimation of a special illumination indulged to Saints For however he dealt with others God who commanded light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ David makes this an argument in begging illumination of God I am thy servant saith he Psal 119. 125. give me understanding A wicked man may have much common illumination but such as vastly differs from the illumination of the Saints those puff them up with pride these humble them though I confess this leaven is apt to infect the best as Paul 2 Cor. 12. 7. Notwithstanding those the soul stands at a distance and enmitie from Christ nay oft apostatizeth from the profession of him but Heb. 6. 4. these bring the soul effectually to close with Christ Every man saith Christ Ioh. 6. 45. that hath learned of the Father cometh unto me That 's a head-floating illumination this an heart-affecting illumination that like the light of a glow-worm which hath no heat in it this like the light of the sun warmeth and quickneth where it comes it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God Psal 9. 10. they which know thy name will put their trust in thee Common illumination in a wicked man is like the sun shining upon a dung-hill calls out its stench and corruption whereas this illumination is a heart-changing and a life-reforming knowledge See Ephes 4. 20 21 22. 2. In respect of a peculiar sanctification so in the text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might purifie unto himself a peculiar people so Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost Sometimes Gods peculiar lie wallowing in the mire Ezek. 36. 25. of sin a long time with the rest of the world in the grossest pollutions till God by his grace and spirit sanctifies them to himself as a peculiar Therefore God promiseth in the Prophet his spirit as clean water to sanctifie the people I am sure so it was with the Corinthians 1 Cor. 6. 10 11. And such were some of you but how come they to be otherwise why ye are washed ye are sanctified by the spirit of our God Christ is made Sanctification as well as Righteousness 1 Co◠1. 30. to his people Righteousness by imputation Sanctification by powerfull and gracious energie and operation 3. In respect of peculiar sealing Seals note propriety we seal what is our own God sets the seal of his spirit upon believers to note that proprietie he hath in them it is peculiar to such Eph. 1. 13. in whom also after you believed you were sealed with that holy spirit of promise So 2 Cor. 1. 21 22. who hath sealed us and given the earnest of the spirit in our hearts It notes that esteem God hath of his people we do not use to seal up trifles but jewels which we most value and his special love to his chosen ones Christ set his spouse as a seal Cant. 8. 6. upon his heart the seat of love thus you finde out of every tribe a peculiar number sealed to God Rev. 7. 5. God seals none with his spirit but whom he hath sealed with the privie seal of election of which the Apostle speaks 2 Tim. 2. 19. The foundation of God standeth sure having this seal The Lord knoweth them that are his 4. In respect of special and peculiar communions with God Eph. 2. 18. For through him we both have an access by one spirit to the father through Christ as Mediatour meriting our access to God by the spirit directing and assisting us in our addresses to him 1 John 1. 3. Our fellowship is with the Father and the Son a thing which wicked men are wholly strangers to men in a natural condition are described to be without Christ and God that is can have no communion Eph. 2. 12. with him for as the Apostle saith 2 Cor. 6. 15 16. What concord hath Christ with Belial what communion hath light with darkness fellowship with sin and communion with Christ are inconsistent all communion with God is grounded in a covenant-interest by the fall man lost all communion with God and cannot be restored to it but through a Mediatour in whom we have interest upon the account onely of the covenant of grace but wicked men are strangers to the covenant Ephes 2. 12. communion flowes from union now the spirit being the bond of union must also be the means of Communion and this is the Saints Peculiar whose communion with God here is mediate in Ordinances in which a wicked man enjoys nothing of Gods which is the Saints priviledge here as immediate Communion is their happiness and glory hereafter sed quorsum haec may some say This I shall endeavour now to shew you by some short and plain Application First It serves to silence those who rob God of his peculiar or at Applicati ∣ on least of his glory in having a peculiar people as those do who assert the death of Christ to have been equally intended for all those who lay all the success of Christs undertakings and of grace offered upon the arbitrary uncertain determination and compliance of mans fallible nay corrupted will By which means it may come to pass nay were it so it would come to pass certainly that God should have no peculiar people for the corrupt will cannot encline to close with grace till grace subdue the perversness of it or to speak the best should God have a peculiar upon
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
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
swadling-clothes in which Christ was wrapped Our reason is of too low a stature and therefore as Zacheus did upon the Sycamore we must climbe the tree of life the Scripture if we would get a sight of Jesus Naturall reason may discover the back-parts of God in the creature but if she pretends or presumes to discover the Sun of righteousness she betraies her weakness and degeneracie it is one end of Scripture-revelation to supply the shortness and defect of naturall reason Nay the glorious Angels the most quick-sighted of the whole creation could not have discovered these Gospel-mysteries Which things saith the Apostle the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stoop to peep to prie into as things vailed and hidden 1 Pet. 1. 12. alluding to the Cherubims which were made with their eyes looking down towards the mercie-seat the word signifies a diligent sollicitous and through search Tanta Evangelii mysterii salutis majestas est atque jucunditas saith Glassius either ravished with the pleasantness or confounded and blinded with the Majestie of these mysteries They desire to prie into them and so they might have done and been never the wiser had not God revealed them by Scripture What the Apostle speaks of that one mysterie of Ephes 3. 10. incorporating Jew and Gentile into one bodie by Christ we may say of these Gospel-mysteries that God revealed to the intent that unto principalities and powers in heavenly places might be known by the church the manifold wisdome of God without which revelation the Angels had been strangers to these mysteries to this very day 2. The excellencie of the revelation it self or manner of revealing them which appears upon a three-fold account 1. The fulness and sufficiencie of it both as to doctrine and practice faith and maners both to make a man of God wise unto 2 Tim. 3. 