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
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
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
dispendium ex imputationis doctrina nisi eum obsurdescerent Haeretici ad ravim usque clamamus inhaerentem justitiam inseparabiliter cum imputata conjunctam studium bonorum operum fructum effectum asserimus fidei quâ haec justitia Christi applicatur meritum bonorum operum repudiamus usum necessitatem profitemur excludimus ex actu justificationis non ab homine justificato interim asserimus Justitiam Christi solùm valere eámque totam desiderari ad nostram justificationem concludimus Tota Christi justitia imputatur credentibus ad justificationem FINIS The qualification of a Gospel-Minister in a Sermon on ACTS 18. 24. And a certain Jew named Apollos born at Alexandria an eloquent man mighty in the Scriptures came to Ephesus NOthing more conduceth to the souls comfort and establishment of any Church then the constant presence of a learned and the pious example of a religious pastor as nothing betrayes people sooner to ignorance irreligion and apostacie then a want or absence of a judicious and religious minister Moses cannot Exod. 32. 1. stir from the Israelites to the mount though upon necessary occasion of converse with God but presently they fall into Idolatrie worshipping the calf and it is no great wonder if wolves should make a prey of the flock when they have no shepherd Let itinerarie non-residents think of this S. Paul was deeply sensible of it and therefore the care of all churches being upon him which he mentions as an additionall trouble to all his other when ever the 2 Cor. 11. 28 work of the Gospel called him from any church he was carefull to leave or send another to them as Titus to Crete and Timothy to Titus 1. 5. 1 Thes 3. 2. the Thessalonians to establish and confirm them in the faith and here when he was necessitated to leave Ephesus to go to Jerusalem at the Passeover conceiving that the fittest opportunitie to spread and propagate the Gospel there rather then any other time of the year he is carefull to substitute Apollos in which Calvin piously Calvin in locum admires the providence of God over his church not to suffer it without a setled minister who might recompence the loss of Paul and water that church which he had there planted Apollos I say one fully furnished for the work of the Gospel and most fit for Ephesus ministeriall gifts then proving most usefull when right placed the want of which hath rendred many great Pauls and men of eminent abilities unprofitable useless and unsuccessfull famous Cor. in locum then for Orators and Philosophers Ut artem arte eluderet that as Julian the Apostate cried out when convinced and non-pluss'd by the reasons of the Christians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Theodoret. lib. 3. cap. 8. they were catch't in their own net and beaten at their own weapons so Apollos here might by his heavenly and ravishing eloquence catch them in the net of the Gospel who so much boasted of their fleshly and carnall wisdome Two things are considerable in the words 1. The person Apollos the same if you believe Grotius with In locum Rom. 16. 10. that Apelles S. Paul salutes and commends 2. The qualification that 's twofold 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An eloquent man 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mighty in the scriptures 1. The person Apollos of whom I intended to have spoken little or nothing but that I observe the Church-Levellers of our time who would remove the ancient land-marks pull up the hedges and lay the ministerial office open and in common to all whose confidence covetousness or ambition makes them pretend to Gifts or whom the less judicious multitude out of faction or separation or envy to the setled ministery or affectation of noveltie or weakness and rashness shall judge gifted though not called or ordained they make this instance of Apollos as one of their asylums to flee to whom they alleadge as a gifted brother no ordained preacher Give me leave therefore to suggest briefly some few hints to you which may lead us into a more full discovery of the person and may drive these pretenders from that refuge which they have betaken themselves to in this instance of Apollos 1. It is probable that Apollos being an Alexandrian was educated in the school of S. Mark who first planted the Christian faith here as Eusebius shews or as others conjecture among the Hâ—st Euseb lib. 2. cap. 16. Essens who had a famous school at Alexandria and if you believe Baronius were convert Jews turned Christians which he thinks probable both because those historians which speak of the Jews as Josephus Strabo and the rest are wholly silent concerning this sect and chiefly because all the sects of the Jews as Pharisees Sadduces Herodians the scripture speaks of as enemies to Christ but we read of no opposition Christ met with from the Essens nor doth Christ ever charge or denounce woes against them as against the rest though I know others impute this to the fewness of that sect in Jerusalem whilest our Saviour lived or else to the peaceable quietness and calm of their spirit not being given to contradiction as the Sadduces and Pharisees were men of more hot and fiery spirits it