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
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
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
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
and effectuall propagating of the Gospel poured out plentifully of the extraordinary Gifts of his Spirit and it would be rashness in any one to assert that Apollos was not extraordinarily Gifted and if so this instance will nothing at all advantage those pretenders who want ordinary Gifts 4. Consider that this Apollos was one of Johns disciples ver 25. it is said He knew only the baptisme of John that is to say the doctrine of John concerning Christ to come and it may probably be thought the contrary cannot be proved that he was authorized and commissionated by John to preach the Gospel 5. Observe what this Apollos was afterwards an eminent publick and authorized preacher in the Church of Corinth S. Pauls helper and successor 1 Cor. 3. 6. I have planted saith Paul and Apollo watered and therefore S. Paul calls him his brother 1 Cor. 16. 12. and he is totidem verbis in express terms called a minister 1 Cor. 3. 5. Who is Paul or who is Apollos but ministers by whom ye believed and so famous he was that he hath the churches approbation of his Gifts verse 27. and when he came to Corinth he was so eminent that he proved the head of a sect and faction which is the highest ambition of their pretenders 1 Cor. 1. 12. One saith I am of Paul and I of Apollos and I of Cephas and I of Christ and though this was after his preaching here at Ephesus yet I reading of no ordination he received afterwards have good reason to believe that he was now ordained 6. Negative testimonies from Scripture in things circumstantiall are but illogicall and inartificiall arguments God indeed hath in things fundamentall to faith and holiness made a plentifull provision in scripture which is able to make a man wise to salvation 2 Tim. 3. 15 17. and perfect to every goodwork To assume any thing as a rule of life or foundation of faith more then that the scripture affords is to impose upon our selves and defame the scriptures but silence of scripture in things circumstantiall especially in particular instances is not rationally argumentative Argumentum ab autoritate negante sed non ab autoritate negativè valet in Theologicis saith a reverend man of our own if scripture had said plainly that Apollos was not ordained the instance had been of some force but to argue he was not ordained becaused the scripture doth not say totidem verbis he was so is to me a very irrationall and unsatisfactory argument Nay if we consider the peremptory strictness of scripture-commands none should take this office upon him but he that is called as was Aaron and that was done by the outward appointment Heb. 5. 4. of Moses and withall considering the Apostles care to leave Titus to ordain in every citie and his strict charge to Timothy to lay hands suddenly on no man to wit without examination of his 1 Tim. 5. 22. Gifts and abilities and all this to prevent disorderly promiscuous daring intrusion into the ministeriall office considering withall the solemn separating of Barnabas and Paul by prayer and laying Acts 13. 12. on of hands which calling and appointment S. Paul frequently asserts to uphold his authority amongst them to whom he wrote as to the Romans he tels them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separated Rom. 1. 1. unto the Gospel of Christ laying these things and many more which might be alleadged together we I think finding Apollos here preaching which may equally satisfie other instances brought out of scripture have good ground to believe he was ordained though the scripture be silent in it when it doth not assert the contrary 7. If all this will not satisfie the objectors let me adde this last by way of concession let those who lay this instance as a foundation for a Babel of confusion in the church for there can be no order in a rude and promiscuous parity I say let those pretenders demonstrate themselves to be Apollo's men eloquent and mighty in the scriptures and for my part though I think those most fit to sit in Pauls chair who have been educated and instructed at the feet of Gamaliel I profess I see no great reason or evidence of scripture why they may not be admitted to the ministeriall office But when either out of weakness they dare not or out of pride and faction they will not submit themselves to the judgement and appointment of those whom scripture precept Apostolical practise and uninterrupted custom of the church hath impowred to set apart and authorise men for this office and so enter in at the right door but will audaciously climbe up some other way excuse the expression from uncharitableness 't is our Saviours concerning the Pharisees who were like intruders in these daies they are but thieves and robbers stealing away the hearts and affection of the people yea and the maintenance too from the right and duly-constituted ministrie These considerations of the person I humbly and willingly submit to your judgements and shall come now to those qualifications which were the intended subject of my discourse when I first laid out my thoughts upon these words First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may have a four-fold reference 1. To his skill in Historie and Antiquitie thus Lorinus understands the word a fit qualification for an Apollos a minister of the Gospel to be versed especially in Ecclesiastical and Church-history where he may observe the various and severall providences of God protecting his church the originall and growth of errors arguments for the truth and acquaint himself with those supports and comforts which Christians have had in suffering for it all which are very usefull for an Apollos 2. To his knowledge in scripture as if herein his eloquence consisted not in a vain pomp and proud ostentation of words but in a powerfull and quaint discoverie of that majesticall elegancie and heavenly eloquence which is in scripture no greater eloquence any where then in scripture he that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Metaphor you know taken from diggers in mines search and dive into them shall finde rich and precious mines of eloquence golden Allegories height of Metaphors and all other tropes and figures of Rhetorick more fully and elegantly exemplified then in any the most eloquent poet or exactest orator which the learned Glassius in his Philologia sacra hath admirably discovered True indeed a cursorie and non-observant negligent reader cannot discover it as a man who onely looks upon but never digges into a mine will never finde the treasure S. Austin confesseth Lib. 3. Confess cap. 5. that whiles he was a Manichee he had low and mean thoughts of scripture visa est mihi indigna quam Tullianae dignitati compararem saith he he thought it not comparable to Tullies eloquence but when he search't farther into them then he discovered that elegancie which became the majestie of Scripture-mysteries and men acted by
the Spirit of God as you may see at large in that excellent piece of his De doctrina Lib. 4. c. 6. Christiana 3. To the freedome and fluencie of his language by which with a pleasing violence he captivated the ears and hearts of his auditors this is a great gift of God and a very requisite qualification of an Apollos the want of which made Moses decline the office O my Lord saith he I am not eloquent I am slow of speech and of a Exod. 4. 10. slow tongue and could not be satisfied till God gave him the promise of more then ordinarie assistance v. 12. I will be with thy mouth and teach thee what thou shalt say This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the opening of the door of utterance which S. Paul exhorts the Colossians to pray for to God for him A free and full Coloss 4. 3. abilitie of expressing the conceptions of the minde according to the capacitie of the Auditors is an excellent and desirable ministeriall gift without which the greatest parts oft prove unedifying and unprofitable 4. To his exquisite skill in all arts and sciences and this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as Camerarius notes and this too is a requisite qualification for an Apollos a minister of the Gospel This was the eminencie of Moses that he was learned in all the wisdome of the Egyptians that is to say the liberall arts and sciences Acts 7. 22. which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites This was the commendation of Daniel that he was cunning in all knowledge and understanding Dan. 1. 4. and skilfull in all wisdome and learning S. Paul was born at Tarsus the Metropolis of Cilicia more famous then Athens if we credit Strabo for the studie of Philosophy and the Greek tongue and afterwards instructed by Gamaliel at Jerusalem so Apollos here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greater wonder and pittie both that such knowledge which was the real honour of those should now be our discredit and reproach we being fallen into those times of which Espencaeus complained when Graecè nôsse suspectum erat Hebraicè propè Haereticum or if you will speak in the more uncharitable language of our times Antichristian when 't is the crie of too many what Festus cried out against Paul that too much learning instead Acts 26. 