15 17. salvation and perfect to every good work 1. Scripture contains a full revelation of all foundations of faith or things necessarie to be believed to salvation either expresly or by convincing evident and undeniable consequence and needs not to be eeked out with unwritten traditions or pretended enthusiasmes and revelations Tradition which brings down and conveys Scripture-truths through the successive ages of the Church to us we cannot without ingratitude but acknowledge as an eminent instance and testimonie of Gods providence and none of the least arguments for the authoritie and Divinitie of Scripture and in this sence the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the pillar holds forth the Kings proclamation but contributes no authoritie to it And in this sence too S. Augustin's non credidissem Scripturae nisi Ecclesiae autoritas commoveret may go for good and currant Divinitie we could not have believed the Scripture because we could not have had it if providence had not handed it to us by the Church So revelation of Scripture-mysteries by the Spirit of God we acknowledge as the accomplishment of a great Gospel-promise of the Spirit leading us into all truth which therefore Joh. 16. 13. the Apostle Paul praies for for the Ephesians that God would give unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation the knowledge Ephes 1. 17. of Christ but traditions or revelations as additionall or supplementall to Scripture we reject as detracting from the wisdome of God and the perfection of revealed truth Non est scriptum timeat Tertul. Revel 22. 18 vae illud adjicientibus to wit that wo if any shall adde unto these words God shall adde unto him the plagues which are written in this book and the Apostle passeth an Anathema upon whoever should though an Angel from heaven preach any other Gospel then he had Gal. 1. 6. preached Notanter dicit praeter non contra not onely what is against but what is more then Scripture-revelation is to be rejected there is enough revealed to bring us unto salvation and what would you have more These things are written saith S. John that ye Joh. 20. 31. might believe that Jesus is the Son of God and that believing ye might have life through his name and Search the Scriptures for in them ye Joh. 5. 39. think to have eternall life and our Saviour doth not blame them for thinking so And if Scripture be not sufficient we may say as the disciples in another case ad quid perditio haec to what purpose Matth. 26. 8. was it written To the law and to the testimonie saith Isaiah Esay 8. 20. When the rich glutton in hell desired one should be sent from the dead to his brethren Abraham sends them to Moses and the Prophets let them hear them let them but believe what is in Moses and Luke 16. 29. the Prophets and they need not fear coming into this place of torment 2. Scripture is a full and perfect rule of holiness able to make the man of God throughly furnished to every good work Therefore 2 Tim. 3. 17. our Saviour when the Lawyer came and tempted him with that question What shall I do to inherit eternall life bids him have Luke 10. 25 26. recourse to the Scriptures What is written in the law how readest thou This is the onely perfect and unerring rule of true righteousness Those three words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2. 11 12. speak the whole dutie of a Christian in all his capacities and relations to God himself and his neighbour and this the Gospel teacheth and engageth us to do So perfect a rule it is that the most specious observances the most glorious performances the most exact worship is no way acceptable unto God if not commanded in and directed by the Word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may have a shew of wisdome in Will-worship Coloss 2. 23. to the pleasing of men not to the honour of God God gave Moses a pattern for the making of the Tabernacle and David for the Exod. 25. 9. Temple and all things were to be ordered and regulated according Heb. 8. 5. to this pattern God hath set us a perfect rule of worship in his word and no service pleaseth him but what is according to this rule as our Saviour told the woman of Samaria concerning the Samaritan worship at mount Garazim and Jewish worship at Jerusalem that the Samaritanes worshipped they knew not what the Jews knew what they worshipped for salvation was of the Jews Why so because the Jews had Gods speciall direction and appointment of Gods word for their service which the Samaritanes had not We acknowledge the Churches power to determine decent observances and constitutions for publick order in the service of God The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently warrant this 1 Cor. 14. 40. The Church is a cypher stands for nothing if it hath not power here and he who wilfully sleights these will be found guiltie of
contempt and disorder but the imposition of traditional observances in so needless a number as may seem to reduce us under the Jewish yoke which neither we nor our fathers were able to bear Acts 15. 10. or as equally obligatorie to conscience as divine commands or as the immediate worship of God or as duties essentially necessarie in order to salvation we justly abhor as the Tyrannie of Rome as the infringement of Christian libertie as a violation and voiding the commandment of God as our Saviour told the Pharisees that they made the commandment of God of none effect that is sleighted Mat. 15. 6. disregarded by their traditions All our holiness all our worship must be regulated by Gods will not our own Non ex arbitrio Deo serviendum sed ex imperio not according to our own fancie but Gods command and prescription It may seem somewhat a strange expression at first Israel hath forgotten his maker and builded Temples Hosea 8. 14. one would rather think this was a reverencing of God this is the account of it God had appointed one Temple and they multiply and build many contrarie to Gods direction and institution I say of all humane invented will-worship of God as Tertullian of the Heathen-worship Ex religione superstitio compingitur eo irreligiosior quantò Ethnicus paratior Men in this are no better then laboriously superstitious taking pains to be irreligious And the judicious Hooker determines that in Gods service to do that which we are not is a greater fault then not to do that which we are commanded Amongst other reasons he gives this to our purpose in that we seem to charge the law of God with hardness onely in that with foolishness and insufficiencie which God gave us as a perfect rule of his worship and service I shall conclude this point with that of S. Paul As many as walk according to this rule peace shall be Gal. 6. 16. on them and mercie and upon the Israel of God 2. The perspicuitie and plainness of this revelation It is the design and plot of Rome to fasten an imputation of obscuritie upon the written Word that hereby she may with more plausible shew exalt Peters pretended successour into the infallible chair as an unerring interpreter and also discourage and dishearten the people from reading them As the spies reported the land of Canaan to be impregnable and so disheartned the Israelites Hence the Papists crie out of Scripture that it is unintelligible and obscure to vulgar and common capacities and thus they defame and raise a false report of the written Word and make the difficultie of it a pretence for their neglect and cloak for their ignorance The Scripture was made to be a Christians guide and rule of life as I said before a blinde guide a dark and obscure rule is a contradiction Thy word is a light to my feet and a lanthorn to my Ps 119. 