IOHANNES SCOTT S. T. P. Printed for S. Manship at the Ship near the Royal Exchange THE Christian Life Wheren is shew'd I. The Worth and Excellency of the Soul II. The Divinity and Incarnation of our Saviour III. The Authority of the Holy Scripture IV. A Dissuasive from Apostacy VOL. V. and Last By JOHN SCOTT D. D. late Rector of St. Giles's in the Fields The Second Edition LONDON Printed for S. Manship and R. Wilkin and are to be Sold by W. Davis at the Black Bull in Cornhill and I. Bonwick at the Hat and Star in St. Paul's Church-yard 1700. To the Honourable SUSANNA NOEL Mother to the Right Honourable Baptist Earl of Gainsborough THis last Volume of the Works of my Dear Deceased Friend the Reverend Dr. Scott is humbly and gratefully Dedicated by Her Honours Most obliged and most Devoted Servant Humphrey Zouch The CONTENTS Discourse I. Of the Worth and Excellency of the Soul THe Connexion and Explication of the Text p. 1 2. The inestimable price and value of the Soul of Man in respect of its own natural Capacities represented under 4 Heads viz. Its Capacity of Vnderstanding p. 4 5. Of Moral Perfection p. 6 7. Of Pleasure and Delight p. 8 9 10. Of Immortality p. 11 to p. 15. Of what Esteem the Soul is in the Judgment of those who know the best worth of it viz. the whole world of Spirits p. 15. to p. 25. Four Inferences from hence p. 26. to p. 34. What is meant by losing ones Soul explain'd p. 34. The Soul liable to a sevenfold Damage in the other World p. 35. to p. 50. Seven Causes of the Danger we are in of incurring this Damage p. 51. to p. 69. Men may forsake Christ and thereby lose their Souls 4 ways By a total Apostacy p. 70 71. By renouncing the profession of his Doctrine p. 72. By obstinate Heresie p. 73. By a willful Course of Disobedience of which there are three degrees the first proceeds from a willful ignorance of Christs Laws the 2d from a willful Inconsideration of our Obligation to them the 3d. from an Obstinacy in Sin against Knowledge and Consideration p. 74. to 80. Four Reasons why our forsaking of Christ infers this fearful loss of our Souls p. 81. to p. 90. That God if he be so Determin'd may without any injury either to his Justice or Goodness detain lost Souls in the bondage of Hell for ever prov'd in 6 Propositions p. 91. to 101. That God is actually determin'd so to do demonstrated by 3 Arguments p. 102. to p. 108. A Comparison between the gain of the VVorld and the loss of a Mans Soul in 6 Particulars whereby it is shewn of which side the Advantage lies p. 109. to p. 128. Discourse II. Of the Divinity and Incarnation of our Saviour A General Explication of this Term The Word P. 130. A full account of it in 4 Propositions shewing that it was derived from the Theology of the Jews and Gentiles 131. to 135. That we ought to fetch the Sense of it from that ancient Theology p. 136 137. That in that Theology it signifies a vital and divine Subsistence p. 138 to 139. And that our Saviour to whom it is applied in the New Testament is that vital and divine Subsistence p. 140 141 142. To be the Word of God denotes 4 Things to be generated of the Mind of the Father To be the perfect Image of that Mind To be the Interpreter of the Fathers Mind and to be the Executor of it and in these is founded the Reason of our Saviours being call'd The Word p. 143. to 153. VVhat we are to understand by the Words being made Flesh p. 153 154. Five Inferences from this Doctrine p. 155 166. VVhat is meant by the Word 's dwelling among us explain'd p. 167. to 174. His dwelling among us full of Grace explain'd in five particulars p. 175. to 190. His dwelling among us full of Truth explained in general 191. to 198. Four Instances of his dwelling among us full of Truth in Contradistinction to that obscure typical way of his Tabernacling among the Jews p. 199. to p. 229. Four Inferences the first from his dwelling among us p. 229 to 234. The 2d from his dwelling among us full of Grace and that 1. in respect of his own Personal Disposition p. 235. to 238. 2. Of his Laws p. 238. 239. 3. Of the Gracious Pardon which he hath procured for us and promised to us p. 240 241. 4. Of the abundant assistance he is ready to vouchsafe us p. 242 243. And 5 Of the glorious Recompence he hath promised to and prepared for us p. 244 245 The 3d From his dwelling among us full of Truth p. 246. to 249. The 4th From all these laid together He dwelt among us full of Grace and Truth p. 250 to 256. The Glory of the Word which the Apostles beheld consisted in 4 Things 1. A visible splendor and brightness which encompass'd him at his Baptism and Transfiguration p. 258 259. 2. Those great and stupendous Miracles which he wrought p. 260 261 262. 3. The surpassing Excellency and Divinity of his Doctrine p. 263 264. 4. The incomparable Sanctity and Purity of his Life p. 265 266 267. This Expression The Glory as of the Only-begotten Son explain'd p. 268 269 That the Glory of Christ in the Tabernacle of our Natures was such as became the Only-Begotten Son of the Father prov'd in the several particulars wherein it consists P. 270. to 279. Four Inferences from this fourfold glory of the Word which the Apostles saw p. 280. to the end Dis III. Of the Authority of the Holy Scriptures THe fulness of the Scriptures as a Rule of Faith and Manners prov'd in 3 Propositions 1. That the Holy Spirit inspir'd the Writers of them with all that is necessary to eternal Life p. 301. 2 That they preach'd to the World all those necessaries which they were taught p. 302. 3. That all these necessary Truths which they preached are comprehended in the Scriptures p. 303. to p. 316. The clearness of the Scripture prov'd 1 From express Testimony of Scripture p. 317. to p. 321. 2. From the avowed design of writing it p. 322 323. 3. From the frequent Commands God lays upon us to read it p. 324 325. 4. From the Obligation that lies upon us under pain of Damnation to believe and receive all those necessaries to Salvation contained in it p. 326. Four Considerations in answer to those of the Church of Rome who tell us that though all things are not revealed clearly in the Scriptures yet we have sufficient reason to believe them since God has left us to the Conduct of an infallible Church p. 327. to the end Dis IV. Of the Obligation of the People to read the Scriptures THat the People are obliged to search and read the Scriptures prov'd 1. From the Obligation the Jews were under to read and search the Scriptures of the Old Test p. 343
