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
swadling-clothes in which Christ was wrapped Our reason is of too low a stature and therefore as Zacheus did upon the Sycamore we must climbe the tree of life the Scripture if we would get a sight of Jesus Naturall reason may discover the back-parts of God in the creature but if she pretends or presumes to discover the Sun of righteousness she betraies her weakness and degeneracie it is one end of Scripture-revelation to supply the shortness and defect of naturall reason Nay the glorious Angels the most quick-sighted of the whole creation could not have discovered these Gospel-mysteries Which things saith the Apostle the Angels desire to look into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stoop to peep to prie into as things vailed and hidden 1 Pet. 1. 12. alluding to the Cherubims which were made with their eyes looking down towards the mercie-seat the word signifies a diligent sollicitous and through search Tanta Evangelii mysterii salutis majestas est atque jucunditas saith Glassius either ravished with the pleasantness or confounded and blinded with the Majestie of these mysteries They desire to prie into them and so they might have done and been never the wiser had not God revealed them by Scripture What the Apostle speaks of that one mysterie of Ephes 3. 10. incorporating Jew and Gentile into one bodie by Christ we may say of these Gospel-mysteries that God revealed to the intent that unto principalities and powers in heavenly places might be known by the church the manifold wisdome of God without which revelation the Angels had been strangers to these mysteries to this very day 2. The excellencie of the revelation it self or manner of revealing them which appears upon a three-fold account 1. The fulness and sufficiencie of it both as to doctrine and practice faith and maners both to make a man of God wise unto 2 Tim. 3. 15 17. salvation and perfect to every good work 1. Scripture contains a full revelation of all foundations of faith or things necessarie to be believed to salvation either expresly or by convincing evident and undeniable consequence and needs not to be eeked out with unwritten traditions or pretended enthusiasmes and revelations Tradition which brings down and conveys Scripture-truths through the successive ages of the Church to us we cannot without ingratitude but acknowledge as an eminent instance and testimonie of Gods providence and none of the least arguments for the authoritie and Divinitie of Scripture and in this sence the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the pillar holds forth the Kings proclamation but contributes no authoritie to it And in this sence too S. Augustin's non credidissem Scripturae nisi Ecclesiae autoritas commoveret may go for good and currant Divinitie we could not have believed the Scripture because we could not have had it if providence had not handed it to us by the Church So revelation of Scripture-mysteries by the Spirit of God we acknowledge as the accomplishment of a great Gospel-promise of the Spirit leading us into all truth which therefore Joh. 16. 13. the Apostle Paul praies for for the Ephesians that God would give unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit of revelation the knowledge Ephes 1. 17. of Christ but traditions or revelations as additionall or supplementall to Scripture we reject as detracting from the wisdome of God and the perfection of revealed truth Non est scriptum timeat Tertul. Revel 22. 18 vae illud adjicientibus to wit that wo if any shall adde unto these words God shall adde unto him the plagues which are written in this book and the Apostle passeth an Anathema upon whoever should though an Angel from heaven preach any other Gospel then he had Gal. 1. 6. preached Notanter dicit praeter non contra not onely what is against but what is more then Scripture-revelation is to be rejected there is enough revealed to bring us unto salvation and what would you have more These things are written saith S. John that ye Joh. 20. 31. might believe that Jesus is the Son of God and that believing ye might have life through his name and Search the Scriptures for in them ye Joh. 5. 39. think to have eternall life and our Saviour doth not blame them for thinking so And if Scripture be not sufficient we may say as the disciples in another case ad quid perditio haec to what purpose Matth. 26. 8. was it written To the law and to the testimonie saith Isaiah Esay 8. 20. When the rich glutton in hell desired one should be sent from the dead to his brethren Abraham sends them to Moses and the Prophets let them hear them let them but believe what is in Moses and Luke 16. 29. the Prophets and they need not fear coming into this place of torment 2. Scripture is a full and perfect rule of holiness able to make the man of God throughly furnished to every good work Therefore 2 Tim. 3. 17. our Saviour when the Lawyer came and tempted him with that question What shall I do to inherit eternall life bids him have Luke 10. 