105. paths saith David and the Apostle Peter bids us look to the Scripture as a light which shineth in a dark place the same Apostle 2 Pet. 1. 19. indeed observed in S. Pauls Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to 2 Pet. 3. 16. be understood this relates to the sublimitie and mysteriousness of things revealed not to the obscuritie of the revelation There is a depth of mysterie in Scripture cloathed with a plain and familiar expression Thy testimonies are wonderfull saith David There is the mysterie of Scripture yet follows The entrance Psal 119. 129. Ibid. v. â—30 of thy words giveth light it giveth understanding to the simple Here are mysteries to exercise the acutest wits depths for the profoundest judgements to fathom and yet so plain and obvious that the meanest and plainest using the means as prayer diligent search and the rest may profit by Here is meat for strong and grown Christians and here is milk for babes too In a word God hath so intermingled and interwoven Scripture-Revelations with some difficulties some facilities that plainness breeds not contempt nor difficultie neglect and disheartnings that by the plainness of them he might teach us knowledge and by the difficulties learn us humilitie 3. The certaintie and infallibilitie of Scripture-Revelation as being written by the guidance and dictate of an infallible Spirit All Scripture is given by divine inspiration no Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. 2 Pet. 1. 20. of private interpretation so our translation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any private spirit which reading I finde pleaseth Beza best as agreeing with what is said in the next verse that the pen-men of Scripture were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the prophecie came not of old time by the will of man but holy men of God spake Ibid. vers 21. as they were moved by the holy Ghost and therefore Scripture is a certain and infallible rule of faith and holiness This was one end of Scripture That we might have an infallible rule of life and judge of saving truth which had it been brought unto us onely by the acry conveyance of Tradition uncertain revelation might soon have been either forgotten or corrupted If we leave the Scripture once we are left at miserable uncertainties and lie open to all deceits and delusions If we rest upon Enthusiasticall revelations Satan can transform himself into an Angel of light and delude us our faith and obedience will 2 Cor. 11. 13 be alwaies at uncertainties The revelations of those who pretend to them be alwaies various sometimes contrarie and commonly pretended to to serve new interests and designs The Spirit is every mans pretence and therefore we must have some way to examine and judge of the truth or falseness and error of every mans spirit and this can be no other way but by the infallible Canon of the Scripture We never finde S. Paul alleadging any of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those revelations which he had when he was caught up into the third heaven but he hath recourse to the Scripture for 2 Cor. 12. 4. the vindication of the Doctrine he delivered as you may see in his Apologie before Agrippa I continue saith he to this day saying Acts 26. 22. no other things then what Moses and the Prophets did say should come And the Apostle Peter speaking of the voice from heaven though 2 Pet. 1. 18 19. that was a ture one yet adds we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer word of prophesie to wit the Scriptures the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 20. whereunto ye do well that ye take heed A voice from heaven may sooner deceive us then the written Word of God if we rest upon Traditions these are oft erronious as Rome can witness at best fallible and uncertain A man can scarce ever know when he hath believed and practised rightly or enough Traditions being variable and
choak these natural principles which God left in corrupted nature for the upholding humane nature for man without these would be equalized to beasts and that by their light and improvement man may seek after and arrive at some knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle tels us was the end of them that which may be known of God is manifest in them saith the Apostle Rom. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the first Secondly By the contemplation of the Creatures and Providences of God Natural reason by a climax and gradation of causes and effects may ascend to a discoverie of a first being something of the nature of which is discoverable by Natural light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being one received Maxime of Reason that What ever is in the effect is in the cause either formally or eminently and therefore the light of nature may discover not onely the existence but some of the glorious Attributes and Perfections of God The Apostle mentions his Eternitie and Power as knowable by the creatures of Rom. 1. 20. those who had not the Gospel It is true while the Heathens dazled with the glorie of the creature terminated their contemplation in them the creatures proved occasions of their Idolatrie and Atheisme Pliny that great searcher into Nature denies a Deitie Lib. 2. Hist nâ—t cap. 7. and Galen hath nothing as some observe by which in charitie he can be excused from Atheisme but one single hymn in a good mood composed Creatori Yet the creatures in themselves are as so many mirrors in which is discoverable the glorie of the Creator which the Psalmist tell us Psal 19. 1. the heavens declare namely objectively as giving man just occasion to celebrate the glorie of the Majesty Power Wisdome and Goodness of the Creator From whose creating all things the Apostle argues the Gentiles into an acknowledgement of a worship due to God We preach unto you that ye should turn from your vanities unto the living God who made heaven and earth I finde Augustine in his Confessions thus bespeaking Lib. 10. cap. 6. God Coelum saith he terra omnia quae in iis sunt undique mihi dicunt ut te amem nec cessant dicere omnibus ut sint inexcusabiles Job send us chap. 12. 7 8 9. verses to the creatures to learn God Can a man see a fair exquisite picture and not admire the Artificer ex pede Herculem Natural light may trace God by those foot-steps he hath left of himself in every creature So from the management and ordering of affairs in the world reason discovers the Power and Wisdome of God Tully concludes that nothing Lib. 2 de nâ—t Dâ—or is so manifest when men contemplate the heavenly bodies as that there is aliquod numen praestantissimaementis quo haec regantur some admirable wisdome to manage them and the Apostle tels us Acts 14. 