pronounced and decâ—eed Thus Christ hath alwayes recourse vnto the Scripture determining all questions by them as Matth. 12.3 5. 22.29 and the Apostles as Peter Act. 2. Apollos Act. 18. last Reas 1. The Scâ—ipture is the very Word and Voice of God Now who shall be Iudge of the great mysteries of God but God himselfe 2. Because the Scripture is a true and perfect Rule that cannot erre Psal 19. It is a sufficient Iudge to decide all controuersies whatsoeuer and lastly it is an vnpartâ—all Iudge Obiect 1. Against this authority of the Scriptures the Papists doe make many obiections whereof wee will speake of two onely The Scripture say thâ—y is a mute Iudge and cannot declare which is truth Answ Though the Scripture cannot speake with the voice of a man yet it doth speake as a Law doth speake declaring what is the will and counsell of God And cannot wee vnderstand the minde of a man as weâ—l by his writing as by hearing of him speake and the rather seeing we may the more ponder euery word And yet the Scripture doth giue a mouth vnto the Scripture if wee marke it wâ—ll as Matth. 22.31 what is spoken vnto you of God how spake God vnto you but by the Scriptures Ioh. 7.42 saith not c. Ioh. 19.24 which saith and especially that Heb. 12.5 which speaketh c. Because the Word written doth declare vnto vs the will of God as plainely and as distinctly as if God with audible voice did speake vnto vs. Yea if he should speake he would speake no otherwise then that which is in the Scriptures And so aâ—e they said to speake vnto vs. Obiect 2. Heretikes say they make the Scripture their Iudge and how then can it be a Iudge of truth Answ This obiection though commonly alleagâ—d by â—hem to weaken the authority of the Scripture yet if we well consider it it doth very strongly prooue the same A contentious man when he will wrong his neighbour in any matter he will pleade the Law for his right vnto his neighbors goods as knowing that without the sentence of the Law hee cannot enioy them Now this shewes that therefore the Law is the onely Iudge that must decide this matter So in that Heretikes themselues for to vphold their doctrine doe relye vpon the Scriptures as without which they must needs faile in their cause it is a very strong proofe that therefore the Scripture ought to be the onely Iudge to determine of all matters of controuersie Againe though Scripture haue been alleaged by Heretikes yet did euer Scripture determine with and for an Heretike Vse 1. To reprooue those vaine opprobrious and blâ—sphemous titles that Papists giue vnto the Scripture of a leaden Rule c. Preferring the determination of Popes and Councels before the Scripture which is to preferre man before â—od 2. It teacheth vs in all doubts and matters of controuersie touching Faith Religion and Manners to resort vnto the Word and hereon to haue our iudgement grounded and setled Not taking any thing either for article of Faith or rule of life that is not warranted by it So much of the generall The words doe naturally diuide themselues into two parts 1. A Precept 2. Reasons to confirme it The Precept is in these words Search the Scriptures From whence the Doctrine arising is this Doct. The Scriptures doe require study and diligence for the finding out of the meaning of them and searching out the treasures hid in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scrutamini Though in the Originall and Latine translâ—tion the word be ambiguous and may be taken in the Indicatiue moode and the Imperatiue also yet I rather take it iâ— the Imperatiue as most translations doe for a precept and duty then in the Indicatiue for a commendation of them noting what they did as if he had sayd ye search the Scripture c. yet both waies the Doctrine is sound Search It is a Metaphor taken from such as search for gold and siluer Ore in the earth who will not cast it away by whole shouell fuls but will search and sift and breake euery clod to find out the gold To this diligence in searching the Scripture doth the Apostle exhort Timothy 1. Tim. 4.13 and Salomon vseth the same Metaphor Pro. 2.4 Act. 17.11 the same word This diligence is often vrged in the old Testament by the phrase of meditating in the Word as Iosh. 1.8 Ps 1.2 passim alibi The Reasons to moue vs hereunto besides those here mentioned in the text of which wee shall speake anon are two 1. The little hope of getting any good by the Scriptures without searching into them 2. The assured hope to get much good by searching For the former we must know that God is hid in the Scripture as gold is in the earth and so is not found out at the first sight but after a diligent search Cursory reading may giue knowledge of the story and of such things as are at the first sight easie and plaine but yet it yeeldeth little or no profit For these Iewes who had the Word amongst them heard it and read it in their Synagogue euery Sabbaâ—h made no profit by it they found not the treasure hid in them Christ Iesus him they knew not and therefore Christ bids yet search Obiect But how can this stand with this perspicuity and plainnesse that we affirm to be in the Scripture against the Papists Answ We must well vnderstand how the Scriptures arâ— plaine