being part of their religion as it is of too many of our times to suffer every man in his certain it is and confessed of all that they were very diligent and industrious in searching the scriptures of the old Testament especially the Prophets and so might learn much of Christ and here it is likely Apollos might get his large scripture-knowledge which he so powerfully managed to the conviction of the Jews concerning Christ for verse 28. it is said that He mightily convinced the Jews and that publickly shewing by the scriptures that Jesus was Christ 2. Observe the place where Apollos preached it was not a Christian constituted Church but a Jewish Synagogue verse 26. He began to speak boldly in the Synagogue It was a generall though corrupt custome amongst the Jews to indulge libertie to learned men though no priests to teach in their Synagogues as the Scribes and the Lawyers which the Gospel every where speaks of upon which custome it was that S. Paul though of the tribe of Benjamin was so oft permitted to preach in their Synagogues as we read throughout this book of the Acts hence the teaching of the Scribes is opposed to that authority wherewith Christ preached Mat. 7. 29. it is said Christ taught the people as one having authority and not as the Scribes who had none So we finde Apollos here preaching in the Synagogue non ut habens autoritatem sed scientiam saith the learned Estius as making use of and taking in locum Mat. 4. v. ult advantage of that indulgence of the Jews to preach and spread the doctrine of Christ 3. Observe the time when he preached it was when God for the more speedy
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
get our work done before the evening of our daies when our account is to be made As the Merchant to which I told you the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an allusion who comes when the mart is ready to break up he will hasten his traffick and double his diligence so a traveller that oversleeps himself in the morning will be upon the spur all the day after that he may come to his journeys end in time so should those who have loitered and idled away much of their time formerly now with the more earnestness press towards the mark and run the race that is set before them IV. Those who are engaged in special service for God such are Magistrates and Ministers Of the first you know what the Poet Hom. II. ss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Magistrate must not sleep a whole night but the other is more considerable we must be labourers not loiterers in Gods vineyard as they are described Heb. 13. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies Noctes insomnes agere as they that watch S. Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these watchings often 2 Cor. 6. 5. Diligence and labour is commendable in any but in none more then in a Minister of the Gospel The Priest under the law had the shoulder in the Sacrifice to intimate that burden and labour which lay upon him See what employment S. Paul puts upon his young Timothy 1 Tim. 4. 13 14. Till I come give attendance to reading to exhortation to doctrine c. And if you consider duely that exact Scripture-knowledge and in order to that the knowledge of tongues arts and sciences to qualifie a man for that employment together with the end of it the concernment of souls and adde the danger of negligence in this work God having pronounced him cursed Jerem. 48. 10. and that those souls shall be required at our hands who perish through our negligence Ezek. 3. 18. as Judah stood engaged for Benjamin so Ministers for souls God will require God Gen 43. 9. will require an account of them from them you will easily conclude it their interest more especially then others to redeem this time V. Those especially are engaged who live in these places and that not onely because we have greater opportunities of which before but chiefly because our improvements are the interest and concernment both of Church and State All mens eyes are fixt upon us and their expectations are from us and therefore we must redeem our time that we may be a credit to our places and a blessing unto the Church and be able by our serviceableness when God calls us out to give an account of the expence of our time here by contending for the faith against all novel encroachments of errour heresie and the like VI. And lastly Those especially who have bad experience of the grace of God who are truely enlightned and brought home unto Christ. And therefore you may observe that the Apostle urgeth this dutie upon the Ephesians from the consideration of their regenerate condition Ephes 5. 8. Ye were sometimes darkness but now are ye light in the Lord therefore it follows walk as children of the light and having again said at ver 14. Awake thou that sleepest and arise from the dead and Christ shall give the light it follows in ver 15. walk circumspectly not as fools as formerly mispending and lavishing out your precious time but as wise and that hath reference to this Redeeming your time So the Apostle elsewhere frequently argues from the change of our state and condition to the change of our conversation so Rom. 13. 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer and at verse 12. The night is far spent the day is at hand let us therefore cast off the works of darkness and put on the armour of light c. However men Psal 104. 