25 26. recourse to the Scriptures What is written in the law how readest thou This is the onely perfect and unerring rule of true righteousness Those three words of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Titus 2. 11 12. speak the whole dutie of a Christian in all his capacities and relations to God himself and his neighbour and this the Gospel teacheth and engageth us to do So perfect a rule it is that the most specious observances the most glorious performances the most exact worship is no way acceptable unto God if not commanded in and directed by the Word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they may have a shew of wisdome in Will-worship Coloss 2. 23. to the pleasing of men not to the honour of God God gave Moses a pattern for the making of the Tabernacle and David for the Exod. 25. 9. Temple and all things were to be ordered and regulated according Heb. 8. 5. to this pattern God hath set us a perfect rule of worship in his word and no service pleaseth him but what is according to this rule as our Saviour told the woman of Samaria concerning the Samaritan worship at mount Garazim and Jewish worship at Jerusalem that the Samaritanes worshipped they knew not what the Jews knew what they worshipped for salvation was of the Jews Why so because the Jews had Gods speciall direction and appointment of Gods word for their service which the Samaritanes had not We acknowledge the Churches power to determine decent observances and constitutions for publick order in the service of God The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently warrant this 1 Cor. 14. 40. The Church is a cypher stands for nothing if it hath not power here and he who wilfully sleights these will be found guiltie of
get our work done before the evening of our daies when our account is to be made As the Merchant to which I told you the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an allusion who comes when the mart is ready to break up he will hasten his traffick and double his diligence so a traveller that oversleeps himself in the morning will be upon the spur all the day after that he may come to his journeys end in time so should those who have loitered and idled away much of their time formerly now with the more earnestness press towards the mark and run the race that is set before them IV. Those who are engaged in special service for God such are Magistrates and Ministers Of the first you know what the Poet Hom. II. ss saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Magistrate must not sleep a whole night but the other is more considerable we must be labourers not loiterers in Gods vineyard as they are described Heb. 13. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies Noctes insomnes agere as they that watch S. Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these watchings often 2 Cor. 6. 5. Diligence and labour is commendable in any but in none more then in a Minister of the Gospel The Priest under the law had the shoulder in the Sacrifice to intimate that burden and labour which lay upon him See what employment S. Paul puts upon his young Timothy 1 Tim. 4. 13 14. Till I come give attendance to reading to exhortation to doctrine c. And if you consider duely that exact Scripture-knowledge and in order to that the knowledge of tongues arts and sciences to qualifie a man for that employment together with the end of it the concernment of souls and adde the danger of negligence in this work God having pronounced him cursed Jerem. 48. 10. and that those souls shall be required at our hands who perish through our negligence Ezek. 3. 18. as Judah stood engaged for Benjamin so Ministers for souls God will require God Gen 43. 9. will require an account of them from them you will easily conclude it their interest more especially then others to redeem this time V. Those especially are engaged who live in these places and that not onely because we have greater opportunities of which before but chiefly because our improvements are the interest and concernment both of Church and State All mens eyes are fixt upon us and their expectations are from us and therefore we must redeem our time that we may be a credit to our places and a blessing unto the Church and be able by our serviceableness when God calls us out to give an account of the expence of our time here by contending for the faith against all novel encroachments of errour heresie and the like VI. And lastly Those especially who have bad experience of the grace of God who are truely enlightned and brought home unto Christ. And therefore you may observe that the Apostle urgeth this dutie upon the Ephesians from the consideration of their regenerate condition Ephes 5. 