24. of qualifying and enabling any to be Apollos ministers of the Gospel does but make us mad I wish the want of it did not make them more such But I shall not now undertake the vindication of learning from those uncharitable imputations which hath lately been done by an ingenuous man amongst our selves but shall enter upon the second qualification of Apollos which I chiefly intended 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mighty in the Scriptures which I shall speak of First Doctrinally in two particulars 1. I shall shew the excellencie of Scripture-knowledge in it self 2. The usefulness of it as to Apollos a Minister of the Gospel Secondly Practically in a few words of Application First the excellencie of Scripture-knowledge in it self appears in these considerations 1. The excellencie of things revealed in scripture so sublime and spirituall that the light of nature and the highest improvement of reason could never have discovered without divine revelation as the secrets of Gods electing love reconciliation by Christ justification by faith adoption the covenant of grace those are secrets which the eye of reason could never prie into these were mysteries hidden from ages and generations but now manifested by the Gospel To these adde the glorious mysterie of the blessed Trinity which is wholly indemonstrable by naturall reason indeed first supposing scripture-revelation there may possibly be some resemblances of it found in the creation as the esse posse and operari of every creature or those three common notions of Belng O neness Truth Goodness and many more which the schooles insist on and there may be some argument to evince my faith not to be against reason though I have the greatest reason in the world to believe it because God saies it as that God should infinitly communicate himself or from the perfection of the number three and the great account the Heathens had of it which arguments Estius urges who yet confesseth this mysterie abstracted from divine revelation wholly indemonstrable by any light of reason this mysterie scripture discovers There are three who bare record in heaven the 1 John 5. 7. Father the Son and the Spirit and these three are one To instance but in one which indeed is the summe and substance of all divine revelation the mysterie of Christ which is above the reach and beyond the discerning of most prying and improved reason I easily believe the Heathens the wisest of them at least might have some knowledge of the fall of man from the rebellion of passion against reason from the strange proneness which they experienced to vices quae sine exemplo discuntur saith Seneca not inclined to them Lib. 3. qùoest cap. 30. by any acquired habit nor led by any bad examples nay even to those vices which carrie a contradiction in them to naturall light adde to them the difficulty of acquiring habits and exercising the acts of virtue which would be easie if naturall these were evident signes and effects of some sin which prepossessed and inhabited our nature to which purpose that of Austin is excellent continentia tam concupiscentiae testis est quà m hostis Continence is both the enemy and evidence of concupiscence for virtue could not be heard if it were not opposed by the strength of naturall inclinations to sin These I say and many other sad effects of mans Apostacie which might be named are evidences to reason that man is not now as he came out of the hands of God but somewhat degenerate from his originall rectitude but Gods dealing with man in a Covenant-way and by his infinite wisdome ordering and disposing mans fall and Apostacie to the accomplishing so great a mysterie as the sending of Christ into the world to restore and recover man into a state in some respects better then that of innocencie is a depth naturall reason could never fathom God inhabiting humane nature the word made flesh and so undertaking for the recoverie of lost man Christ in his three-fold office as Prophet Priest and King to dispel the darkness expiate the guilt and conquer the rebellion of corrupted nature healing by Christs stripes life by his death are paradoxes to reason Per mortem alterius stultum est sperare salutem The candle of the Lord as the soul of man is called may discover something though but darkly of God but Scripture onely is the star to lead us unto Christ It was a just censure which Augustin passeth upon Tullies works that he could not finde the name of Christ in them The Scriptures are the
contempt and disorder but the imposition of traditional observances in so needless a number as may seem to reduce us under the Jewish yoke which neither we nor our fathers were able to bear Acts 15. 10. or as equally obligatorie to conscience as divine commands or as the immediate worship of God or as duties essentially necessarie in order to salvation we justly abhor as the Tyrannie of Rome as the infringement of Christian libertie as a violation and voiding the commandment of God as our Saviour told the Pharisees that they made the commandment of God of none effect that is sleighted Mat. 15. 6. disregarded by their traditions All our holiness all our worship must be regulated by Gods will not our own Non ex arbitrio Deo serviendum sed ex imperio not according to our own fancie but Gods command and prescription It may seem somewhat a strange expression at first Israel hath forgotten his maker and builded Temples Hosea 8. 14. one would rather think this was a reverencing of God this is the account of it God had appointed one Temple and they multiply and build many contrarie to Gods direction and institution I say of all humane invented will-worship of God as Tertullian of the Heathen-worship Ex religione superstitio compingitur eo irreligiosior quantò Ethnicus paratior Men in this are no better then laboriously superstitious taking pains to be irreligious And the judicious Hooker determines that in Gods service to do that which we are not is a greater fault then not to do that which we are commanded Amongst other reasons he gives this to our purpose in that we seem to charge the law of God with hardness onely in that with foolishness and insufficiencie which God gave us as a perfect rule of his worship and service I shall conclude this point with that of S. Paul As many as walk according to this rule peace shall be Gal. 6. 16. on them and mercie and upon the Israel of God 2. The perspicuitie and plainness of this revelation It is the design and plot of Rome to fasten an imputation of obscuritie upon the written Word that hereby she may with more plausible shew exalt Peters pretended successour into the infallible chair as an unerring interpreter and also discourage and dishearten the people from reading them As the spies reported the land of Canaan to be impregnable and so disheartned the Israelites Hence the Papists crie out of Scripture that it is unintelligible and obscure to vulgar and common capacities and thus they defame and raise a false report of the written Word and make the difficultie of it a pretence for their neglect and cloak for their ignorance The Scripture was made to be a Christians guide and rule of life as I said before a blinde guide a dark and obscure rule is a contradiction Thy word is a light to my feet and a lanthorn to my Ps 119. 105. paths saith David and the Apostle Peter bids us look to the Scripture as a light which shineth in a dark place the same Apostle 2 Pet. 1. 19. indeed observed in S. Pauls Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things hard to 2 Pet. 3. 16. be understood this relates to the sublimitie and mysteriousness of things revealed not to the obscuritie of the revelation There is a depth of mysterie in Scripture cloathed with a plain and familiar expression Thy testimonies are wonderfull saith David There is the mysterie of Scripture yet follows The entrance Psal 119. 129. Ibid. v. â—30 of thy words giveth light it giveth understanding to the simple Here are mysteries to exercise the acutest wits depths for the profoundest judgements to fathom and yet so plain and obvious that the meanest and plainest using the means as prayer diligent search and the rest may profit by Here is meat for strong and grown Christians and here is milk for babes too In a word God hath so intermingled and interwoven Scripture-Revelations with some difficulties some facilities that plainness breeds not contempt nor difficultie neglect and disheartnings that by the plainness of them he might teach us knowledge and by the difficulties learn us humilitie 3. The certaintie and infallibilitie of Scripture-Revelation as being written by the guidance and dictate of an infallible Spirit All Scripture is given by divine inspiration no Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. 2 Pet. 1. 20. of private interpretation so our translation or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of any private spirit which reading I finde pleaseth Beza best as agreeing with what is said in the next verse that the pen-men of Scripture were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the prophecie came not of old time by the will of man but holy men of God spake Ibid. vers 21. as they were moved by the holy Ghost and therefore Scripture is a certain and infallible rule of faith and holiness This was one end of Scripture That we might have an infallible rule of life and judge of saving truth which had it been brought unto us onely by the acry conveyance of Tradition uncertain revelation might soon have been either forgotten or corrupted If we leave the Scripture once we are left at miserable uncertainties and lie open to all deceits and delusions If we rest upon Enthusiasticall revelations Satan can transform himself into an Angel of light and delude us our faith and obedience will 2 Cor. 11. 13 be alwaies at uncertainties The revelations of those who pretend to them be alwaies various sometimes contrarie and commonly pretended to to serve new interests and designs The Spirit is every mans pretence and therefore we must have some way to examine and judge of the truth or falseness and error of every mans spirit and this can be no other way but by the infallible Canon of the Scripture We never finde S. Paul alleadging any of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those revelations which he had when he was caught up into the third heaven but he hath recourse to the Scripture for 2 Cor. 12. 4. the vindication of the Doctrine he delivered as you may see in his Apologie before Agrippa I continue saith he to this day saying Acts 26. 22. no other things then what Moses and the Prophets did say should come And the Apostle Peter speaking of the voice from heaven though 2 Pet. 1. 18 19. that was a ture one yet adds we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a surer word of prophesie to wit the Scriptures the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 20. whereunto ye do well that ye take heed A voice from heaven may sooner deceive us then the written Word of God if we rest upon Traditions these are oft erronious as Rome can witness at best fallible and uncertain A man can scarce ever know when he hath believed and practised rightly or enough Traditions being variable and