and how obscure First to carnal men they are obscure who discerne not spirituall things but not so to thâ—se that are inlightened by the Spirit of God 2. Neither is this obscurity in the Scriptures themselues but because the god of this world hath blinded their eyes that they cannot see 3. In the maine grounds of saluation it is cleare and plaine yea in all to those that are carefull and diligent it is easie For so the promise is Prou. 2.3.4 and 14 but vnto the carelesse nothing is plaine The reasons why God hath thus hidden his wisedome in his Word may be these First to discouer vnto vs our ignorance that when we see how many great mysteries wee are ignorant of we may be humbled Secondly That he might make a difference betweene those that seeke him in truth and those that contemne him who like Hogs and Dogs regard not Pearles Wherefore he hath also hidden them from such Thirdly that God might maintaine his ordinances and we might thâ—rein be helpfull one to another by preaching by instructing c. Fourthly to make vs the more earnestly desire and long after the knowledge of his Word Fiftly and lastly to bring vs to the performance of this duty here prescribed to search and search againe that the more we search the more we may finde 2. Now for our encouragement consider the second reason viz. that our labour shall not be lost but much rich treasure is certainly to be found by searching Therefore
offence but cause him rather to pitty her Other are siâ—full infirmities as peeuishnesse stubbornnesse c. In these he must shew his wisedome 1 In vsing the mildest and gentlest meanes hee can to redresse these infirmities as Elkanah did 1 Sam. 1.8 2 If hee can obserue any occasion that brought her to it he must vsâ— the meanes to remooue it as Abraham in casting out of Agar Gen. 21. 3 As much as may be in turning his eyes from it and seeming not to sâ—e it Pro. 19.11 Eccles 7.21 1 If notice be or must be taken then to be ready both to forgiue and forget as it is likâ—ly that Iacobs anger did cease Gen. 30. And in this thing will be the tryall of his wisdome and knowledge for it is no commendation to beare with a good wife So much for the tender respect The next generall point is his prouident care ouer her which shewes it selfe 1 In prouiding things needfull 2 In protecting her from things hurtfull Prouision of things necessary is a duty belonging of all other to the husband because the wife is of all other most properly his owne and also the chiefest of his family Now then the Apostles saying 1 Tim. 5.8 is a strong proofe of this and it stands with reason because the wife when she is married forsakes all other and cleaues onely to her husband who is therefore to haue a prouident care ouer her And furthermore whatsoeuer meanes of maintenance shee had being vnmarried it is now all in her husbands hands so long as shee liues with him Consider now first the extent how farre hee is to prouide for her This is 1 For oâ—hers Whatsoeuer is requisite that hee should bestow on others he should prouide for her 2 For her selfe 1 In her â—oule to haue a care that shee be well instructed a duty laid vpon the husband 1 Cor. 14.34 Thâ—s is done 1 In priuate by maintaining of Gods worship and Religion in his daily euening and morning doing this either himselfe as Cornelius did Act. 10.2 or by others as Micah would haue his house instructed by the Leuite Iudg. 17.10 the Shunamites husband was willing to haue Elisha 2 Kings 4.11 2 In publike to haue a care that shee be partaker of the publike ministery of the Word as Elkanah carried vp his wife with him to Silo 1 Sam. 1.3 2 For her body 1 In sickenesse to prouide all things needfull for her as some to tend her Physick for her and the like And to doe this not grudingly and repiningly fretting because her sicknesse is so long and the charges so great but let him then shew his louing care for her when she is least able to doe for her selfe lest that his churlishnes proues another crosse vnto her 2 In health to prouide for good rayment and this not niggardly and sparingly as many will goe brauely themselues and their wiues goe very meanely yet auoyding all excesse Neither ought hee to deale heerein with hâ—r as a childe or seruant but to giue her a liberall allowance leauing it to her descretion to prouide both for her selfe and for the family such things as belong to food and clothing Prou. 31.15 So likewise for such things as she should bestow vpon charitable vses hee ought to prouide for her remitting vnto her the liberty and authority to distribute if that she be not 1 Superstitious 2 Vaine and light and so likely to bestow it vpon idolatrous and other sinfull vanities And it is likely being not contrary to the Scripture and agreeable to other rules that Chuza did giue his wife such an allowance whereof she ministered vnto Christ Luke 8.3 For the manner hee is to let the wife haue something of her owne property for the better testimony of her faith loue mercy and charity for many will be liberall of another mans goods and so may the wife in the common goods of the family whereunto her husband hath right and intrest but when they come to distribute of their owne heere will be the tryall of their