8. Ye were sometimes darkness but now are ye light in the Lord therefore it follows walk as children of the light and having again said at ver 14. Awake thou that sleepest and arise from the dead and Christ shall give the light it follows in ver 15. walk circumspectly not as fools as formerly mispending and lavishing out your precious time but as wise and that hath reference to this Redeeming your time So the Apostle elsewhere frequently argues from the change of our state and condition to the change of our conversation so Rom. 13. 11. And that knowing the time that now it is high time to awake out of sleep for now is our salvation nearer and at verse 12. The night is far spent the day is at hand let us therefore cast off the works of darkness and put on the armour of light c. However men Psal 104. 23. sleep in the night yet when the Sun ariseth man goeth forth unto his labour so however men idle in the night of their unregeneracte when the Sun of righteousness is risen upon them then they must up and be working Observe again how the Apostle urges this in 1 Thess 5. 5 6. Ye are all children of the light and of the day we are not of the night nor of the darkness Therefore let us not sleep as do others but let us watch be sober And therefore Paul himself that had wickedly miss-spent his time in persecuting of the Church and blaspheming God when once he was brought home desires to improve it for God and therefore calls out Lord what wilt thou have me to do and this Acts. 9. 16. briefly upon these considerations which I do but touch and leave to your selves to be enlarged 1. They have more to improve then others They have not onely common gifts but a talent of special grace which they should trade with and endeavour to improve 2. They have the greatest mercie to engage them The Wiseman urges it upon some in consideration of the great work of creation Eccâ—es 12. 1. Remember thy Creatour in the days of thy youth how much more should an interest in the work of redemption wrought by Christ engage unto this he having redeemed us to this end that we might redeem our time for his service Luke 1. 74. 3. They have the greatest hopes in their eyes to encourage them Consider how laborious and diligent he will be who hath the obtaining of a kingdome in his eyes and should not Christians much more eyeing their inheritance incorruptible and that kingdome which fadeth not away For which cause saith the Apostle we faint not c. 2 Cor. 4. 16. but upon what ground because we know that he which raised up the Lord Jesus shall raise us up also by Jesus verse 14. and we look not at the things which are seen which are but temporal but at the things which are not seen which are eternal verse 18. 4. They are best able to judge of the pretiousness of time and how much it is their concernment to improve it they having the glory of God and their own salvation in their eye they know what the mispence of time means it hath been the burden of their spirit and the sadness of their souls they know and see into the danger of lavishing out their time which others who discern none of these prodigally throw away 5. And lastly Their mis-improvement of time is the greatest scandal unto others Every one is apt to take offence at and encourage themselves in loosness by the remissness and idleness of those who own Christ and profess the Gospel When my foot slippeth Psal 38. 16. saith David they magnifie themselves against me So the Apostle tels us of the Jews Rom. 2. 24. that the name of God was blasphemed among the Gentiles through them And how apt are men to take an
5. 9. The Doctrine of universalitie of grace destroys all thankfulness unless to our selves makes all the sacrifices of praises needless sacrificing to our own nets applauding the power and freedome of our own wills It is discriminating grace will raise the soul to thankfull admirations of God in that language of Judas not Iscariot Lord how is it that thou wilt manifest thy self unto us and not unto the world John 14. 22. II. To love both to God who thus peculiariz'd you and to love one another However your heads may differ let your hearts unite you are Temples of the same Spirit spouse of the same husband members of the same bodie 1 Cor. 12 25 27. and what greater argument of love you are purchased by the same bloud sanctified by the same Spirit objects of the same special love and I am sure the Apostle from hence argues strongly for brotherly love Beloved if God so loved us saith he 1 John 4. 10 11. we ought also to love one another You are eodem sanguine glutinati as Augustine expresseth it and is Christ divided It is the check the Apostle gives to the uncharitable dissentions of the Church of Corinth 1 Cor. 1. 13. And lastly you are designed for the same glorie III. To special service for and obedience to God Discriminating mercies are in all reason to be improved as arguments to peculiar services 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 47. What do ye more then others as if he had said more is expected from my disciples then from the Publicans as your priviledges are peculiar so should your services be too For 1. This is the proper intendment of distinguishing mercie the end of God's peculiar dispensations to a person or nation Observe what God saith of Israel Deut. 26. 