14. 16. and who want the Gospel and the preaching of Christ and so consequently are without a possibility of believing in an ordinary way for Rom. 10. 14. How shall they believe in him of whom they have not heard Have all within the sound of the Gospel this No surely for Christ saith Matth. 11. 25. I thank thee O Father because thou hast hid these things from the wise and prudent and hast revealed them to babes God gives grace sufficient to all men to leave them without excuse and vindicate his judicial proceedings against them from all charge of injustice but that God gives all sufficient grace to elicite supernatural acts of faith and other graces in order to eternal salvation I cannot believe so long as that discriminating Text is upon record in the word Matth. 13. 11. To you it is given to know the mysteries of the kingdome of heaven but to them it is not given And while Scripture peculiarizeth this grace and determines it to the same latitude with divine purpose and election God hath called us saith the Apostle 2 Tim. 1. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his own purpose therefore there can be no universal grace without universal election because the actual bestowing of converting grace is the issue of election Eph. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath blessed us with spiritual blessings according as he hath chosen us before the foundations of the world 3. In respect of a peculiar providence of God whereby he takes care of and watcheth over his peculiar people God exerciseth an universal providence over the world Psal 36. 6. he preserveth man and beast but he hath a special care of his own people and thus I conceive you must understand that text 1 Cor. 9. 9. Doth God take care for oxen that is not comparatively to the care he hath of his people When judgements are upon the rest of the world God hath then a special care of his Peculiar God calls his people his hidden ones Psal 83. 3. that look as you hide your jewels in time of plunder so God hides his peculiar by his providence in times of danger Thus he hides Noah in the Ark when a deluge overwhelmed the world and secures Lot when fire from heaven destroyed Sodom David was confident of this special providence of God In the time of trouble saith he he shall hide me in his pavilion in the secret of his Psal 27. 5. tabernacle shall he hide me he shall set me upon a rock and so elsewhere he saith Thou shalt hide them in the secret of thy presence from Psal 31. 20. Psal 143. 9. the pride of man and Deliver me O Lord from mine enemies I flie unto thee to hide me God hides good Josiah lays him up under ground as many doe their plate and jewels in time of war safe from 2 Kings 22. 30. the evil to come He hides Jonah in the Whales belly from the rage and fury of the waters Observe Deut. 32. 9 10. For the Lords portion is his people he found him in a desert land in the wast bowling wilderness he led him about he instructed him he kept him as the apple of his eye 4. In respect of peculiar audience and acceptance They have as the hand of God to protect them and the heart of God to love them so the eares of God to hear them The eyes of the Lord are upon the Psal 34. 15. righteous and his ears are open to their cry saith David As God hath an open hand to relieve them so an open ear to hear them whereas the wicked of the world finde God turning a deaf ear to their prayers Prov. 15. 8. they are but abhominations unto him If I regard iniquity saith David Psal 66. 18. the Lord will not hear me Quantum à praeceptis tantum ab auribus Dei longè sumus saith Tertullian If you aske the English of it Solomon gives it Prov. 28. 9. He that turneth away his ear from hearing the law even his prayer shall be abhomination But now memoria praeceptorum viam orationibus sternit in caelum as the same Father goes on Obedience procures us audience in the court of heaven as the Allegiance of a subject doth in princes courts upon earth The prayer of the upright is Gods delight Prov. 15. 8. These are Gods peculiar favourites therefore their petitions are heard they have a friend and Advocate at Court to put them up and present them and a promise of audience whatsoever ye shall ask in prayer believing Matth. 21. 22. ye shall receive If at any time they miscarrie it is by reason of the unbecomingness of their petitions either they ask what is not honourable for God to give or safe for them to receive at least Jam. 4. 3. not at present or they ask amiss as to the manner 5. In regard of a peculiar covenant which God hath made with them I mean the covenant of grace Indeed all professing Christianity are I conceive within the covenant in respect of outward administrations and priviledges but the benefits of the covenant remission justification adoption and the rest belong onely to the elect-regenerate Gods peculiar The conditional covenant is in the Ezek. 16. 8. dispensation of the Gospel offered to all and the grace of the covenant upon the condition but there are a peculiar people in behalf of whom God hath undertaken for the working of the condition in them as well as bestowing the benefit upon them Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel after those days saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God they shall be my people Thus I think it may be safely expressed The covenant of grace is tendred to all the grace of the covenant given but to some Gather my SAINTS together to me those that have made a covenant with me by sacrifice Psal 50. 5. Sacrifices were for confirmation of covenants 6. In respect of peculiar chastisements and corrections Daily observation tells us that God afflicts good and bad but with a vast difference he afflicts his own people in a special peculiarity these as a father his children wicked men as a Judge doth a malefactour Therefore notwithstanding what some of late have written to the contrary I cannot submit to call the afflictions of Gods people properly punishments because they issue not from pure justice which was satisfied by Christ so far as vindicative on the behalf of believers by which though afflictions and death it self were not wholly removed yet changed into chastisements and trialls The afflictions of the godly are sometimes the issue of the anger of a provoked father and that mixed with love for whom the Lord loveth Hebr. 12. 6. he chasteneth but not the effects of his wrath as an incensed Judge They differ as much
all iniquitie and purifie unto himself a peculiar people zealous of good works FINIS THE UNHAPPINESS of the Wordly-Mans PORTION Set forth in a Sermon preached in S. Marie's Church in Cambridge May 25. Anno Dom. 1654. By JOHN FROST B. D. and then Fellow of S. JOHNS Colledge in Cambridge and late Pastor of Olaves-Hart-street in London Mundus iste periculosior est blandus quà m molestus magìs cavendus cùm se allicit diligi quà m cùm admonet cogitque contemni August ad Diosc Quid vis utrùm amare temporalia transire cum tempore an mundum non amare in aeternum vivere cum Deo Aug. in 1 Epist Joh. c. 2. v. 17. CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII To the WORSHIPFULL CAPTAIN THOMAS OGLE ESQUIRE Increase of Grace strength of Bodie and perfection of Vertue Worthy Sir SInce it is thought fit by some at the importunitie of many that these Sermons should come forth in publick I have attempted to Dedicate the same to you in respect of your many favours and my obligations You were pleased to honour the Authour with the tuition of your first-born Mr. Ashfield Ogle the excellencie of your strength the hopes of his countrey the delight of all that knew him who prevented his Tutour in the heavenly glory but he soon followed after him and I trust as they oft conversed and prayed together here on earth so they are now together praising God and singing Halleluiah in heaven Sir the title to these is not unfitly yours for you are one of those whose portion is not in this life onely but you have a glorious inheritance reserved for you in the heavens through the free-grace of God our Saviour who came into the world to save sinners to whose grace I commend you and your vertuous Consort and resolve my self SIR Your Worships in all due observance JOHN FROST PSALM 17. 14. Which have their portion in this life THat there is a providence watching over the world ordering and disposing the events and seeing to the management of things here below hath been and is as universal an acknowledgement as that there is a God But the mysteriousness of Gods outgoings in his providences hath oft occasioned the Atheisme of some and the distrust of others especially in that seeming-unequal distribution of these temporal blessings with a full and liberal hand to the worst of men whilest the best have no other portion carved out for them but the bread and water of affliction as if God had no regard unto the world but all events happened by careless chance and fortune Scarce any Question troubled and perplexed the antient Philosophers more then this Quare malis bona bonis mala eveniunt Why the worst of men often enjoyed the best of the world this occasioned the Stoicks Fate and Epicures Atheisme this made some of them call in question the Justice others quarrel with the Providence a third sort to deny the Being of God To consider that Licinus was entombed in a stately marble grave Cato confin'd to a strait and narrow sepulchre valiant Pompey laid in none at all made them draw this inference Credimus esse deos shall we think there are any gods which Lipsius saith were affectuum voces non judiciorum Lips Manud ad Philos Stoic Nay the Scripture tells us how this hath often occasioned doubtfull repining distrusts in and shaken the faith of the best of Gods Saints Jeremy desires to enter a dispute with God concerning the righteousness of his judgements in this particular Jer 12. 