23. sleep in the night yet when the Sun ariseth man goeth forth unto his labour so however men idle in the night of their unregeneracte when the Sun of righteousness is risen upon them then they must up and be working Observe again how the Apostle urges this in 1 Thess 5. 5 6. Ye are all children of the light and of the day we are not of the night nor of the darkness Therefore let us not sleep as do others but let us watch be sober And therefore Paul himself that had wickedly miss-spent his time in persecuting of the Church and blaspheming God when once he was brought home desires to improve it for God and therefore calls out Lord what wilt thou have me to do and this Acts. 9. 16. briefly upon these considerations which I do but touch and leave to your selves to be enlarged 1. They have more to improve then others They have not onely common gifts but a talent of special grace which they should trade with and endeavour to improve 2. They have the greatest mercie to engage them The Wiseman urges it upon some in consideration of the great work of creation Eccâ—es 12. 1. Remember thy Creatour in the days of thy youth how much more should an interest in the work of redemption wrought by Christ engage unto this he having redeemed us to this end that we might redeem our time for his service Luke 1. 74. 3. They have the greatest hopes in their eyes to encourage them Consider how laborious and diligent he will be who hath the obtaining of a kingdome in his eyes and should not Christians much more eyeing their inheritance incorruptible and that kingdome which fadeth not away For which cause saith the Apostle we faint not c. 2 Cor. 4. 16. but upon what ground because we know that he which raised up the Lord Jesus shall raise us up also by Jesus verse 14. and we look not at the things which are seen which are but temporal but at the things which are not seen which are eternal verse 18. 4. They are best able to judge of the pretiousness of time and how much it is their concernment to improve it they having the glory of God and their own salvation in their eye they know what the mispence of time means it hath been the burden of their spirit and the sadness of their souls they know and see into the danger of lavishing out their time which others who discern none of these prodigally throw away 5. And lastly Their mis-improvement of time is the greatest scandal unto others Every one is apt to take offence at and encourage themselves in loosness by the remissness and idleness of those who own Christ and profess the Gospel When my foot slippeth Psal 38. 16. saith David they magnifie themselves against me So the Apostle tels us of the Jews Rom. 2. 24. that the name of God was blasphemed among the Gentiles through them And how apt are men to take an
profit it brings them in That this is the temper of many is evident from this that if the world solicites Demas he forsakes Paul the Scribe 2 Tim. 4. 10. Mat. 8. cares not for following Christ though he professe zealously when once he understood he had not where to lay his head and many such followers we have like those John 6. 26. who followed Christ not for love to his person or doctrine but for the gain of the loaves II. Not to admire or praise the preacher The Church is not a Theater but a Market and it is not a plaudite that 's expected from you to close the Sermon with a humme but that you should be trading here for spiritual merchandize that you may go from hence richer in faith and more encreased in all grace Ezekiels preaching was to the Jews as a very pleasant song yet they profited not by it for they did not practise but their hearts went after their covetousness Ezek. 33. 31 32. So oft as you approve the Preacher and his Doctrine and do not so profit as to practise it you are self-condemned and guiltie in the judgement of your own consciences III. Not onely to be enlightned by the Word I know spiritual illumination is the first work of the Spirit by the Word where it savingly profits S. Paul was sent to the Gentiles first to open their eyes but that which I here assert is that there may much common illumination be wrought by the Word of God where it doth not savingly profit It is most evident from Heb. 6. 6. where we read of some who were once enlightned yet in a possibilitie to Apostatize and fall away and that beyond the renewing to repentance so consequently of salvation And indeed this illumination is one requisite in the unpardonable sin it must be after the knowledge of the truth Heb. 10. 26. A man may have his head full of the word of God and be never the better for it Simon Magus was wrought into an historical belief by the preaching of Philip yet not savingly profited by it but stil remained in the gall of bitterness Acts 8. 13 23. A man may be enlightned to know and to discourse of the Word of God and yet not savingly profited by it IV. Not barely to be affected and delighted with the Word of God This may arise not from the efficacy of the Word but from the sublimity of the truths contained in it For truth the more sublime it is the greater delight it bringeth with it but this is neither solid nor lastin those who receive the seed into stony places were such as heard and received the word with joy but they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 13. 