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
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
Jews pricked at the heart and a John Baptist convince a Herod of his unlawfull and wicked enjoyment of his beloved Herodias How doth the word of God oft drive men from those forts and succours and delusions which they had framed to deceive themselves and encourage themselves in the ways of sin as others sin as well as I what saith Scripture to this Follow not a multitude to commit iniquity and Though hand Exod. 23. 2. Prov. 11. 21. joyn in hand the wicked shall not be unpunished I may deferre my repentance from youth to old age saith another See what Scripture saith to this Remember thy Creatour in the daies of thy youth c. and Eccles ' 12. 1. Hebr. 3. 15. Rom. 6. 23. To day if you will hear his voice harden not your hearts This is but a peccadillo saith another Scripture saith The ways of sin is death Such flatteries and deceits the deceitfull heart of man is apt to gull it self with The power of the word is to such as the voice of God was to Adam Where art thou and then he could lie hid no longer it convinceth and discovers them This is the effect of preaching the word as the Apostie saith If all prophesie to wit of the nature of sin Gods wrath against it and the like as Pareus glosses if there come in one that believeth not he is convinced of all he is judged of all and the secrets of his heart are Mr. Dod. made manifest When a reverend Divine amongst our selves had by a powerfull Sermon convinced a licentious wretch who heard him he fretting and very angry as wicked men cōmonly are at a convincing Minister came to him and charged him with preaching that Sermon against him out of malice and envy he returned him this answer If this Sermon had been preached in the dark when I could not have seen my Auditors this very word of God would have found thee out and convinced thee of thy sins In a word Rectum verum est mensura sui obliqui therefore Scripture containing all fundamental doctrines of faith and essential duties of holiness necessary to salvation must consequently be sufficient to confute and reprove all contrary sin and errour 4. That he may instruct the people and inform them of their whole duty Here they must expect and require their knowledge for The Mal. 2. 7. Priests lips shall preserve knowledge and the people shall require it at his mouth Unless their doctrine distill as the dew the field of the Lord the Church must needs be barren in holiness and fruitless in knowledge This is the last vse the Apostle saith the Scripture is profitable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness 2 Tim. 3. 18. True indeed may the people say it is fit and necessary that Objection Apollos's Ministers should be mighty in the Scriptures but we hope we may be excused from searching the Scriptures it is not our duty we are to expect it from our teachers Indeed this is Rome's language If you were at Rome you might Answer be exempted that Church will gratifie you in this and thank you too they account it no better to suffer lay-men to read the Bible then sanctum canibus margaritas ante porcos projicere it is the expression of Hosius to cast pearles before swine or that which is holy to dogs you are little beholding to them for this But believe it though Antichrist will exempt you from reading the Scripture Christ will not who enjoynes it as a duty upon all to search the Joh. 5. 39. Scriptures and observe the argument he useth to enforce this duty for in them ye think to have eternal life If then you expect any interest in that happiness you are concerned and engaged in this duty of Scripture-search which is both commanded and cōmended in Scripture Let the word of God dwell in you richly in all wisdome Coloss 3. 16. Acts. 17. 11 saith S. Paul and it was the commendation of the Bereans that they searched the Scriptures daily whether the things that Paul and Silas preached were true or no. The Church of Rome accuse and charge this promiscuous searching of the Scripture as the cause of Heresy pride and faction I deny not Scripture misunderstood is sometimes abused to promote these ends but this is not the natural and proper effect of reading the Scripture the ignorance of which if we believe our Saviour is the cause of Heresy and error Ye erre saith Christ to Matt. 22. 29. the Sadduces not knowing the Scriptures and indeed if wee be robbed of the Compass of Scripture we must needs split upon the rock of errour In a word then it is the Tyrannie of Rome to withhold it and it will be your sin to neglect it Application 1. This condemns and corrects that general neglect and undervaluing of Scripture which now Atheisme is justly feared to be growing upon us prevailes in the world men preferring every thing else before this The Papist exalts his unwritten Tradition above the written Word Pari pietatis affectu suscipimus veneramur may seem a modest determination of the Tridentine convention and much less then their practise speaks The Enthusiast magnifies his pretended revelation and Scripture to him is but a dead letter and the searcher of it but literalis and vocalis too But let us return home and see whither we can plead not guilty where are our Nepotians who by diligent perusal of the Scripture make their souls Bibliothecam Christi as Hierom saith of him Where shall we finde an Alphonsus who is reported to have read the Bible ten times over with a comment or like that Transylvanian Prince whom Maccovius reports to have read the Bible over twentie seven times Where shall we finde a David who meditates in the Law of God day and night preferring it before the honey and the honey-combe Psal 19. 10. Psal 119. 72. Job 23. 12. before thoughts of gold and silver or a Job who esteemeth the words of Gods mouth more then his necessarie food Nay have we not many proud cursed Politians who think it a disparagement to their parts and learning to condiscend to the studie of Scripture and as he said think they never spend their time worse then in reading it Do not idle Romances and lascivious Poems and the like take up the most of our youth-studies nay amongst us who look towards the Ministrie doth not a nice and intricate School-man an uncertain Father an antiquated Rabby justle out the Scripture I speak not against those in their due order and measure but I would not have Hagar drive Sarah out of doors I would not have the Hand-maids courted and the Mistress neglected If they be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let Scripture be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposterous studying these before we be well grounded and setled in Scripture-knowledge doth oft fill the soule with such
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-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