18. The Lord hath avouched thee this day to be his peculiar people but to what end that thou shouldest keep his commandments Hath God distinguished thee by Electing love the end of it is thy Holiness He hath chosen us that we may be holy and without blame before him Ephes 1. 4. Hath he peculiariz'd thee by Effectual grace and Vocation It is that thou mayst be holy 1 Thessal 4. 7. For God hath not called us unto uncleanness but unto holiness Art thou Christ's by a peculiar purchase the end of it is thy Holiness 1 Cor. 6. 20. For you are bought with a price therefore glorifie God in your bodies and in your spirits Hath God exercised any peculiar providences towards thee the end of them is thy obedience The Psalmist having spoken of all the Providences God exercised over Israel infers this as the just issue of them That they might observe his statutes and keep his laws Psal 105. 45. So God's peculiar Covenant engageth to Holiness for it is mutual The end of God's peculiar Chastisements is his peoples Holiness Hebr. 12. 10. God chasteneth saith he for our profit that we might be partakers of his holiness And then the hopes of that peculiar Glorie we are designed to should engage to Holiness 1 John 3. 3. Every man that hath this hope purifieth himself The special Sealing of the Spirit tends to this that we be careful that by sin we do not grieve him Ephes 4. 30. so the end of Communion with God is Holiness what else makes the Angels and Saints in heaven more holy but this Thus you see you frustrate the end of Mercy if it doth not make you more holy 2. It is the most ingenuous return of gratitude which we can make to God for his distinguishing love Sins under mercies as they have the highest guilt so are arguments of the greatest disingenuitie What Do you thus requite the Lord Deut. 32. 6. Obedience is the best thankfulness without which our verbal returns for mercy are but a complement The thankfulness of the life redounds to the honour and praise of God in the world and this God expects from his peculiar people if you consult that pregnant Scripture 1 Pet. 2. 9. Ye are a chosen peculiar people that ye should shew forth the praises of him who hath called you c. Otherwise God is thus reproached by your sinfulness Yonder 's a people who boast of being God's peculiar do not you observe they live as other men do they can cheat in their shops dissemble in their dealings be frothy and vain in their discourses live in neglect of Familie-duties as deeply immersed in the love of the world as compliant with every foolish fashion as ambitious of honour as false in their promises as others whom they censure as of the world and cast-awaies But now saith Christ Herein is my Father glorified if ye bear much fruit c. John 15. 8. But how shall I know whether I be one of God's peculiar people Question or not The Text is hemmed in with a double evidence so that which Answer way soever you cast your eyes you may discover if you examine impartially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purifie goes before and zealous of good works comes after so that inward Purity and outward Conformitie a pure Heart and a holy Life are the two special Evidences of God's peculiar for they are both the issue and fruits of that faith whereby we have a peculiar interest in Christ Acts 15. 9. Purifying their hearts by faith there is the former and for the latter Gal. 5. 6. Faith works by love I. Then art thou inwardly purified from spiritual pollutions else thou art none of God's peculiar as yet Thou becamest mine saies God Ezek. 16. 8. What then Why then washed I thee with water yea I throughly washed away thy bloud verse 9. Else thou art no branch engrafted into Christ for every branch he purgeth John 15. 2. II. Art thou holy in thy outward conversation God's peculiar are an holy people Deut. 14. 1 2. For thou art an holy people unto the Lord thy God and the Lord hath chosen thee to be a peculiar people To pretend to a peculiarity of interest in God while men willingly continue wallowing in the mire of iniquitie is a desperate soul-damning presumption If you would lay any claim to God's privie-Seal of Election you must bring and be able to shew the broad-Seal of Holiness Mark how the Apostle joyns these together 2. Tim. 2. 19. The foundation of God standeth sure having this seal The Lord knoweth them that are his And Let every one that nameth the name of Christ depart from iniquity yea and follow Holiness too The Apostle speaks fully 2 Corinth 7. 1. Let us cleanse our selves from all filthiness of the flesh and spirit perfecting holiness in the fear of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text Zealous not cold or luke-warm but chearfull and industrious in the practise of Pietie and thus you may evidence your selves to be of that peculiar people whom Christ gave himself to redeem so saith the Text Who gave himself for us that he might redeem us from