17. God left not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even amongst the Heathens which he proves by Gods giving them rain and fruitfull seasons the issues of his providence though they had not the Gospel-testimonie of God It is true the belief of a God was sometimes weakned and shaked by observing the seeming inequality of providential dispensations to good and bad Cur bonis mala bona malis was a question which puzzled them which Seneca hath I had almost said divinely resolved and no wonder when Scripture tells us of Job David Jeremiah the Saints of God were at a loss and stand upon the consideration of the providence of God in this particular but these did but retard not overturn their acknowledgements of a God of whom there are such visible discoveries in the least creature for God is maximus in minimis that Augustin professeth he doubted Sâ—liloq cap. 31. more sometimes whether he had a soul the effects of which he daily experienced then utrùm in hac rerum universalitate sit Deus whether there were a God ruling the world It is true what ever may be known by the creature is in more legible characters in Scripture whence the Apostle saith that by faith we believe that the worlds were framed The creation of the Heb. 11. 3. world is a truth discoverable by natural light though the wisest Philosophers erred much in the manner of it which Moses hath exactly described The Platonists as Augustin tells us asserted the bodies Lib. 12. de Civit. Dei cap. 26. of men to be produced by their minor Deities though their souls were created by God The same truth may be the object of science as made out by rational demonstration and of faith as built upon the authority of God in gospel-Gospel-revelation whence God falls under the object both of Metaphysicks and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle speaking of those who were destitute of Gospel-light Rom. 1. 19. God hath manifested something of himselfe to them namely by that common light by which he enlightneth every one who comes Joh. 1. 9. into the world to wit by the light of nature which improved may bring us to many though no saving discoveries of God And that brings me to the second Truth contained in the Text though it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence ariseth the second assertion That natural light in its most elevated and raised improvements can Doctrine make no full and saving discoveries of God In the handling which point I shall not dare so far to intrude into the Arke of Gods secrets as to enquire or determine what extraordinary way God may take to manifest himself savingly to those who had only the guidance of natural light Secret things belong Deut. 29. 29. to God revealed things belong to us but if God did use such as for my part I will not limit the holy one of Israel I assert First It was not as the issue of natural improvement nor Secondly A fulfilling any promise revealed in the Word nor Thirdly Any retribution by way of distributive justice nor Fourthly Any answering a just claim could be made to farther communications for First Suppose a man to have improved natural light to the utmost height and this is but suppositio per impossibile Secondly Suppose him to have attained all moral virtues in gradu Heroico Thirdly Suppose him most industrious and quick-sighted in the study of the creatures and the providences of God yet I assert that all this cannot reach to any saving discoveries of God upon this five-fold ground 1. Because natural light can reach no discoveries of Christ whom Chrysostome thinks to be here meant by the unknown God In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Athenians were wont to worship the Gods of all nations whence the Apostle justly chargeth them of overmuch superstition verse 22. and because they knew not Christ whom the Christians worshipped they erected this Altar to him under
plain that God and Christ have a peculiar people in the world Doctrine In the prosecution of which I will shew you First In what respects a people may be said to be God's peculiar Secondly What this peculiar people is Thirdly How it appears that God hath such a peculiar people in the world Fourthly Improve all by some application For the first God hath a peculiar people in three respects I. In respect of outward dispensation and distinguishing administrations Thus the Jews of old were Gods peculiar his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Exod. 19. 5. he calls his peculiar treasure God caused his Word and Ordinances to be dispensed amongst them which the rest of the world were strangers to he entrusted them with his divine oracles which the Apostle notes as their distinguishing priviledge from the Gentiles and the Psalmist as their peculiar prerogative The rest of the Rom. 3. 1 2. Psal 147. 19 20. world were like the dry barren Wilderness they God's Enclosure his Vineyard who had plentifull showres of the dew of heaven falling upon them and so they shall be part of Gods peculiar again the Scripture gives us evident ground to believe their conversion to the faith especially Rom. 11. from verse 23. to verse 28. I think we are much in the dark as to the time of their restitution I verily believe the Idolatrie of Rome which is the Jews greatest stumbling-block must first be removed Religion reformed This may be a digression however it is but a short one as to the Text but not to the Intendment of the Lecture And in this respect likewise the Christian part of the world is God's peculiar as distinguished from Pagans and Mahometans and the rest in the Christian part of the world England is God's peculiar in England let me say London is God's peculiar a place like Capernaum exalted up to heaven in the use and enjoyment of Ordinances I heartily pray it never have Capernaum's doom to be thrown down to hell for the contempt and abuse of them II. In respect of special office and employment Thus Magistrates are God's peculiar he hath honoured them with his own name in Scripture Psal 82. 6. peculiarly representing his Dominion his Deputies and Vicegerents on earth they rule by him Prov. 8. 15. and should for him they are his Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle Rom. 13. 4. Thus also the Ministers are God's peculiar in respect of Function as the tribe of Levi was under the Law as being a special right of Ordination set apart for special services Separate me Barnabas and Saul saith the holy Ghost for the work whereunto I have called them Acts 13. 2. which you may see was done accordingly verse 3. by fasting and prayer and laying on of hands The Ministerial office lies not in common to all but there must be such a calling and lasting function as distinct from the people You may finde them distinguished expresly Revel 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto you and unto the rest whence the Ministry in antiquitie is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a portion set a part and dedicated to God's peculiar service and acts of worship and discipline which no other can perform as acts of office The Magistrates dutie is to uphold but not to exercise these peculiar acts which when Theodosius the Emperor would have been intermeddling with he received this repulse by S. Ambrose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that his scarlet made him a Magistrate not a Minister III. In respect of special grace and favour though God bear an universal philanthropie to all men as his creatures yet he loves some with special love and distinguishing favour which David Psal 106. 