1 2. which hence appears to have been his weakness and infirmitie because in the midst of this distrust he acknowledges Gods justice in all his proceedings With this Job seems to be dis-satisfied and under a present temptation to question God Job 21. from vers 7. to vers 16. and the Prophet Habakkuk chap. 1. v. 13. and David that man after Gods own heart was oft assaulted with this temptation to distrust upon consideration of the flourishing estate of many wicked in the world Psal 73. from vers 2. to the 8. to consider that they were not plagued v. 5. and he plagued all the day long vers 14. This tempted David to three great miscarriages First to conceive of piety and holiness as an useless vain unprofitable thing vers 13. when he saw pietie persecuted and wickedness enthroned Secondly To uncharitable rash judging of the Saints v. 15. intimating his temptation to say so so apt are men to judge the straightest staffe crooked in the water and the most upright Saint hypocritical when afflicted Thirdly To question providence ver 11. as if the eye of God could not see these disorders in the world and permit them so liable is the faith of the best to weakness and infirmities which David could not conquer till he went into the Sanctuary of God and understood the miserable end of wicked men what-ever seeming happiness they enjoy here v. 17 and that their portion was onely in this life as he saith here in the Text which words may fall under a threefold consideration 1. As the ground of Davids prayer for deliverance from his enemies v. 13. 2. As the matter and support of Davids comfort under the persecutions of his enemies that though Saul upon whose persecution this Psalm was penned saith Musculus flourish'd and oppressed him here yet he had but his portion in this life and David though at present persecuted and afflicted supported himself by the expectation of his future glory ver 15. 3. As a description of the misery of wicked men amidst all the pomp and glory and enjoyments of the world while they are the worlds darlings and mens envy while set upon the pinacle of worldly greatness here 's their misery and unhappiness they have their portion onely in this life It is a miserable thing for men to have their portions onely in this life Doctrine In prosecution of which I shall do four things First I shall shew that wicked men have often the greatest portion in the world Secondly How it comes to pass that they have so to vindicate the justness and equitie and wisdome of Gods providence in ordering it thus Thirdly Upon what accounts it is a miserable thing to have it so Fourthly I shall improve all in some short inferences or brief application First To shew that wicked men have often the greatest portion in the world I need not speak much to this the experience of all ages since the beginning of the world confirms it your own observation I believe can seal to it how-ever Scripture abundantly evinces it The first murderer that ever was carries possession in his very name Cain signifies so much Gen. 4. 8. Go on in the whole series of Scripture and you shall finde Joseph persecuted by his brethren Esau as Rivet observes on Gen. 32. advanced in the world for a time far above Jacob go on and you
Embleme of peace so acceptable should the ministry of the Word be which reveals Christ as your peace c. Thirdly Examine whether you be of the number of those sinners Christ came to save You will say that 's needless Did not Christ come to save all Is it not said expressely Christ died for all 2 Cor. 5. 15. and that he tasted death for every man Hebr. 2. 9. and that God was in Christ reconciling the whole world unto himself 2 Cor. 15. 19. How far Christs intentions extended in his undertakings would be too large to discuss it will be sufficient at present to note that the price Christ paid is sufficient in it self for the expiation of all sins and that it extends to all sorts of sinners notwithstanding this we know from Scripture that the greatest part of the world shall perish even of those who are under the Gospel Many are called but few are chosen and Christ doth expressely restrain that universality which many to little purpose contend for when he saith he laid down his life for his sheep Joh. 10. 15. to redeem his Church Acts 20. 28. and to save onely his own people Matth. 1. 21. and for those who were given him of his Father in contradistinction to the world Joh. 17. 9 Therefore there is room left for enquiry whether we be of the number of them who shall be saved by Christs undertakings for us Such are I. Repenting returning sinners so Christ tells you himself Matth. 9. 13. I am not come to call the righteous but sinners to repentance that is such as are not righteous in their own opinion for as if man had continued truely righteous he had not stood in need of a Saviour so if self righteous he shall receive no benefit by Christ such he came not to call but sinners So you 'l say we are all yea but humbled sinners such as are inwardly convinced and truly humbled for sin Quest But doth not Christ call all Matth. 11. 28. Answ Yes but mark the limitation such as are weary there 's ease for such so Luke 19. 10. The son of man is come to seek and to save that which was lost So we were all lost you 'l say True but these are such as see themselves lost and irrecoverably undone without Christ The prodigal was lost long but never returned to nor was entertained by his Father till he saw himself so and mourned that he was so Luke 15. 18. Christs commission was to binde up such onely as mourn and to proclaim peace and the acceptable year of the Lord to such onely Isa 61. 1. II. Believing sinners those are the terms upon which the Gospel offers salvation by Christ for so runs the promise Mark 16. 16. He that believeth and is baptized shall be saved And Christ tells you himself he came into the world for this end John 12. 46. I am come a light into the world that whosoever believeth on me should not abide in darkness And this was the design of God's sending Christ for sinners that Whoever believed should not perish John 3. 16. This is the condition of the Covenant of grace and salvation as Scripture every where expresseth as Rom. 10. 9 10. to this Paul directed the trembling jayler Acts 16. 30 31. All a Christians life is in Christ and faith is the hand that receives him John 1. 72. Whatever a Christian derives from or partakes of by Christ as forgiveness Acts 10. 43. is all by faith the Spirit of Christ Gal. 3. 14. inward puritie Acts 15. 9. perseverance 1 Pet. 1. 5. son-ship Gal. 3. 26. and at last eternal salvation by Christ John 3. 36. all which are received by faith III. Reforming sinners Christ came not to save any man in his sins but from his sins Tit. 2. 14. Who gave himself for us that he might redeem us from all iniquitie Utique venit medicus ad aegrotum August Tom. 10. p. 200. constat sed ideo venit medicus ad aegrotum nè semper sit aegrotus Quod vult facere amat non quod invenit saies S. Augustin Whether do you then live as those Christ came to save Christ came not to save you onely from the guilt of sin but from the power of sin that sin might have no more dominion over you Rom. 6. 14. So that let no presumptuous sinner flatter himself in a continuance of sin upon this consideration that Christ came to save sinners for Christ saves and delivers them from sin here whom he saves from wrath hereafter Luke 1. 74 75. And the promise of mercy is made upon forsaking sin Prov. 28. 13. Whosoever confesseth and forsaketh his sins shall have mercy Fourthly Let us all heartily entertain this so acceptable a doctrine as that message of Christ's coming to save sinners Entertain it in your ear by attendance upon the Gospel preached but that is a small matter welcome it in your hearts by believing it otherwise it will not profit you as it is said of them Heb. 4. 3. The word preached did not profit them not being mixed with faith in them that heard it And not onely so but in your lives too by obeying it and living suitably to the Gospel which discovers this acceptable doctrine to you Phil. 1. 27. Let your conversation be such as becometh the Gospel of Christ The end of this Gospel-revelation was obedience and holiness suitable to our belief so the mysterie of Christ is said to be made known to all nations for the obedience of faith Rom. 16. 26. for so our lives may witness our acceptance and hearty entertainment of this as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying and worthy of all acceptation That Jesus Christ came into the world to save sinnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of whom I am chief It was a fond opinion which the Manichees and others of old maintained from this place of Scripture That Adam's soul was transfused into Paul's bodie because the Apostle saies here he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first but he means not time but in nature and qualitie Primum se dixit non peccatorum ordine sed peccati magnitudine saies Augustine August Tom. 10. p. 202. And that I think is not a much better interpretation which Grotius puts upon the words as if they were spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex summa modestia as if the Apostle had onely spoken by a Rhetorical modestie as when he calls himself the least of the Apostles 1 Cor. 15. 9. The Apostle sure intended not these words as complements Cave n◠existimes Apostolum modestiae causâ mentitum saith Calvin Whence it seems some long before Grotius had mis-interpreted the Apostle thus as if he had but told an humble officious lye perhaps as a bait to the applause of others as it is the practise of some to pretend low thoughts of themselves that so others may magnifie and extol them But the Apostle spoke not to know what others