seriously consider the burthen of Magistracy and through the turbulency disquiet and unruliness of many spirits the difficulty of managing it and how much wisdome and prudence is required to it and withall that all the enablements and assistances to go through it come from above from God will easily see that prayer and devotion is necessary to a Magistrate Magistrates should be men of knowledge and understanding as it is said of David that he was wise as an Angel of God 2 Sam. 14. 20. Moses bid the people seek out men of knowledge and understanding to be Rulers over them Deut. 1. 13. The way to come by this wisdome is prayer which Solomon was sensible of when being put to his choise what to ask he prayed for wisdome 1 King 3. 9. The same his father David had prayed for for him before 1 Chron. 22. 12. The Lord give thee wisdome and understanding both to govern thy self and others And the Apostle bids expressely those who want wisdome to ask it of God Jam. 1. 5. And if ever this were needfull then now certainly in our days A skilfull Pilot and Mariner is most required in a storm when the boisterous tumultuous waves threaten a ship-wrack and wise and skilfull Magistrates to secure the Church from splitting upon the rock of errour and heresie or the State of Anarchy and confusion 4. His courage and resolution to undertake any service for God though upon the greatest improbabilities and most difficult disadvantages If he sends him against Jericho onely with Rams-horns he undertakes it This God oft urgeth upon Joshua Josh 1. 18. Onely be strong and of a good courage A good qualification of a Christian Magistrate Courage to stand up for God and Courage to appear against sin Courage to bear up against reproaches and calumnies of men for these you must look to meet with that you be not afraid of the face of man Deut. 1. 17. Alexander was wont to say that this was verè regium well becoming Authoritie to do well and to hear ill such a Courage and equal greatness and magnanimitie of spirit becomes a Magistrate as may neither be over-heightned by anger and passion which oft makes Magistracie degenerate into a cruel Tyrannie nor yet emasculated and weakned by timorous low fearfulness which may cause him to pervert justice whilest he fears either the Malefactours greatness or his own disgrace and inconvenience Solomon's Throne was upheld by Lions A Lions heart upholds the Magistrates power and authoritle whilest a base pusillanimous cowardize betraies his Government to contempt his person to reproach and encourageth the people whilest through his cowardize they promise themselves impunitie to confidence in sin prophaneness It was a brave resolution of David which if all Magistrates as it is their dutie should take up we should not see such an overflowing of open prophaneness Psal 101. 7 8. He that worketh deceit c. V. The milde and sweet tenderness of his Government He rather chose to lead the people then to drive them to perswade then to force them An instance of this you have Josh 1. 12 13 14. c. He might by his power have commanded and compelled them or else justly stript and deprived them of that possession which was allotted them by Moses which was onely upon condition of their obedience in passing Jordan Numb 32. 29 30. But see he chose rather friendly to admonish and intreat them and see the fruit of it it overcame the people into obedience Josh 1. 16 17. And no wonder Joshua was so tender and gentle being instructed and educated by Moses the meekest man upon the face of the earth Num. 12. 3. A fit temper sure of a Christian Magistrate as being that by which these God's of the earth resemble the God of heaven This is it which preserves and secures Government Prov. 20. 28. The reason sure is because nothing doth so powerfully yet so sweetly command the peoples obedience Thus Absalom stole away the hearts of the people of Israel 2 Sam. 15. 5. Whilest a morose imperious cruelty exasperates mens minds and makes them tumultous and rebellious a sweet milde elemencie makes them facile and flexible Historians observe that the cruelty of Nero Vitellius Domitian Heliogabalus others betrayed them to hastie and violent deaths whilest the sweetness and clemencie of Trajan Augustus Adrianus and Titus Vespasian who was hence called deliciae humani generis caused their Bellarm. p. 95. longer life and more honourable and natural death Pliny tells us that the king of the Bees hath no sting a Magistrate should be of such an equal temper that neither by an overmuch facilitie he might encourage sin nor yet by a too severe crueltie oppress and tyrannize VI. His Vigilancie and watchfulness of which we have an instance Josh 3. 1. And Joshua rose early in the morning c. A duty which lies much upon Magistrates Continual dangers attend them difficulties offer themselves to them they must be watchfull lest whilest they sleep the enemie comes and sows tares the Tares of Mat. 13. 