charitable minde Now diuers meanes there are to bring this to passe as some will giue their wiues the rent of such a house or such a field the vailes that which they get by working for themselues and such like The continuance of the prouident care must not be onely during his life but also during hers if shee out-liue him viz. That if hee be able hee let her haue wherewithall to liue as well after his death as shee did with him at least if after portions distributed there remaine so much to leaue her as much as hee had with her And wee see Christ was more liberall to his Church after his departure than when hee liued bodily and this will be a sure signe that he loued her when shee shall see his care to prouide for her after his death Moreouer considering her weaknesse to manage her estate hee ought to appoynt some to haue a care of it for her as Christ did for his mother Iohn 19.26 27. And for this cause did Dauid set Salomon in the Kingdome that Bathsheba after his death might be well dealt withall 1 King 1.21 And as the more need is so to be the more carefull for her as if shee be not like to marry againe c. Contrary hereunto is the practice of those husbands 1 Who by prodigality spend their estate and so leaue their wiues worse then nought whereas this ought to be a motiue to them to auoyd vnnecessary expences 2 Who by fawning and flattering get their wiues to make away their inheritance which came with them without giuing them sufficient consideration for it onely to satisfie their owne turnes while they liue This is both an vnkindnesse and also a poynt of iniustice 3 Such as vse fraudulent meanes to depriue their wiues of the thirds by deeds of gift or other conueyances This is a sinne because we ought to be subiect vnto the Lawes where they be not contrary to Gods word And husbands should so deale with their estates that loue and not Law might bring vnto the wife that which is her due 4 Such as hauing old sickely wiues doe themselues when they are sicke desire the making of their wills to settle their estate hoping still to outliue their wiues So much of prouiding things necessary The next point is that he doe protect her from things hurtfull A duty which in the generall is prooued by the phrase of the Scripture calling the husband the vaile of his wife which as it implies subiection on her part so it doth imports protection on his Gen. 20.16 1 Cor. 11.10 And so likewise from that of spreading the wing ouer them as Ruth 3.9 with chap. 2.12 For which reason also God hath giuen strength boldnesse and wisedome to the husband aboue the wife It must be shewed in 1 Preuenting of danger as in the example of Dauid 1 Sam. 27.3 2 In recouering them out of danger as in another example
vers 22. that the Sonne quickeneth whom hee will hereby implying that euery Son of Adam is not quickened but those only to whom he sheweth fauour Now who they be is here expressed in this verse viz. such as heare his Word and beleeue in God 2. Verse 23. was shewed that there is an honour due to Christ now he sheweth what it is viz. to belieue in him c. Hence we learne Doct. 1. That they only which doe heare the Word of Christ and doe beleeue in God the Father doe partake of the the quickening power of Christ For this hearing and beleeuing is a beginning of our quickening and raising from death so that from hence wee may gather an euidence and assurance whether this quickening power of Christ doe belong to vs and whether we be of the number whom Christ will rayâ—e vp vnto life eternall yea or no. Doct. 2. That the honour which is due vnto Christ is to hearken to him in his Word and to beleeue in him This is all that is required of vs Deut. 18.15 Mat. 17.5 Ioh. 3.16 viz. to beleeue Vse is first to stirre vs vp to honour Christ by this meanes euen as subiects if they see their King to count himselfe honoured by such and such things they will endeauour to doe them 2. To reproue them that will honour God after their owne conceits as Saul 1. Sa 15.22 or after the traditions of men as Mat. 15.9 or by outward pomps and solemnities as the Papists which are but toyes to the excellent maiesty of Christ So much for the dependance The words themselues containe in generall a description of such as are raised vp by Christ The parts are 1. A Preface Verily c. of which hath been spoken before only here it is added to moue vs to attend vnto the matter deliuered as a point to bee much regarded and obserued 2. A promise wherein obserue first the Parties to whom it is made Secondly the promise it selfe hath euerlasting life c. The Parties are described by their actions first he that heareth Secondly and beleeneth these actions are both of them amplified by their obiects first my word secondly him that sent me The first action he that heareth which is layd downe both as a cause of the latter viz. of beleeuing and as a meanes to attaine to life euerlasting Whence we learne Doct. That the meanes to attaine to true faith and to eternal life is the hearing of the Word Rom. 10.14 15 17. Ephes 1.13 Act. 15.7 that faith followes hearing the Word Now eternall life is a consequent of faith as Esa 55.3 1. Ti. 4.16 hence the word is called the word of saluation Act. 13.26 Eph. 