14. Magistrates should punish sin without fear or favour by an impartial execution of the Laws as for Sabbath breaking a reigning sin swearing drunkenness c. Nor be Gallioes when these sins are brought before you You care for none of these things Acts 18. 17. Magistrates should be zealous in punishing First-Table-sins for the Second-Table-sins such as Thefts Murders and the like are the issue and birth of Atheisme Swearing Sabbath-breaking c. as I suppose you have heard men when brought to suffer then we may judge them most serious crying out of their Sabbath-breaking as that which brought them to it Thus a Magistrate may promote the service of God by punishing Irreligion and Profaneness c. III. By countenancing and encouraging the godly viz. those who desire to walk strictly with and attend the publick service and Ordinances of God Thus did David Psal 101. 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serve me IV. By upholding the publick worship of God and bringing the people to the publick Ordinances Thus did Joshua if we credit Brentius who gives this as the reason why wickedness prevailed so much after Joshua's death Quia post Joshuam ministerium collapsum erat Then the Ordinances and Ministry were neglected upon which followed Atheisme and contempt of God and that let in an inundation of Profaneness I know Religion is an act of the minde and soul and so not liable to any outward restraint but is onely subject to him who hath an absolute command and Soveraigntie over the conscience but conformitie to an outward worship may be commanded by a Superiour without any Tyrannie over conscience or infringement of Christian libertie I know the Spirit of God can onely put them in but I believe it is the Magistrates dutie and charge to see them brought to the pool V. By protecting and countenancing the Ministry of the word of God and the publick preaching of the Gospel Magistrates are compared to Gates in Scripture Ruth 3. 11. intimating their dutie to let in and give a passage to the Gospel Then the Church and State is like to flourish sin discountenanced Religion propagated when Read Theodoret l. 1. c. 2. Moses and Aaron go hand in hand together the Magistrate to correct sin the Minister to reprove when the Magistrate makes use of the Ministers direction and the Minister enjoys the Magistrates protection It is said of good king Jehosaphat that he sent princes to teach in the cities of Judah 2 Chron. 17. 7. not that they did publickly dispense the word for they had Levites with them verse 8. and they taught verse 6. But they were sent to provide for and countenance the Levites in that office and this is certainly the Christian Magistrates duty to protect the Ministers of the Gospel 1. In their repute and credit lest the Gospel come to be scorned as we have found by lamentable experience that since the Embassadours of the Gospel have been disrespected and opprobries of ignorant men cast upon them to cloud their credit the Gospel hath been undervalued errours multiplied the Scriptures questioned and vilified and I fear the Magistrates will scarce wash their hands from much guilt of all this 2. In their maintenance and just rights Famem ministrorum sequitur Fames verbi as Luther long since foretold That famishing the Ministers would usher in a Famine of the word And if ever the maintenance of the Ministry comes to be arbitrary we should have none but Micha's Levites who serve for ten shekels by the year and a suit of apparel and his victuals This is Scripture Judg. 17. 10. And if you mark the circumstance of the story it was when there was noking in Israel c. vers 6. And that will befall the Ministers which God threatned as a curse upon Elie's house 1 Sam. 2. 36. And it shall come to pass that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread and shall say Put me I pray thee into one of the Priests offices that I may eat a piece of bread Would you account him a friend to the childe that should starve the nurse that she can give no milk to it no better friends are they pretend what they will who would starve the Ministers and so rob the people of the sincere milk of the word by which they should grow 1 Pet. 2. 2. This Scripture speaks of as the badge of bad Magistrates A persecuting Ahab that counted Elijah the troubler of Israel 1 Kings 18. the language of too many now adays and those ungodly Princes who cast Jeremy into the dungeon Jer. 37. 15. Good Hezekiah was of another spirit and temper See his remarkable zeal 2 Chron. 31. 2. that the people might not want the service of God and vers 4. he orders the Priests and Levites maintenance that they might neither want subsistence nor encouragement A good pattern for good Magistrates who desire to promote the worship and service of God VI. By building or repairing the places of Gods worship and service Thus we finde David both by his example and entreaty prepare for the building of the Temple 1 Chron. 29. 2 3. Solomon building it It was Davids trouble and that which he looked upon as an absurdity that he should live in an House of Cedars and the Ark of God remain within curtains 2 Sam. 7. 2. Thus Joas 2 King 12. 5 6 7 8. Josiah 2 King 22. 3 4 5. took care for repairing it And it spoke the pious care of Constantine that after the Church was come out of those ten furious persecutions he caused the Idol Temples to be shut up and the Christian Churches demolished by Dioclesian to be reedified And this piece of promoting the service of God you are not ignorant how your Magistrate now in being hath imitated in reedifying that place of worship formerly famous for Perkins and others which as you cannot without ingratitude but acknowledge as a testimony of his affection to your town thus they argued of their centurion to Christ Luke 7. 5. For he loveth our nation and he hath built us a Synagogue so we cannot without uncharitableness but apprehend it as a good presage of his future zeal in his Government for promoting and upholding the true worship and service of God VII And lastly The influence of a good Magistrate will appear if we consider the sad effects of the want of Magistracy For which I shall lead you no further then this Church of the Jews read at your leisure the five last Chapters of this book of Judges where you may see the sinfull and miserable estate of the Jews when there was no King in Israel not onely outrages and filthy abominations abounding as the abusing of the Levites Concubine unto death Chap. 19. But also Irreligion and Idolatry in the
have done that which is good in thy sight Thus happie shall you be both in life and death if you make it your care what was Joshua's here in the Text that as they did all his days so all your days the people may serve the Lord. FINIS SCRIPTURE-SEARCH A Dutie very necessarie for these times To ground unstable Christians and to prevent Apostasie Laid down in several Sermons By JOHN FROST B. D. sometimes Fellow of S. JOHNS Colledge and late Preacher in Olaves-Hartstreet in London Let the word of Christ dwell in you richly Coloss 3. 16. You do err not knowing the Scriptures Matth. 22. 29. Adoro Scripturae plenitudinem Tertullian Ama sacras Scripturas amabit te sapientia Hieron CAMBRIDGE Printed by John Field Printer to the University Anno Dom. MDCLVII JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me THere are three things that may secure Christians from being scandalized at or seduced by the Errours and Heresies of these times First That Scripture hath clearly foretold there must be such Secondly That these are but the revivings of those Heresies which have been in all ages of the Church Thirdly That Scripture affords us plentifull provision of arguments to confute them And to instance in that one Heresie or blasphemie of the Socinian at this day viz. denying the Divinitie of Christ. We shall finde it was foretold by the Apostle S. Peter in 2 Pet. 2. 1. denying the Lord that bought them and condemned of old by the Fathers and Councels in Samosatenus Photinus Arius Ebion Cerinthus and others and lastly the Scripture abundantly silenced this horrid blasphemie especially by S. John both in his Epistles and Gospel In his first Epistle where by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. his many Antichrists he means Marcion Ebion Cerinthus and such like And in his Gospel which in the judgement of Irenaeus and divers others of the Ancients was written on purpose against the blasphemie of Ebion and Cerinthus the predecessours and Fathers of our late Socinians And to evince this To omit the first chapter which is so clear a testimonie of the God-head of Christ that Junius confesses he was converted from Atheisme to an acknowledgement of Christ by his reading of it I need travel no further then the context of this chapter wherein my present Text lies where our blessed Saviour disputing against the Jews he demonstrates himself to be the true Messiah and so consequently true God by a four fold testimonie I. Of John Baptist whom the Jews were obliged to believe because they had before sent to him to enquire of Christ v. 33. Ye sent unto John and he bare witness of the truth II. Of his own works and miracles which evidently argued the arm of omnipotencie to effect them at verse 36. The works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me III. Of the Father at verse 37. The Father himself which hath sent me hath born witness of me viz. that very testimony which the Father gave of the Son at his being baptized in Mat. 3. 17. This is my well-beloved Son IV. Of Scripture here in the Text which though it be mentioned by our Saviour as the last yet is not to be accounted of as the least testimony as we shall see in the further handling of them Search the Scriptures c. The words therefore for the better handling of them we shall consider two waies First Relatively as they stand to the context Secondly Absolutely as considered by themselves First Relatively Thus considered they are an argument to prove the God-head and Office of Christ which was denied and rejected by the Jews And this he puts last that he might vindicate his Doctrine from the suspicion and imputation of novelty and also and that more especially because all the former testimonies lay exposed to the cavils and exceptions of the Jews as thus Against the testimony of John the objection was obvious that he was one sent and suborned by Christ and therefore his testimony very inconsiderable Against his working of miracles they could easily answer as sometimes they did that he cast out devils by Beelzebub Against the testimonie of the Father from heaven it was as easie to cavil and say that it was but a phantasie and delusion a deceptio sensûs or perhaps a Satanical revelation But when he appeals to the Scriptures which the Jews themselves acknowledged and were even superstitious searchers into they could have nothing to cavil or rationally to object therefore he saith Search the Scriptures c. as if he had said If or although you will not believe any of the former testimonies yet sure I am you cannot deny this And from hence the observation is this Observ Scripture testimony is the most certain and infallible ground and evidence of saving truth More certain then Humane testimonie then Miracles or Revelations And this may be cleared by these reasons I. It is more certain then Humane testimonie for 1. Scripture testimonie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be credited and believed for it self upon account of that Divine authoritie it brings with it It was a blinde reverence that Pythagoras's scholars gave him whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sufficient to command their assent to and entertainment of whatsoever he taught them This is that we ow to Scripture what it speaks we must receive as the voice of God for so it is if we credit the Apostle Hebr. 1. 