25. Heresie in the Church or Faction and Sedition in the State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It becomes not a Magistrate to sleep a Hom. Iliad ◠whole night the Heathen could say The Apostle exhorts them who rule that they should do it with diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 8. Magistrates would do well to consider whose work they are imployed in viz. the work of God His Deputies they are and therefore may tremble to think of that Jer. 48. 10. Cursed be he that doth the work of the Lord deceitfully or negligently as it is in the Margent and this may provoke them to care and vigilancie in their duty VII His care in the execution of justice carefully enquiring into the cause before he passed sentence A pregnant instance of which we have Josh 7. in his dealing with Achan how he searched first into the Tribes then into the Families then into the housholds till at last he found the person Then he was as just and severe in punishing as he had been diligent and carefull in enquiring This becomes all Magistrates in the execution of justice not to pass a rash judgement through a precipitate hast or passion but to search out the truth of the cause by which means they may come neither to spare or countenance the sin nor yet to wrong the person God himself hath set Magistrates a pattern in this before he would pour fire and brimstone upon Sodom Gen. 18. 21. I will go down now and see whether they have done altogether according to the cry of it which is come unto me and if not I will know Which is spoke after the manner of men This God commands Magistrates Deut. 1. 16. Hear the causes between your brethren and judge righteously c. And again Deut. 17. 4. And it be told thee and thou hast heard of it and enquired diligently and
tells you that those pleasure of sin are but for a season in Heb. 11. 25. and the punishment is eternal Mat. 25. 46. And so much of the universalitic of the subject that it concerns all to search the Scriptures II. I come to the universalitie of the object expressed indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scriptures as well the Law as the Gospel as well the old Testament as the New The Manichees of old and many of later daies have refused the search of the old Testament as not usefull or necessarie to Christians under a Gospel dispensation I shall therefore endeavour at this time to demonstrate unto you the dutie of a general and universal search which lies upon all Christians If we had nothing but this text of Scripture to confirm it it were unanswerable our Saviour here speaking of the old Testament as is evident from the persons to whom he directs this command who were the Jews enemies to the Gospel but great admirers of the old Testament and diligent searchers into it Now observe the argument In them ye think ye have eternal life therefore profitable and they testifie of me therefore necessarie and all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of commendation to the Jews and therefore much more to Christians as S. Chrysostom observeth in his fourteenth homilie on the Gospel of S. John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord exhorting the jews to the search of the Scriptures does much more press us Christians thereunto even by their example But there are many other Scriptures which demonstrate unto us the usefulness of the Scriptures of the old Testament as Rom. 15. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whatsoever was written afore was written for our comfort and instruction that is what was written by the Prophets was written for the comfort and instruction of us Christians And again Eph. 2. 20. You see the faith of the Christian Church is built upon the foundation of the doctrine writings as well of the Prophets as of the Apostles both leading us to Christ as to that onely foundation Cor. 3. 11. viz. of salvation Again 2 Pet 1. 19. To which that is that sure word of prophesie you do well that you take heed even that which was written before by the Prophets is as a light to direct you And therefore observe how Abraham dispatcheth the Gluttons brethren to Moses and the Prophets Luke 16. 29. whence it is obvious to collect that the writings of Moses the Prophets are to be read heard and assented to by Christians under the Gospel To all which we may add that full place of our Saviour Matth. 5. 17. 19. I come not to destroy the Law or the Prophets c. If Christ did not dissolve them then certainly Christians must not neglect to search them but Christ was so far from dissolving that he did fulfill them and that in his doctrine which was suitable and comformable to that of the Law and the Prophets in his life by obedience exactly answering the commands of the law and in his sufferings to what the law threatned and the Prophets had foretold The reasons then why Christians are to search both are these I. Because both are the voice of God to us The Apostle tells us expresly that the same God who at divers times and in divers ways spake to the fathers hath in these last daies spoken also unto us Heb. 1. 1. both are by divine inspiration 2 Tim. 3. 