4. prayed to God he might have the experience of Remember me O Lord with the favour thou bearest unto thy people Thus God hath a peculiar people in two respects 1. In respect of choise and purpose so many who at present lie in common with the rest of the world not yet effectually brought home by the power of God's Word and Spirit I mean elected though unconverted persons are God's peculiar Many of God's jewels lie a long time in the mire and sink of the world S. Paul was a chosen vessel though at present breathing out blasphemies and threatnings Acts 9. â—5 Verse 1. These me thinks are like a piece of gold not yet refined but designed by the goldsmith for some special use These our Saviour speaks of John 10. 16. And other sheep I have which are not of this fold c. Whether you understand there the Gentiles not yet called home by the Gospel or all unbelievers amongst Jews and Gentiles who in respect of purpose belonged to the sheepfold of Christ sufficient it is to my purpose that Christ calls some though in a present state of unbelief his sheep to wit in respect of God's secret purpose ad arcanam patris electionem hoc Calv. in loc refert saith Calvin So in a remote potentialitie which by vertue of the purpose of God and stipulation of Christ is certainly to be reduced into act they may be called Christ's sheep his peculiar which God loves with a love of benevolence not complacencie for so to love any unholy person is a contradiction to his puritie and nature the love of election is amor ordinativus not collativus a love preparing mercies for us not bestowing them praeparatio beneficiorum as Augustine calls election which being an immanent act makes no change in the creature but distinguisheth persons onely as to a secret purpose in God 2. In respect of actual claim and interest And thus Saints believers who are effectually brought home and gathered by the Word accompanied with the Spirit out of the world and this is the fruit of the former are his peculiar as our Saviour said Rom. 8. 30. to his disciples John 5. 19. I have chosen you out of the world And these I conceive are meant here the Apostle speaking of such as are a purified people and zealous of good works the characters of Saints And this for the first Secondly What this peculiar people is of which briefly because I intend the third particular The Original gives me ground of a sixfold description of them by six qualifications I. An excellent people So the Original in the Text imports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod est praestare as Grotius notes coming from a Greek word which signifies to excel So David esteemed of the Saints however the world accounts them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 off-scouring 1 Cor. 4. 13. and no wonder for wicked men esteem Christ himself to have no form or comeliness c. as an excellent generation Excellent in respect Isa 53. 2. Psal 16. 3. of that image of God they bear and those relations they stand in to him Solomon passeth the same judgement upon the Saints Prov. 12. 26. The righteous saith he
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
Embleme of peace so acceptable should the ministry of the Word be which reveals Christ as your peace c. Thirdly Examine whether you be of the number of those sinners Christ came to save You will say that 's needless Did not Christ come to save all Is it not said expressely Christ died for all 2 Cor. 5. 15. and that he tasted death for every man Hebr. 2. 9. and that God was in Christ reconciling the whole world unto himself 2 Cor. 15. 19. How far Christs intentions extended in his undertakings would be too large to discuss it will be sufficient at present to note that the price Christ paid is sufficient in it self for the expiation of all sins and that it extends to all sorts of sinners notwithstanding this we know from Scripture that the greatest part of the world shall perish even of those who are under the Gospel Many are called but few are chosen and Christ doth expressely restrain that universality which many to little purpose contend for when he saith he laid down his life for his sheep Joh. 10. 15. to redeem his Church Acts 20. 28. and to save onely his own people Matth. 1. 21. and for those who were given him of his Father in contradistinction to the world Joh. 17. 9 Therefore there is room left for enquiry whether we be of the number of them who shall be saved by Christs undertakings for us Such are I. Repenting returning sinners so Christ tells you himself Matth. 9. 13. I am not come to call the righteous but sinners to repentance that is such as are not righteous in their own opinion for as if man had continued truely righteous he had not stood in need of a Saviour so if self righteous he shall receive no benefit by Christ such he came not to call but sinners So you 'l say we are all yea but humbled sinners such as are inwardly convinced and truly humbled for sin Quest But doth not Christ call all Matth. 11. 28. Answ Yes but mark the limitation such as are weary there 's ease for such so Luke 19. 10. The son of man is come to seek and to save that which was lost So we were all lost you 'l say True but these are such as see themselves lost and irrecoverably undone without Christ The prodigal was lost long but never returned to nor was entertained by his Father till he saw himself so and mourned that he was so Luke 15. 18. Christs commission was to binde up such onely as mourn and to proclaim peace and the acceptable year of the Lord to such onely Isa 61. 1. II. Believing sinners those are the terms upon which the Gospel offers salvation by Christ for so runs the promise Mark 16. 16. He that believeth and is baptized shall be saved And Christ tells you himself he came into the world for this end John 12. 46. I am come a light into the world that whosoever believeth on me should not abide in darkness And this was the design of God's sending Christ for sinners that Whoever believed should not perish John 3. 16. This is the condition of the Covenant of grace and salvation as Scripture every where expresseth as Rom. 10. 9 10. to this Paul directed the trembling jayler Acts 16. 30 31. All a Christians life is in Christ and faith is the hand that receives him John 1. 72. Whatever a Christian derives from or partakes of by Christ as forgiveness Acts 10. 43. is all by faith the Spirit of Christ Gal. 3. 14. inward puritie Acts 15. 9. perseverance 1 Pet. 1. 5. son-ship Gal. 3. 26. and at last eternal salvation by Christ John 3. 36. all which are received by faith III. Reforming sinners Christ came not to save any man in his sins but from his sins Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquitie Utique venit medicus ad aegrotum August Tom. 10. p. 200. constat sed ideo venit medicus ad aegrotum nè semper sit aegrotus Quod vult facere amat non quod invenit saies S. Augustin Whether do you then live as those Christ came to save Christ came not to save you onely from the guilt of sin but from the power of sin that sin might have no more dominion over you Rom. 6. 14. So that let no presumptuous sinner flatter himself in a continuance of sin upon this consideration that Christ came to save sinners for Christ saves and delivers them from sin here whom he saves from wrath hereafter Luke 1. 74 75. And the promise of mercy is made upon forsaking sin Prov. 28. 13. Whosoever confesseth and forsaketh his sins shall have mercy Fourthly Let us all heartily entertain this so acceptable a doctrine as that message of Christ's coming to save sinners Entertain it in your ear by attendance upon the Gospel preached but that is a small matter welcome it in your hearts by believing it otherwise it will not profit you as it is said of them Heb. 4. 