1. God spake unto us sundrie waies c No humane testimony can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the best of men are fallible subject to errour in judgement or to be perverted by passion or interest of wrath or to speak contrarie to truth therefore I believe no humane writing but what brings satisfaction to my reason and suspend my assent till I meet with a rational conviction but in Scripture-testimony though I meet with no other satisfaction to my reason then this that God hath said it I give my assent and belief to it And thus the Prophets of old used no other arguments to perswade what they delivered then Thus saith the Lord. Divine testimony is above all exception and to be believed for it self not because of the suffrage of the Church nor the consent and approbation of reason for this were to exalt Humane testimony above Divine and the dictates of a fallible reason above the infallible revelations of God and to set that in the throne which God would have us captivate and subdue as in 2 Cor. 10. 5. The assent we ow to Humane testimonies upon rational conviction is an assent of science and demonstration but the assent I ow to Scripture testimony is an assent of faith grounded onely upon Divine revelation which is to be believed though the the testimonie of all the world and
convince me of the truth of it or else I may with the same easiness say It is from Satan and this conviction can be made no otherwise but by Scripture which is the most infallible ground of truth What the Pharisees said of Christ we may truly say of our late pretenders to Enthusiasmes and Revelations We know not whence he is John 9. 29. They may be from Rome as it is more then probable some of them are or whence soever they come certainly not from God if they disown the voice of God in the Scriptures Wherefore my counsel to you shall be that of S. Paul to the Thessalonians 2 Thessal 2. 2. Be not soon shaken in minde nor be troubled and in 2 Tim. 1. 18. Hold fast the form of sound words And this will be usefull thus First Then make your last appeal to Scriptures in matters of faith The Papists appeal to uncertain traditions the Enthusiast to deluding Revelation let us to the Scriptures for this is both the precept of God and the constant practise of the Scriptures To the Law and to the Testimonie Esay 8. 20. So our Blessed Saviour always appeals to the Scriptures as in the business of the Resurrection Matth. 22. 29. And to prove himself the Messiah he appeals to Moses and the Prophets Luke 24. 26 27. Thus the Apostles though acted by the same infallible Spirit yet always appealed to Moses and the Prophets so did S. Peter Acts 2. 25 31. and from thence did Apollos confute the Jews Acts 18. 29. and so Paul to prove the resurrection of Christ in Acts 13. 23. So then my brethren appeal not to the judgement and testimony of man what he saith as S. Cyprian was much delighted with Tertullian that he was wont to say Da magistrum nor to the dictates of dark reason but to the infallible Testimonie of the Scriptures and attend to Gods voice in them Secondly See here the ingenuous boldness and confidence of truth that dares appeal to Scripture Christ was confident of his cause and therefore declines not the test of Scriptures Search them saith he as if he had said If they do not testifie of me then do not acknowledge me It argues a timorous diffidence and consciousness of men when they like not to be tried by the word of God as in the Papist who appeals from the Scripture to traditions and it speaks the errours of those Revelations which will not subscribe to be tried here you may safely reject that doctrine as erroneous which will not be weighed in the ballance of the Scriptures or if it be weighed there proves light and wanting Tertullian of old notes that Hereticks were lucifugae Scripturarum As blear eyes decline looking upon the sun so corrupt doctrines the light of the Scriptures Thirdly Embrace and entertain nothing as saving truth which will not bear the test of Scripture It is one use of Scripture to be profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. to confute and silence heresie and errour and what-ever the Scripture reproves is such Be not imposed upon by the proud imperious dictates of men nor deluded by the pretences and delusions of Satan and his instruments but let this be your rule to try by Fourthly In all your doubts consult the Scriptures So did David in Psal 119. 24. He made the Testimonies of God his delight and his counsellours to enform and resolve him and that 1. In doubts of the head for reformation this is one excellency of the Scriptures to make wise the simple as in Psal 19. 7. Scripture sayes the Apostle 2 Tim. 3. 16. is profitable to inform the judgement and by this did David become wiser then his teachers 2. In doubts of the heart for consolation That was one end of Gospel-revelation that we through patience and comfort of the Scripture might have hope Rom. 15. 4. And so David found the statutes of God to be the rejoycing of his heart Psal 19. 8. In inward doubts of conscience have recourse to the Scriptures there thou mayst finde those cordial promises which will put joy and gladness into thy heart In thy duty consult the Scripture which will direct thee In thy troubles to comfort thee In thy fears to support thee In all thy doubts to comfort and resolve thee So much for the words considered Relatively Secondly Absolutely in themselves And so they will fall under a double consideration too First As taken by way of Concession Indicatively and so Beza Camero Paraeus and others understand them and so also they speak I. Our Saviours commendation of these Jews as diligent searchers into Scripture Or else II. His discommendation of them and reproof and that 1. either of their ignorance that notwithstanding they did search into Scripture yet they attained not to the knowledge of him as the true Messiah that though they had frequently Bibles in their hands yet they had not the word of God dwelling in their hearts Or 2. of their malice that notwithstanding they searched the Scriptures which did so evidently testifie of Christ yet they maliciously rejected him and would not come unto him that they might have life as in vers 40. Secondly As taken by way of exhortation Imperatively speaking a command to all to search the Scriptures And I shall take it in this second acception it being the drift of a great part of this chapter to exhort these Jewes to hear the word of Christ and Paraus himself acknowledges that uterque sensus est pius commodus And thus taken there are three things considerable in the words First The nature of the duty expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly The universality of the dutie and that is double I. Of the Persons engaged in it expressed indefinitely II. Of the Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all Scripture Thirdly The motive and arguments of the duty and they are two I. The benefit of Scripture-search Ye think ye have eternal life in them II. The object of Scripture-discoverie that is Christ they testifie of me All which particulars may be reduced to this one general Observation That Scripture-search is a duty every Christian ought to be engaged in Or thus It is the duty of every Christian to search the Scriptures In the handling of which observation this method shall be observed First To shew the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly What searchers of Scripture Christ here points at Thirdly The universality of the duty Fourthly The grounds of this search Fifthly The Application First To shew the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies such a search as diggers in mines make for gold and silver in the earth and implies five things I. A valuation and esteem of the Scriptures He that digs in a mine for gold evidences his valuation of it otherwise he would never dig for it so searching of Scripture speaks an high estimate and prizing of Scripture Such
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