1.13 Rom. 1.16 yea saluation it selfe Heb· 2.3 Reason First hearing is a cause of knowledge now knowledge and illumination are a ground of Faith Secondly by hearing is the Spirit conuayed vnto vs by which Spirit Faith is wrought in vs by faith we are vnited to Christ and being vnited to him we haue a right and title to heauen So the Word is called the ministery of the Spirit 2. Cor. 3.6 Gal. 3.2 Vse 1 For Ministers that they be faithfull diligent and conscionable in preaching of the Word for it there bee no preaching there can be no hearing Rom. 10.14 a point of exceeding great moment because idle and idoll pastors doe shut vp the kingdome of heauen against the people and cause them to lie in sinne and incredulity so becomming guilty of their blood 1. Cor 9.16 2. For the people to stirre them vp to diligence to hearken and attend vnto this Word when it is preached c. The obiect of hearing is here sayd to be the Word of Christ Whence we learne Doct. That it is not euery word which is able to worke faith in vs but only the Word of the Sonne of God The Gospell my Word as opposed to the words of men and their traditions Ioh. 6.63 Rom. 1 9. Ioh. 1.18 and 14.6 The law cannot doe this for that is the letter that killeth and it is the ministery of death 2. Cor. 3.6.7 and much lesse then the words of men and their traditions Vse is to teach vs that as we be diligent to heare so we bee carefull to know what we heare The second Action is to belieue Though hearing be a thing necessary and a good ground-work and beginning yet it is not sufficient but we must further beleeue in the truth declared by the Gospell Doct. It is not sufficient to heare the Word onely but Faith must be added to our hearing Hebr. 3.2 Ephes 1.13 Rom. 1.16 For the Word doth but onely offer grace Now what good is it to haue a Benefice offered onely if it be not receiued but this is done by Faith Act. 13.48 Vse As before we were exhorted to heare so here wee are directed how to heare viz. not to content our selues with a bare and naked hearing or that we doe vnderstand the Preacher and know the mysteries of the Scripture but to apply the Word and Promises to our selues The Obiect of this action is described in these words him that sent me which is a description of God the Father and implies a relation betweene the Father and the Sonne as if he had said In him of whom I am who hath giuen me vnto the World c. Doct. God as he is the Father of Christ Iesus is the onely obiect of our Faith and therefore he saith not and beleeueth in God simply but in him that sent me And therefore wee must come vnto God in Christ and doe whatsoeuer we doe in and through him Heb. 13.15 No creature can bee the obiect of our Faith on which wee may rest because it is not able to protect vs from Gods wrath Neither is God himselfe as he hath immediately to doe with vs for so he is most strict in iustice and as a consuming fire before which we are but stubble Onely as he is well pleased in Christ and in him manifesteth his grace and fauour may approach vnto him with confidence Vse It shewes the vanitie of the most part of the World that either know not Christ or deny him as the Iewes and so dare to come vnto him in great iustice So much of the Parties The Promise is declared first affirmatiuely hath euerlasting life Secondly negatiuely and shall not c. Doct. The fruite of that honour which we performe to Christ Iesus is eternall life Ioh. 10.27 28. 1. Pet. 1.3 4. which is not in regard of any desert of the workes but of Gods free grace who sets downe this reward to encourage vs and to magnifie his owne mercy Which shewes his fatherly tendernesse towards vs that whereas we are bound to doe no lesse and he might absolutely command vs yet hee rather chuseth to draw vs on by the hope of reward Vse To bee stirred vp to the performance of these duties both in regard of thankefulnesse to God and in respect of our
and to this sense I rather agree and then it is a prouerbiall kind of speech taken from men whereby Christ doth taxe their ignorance and vnacquaintance with God For men are knowne two wayes by their speech and by their shape Now they had neither heard the voice nor seene the shape of God and so were without all knowledge and acquaintance with him and so in this respect like Heathen men All the meanes that God affoorded for the declaration of his presence among them his voyce that hee caused to bee sounded forth by the ministery of his Prophets by Christ yea by himselfe extraordinarily they regarded not but still remained ignorant Like vnto these Iewes are many among vs that notwithstanding the preaching of the Word remaine still in their ignorance c. The ground of this ignorance is set downe in these words and his Word haue you not abiding in you This Christ saith to preuent an obiection which they might make viz. That they had the Law the Sacrifices the Word preached in their Synagogues c. and therefore were not so ignorant as he blamed them Wherefore Christ taxeth in them two things that the Word was indeed preached among them and they heard the sound of it with their eares but it went not vnto their hearts Secondly that if at any time it peirced to the heart yet it did not there abide