3. The word preached did not profit them not being mixed with faith in them that heard it And not onely so but in your lives too by obeying it and living suitably to the Gospel which discovers this acceptable doctrine to you Phil. 1. 27. Let your conversation be such as becometh the Gospel of Christ The end of this Gospel-revelation was obedience and holiness suitable to our belief so the mysterie of Christ is said to be made known to all nations for the obedience of faith Rom. 16. 26. for so our lives may witness our acceptance and hearty entertainment of this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying and worthy of all acceptation That Jesus Christ came into the world to save sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom I am chief It was a fond opinion which the Manichees and others of old maintained from this place of Scripture That Adam's soul was transfused into Paul's bodie because the Apostle saies here he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first but he means not time but in nature and qualitie Primum se dixit non peccatorum ordine sed peccati magnitudine saies Augustine August Tom. 10. p. 202. And that I think is not a much better interpretation which Grotius puts upon the words as if they were spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex summa modestia as if the Apostle had onely spoken by a Rhetorical modestie as when he calls himself the least of the Apostles 1 Cor. 15. 9. The Apostle sure intended not these words as complements Cave n◠existimes Apostolum modestiae causâ mentitum saith Calvin Whence it seems some long before Grotius had mis-interpreted the Apostle thus as if he had but told an humble officious lye perhaps as a bait to the applause of others as it is the practise of some to pretend low thoughts of themselves that so others may magnifie and extol them But the Apostle spoke not to know what others
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
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
into the Scriptures and that bespeaks reverence III. The orderly searcher Order and method is great in the acquiring of all knowledge method facilitates the understanding and strengthens the memorie it makes things more perspicuous and so more easie to be understood and more strongly and certainly retained That knowledge must needs be confused which is gotten by amethodical studie Method demonstrates the dependance of one thing upon another and so makes all easie and facile So that in search of Scripture we should not pick here and there a chapter or verse but read in order first the easiest and then the more difficult for pascimur apertis exercemur obscuris Milk is easiest for nourishment and strong meat to exercise our sence with First therefore those that may build us up in the faith as the Gospels and Epistles then what may exercise our parts and learning I take it a preposterous way of Scripture-search which many take to search first into the Prophesies Revelations and the darker places of Scripture and neglect the Epistles of the Apostles and other easier places It is in Scripture-search as in all other sciences there are some more easie and obvious principles and these first to be learned before we go to deductions and the like First let us go where the lamb may wade and then where the Elephant may swim IV. The judicious searcher that reads with judgement and understanding As Philip said to the Eunuch when he was reading the Prophet Isaiah Acts 8. 30. So say I to every searcher of Scripture understandest thou what thou readest No profit by searching without understanding therefore children and mad-men are no competent searchers of Scripture there is required an act of judgement and discretion Or if as the Eunuch thou understandest not then consult with those that do Read still in obedience to God's command nay let this double thy endevaours but remember to consult with the Philips that is the Ministers of the word V. The thankfull searcher who when he reads the Scriptures meditates of and thankfully acknowledges the goodness of God in giving and revealing to him the Scriptures Christ himself esteemed this thank-worthy in Matth. 11. 25. I thank thee O Father of heaven c. and how much more should we do it in regard of our selves if we shall but consider 1. What a great priviledge it is to a person or nation to have the Scriptures the word of God entrusted with them This was the great priviledge of the Jews which the Apostle takes notice of as their greatest advantage above the Gentiles Rom. 3. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made them Trustees of his word and promises And the same would the Psalmist have observed with thankfulness Psalm 147. 19. 2 How this is the onley light which can lead us to heaven This is the cloud which will lead you through the wilderness unto Canaan the light of nature is but a groping after God Acts 17. For though the invisible things of God are clearly seen by the things that are made as we have it Rom. 1. 20. yet cannot the knowledge by nature at all discover Christ without which knowledge no salvation if you credit our Saviour himself John 17. 3. The Scripture is our onely star to lead us unto Christ The light of nature may lead men to hell and leave them there inexcusable but the light of Scripture can onely light us to heaven In them you think you have eternal life as our Saviour speaks here 3 If you consider seriously How many thousands in the world sit in darkness left to the natural blindness of their corrupt hearts How many are in Egypt while we are in Goshen a land of light Looke abroad into the world and see what palpable darkness is the greatest part of it overclouded with and what fond guides do the most follow The Mahumetan regulated and guided by a ridiculous Alcoran the Papists enslaved to fond and uncertain Traditions the Jew being left to his own hardness refusing the Gospel following a few Curious Rabbines and many thousands who never heard of the sound of the Gospel but are even without God in the world having their understandings darkened as it is Ephes 4. 18. while we enjoy the clear light of the glorious Gospel to guide our feet into the waies of peace Observe we what God says to the Israelites Deut. 4. 8. What nation is there so great that hath statutes and judgements sorighteous c. These make a nation great so may we say and so oft as we read or hear the word of God should thankfully acknowledge it VI. The Practical searcher who searcheth the Scripture that he may thereby regulate his life and order his conversation aright It is one end why God hath given the Scriptures unto us Psal 119. 9. It is as a rule to walk by Galat. 6. 16. As many as walk according to this rule peace be on them such should all searchers of Scripture be for 1. Otherwise Scripture-search will be in vain it will be no otherwise profitable to us to know Scripture if we do not live by it then to aggravate our sin Jam. 4. and to encrease our condemnation that we shall have double stripes Luk. 12. 