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
multitude tumultuous and fills the peoples heads with dangerous designes Rehoboam's oppressing his subjects occasioned the revolting of ten tribes 1 Kings 12. 1 Sam. 8. 3. and it was the injustice of Samuels sons when Judges which made the people so impetuous in desiring a King Besides this I say it lays a Nation open and obnoxious to the wrath and vengeance of God as God threatens to Iudah in the Prophet They namely the Isa 1. 23 24. Princes judge not the fatherless neither doth the cause of the widow come unto them therefore saith the Lord I will ease me of mine adversaries and avenge me of mine enemies The Law is the pulse of the Common-wealth you may know what temper the body Politick is in by the motions of justice and executions of the Laws this oft prevents or diverts the judgements of God upon a nation Phineas executes judgement and Num. 25. 11. 2 Sam. 21. 14. stayes the plague so the three years famine ceaseth upon Davids executing judgement upon Sauls sons Justice is the best establishment of Common-wealths The King by judgement establisheth the land saith Solomon Prov. 29. 4. And it is a good security against the proceedings of Gods justice against a nation Run ye through the streets of Jerusalem saith God Jer. 5. 1. and seek in the broad places thereof if ye can finde a man if there be any that executeth judgement and I will pardon it This is the advantage my Lords the publick will reap by your impartial execution of justice and equity But II. You may with the greater comfort appear another day before the tribunal of Gods impartial justice to give account of your stewardships You are set up by God you judge for him your authority is from him that speaks your power and our obedience even for conscience sake Rom. 13. 5. And let me minde you that your account must be to him and that bespeaks your care and faithfulness There is a day coming wherein all both small and great must appear before the judgement-seat of Christ and then with what judgement you here judge others your selves must be judged and with what measure you Matth. 7. 2. mete it shall be measured to you again Then with what horrour and amazement shall an unjust cruel Felix appear a prisoner at the bar to receive the final sentence of that judgement at a discourse of which he trembled here though a Judge upon the bench How Acts 24. 25. fearfull a thing will it be for such a Judge as our Saviour speaks of who neither fears God nor regards man at that day to fall into the Luke 18 2. hands of the living God the impartial just Judge of all the world How shall Pilate tremble to see Christ then Judge whom here he judged and condemned Then shall you my Lords having here faithfully improved that talent of power and authority God hath intrusted you with receive the Euge of those good servants Well Matth. 25. 21 done good and faithfull servants you have been faithfull over a few things I will make you rulers over many things enter you into the joy of your Lord. I shall end all with that famous Jehoshaphats charge to 2 Chron. 19. 6. the Judges Take heed what ye do for ye judge not for man but for the Lord wherefore let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts Take heed for God is with you in the judgement he is with you to see and take notice of you that calls for your faithfulness he is with you to protect you that speaks your support and encouragement And I shall pray that he would be with you to counsel and direct you and that will promote your comfort and the Nations happiness FINIS DEI PECVLIVM OR GODS PECULIAR PEOPLE In a Sermon preached at S. Gregorie's by S. Paul's at the Lecture there August 19. 1656. By JOHN FROST B. D. and late Fellow of S. JOHNS Colledge in Cambridge and Minister of Olaves-Hart-street in London ACT. 20. 28. Ut pascatis Ecclesiam Dei quam acquisivit sanguine suo CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII TITUS 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A peculiar people Π〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word invented by the Greek interpreters if you credit Stephanus upon their authoritie used by the Greek Fathers and in this place onely by the Apostle adopted into Scripture it is of near alliance to that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which our Saviour useth Matth. 6. 11. which Hierom understands of that bread which came from heaven Christ himself spoken of John 6. 51. the peculiar nourishment of Saints fed on by faith But I shall not trouble you or my self with any nice Criticismes as to the word but shall engage into what is of substantial and fundamental concernment And so in the whole verse six things are considerable First A redemption asserted as made by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might redeem the word signifies a redemption by way of price and purchase Secondly The means of this redemption or the price paid in order to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who gave himself the price was not silver and gold but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precious bloud 1 Pet. 1. 18. Justice in God could require no more Love in Christ would suffer him to give no less Thirdly What this redemption is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all iniquitie both as to guilt and power Whence the Apostle Peter makes the terminus à quo of this redemption our former vain conversation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Christ to have redeemed men from the guilt of punishment and not from the power and practise of sin would be no less then for Christ himself to have come into the world to have been a cloak and patronage for impietie Fourthly That to which we are redeemed by Christ that is to holiness and puritie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ purchased not onely pardon but grace and holiness for his people that we being delivered might serve Luke 1. 74 75. him in holiness and righteousness all the daies of our lives Fifthly The object of this redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people such as Christ's purchase gave him a peculiar right to therefore 't is added here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto himself Sixthly A description of the persons redeemed à posteriori of this peculiar people by an inseparable effect or adjunct 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealous of good works not cold and perfunctorie but fervent and zealous in practical holiness Each of these will fill up an hours discourse I have singled out the fifth as my present subject to wit the persons redeemed whom the Apostle here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a peculiar people whence the observation is obvious and
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