built up in the holy faith strenghned in the truth quickned in holiness and in a word through faith be brought unto salvation as is intimated in that of our Saviour John 20. 31. These things are written that you might believe and that believing you might have life But a little more particularly these are concerned in the search of Scripture 1. Those that are ignorant to be informed and inlightned This is one use of Scripture to be profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction 2. Tim. 3. 16. and the Apostle elsewhere tells us that whatsoever was written afore was written for our learning Rom. 15. 4. and this is it for which David so much extols the Law and word of God both in Psal 19. and 119. so frequently confessing that by these commandments he was made wiser then his enemies verse 98. that he had more understanding then his teachers verse 99. and so in many other particulars 2. The more learned and knowing Christians to be quickned and established None are so learned but may be scholars in the school of Christ none but may be further informed or by oft searching the Scripture be more strengthned and confirmed Desire the sincere milk of the word that ye may grow thereby saith the Apostle 1 Pet. 2. 2. Grow in grace and grow in knowledge 2 Pet. 3. 18. The word of God is not only seed to beget Christians but milk to strengthen and nourish them The want of the word is compared to a famine Amos 8. 11. In a famine when men have not a daily and constant supply of bread the strength and activity of their bodies decay and languish so will it be in the soul without a daily supply of this Manna this bread which comes down from heaven the Scriptures or word of God there will be a decay in knowledge and a languishing in our graces The most knowing Christian must search the Scripture to have his affections to Gospel-mysteries quickned and enflamed his faith established and his memorie quickned what the Apostle saith of his writing to the Philippians Phil. 3. 1. To write the same things for you it is safe and no less safe for the most knowing Christian still to be reading the same things again and again 3. Those that are distressed Christians to be comforted It was one end of writing the Scripture that we through patience of the Scripture might have hope Rom. 15. 4. and therefore must be one end of our searching them and David by experience found this true in Psal 19. 8. where he saies The statutes of the Lord are right rejoycing the heart and very frequently in Psal 119. as that the word was his comfort in his affliction verse 50. that Gods statutes were his songs in the house of his pilgrimage verse 54. that the law was his delight verse 92. and so in many other places much to the same effect And indeed here may we meet with supporting comforts suitable to every condition Here are examples of the patience and comforts of the Saints in the like cases Art thou in want and povertie Consider Daniel preferring his course fare of bread and water before the kings portion Dan. 1. Art thou under reproach and affliction for Christ Consider the Apostles rejoycing that they were counted worthy to suffer for Christ Acts 5. 4. Art thou called to the fiery trial Consider the three children untouched in the midst of the furnace Art thou despoiled of goods and children Consider Job upon the dunghil S. Chrysostom writing to Cyriacus the Bishop then in banishment tells him how he was comforted in the like case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If the Empress saith he will banish me let her Châ—ys ep 125. my comfort is the earth is the Lords and the fulness thereof If she will saw me asunder she may I fare no worse then the Prophet Isaiah If she will cast me into the sea I have the the example of Jonah If she will cast me into the fierie furnace so were the three children cast If she will cast me to wilde beasts so was Daniel cast into the den of lions c. Besides all these encouraging examples how many gracious promises are there upon record which are full breasts of consolation as it is in Isai 66. 11. a metaphor saith A Lapide upon that place taken from crying children who are quieted by the breast so are perplexed Consciences by the promises I have read of a woman that was much disquieted in conscience even to despair endeavouring to be her own executioner but was comforted with that place Isai 57. 15. For thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the high and holy place with him also that is of an humble and contrite spirit to revive the spirit of the humble and to revive the heart of the contrite ones And of another man who being ready to dye Lord saith he I challenge thee by that promise Matth. 11. 28. Come unto me all ye that labour and are heavie laden and I will give you rest and so was comforted Here is a word of season to him that is weary as in Isai 50. 4. 4. The tempted Christian for strength against the onsets of Satan Here a Christian may meet with that armour by which he may quench the fierie darts of Satan Ephes 6. 17 David overcame Goliah with a stone out of the brook and Christ Satan not by his omnipotencie as he might but by a Scriptum est It is written If Satan assault thee this spiritual Goliah take one stone out of this brook a plain text of Scripture thou mayst conquer and triumph over him He enters the lists disarmed that is ignorant of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom Doth Satan Chrysost Hom. â—n Coloss set upon thee by force Here is the spiritual panoply the whole armour of God especially the sword of the Spirit of which we may say as he of the sword of Goliah There is none like it Or doth he more cunningly endeavour to circumvent thee by his wiles and subtleties here thou mayst be so instructed that thou shalt not as the Apostle saith be ignorant of his devices 2 Cor. 2. 11. that so you may easily countermine his plots As he tempts to sin perhaps upon that suggestion that It is a little one but Scripture will tell thee Rom. 6. 23. The wages of sin that is of every sin and the least is death He bids thee Do what others do but the Scripture saith Thou shalt not follow a multitude to do evil Exod. 23. 2. He bids Put of thy repentance thou mayst repent afterward but the Scripture saith Esau found no place for repentance afterward although he sought it with tears He tells you You shall gain by sin but the Scripture tells you that this seeming gain will prove a real loss Matth. 16. 26. Or that these sins are full of pleasure but the Scripture
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
Humane writings gain acceptance by the command and Patronage of Great ones as Mahomet's upheld by a continued war Nebuchadnezzar makes a fiery furnace for them who will not bow down to the Image he sets up but here it was quite contrary a furnace fiery tryals and persecutions prepared for them who did receive and profess the word under many Heathen Emperours yet it thrived and the professours thereof multiplied not withstanding all opposition and disadvantages Which certainly even in the conviction of reason speaks the hand of God stretched out to preserve his word and bringing in many to the acknowledgement of it that notwithstanding the opposition these Scriptures have met with from persecuting Emperours cunning Hereticks and at first promulged onely by a few poor fishermen sent out with that commission Matth. 28. 19. to preach a crucified Saviour to an obstinate world that notwithstanding all this I say it should be preserved and propagated speaks it from God as Gamaliel a Pharisee argued Acts 5. 38 39. Had it not been thus from God surely God would long since have stopped the mouths of us Ministers of it as the greatest deluders and impostours in the world whom yet he hath oft miraculously preserved and encouraged and have countenanced the opposers of it whom yet his severest judgements have overtaken witness Antiochus Julian and the rest That the Professours of the Gospel should be as lambs among wolves yet not devoured that persecution should be illecebra magis sectae as Tertullian saies and that it should thrive by Tertull. Apol. cap. 49. opposition this speaks it surely to be from God 6. Consider the confirmation of this word by miracles such as created power could never reach The Apostle indeed foretels the coming of Antichrist to be with many signs and wonders 2 Thessal 2. 9. yea but lying wonders but Scripture-miracles are such as can be effected onely by the arm of omnipotency as Dividing the sea curing one born blinde Feeding thousands with a few loaves and fishes Raising the dead from a setled corruption as Lazarus these are such as Antichrist I think never pretended to therefore as the Magicians when they could not do the like miracles as Moses did cryed out This is the finger of God Exod. 8. 19. so we here This is the truth the word of God God would never certainly lay out his power or work miracles to confirm or seal to alye At John 5. 36. our Saviour urgeth this as an argument why his person and doctrine should be entertained 7. Consider Satans enmity against the Scripture His great design is if possible to keep men from the letter of the Scripture to hinder men from an effectual entertainment of the Gospel and therefore hath stirred up in all ages almost Persecutours to oppose it and Hereticks to delude and wrest it It strikes at and threatens ruine to his kingdome therefore he endeavours his utmost to subvert it and therefore all the designs now on foot against the Scripture you must look upon them as the plots of Satan You may read a piece of Philosophy History or any Humane writing and finde little or no reluctancie against the entertainment of it Now why should not men bring as ready a belief to Scripture or entertain the truth of it when they read it surely it is from the Devil tempting them to unbelief even because the God of this world hath blinded their eyes as the Apostle speaks 2 Cor. 4. 4. Tertullian gathered the goodness of the Gospel from this Quòd à Nerone damnatum because it was so persecuted by Nero and we the excellencie of the Scriptures from this because the Devil so much malignes it 8. Consider how it advances God and debases man It gives God the glory of all his Attributes and Works both in the work of Creation and Redemption It gives him the glorie of what we have and do What hast thou that thou hast not received I Cor. 4. 7. there in what we have and in what we do S. Paul acknowledges I Cor. 15. 10. I laboured more abundantly yet not I but the grace of God within me It tells us that of our selves we are not able to think a good thought 2 Cor. 3. 5. yet that we are able to do all things through Christ Phil. 4. 13. Now in Humane writings men seek their own applause and credit and this moves them to write but these writings the glory of God which our Saviour more then once makes the badge of the truth of his doctrine John 7. 19. and John 8. 50. c. Scripture advances God as the first cause and last end And thus having finished the Doctrine I proceed to the Fifth General The Application of it Use First See here the cruel Antichristian tyranny of the Church of Rome which forbids private Christians the use and search of the Scriptures Antichristian surely in this Christ bids Search them for in them ye think ye have eternal life they forbid the search of them for fear of Heresie and Errour The Apostle tells us The Scripture is profitable they say it is pernicious our Saviour would have the light be set upon a cà ndlestick Matth. 