Doct. It is not sufficient to haue the Word amongst vs to heare it to talke of it and the like vnlesse it be in our hearts and abide there all is worth nothing Though Moses were read euery day in the Synagogue it profited the Iewes nothing because they vnderstood it not they were not affected with it vnlesse for a short time they made it no rule of their life to walke by See Luk. 11.28 Col. 3.16 This shews we haue an honest and good heart if the Word abides with vs and we practise it and on the contrary side an euill corrupt heart Euen as it fares with a man of a good or ill-affected stomack that either retaines the meate and digests it or vomits it vp againe or turnes it into humours Now that the VVord may abide with vs obserue these rules drawne out of the Parable Luk. 8. 1. That wee vse the meanes to vnderstand and come to knowledge of the VVord This was the fault of the first ground the seed therein had no entrance at all 2. That we loue and delight in the VVord that we make it our ioy that we relish and affect it for hauing knowledge and feeling the sweetnesse of it we shall be the more desirous of it without wearisomnesse without loathing From the want of this it is that many men of great learning are yet carried away because their knowledge was onely in the braine and not rooted in the heart Like the second ground 3. That we suffer the VVord to rule vs wholy and not entertaine our lusts pleasures and worldly care together with it for these will sucke out the life of the VVord so that it will not abide with vs long as in the third sort of ground 4. That we haue a care to make it a rule vnto vs to square our life according to it then will it abide with vs for a good conscience is the ship wherein Faith is preserued from suffering wracke 1. Tim. 1.19 and we see that error in iudgement and corruption in manners doe mutually infect one another The confirmation of this ground is expressed in these words for whom he hath sent him yee beleeue not The VVord of God did not abide in them and why because they did not beleeue in Christ the Sonne of God whom he had sent The truth of this reason appeares in two respects 1. Because Christ who was sent of God was the summe and substance of the VVord of God both of the Law and of the Prophets Heb. 8.1 Act. 10.43 whom principally it aimed to declare Now then how is it possible that they could haue the VVord abiding in them who did not entertaine and beleeue in Christ when he was come 2. Because they receiued not Christ who spake the words of God Now if they had the Word of God abiding in them they would haue beleeued in him who had brought this Word vnto them Doct. The Word abides in none that beleeue not Christ Iesus Which first is against all such as know not Christ or deny him or rely not vpon him Secondly it teacheth vs to lay sure hold on Christ Thirdly it shewes that they that despise the Word and the Minister thereof haue it not abiding in them Vers 39. Search the Scriptures for in them yee thinke to haue eternall life and they are they which testifie of me THese words containes the fourth and last testimony which Christ alleadgeth for confirmation of his diuine power and authority Now it seemeth that Christ obserueth an order in setting downe these testimonies first to lay downe the lesse and then the greater So that indeed this testimony of the Scripture is the greatest of all the rest Not as was before noted that there is any difference in regard of the truth of them but in regard of the euidence and clearenesse thereof This the Apostle Peter shewes 2. Pet. 1.19 where hauing alleadged the former testimonie of the voice of God the Father vers 17.18 and comming to speake of the testimony of the Scriptures he saith we haue a more sure word of the Prophets It is greater then in these respects first in regard of the long continuance of this witnesse that it hath been a testimony giuen of Christ from before so many ages and so receiued by the Fathers and approoued from time to time as a certaine ground of Faith 2. The very writing and recording doth adde weight vnto it seeing that the Scriptures also are the voice of God as wel as that which we haue before spoken of 3. Because this testimony doth more distinctly and fully set forth Christ vnto vs then any of the former doe describing him in his nature actions offices death and suffering the benefit of it and the meanes whereby wee come to be partakers of it 4. This very Oracle and also the workes of Christ are now written and recorded and so come vnto vs vnder the nature of the testimonie of the Scripturâ— First then obâ—erue the generall scope and drift of Christ in this place which is to make the Scripture the Iudge whether himselfe had done and spoken well or no vnto it therefore he referres his aduersaries resting himselfe vpon the iudgement thereof Hence ariseth this Doctrine that Doct. The highest and chiefest Iudge of the mysteries of Godlinesse matters of Faith â—nd Religion is the holy Scripture a point cleare by many places of Scripture as Esay 8.20 Luk. 16.29 c. 2. Tim. 3.16 and so in many places it is called a Law Statute Ordinance and Iudgement because it doth declare the Will and Councell of God which he hath