47. It is better to be mere Ideots and Dunces in Scripture then not to live according to them better had we never search for these heavenly treasures and spiritual pearls then when we have found them to trample them under our feet We should search Scripture for that end for which God gave it and that the Apostle tells us 2 Tim. 3. 17 is that we might be throughly furnished unto every good work He truely searches the Scripture who resolves what ever command he meets with though never so contrary to his lust that he will obey it therefore did the Prophet David meditate in the law of God that he might make it a light unto his feet Psal 119. 105. 2. No other searchers are like to finde the hidden treasures of Scripture God hath engaged to reveale himself to such as these Joh 7. 16 17. If any one will do his will he shall know c. and David gives this as an account of his great knowledge Psal 119. 98. Nothing improves knowledge more then a suitable practise the true reason why men finde no more in the searching of Scripture is because they read it more out of curiosity then of Conscience It is grace in the heart and obedience in the life that makes men fruitfull in Scripture-knowledge Consider that Emphatical place in 2 Pet. 1. 5 6. where the Apostle exhorts to a diligent acquiring and practising of several graces and gives the reason of it at ver 8. For if these things be in you you shall not be barren nor unfruitfull in the knowledge of our Lord Jesus Christ The Turke writes upon his Alcâ—ran Let none read this book but he that is holy None are fit to be searchers of Scripture but who either
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
tells you that those pleasure of sin are but for a season in Heb. 11. 25. and the punishment is eternal Mat. 25. 46. And so much of the universalitic of the subject that it concerns all to search the Scriptures II. I come to the universalitie of the object expressed indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures as well the Law as the Gospel as well the old Testament as the New The Manichees of old and many of later daies have refused the search of the old Testament as not usefull or necessarie to Christians under a Gospel dispensation I shall therefore endeavour at this time to demonstrate unto you the dutie of a general and universal search which lies upon all Christians If we had nothing but this text of Scripture to confirm it it were unanswerable our Saviour here speaking of the old Testament as is evident from the persons to whom he directs this command who were the Jews enemies to the Gospel but great admirers of the old Testament and diligent searchers into it Now observe the argument In them ye think ye have eternal life therefore profitable and they testifie of me therefore necessarie and all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of commendation to the Jews and therefore much more to Christians as S. Chrysostom observeth in his fourteenth homilie on the Gospel of S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord exhorting the jews to the search of the Scriptures does much more press us Christians thereunto even by their example But there are many other Scriptures which demonstrate unto us the usefulness of the Scriptures of the old Testament as Rom. 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was written afore was written for our comfort and instruction that is what was written by the Prophets was written for the comfort and instruction of us Christians And again Eph. 2. 20. You see the faith of the Christian Church is built upon the foundation of the doctrine writings as well of the Prophets as of the Apostles both leading us to Christ as to that onely foundation Cor. 3. 11. viz. of salvation Again 2 Pet 1. 19. To which that is that sure word of prophesie you do well that you take heed even that which was written before by the Prophets is as a light to direct you And therefore observe how Abraham dispatcheth the Gluttons brethren to Moses and the Prophets Luke 16. 29. whence it is obvious to collect that the writings of Moses the Prophets are to be read heard and assented to by Christians under the Gospel To all which we may add that full place of our Saviour Matth. 5. 17. 19. I come not to destroy the Law or the Prophets c. If Christ did not dissolve them then certainly Christians must not neglect to search them but Christ was so far from dissolving that he did fulfill them and that in his doctrine which was suitable and comformable to that of the Law and the Prophets in his life by obedience exactly answering the commands of the law and in his sufferings to what the law threatned and the Prophets had foretold The reasons then why Christians are to search both are these I. Because both are the voice of God to us The Apostle tells us expresly that the same God who at divers times and in divers ways spake to the fathers hath in these last daies spoken also unto us Heb. 1. 1. both are by divine inspiration 2 Tim. 3. 16. All Scripture is given not this or that and 2 Pet. 1. 21. The prophesies of old time c. what they wrote they were God's Amanuenses and wrote not their private phantasies but the dictates of the Spirit of God Holy men they were of God and therefore their authoritie unquestionable and immutable their value and use great and excellent To the moral law we are all obliged as a rule of our obedience and though not to the observance of the ceremonial yet to the knowledge and meditation of it as very usefull both to acquaint us with variety of God's dispensations and by the comparing of those shadows and types with Christ the bodie and substance they may be evidences of Christ already exhibited and come in the flesh The consulting all Scripture is both our interest and duty as having God the author of it II. The harmony and identitie of Scripture doctrine both in the Old and New Testament The same for substance though different in degrees the same object of faith viz. Christ to whom all the Prophets witnessed Acts. 10. 43. otherwise those under that dispensation had been in a lost undone condition for Acts. 4. 12. There is no other name given under heaven whereby men may be saved The Prophets represent Christ in his person as God and Man Isai 7. 14. In his offices as a Prophet Isai 42. 1 2 3. as a Priest Psal 110. 4. as a King Psal 2. 6. and in all his benefits as Redemption and Salvation That in Isai 53. is a most pregnant testimony in our justification by faith verse 11. And both old and new Testament prescribe the same holiness obedience and love to God and our neighbour They differ indeed in the clearness of Revelation not in the substance of the doctrine The Gospel takes off the veil and lets us see the mysteries of Salvation more clearly Now the argument is evident that if the doctrine of salvation be the same in both then both are to be searched III. Because all the Scriptures both of old and new Testament were written for the use and good of Christians The commands of the Law for our practise as our Saviour told that Lawyer Luke 18. 26 28. How readest thou in the law The promises for our comfort as that promise which was peculiar to Joshua chap. 1. 5. is repeated to all Christians Heb. 1. 3. 5. The threatnings and judgements for our example and terrour as the Apostle speaking of the judgements which fell upon the Israelites 1 Cor. 10. 6 11 12. So the types observe how our Saviour applies the type of the brasen serpent to his own death John 3. 14. and that for the comfort and support of our faith verse 15. That as he who looked upon the brasen serpent was healed of the stings of the fiery serpents so they that look up to Christ by a true faith are healed of the spiritual wounds made by sin and Satan IV. Because of the excellencie of all Scripture which the Apostle fully describes to us in 2 Tim. 3. 16 17. What are usefull as children to know what may make us wise to salvation what is profitable for doctrine to inform us for reproof to reclaim us for correction to reform for instruction to guide us and furnish us unto every good work This the Apostle affirms universally of all Scripture not of this or that part of it therefore of the old as well as new Testament V. To strengthen and confirm the doctrine of the