16. All Scripture is given not this or that and 2 Pet. 1. 21. The prophesies of old time c. what they wrote they were God's Amanuenses and wrote not their private phantasies but the dictates of the Spirit of God Holy men they were of God and therefore their authoritie unquestionable and immutable their value and use great and excellent To the moral law we are all obliged as a rule of our obedience and though not to the observance of the ceremonial yet to the knowledge and meditation of it as very usefull both to acquaint us with variety of God's dispensations and by the comparing of those shadows and types with Christ the bodie and substance they may be evidences of Christ already exhibited and come in the flesh The consulting all Scripture is both our interest and duty as having God the author of it II. The harmony and identitie of Scripture doctrine both in the Old and New Testament The same for substance though different in degrees the same object of faith viz. Christ to whom all the Prophets witnessed Acts. 10. 43. otherwise those under that dispensation had been in a lost undone condition for Acts. 4. 12. There is no other name given under heaven whereby men may be saved The Prophets represent Christ in his person as God and Man Isai 7. 14. In his offices as a Prophet Isai 42. 1 2 3. as a Priest Psal 110. 4. as a King Psal 2. 6. and in all his benefits as Redemption and Salvation That in Isai 53. is a most pregnant testimony in our justification by faith verse 11. And both old and new Testament prescribe the same holiness obedience and love to God and our neighbour They differ indeed in the clearness of Revelation not in the substance of the doctrine The Gospel takes off the veil and lets us see the mysteries of Salvation more clearly Now the argument is evident that if the doctrine of salvation be the same in both then both are to be searched III. Because all the Scriptures both of old and new Testament were written for the use and good of Christians The commands of the Law for our practise as our Saviour told that Lawyer Luke 18. 26 28. How readest thou in the law The promises for our comfort as that promise which was peculiar to Joshua chap. 1. 5. is repeated to all Christians Heb. 1. 3. 5. The threatnings and judgements for our example and terrour as the Apostle speaking of the judgements which fell upon the Israelites 1 Cor. 10. 6 11 12. So the types observe how our Saviour applies the type of the brasen serpent to his own death John 3. 14. and that for the comfort and support of our faith verse 15. That as he who looked upon the brasen serpent was healed of the stings of the fiery serpents so they that look up to Christ by a true faith are healed of the spiritual wounds made by sin and Satan IV. Because of the excellencie of all Scripture which the Apostle fully describes to us in 2 Tim. 3. 16 17. What are usefull as children to know what may make us wise to salvation what is profitable for doctrine to inform us for reproof to reclaim us for correction to reform for instruction to guide us and furnish us unto every good work This the Apostle affirms universally of all Scripture not of this or that part of it therefore of the old as well as new Testament V. To strengthen and confirm the doctrine of the
Scripture was to supply the defect of reason This consideration will yet be more valid if you consider whom God was pleased to make use of as instruments to convey these mysteries to us not an eloquent Tully profound Plato but Amos an Heardsman David a Shepheard Paul a Tent-maker and many of the Apostles poor fishermen men no waies enabled by acquired parts Moses indeed was learned in all the wisdome of the Egyptians Acts 7. 22. but there he could not learn the Law and Truths of God where Idolatry was so much overspread So Paul was brought up at the feet of Gamaliel but there he did not learn the mysteries of the Gospel but during that time he thought himself bound to blaspheme the truth and to persecute the Professours of the Gospel which himself afterwards preached Matthew a Publican made a Pen-man of the Scripture All which speak as the admirable wisdome and omnipotent power of Gods grace in conquering their hearts to a closing with the Gospel so Gods revealing these things unto them and in an extraordinary manner furnishing them and acting them by his Spirit to write the Scriptures 2. The exactness of Scripture-holiness such as you shall meet with in no humane writings faith purifying the heart working by love What exact patterns and examples does Scripture hold forth of Purity and Holiness Enoch walking with God Abraham the friend of God and David a man after Gods own heart What strict laws does it prescribe whereas Humane laws tolerate some sins this discovers the wages of the least sin to be death Rom. 6. 