20 21. it lasted but for a while The night of persecution damps his joy and he turns Apostate Ezekiel's preaching was to the Jews as a well-tun'd instrument in the place fore-quoted Herod heard John Baptist gladly Mark 6. 20. Those we spake of before Heb. 6. 6. had tasted of the good word of God that is found some rellish and delight in it and of the heavenly gift and the powers of the world to come all which from verse 9. appear not to be saving gifts For the Authour there tells those to whom he wrote that he hoped better things of them and such as accompany salvation whence it is obvious to collect that those whom he had mentioned in the fore-going verses were not sanctifying but common gifts of the Spirit of God amongst which is this light superficial taste and rellish of the Word of God which may arise either from our 〈◊〉 affection to the Preacher or from some common work of the Spirit of God As the hearers of John Joh. 5. 35. rejoyced for a season yet vers 38. had not the word abiding in them V. Not barely to be wrought upon by the Word to reform some gross sin or to comply with a partial outward obedience unto God for thus Herod when he heard John Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 6. 20. he did many things Gross sins spoil credit cross interest rack conscience and upon these motives a man may forsake them and yet not savingly profit by the Word of God A man may hear and practise much of what he hears the Word powerfully awakening natural conscience and stirring up and closing with the dictates of it till it comes to some darling-bosome-lust and then the word proves ineffectual Herod hears John Baptist gladly till he came to his Herodias the yong-man brags of an universal obedience to the commands of Christ till he comes to his covetousness and prescribes him to sell all A man may in part be outwardly reformed by the Word of God and yet not inwardly renewed and so not savingly profited So much negatively I shall not lead you far for a positive resolution The word then profits when 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mixed word that speaks a three-fold reference First To seed Secondly To meat Thirdly To Physick Seed must be mixt with the soil and with the dew and rain from heaven or else it will not spring Meat must be mixed with the stomach or else it will not nourish Physick must mix with the humour or else it will not cure When in analogie to all these the word is mixed then it may be said savingly to profit And first as seed I. When the word of God is rooted in the heart This is the seed mixing with the soil it is not seed kept in your barn or granaries or cast superficially on the earth that will grow and increase it is not the word of God scattered upon the ear or laid up in your heads or in your paper-books but treasured up in your hearts which will savingly profit therefore God promiseth this to his people Jer. 31. 33. The reason why the seed thrived not upon the stony ground was because it had no root Matth. 13. 21. It is but sowing in the aire if the Word takes not root in the heart As it is said of Mary she kept all Christs sayings in her heart Luke 2. 51. The Wiseman requires Prov. 2. 1. that we should hide his commandments with us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Clemens as seed in the earth which he calls Clemens pag. 270. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spirituall ingrafting the grast must be mixed with the stock if it thrive the seed with the earth if it springs the word with the heart if it profits as it were incorporated II. When it fructifies in the life As the seed did in the good ground Matth. 13. And this is consequent upon the former if it takes root downward it will spring upward It is a dangerous deceit many are under who satisfie themselves with a bare hearing of the Word and never look to the fruit of it in their lives It may fructifie diversly as the good seed did in some an hundred in some sixty in some thirty but
profit If the Pharisees be offended with the person of Christ they profit not by but deride his doctrine 3. Because hereby he forfeits those gifts by which he should be able to profit by his preaching As he sinks into profaneness so also into shallowness of apprehension weakness of judgement slipperiness of memory unruliness of passion prejudice against the truth and the like Add to this Gods judicial with-drawments oftentimes of his gifts and the knowledge of his truth from those who abuse the one and hold the other in unrighteousness God as the Apostle tells us gives them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to an irrational sottishness of minde Rom. 1. 28. John 7. 17. Holiness of conversation is the most effectual and compendious way to encrease our gifts for the secret of the Lord is with them that fear him Psal 25. 14. whereas it is not probable he should know much of the minde of God who wilfully neglects to practise it As when it is said of Elie's sons 1 Sam. 2. 