5. 15. they put it under a bushel and so leave the people in darkness How much against nature is it to with-hold milk from a childe so much it is to withhold the sincere milk of Gods word from his children or to send a souldier into the field unarmed how cruel is it So to rob the people of this spiritual armour this sword of the Spirit and expose them naked to the power and fury the delusions and stratagems of Satan As the Philistines out of envy dealt with the wells of water Gen. 26. 15. so do these with the Scriptures they envy the people the water of life therefore stop up these wells of salvation or else throw dirt into them so that the people can have little of the pure water but as it is pudled with the dirt of their traditions or Monkish and Jesuitical glosses and depravations and being thus robbed of the compass of the Scripture they quickly split upon the rock of errour Use Second Hence we learn that they are inexcusable who neglect this duty whom neither the command of God their own good and advantage neither Religion or Policie can prevail with but a few obscene Poets or idle Romances or ridiculous Ballads are more searched by them then the Scriptures Get you Bibles saith S. Chrysostom which are the physick and medicines of your souls Surely the neglect of this is intolerable God hath not over-burthened you with Scripture There are many things that Jesus did which are not written but these are written John 20. 30 31. that is these few It is neither so costly nor dear but the meanest may purchase it nor so voluminous but the most employed may read and search it The motives to it as you heard before are weighty and therefore the neglect of it the more
dangerous But because many things may be pretended for the neglect hereof I shall remove a scruple or two First Object Say some I am unlearned I cannot search into it Answ To this I answer I wish thou wert learned and able to read they self but then know thou oughtest so much the more carefully to attend and conscienciously wait upon the publick reading of the Scripture in these publick assemblies This hath been the constant practise of the Church in all ages as is evident partly in Luke 4 16 17. and partly in Acts 13. 15. where you see in both places it was the usual custome to have the Scriptures read in their publick assemblies and after reading followed preaching The ground whereof was surely as to preserve the purity of Scripture-doctrine in the Church that the people hearing the word so frequently read might not be imposed upon by errour or delusions of men so also for the profit advantage and edification of those who cannot read or search the Scriptures and that the preaching of the word might come with more light and power upon their hearts If you cannot read your selves get others to read unto you and be you so much the more in prayer and meditation Second Object I have so much employment in the world that I have no leisure to search the Scriptures If I should privately search Scripture and attend frequently upon the preaching of the word it would set me behinde hand in the world and hinder my thriving Answ I answer This is much what the Apologie that those made who pretended their farms and oxen as an excuse for not coming unto the wedding Matth. 22. But Christians break through your worldly employments prefer God before the world and your souls before your bodies an act of Religion before all worldly business and believe it you will be no losers by it God will succeed and bless your labours more Never was any man a loser by his Religion See what God promised to the lews Exod. 34. 24. that He would secure their land for them while they went up to Jerusalem to worship the Lord. And what our Saviour said to the Disciples Luke 22. 35. When I sent you out without purse and scrip and shoes lacked ye anything Thou pretendest no leisure the truth is Non parùm temporis habemus sed multùm perdimus saies Seneca Yes we have time enough but we loose too much of it Thou hast no leisure for this but Art thou at leisure for thy pleasures and not for Religion for the world and not for God for shame cheat not your own souls with such vain pretences but as thou desirest the knowledge of Christ here and the enjoyment of Christ hereafter be consciencious in this duty of Searching the Scriptures Use Third It reproves those who believe not this truth that the Scripture is the word of God But you will say This concerns not us Go charge the Turks and Indians with this No my Brethren many of our selves here are guilty of this for though mens mouths profess it yet their hearts deny it as the Apostle speaks of some In words they profess God but in works they deny him Tit. 1. 16. Did men really believe the corruptions of their natures and their constant liableness unto wrath would there be so much pride so much confidence in sin Did men really believe that of every idle word they must give an account would there be so much idle frothy ungodly profane lascivious talking and discourse Did men believe the Apostle Gal. 5. 19 20 21. that all those vices there rehearsed were the works of the flesh would those sins so much abound Did men believe that they who did no wrong to their neighbour should enter into and dwell in the Tabernacle of God Psal 15. 1 5. would there be so much oppression and extortion Did men believe that God will come in flaming fire to render vengeance upon all them that know not God and obey not his Gospel as in 2 Thess 1. 8. would there be such a contented wilfull ignorance of God Truth where it is effectually entertained will have an influence upon the life How do most men hold Gospel-truth in unrighteousness as the Apostle saies the Gentiles did the light of nature Rom. 1. 18. so these with-hold Gospel-truths for certainly wickedness in the life speaks an ineffectual entertainment of the truth Use Fourth It condemns those who do not value and prize the Scripture How did the Heathens prize their Oracles yet the generalitie of Christians do not prize these Oracles of God as the Apostle calls them Rom. 3. 2. Three things there are that make this out unto us 1. Mens wilfull and contented ignorance of Scripture What things we prize we search into How does the Scholar pry and search into those notions he affects and values So would men do if they did value and prize the word aright but the contrarie to this rather is evident by their language Depart from us for we desire not the knowledge of thy ways Job 21. 14. II. Mens weariness in searching the Scripture What things we prize in the search of them we finde delight but how are men tyred at a Sermon or Sabbath in which the Scriptures are read Is not the language of those Israelites in Amos 8. 5. the language of too many among us When will the Sabbath be ended c. Men are sooner weary of this then any other III. Mens seldom discoursing of Scripture As they said to Peter in another case Matth. 26. 73. Thy speech bewrayeth thee so mens speeches bewray their want of affections to the Scriptures The Scholar upon every occasion is discoursing of those notions which he prizeth but men are far more wise to discourse of the world then of heaven and heavenly things Use Fifth Of exhortation That you would endeavour to get your faith well grounded in this fundamental truth that neither Satan tempt you nor men dispute you out of it for till then I. Your faith will be uncertain and weak as a building without a foundation as a ship without ballast or anchor soon tossed and ship-wrackt and this we may think is the cause of most mens Apostacie in these declining times II. Your lives will be but loose If you be not throughly convinced of your dutie of walking by Scripture-rule you will walk at uncertainties and so amiss III. Your comforts weak if not grounded on Scripture-promises This is one main reason why mens comforts ebb and flow so much they are not grounded on a sure belief of Scripture and if once your faith in this truth waver the foundation of your comfort must needs be shaken For the attaining whereof I can give you no better direction then that you Pray earnestly for the Spirit that he would please I. To open the eyes of your minde illightning and irradiating the understanding to see those arguments and evidences of this truth which lie in the Scriptures So S. John tells us I John 2. 26. These things have I written unto you that no man seduce you And without this all other arguments will be ineffectual to the begetting of a saving and through belief of this truth As Agar when her eyes were opened saw a well of water Gen. 21. 19. so there are arguments to evince this truth sufficient in the Scriptures but they will never be brought home to the soul with a full conviction till the Spirit open our eyes to see them for this is one end why the Spirit of God is given to us and received of us that we may know the things that are freely given unto us by the Spirit of God as in I Cor. 2. 12. 2. To remove that natural enmitie and prejudice that we have against an effectual assent to the Gospel and so sanctifie our hearts as to make it close with and heartily embrace it as the truth and word of God Truth resists our corruptions and they it What is the great Gospel truth but Christ his coming to undertake as our Jesus this we cannot savingly assent unto but by the Spirit as in I Cor 12. 3. No man can say that Jesus is the Lord but by the Spirit Corruption fills the soul with prejudices against the truth The Philosopher observes that the Mathematicks though abstruse in themselves are sooner learnt by a young man dissolute and that hath not tamed his passions then morality because those being mere speculations bring no oppositions to his lusts which the precepts of morality curb and restrain So mens corruptions and unsubdued lusts prejudice the soul against the belief of Gospel-truth which the sanctifying work of the Spirit doth subdue and remove and so disposes the soul for the entertainment of the truth of the Gospel as we see in S. Paul who having his lusts subdued once came to preach that Gospel which before he had persecuted FINIS