23. whereas other Religions are fitted with Fleshly liberties to gratifie mens corruptions witness Mahomet's Alcoran indulging a libertie to the flesh this commands those pieces of holiness which are most contrarie and repugnant to our natural corruptions such as self-denial taking up the cross c. It discovers Original sin and man by the guilt thereof liable to the challenge of God the censure of the law in the first moment of his being and that the least sin every idle word must be accounted for Matth. 12. 36. Had it been an Humane invention you shall have found the flesh gratified as all Religions in the world have some way or other to do it Non habent saith S. Augustin of Plato istae Paginae vultum pietatis hujus lachrymas confessionis sacrificium tuum spiritum contribulatum cor contritum nemo ibi cantat Nonne Deo subdita erit anima mea that is All the Heathen Philosophie hath not so much as a shew of this piety the tears of a broken heart and a contrite spirit which is thy sacrifice no man here crys out with David Let all that is within me praise his holy name Psal 103. 1. The principles of moralitie might deck and granish the outward man but Scripture holiness onely repairs and renews the soul commands the very thoughts and curbs the very first irregular motions of the heart In a word this onely transforms the soul into the image of God from glorie to glorie by the Spirit 2 Cor. 3. 18. 3. The excellency of Gospel-promises such as Philosophers never hinted such as the apprehensions of man cannot comprehend now they are revealed much less could they imagine or invent It would be infinite to enlarge I shall therefore instance but in two Ease to troubled wearied souls Nemo ibi audit Venite ad me qui laboratis saith S. Augustine speaking of the writings of Philosophers He could not among all the Platonick Philosophers finde such an expression so comfortable a promise as this Come unto me all ye that labour and are heavy laden No sanctuary for troubled souls but the bloud of Christ which this Scripture onely discovers Isai 40. 1 2. Speak ye comfortably to Jerusalem c. And another Promise in Isai 43. 2. I will be with thee when thou passest through the fire and through the water not such a Promise in all the writings of men a Promise of Gods gracious presence here and then the Promise of eternal rest in another world The Heathens might dream of an Elysium Mahomet promise a confluence of sensual carnal delights in green meadows to his followers but an happiness made up of an eternal enjoying God by vision and love is a thing their reason could never reach but must certainly be a Divine Revelation as being that which Eye hath not seen ear hath not heard nor can enter into the heart of man to conceive of 4. The nature and event of Scripture prophesies which are such as the eye of omniscience onely can reach as being beyond the foresight of the most perfect creature Moses foretold the seed of the woman should break the serpents head much above three thousand years er'e it was accomplished So Jacobs prophesie of the coming of Shiloh upon the departure of the Scepter from Judah Gen. 49. fell out accordingly a little before Christs birth when the Jews were subjected to the power of the Romans Thus all the Prophets foretelling the calling of the Gentiles a thing so strange that when accomplished many did not understand it and more were offended at it Isaiah prophesied the captivitie and destruction of Jerusalem even then when the kingdome was in a flourishing condition both which afterward fell out Thus Josiah's name and actions were foretold three hundred years before his birth 1 Kings 13. 2. and Cyrus's an hundred years before his birth Isai 45. 1 2. c. And what doth all this speak but a Divine revelation Man may see some things future as they are in their causes but to foretel such future events as are merely dependant upon the Divine will such as these are is onely proper to God Testimonium divinitatis veritas divinationis saies Tertullian The certainty of foretelling is a sure Testimony of Divinity And so we finde that in Isai 41. 22 23. the foretelling such futurities is made a distinction of the true God from all false ones 5. Consider how these Scriptures have gained authority and acceptance from the world by quite contrary means to other writings not by sinfull compliances with the humours and lusts of men which hath much promoted the Alcoran of Mahomet for these it impartially and severely taxes and condemns not insinuated into mens mindes by the pomp and pleasantness of Rhetorick no adornings with the flowers of Rhetorick to make them seem gratefull to the world but by a plain stile and homely expression It gains acceptance by the mysteriousness of the things more then eloquence of the stile so the Apostle speaks 1 Cor. 2. 4. My speech and my preaching was not with enticing words of mans wisdome but in demonstration of the Spirit and of power It is the custome of men to slatter Great ones by a complemental dedication and thereby to gain honour and repute to their writings but observe the dedications of the Scriptures they are to the poor condemned scattered Saints at Corinth and elsewhere so 1 Pet. 1. 1.