new Testament to which both Christ and the Apostles oft send Christians and blame them for their ignorance in them Luke 24. 25. Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken c. Therefore it was the constant practise of Christ and his Apostles to assert their authoritie and confirm their doctrines by the old Testament as in the Text here and he grounds these Jews unbelief upon their not believing Moses verse 46 47 For had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his writings how shall ye believe my words Where Christ confirms his doctrine by Moses who wrote of him This was the Apologie S. Paul made for himself and his doctrine in Acts 26. 22. So our Saviour proves the doctrine of the resurrection by Moses Matth. 22. 31. and the doctrine of his sufferings and resurrection Luke 24. 44 45. And the truth is much of Gospel-doctrine can neither be understood nor proved without the old Testament as that of the Israelites in 1 Cor. 10. 1 2 3 4. whence should Christians understand that but out of the historie of Moses of the Manna the cloud the sea and the rock and especially the epistle to the Hebrews without an exact knowledge of the legal sacrifices priesthood and the like and the lives of the Patriachs mentioned Heb. 11. VI. And lastly To convince the Jews of the truth of Christ our Messiah and satisfie Christians in their temptations concerning it as the fulfilling of the Prophesies the realizing of the Types concerning Christ This Apollos found to be the most convincing way to confute the Jews Acts 18. 28. And there is no other possible way to effect this for the New Testament they reject Reason is no competent judge and cannot fathom the depths and mysteries concerning Christ nor judge of the true Messiah nor can you convince them by the miracles of Christ for they deny them or else impute them to Beelzebub If we would convince them then we must build upon some Principles which they grant otherwise they deny the whole therefore the only way to convince them is to shew the conformitie and agreement of all Christs doings and sufferings to what the Prophets of old foretold of the true Messiah Which course our Saviour himself took to prove himself the true Messiah Luke 24. 44. and therefore the search of the old Testament is much conducible to the strengthning of our faith in Christ against the Jews For when we consider the exact Prophesies of the time of Christs coming Gen. 49. 10. and while the temple stood Hag. 2. 7. the place of his birth by Micah chap. 5. verse 2. born of a virgin Isai 7. 14. the miracles to be wrought by him Isai 35. 5 6. his passion and sufferings Isai 53. these are sufficient when we finde them so punctually fulfilled in Christ to strengthen our faith in him and to convince the Jews of their desperate unbelief therefore those who deny Christians the use of the old Testament rob them of their weapons whereby they should contend for the faith and fight against the enemies of Christ the Jews Fourthly The grounds of this search And these I shall reduce to these four heads I. The Scripture-fulness and sufficiencie and this is clear in the words of the Text In them you may have the knowledge of Christ and eternal life Where we may consider 1. It is a full and perfect foundation of faith as containing all things necessarie to be believed either expresly or by convincing and undeniable consequence So full and perfect it is that it needeth not to be eeked out with unwritten traditions or pretended enthusiasmes and revelations That tradition which brings down and conveys Scripture-truth to us through the successive ages of the Church we cannot cast out but acknowledge as an eminent instance and testimony of Gods Providence and in this sense the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 15. the pillar and ground of truth In sensu forensi c. Not that it contributes authority to them And in this sence S. Augustines Non credidissem may go for good and currant Divinitie because we could not have had them else So for revelation we acknowledge a spiritual revelation to understand which the Apostle prays for Ephes 1. 17. but any thing additional to Scripture-truth we reject as detracting from the wisdome of God and his revealed truth Observe we what the Apostle saith Gal. 1. 18. If we or an angel from heaven preach any other doctrine He does not say Contra against but praeter beside saies Paraeus Here is enough to bring you to salvation else S. John was out who tells us These things are written that you might believe and believing might have life John 20. 31. and if not sufficient we may say as the disciples Matth. 26. 8. To what purpose all this but when God himself sends us To the Law and to the Testimony Isai 8. 20. and Abraham sends the rich man's brethren to Moses and the Prophets Luke 16. 29. it intimates that here is enough which if known and practised is able to keep them out of hell 2. A full and perfect rule of righteousness No duty which can concern any man in any relations either to God or man but you may have full direction for it in the Scripture Those three words of the Apostle speak the whole duty of a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously and godly Tit. 2. 11 12. When the Lawyer came to tempt our Saviour with that question What shall I do to inherit eternal life our Saviour sends him to the Scripture What is written in the law How readest thou Observe we what Wisdome saith Prov. 1. 9. My son if thou wilt receive my words and hide my commandments with thee shalt thou understand righteousness and judgement and equitie yea every good path Art thou a Magistrate Scripture tells thee how thou must rule in 2 Sam. 23. 3. He that ruleth over men must be just ruling in the fear of God Art thou a Father Scripture directs thee in that relation to thy children To bring them up in the nurture and admonition of the Lord Ephes 6. 4. Art thou a childe Scripture tells thee how to carrie thy self in that relation Ephes 6. 1 2. Children obey your parents in the Lord for this is right c. Art thou a servent Scripture tells thee how to behave thy self in that condition Ephes 6. 5 6. Servants be obedient to them that are your masters according to the flesh c. Art thou a Master of a family Scripture shews thee how to behave thy self in that relation Ephes 6. 9. And ye Masters do ye the same things unto them forbearing threatning c. In a word here is direction for every Christian in every condition and relation in which the Scripture is able
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