12. that they were sons of Belial there follows they knew not the Lord. Sin obscures the undeerstanding and corrupts principles and forfeits our gifts and then they are little like to profit 4. A bad example is more prevalent to corrupt and mislead men then good counsel is to profit and advantage them Suadet loquentis vita non oratio Life-oratory is the most powerfull Seneca gives the Scneca ep 6. reason Homines magis credunt oculis quà m auribus Men believe what they see more then what they hear And they who give their doctrine the lie in their lives are not like to perswade others to credit it When those whom the Apostle exhorts to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. 3. the examples of the slock lead the sheep of Christ astray by their lives Observe what God chargeth the Prophets of Jerusalem with Jer. 23. 15. Therefore thus saith the Lord concerning the Prophets Behold I will feed them with worm-wood and make them drink the water of gall for from the Prophets of Jerusalem is profaneness gone forth into all the land and Mal. 2. 8. Ye are departed out of the way ye have caused many to stumble at the Law When these stars are erratick no wonder if those who walk by their guidance wander If the salt want savour no wonder if the people be not seasoned with knowledge and grace A godly Minister is a daily preacher while his life is a standing reproof to sin and an argument of piety Sermo tuus in exemple tuo videbitur sic non solùm praeceptor veri Senec. ep 20. sed testis eris It is said of Christ that he was a Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24. 19. mighty in deed as well as in word S. Paul who so oft exhorts other to mortification brings his own body into subjection and himself runs as an example to provoke his Corinthians so to run that they might obtain 1 Cor. 9. 24 25 26 27. How beautifull are the feet of those that preach the Gospel of peace Rom. 10. 15. Their feet their walking not their tongues onely their speaking I shall end this with Pauls advice to Timothy 1 Tim. 4. 16. Take heed to thy self and unto thy doctrine We must do both as ever we expect savingly to profit either our selves or them that hear us I shall end all with a double Application First To the Ministers that they should endeavour so to preach that they may profit not barely that they might please for delect are Lib. 4. c. 12. de doct Christ 1 Cor. 9. 16. suavitatis docere necessitatis saith Austine necessity is laid upon you yea woe too if you preach it not to profit by it Preach to profit I. In conformitie to the examples of Christ and his Apostles that ye may write after their copy Christ came not to seek his own glory John 8. 50. and I receive not honour from men saith he John 5. 41. Christ makes it the badge of a false prophet to seek himself and his own glory John 7. 18. Christ's message and work was to call sinners to repentance to seek to save what was lost to binde up Matth. 9. 13. Isa 6. 1. broken hearts to proclaim liberty to the captives and the opening the prison to them that are bound And the Apostles trod in their Masters steps take the one example of S. Paul who laboured more abundantly then all the rest of the Apostles and all to the profit of the Churches I have kept back nothing which might be profitable to you saith he to the Church of Ephesus Acts 20. 20. he was affectionately desirous of his Thessalonians and he tells his Corinthians more then 1 Thess 2. 8. once of this that he was made all things to all men that he might 1 Cor. 9. 22. save some that he did not seek his own profit but the profit of many 1 Cor. 10. 33 that they may be saved and again I seek not yours but you The care 2 Cor. 12. 14 2 Cor. 11. 28 he had of the Churches he reckons as the greatest of his labours and to name no more how desirous was he of the good of the Philippians that he could rejoyce in being offered as a sacrifice upon the service of their faith Phil. 2. 27. II. To gain and uphold the repute of preaching and the ministers in the hearts of the people Nothing doth this more effectually then plain and profitable preaching The Apostle speakes to this fully 1 Cor. 14. 25. Learned preaching may beget such an admiratition in the people as they may cry you up for a Scholar and quaint preaching may get you the elogiums of an oratour but of the powerfull and convicting preaching of a Christian they will say God is in you 1 Cor. 14. 25 of a truth though such is the ingratitude of many in these days that they are ready to cast durt in the face of that ministery by which unless wilfully blinde they cannot but observe thousands and confess themselves if at all profited and converted III. Because this is the very designe of your office the end of your ministerial gifts and abilities The manifestation of the spirit is given to every man to profit withall 1 Cor. 12. 7. And the Apostle speaking of these gifts which Christ when he ascended gave to the Pastours of his Church Ephes 4. 8 11. tells you the use and end of them verse 12 it is for the perfecting of the Saints for the work of the ministery for the edifying of the body of Christ And S. Paul tells his Corinthians that his authority was given him for edification 2 Cor. 10. 8. Those titles whereby Scripture sets out the Ministers and their office speak this They are embassadours 2 Cor. 5. 20. that engages them to negotiate the peoples reconciliation to God Angels Rev. 1. 20. and you know they are ministring spirits sent forth to Minister for
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
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