of all things and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 De Somn. p. 466. the Vice-roy of God and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 Lib. Cherub p. 100. that is the Instrument of God by whom he made the World As in Christ the Fulness of the Godhead is said to dwell Colos 2.9 so Plotin tells us of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it is filled with God 8 Ennead 5. l. 3. c. 12. As Christ is called the great Shepherd of our Souls 1 Pet. 2.25 so Philo tells us that God who is King and Pastor of the World hath appointed the Word his first-begotten Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 De Agricult p. 152. to undertake the Care of his sacred Flock as his own Vice-roy and Substitute and accordingly in the same place he makes The Word to be that Angel whom God had promis'd to send before the Camp of Israel to conduct them through the Wilderness In short as the Angels are said to be subject unto Christ 1 Pet. 3.22 and as Christ is said to be the Angel or Messenger of God Joh. 9.4 so Philo calls the most ancient Word the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Quaest Rerum divin haer p. 397. that is the Prince of the Angels and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 De Somn. p. 466. the Angel or Messenger of God And to name no more as Christ is called the Mediator of the new Covenant Heb. 12.24 and the Intercessor between God and Man Heb. 7.25 and the Propitiation and Atonement So saith Philo which is highly worthy of our Observation the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 3 Quaest Rerum Divin her p. 397. is the Intercessor for Mortals with the immortal God and also the Embassador of that great King to his Subjects which Office saith he he willingly undertook saying I will stand in the middle between the Lord and you as being neither unborn as God nor born as you but being a Medium between those two Extreams I will be a Pledge for both for his Creatures that they shall not utterly apostatize from him for God that he will not be wanting in his Fatherly Care towards them And in another place he tells us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 De Somniis p. 447. that is the Beginning and the End of God's Good-will to the World which is all one with Propitiation And these Authorities of Philo I have the rather insisted upon because he being a Jew and a Platonick Philosopher must needs understand the Theology of Jews and Gentiles and living about the Time of our Saviour he must be supposed to have written in Terms that were then in use and were very well understood both by Jews and Gentiles And if so then it must necessarily follow that this Phrase The Word so common in that Author was very commonly used both by Jews and Gentiles in our Saviour's Time and consequently that it was derived from them and so appropriated to our Saviour by the inspired Writers of the New Testament And indeed it is not to be imagined how those inspired Writers should ever have so exactly agreed with the Jews and Gentiles in the Titles and Characters of the Eternal Word had not either they themselves or the Spirit of God which dictated to them purposely derived it from them 2. That the New Testament giving no distinct Explication of this Phrase The Word it is most safe and reasonable to fetch the Sense of it from that ancient Theology whence it was derived I do not deny but it is usual with all Writers to use Terms and Phrases by way of Accommodation and to illustrate their Sense by alluding to something that is like it and therefore are not always to be understood in the Sense which those Terms and Phrases do most commonly signify but in a Sense that hath some Proportion with it as the Drift and Connection of their Discourse doth plainly intimate But when Writers use Words in a literal Sense without any Note of Allusion and without explaining themselves into any different Sense either they must mean the same Thing which those Words do commonly signify or else they must mean to deceive and impose upon their Readers And thus stands the Case before us our Saviour is here stiled The Word a Term of Art which was very common both in the Jewish and Gentile Philosophy and neither here nor any where else is there the least Intimation that he is called so only by way of Allusion nor is it in all the New Testament explained into any other Sense than that wherein it was commonly used and therefore the Intent of the Sacred Writers in using it must be either to denote the same thing which it signified before or to deceive and impose upon the World But doubtless if the Holy Spirit which inspired those Writers had meant any thing else by it than what it ordinarily fignifies he would have told us of it and not have given us such an unavoidable Occasion to mistake in so great a Doctrine by clothing its Sense in such a Phrase as generally signifies what he never meant For when he called Christ by the same Name and attributed the same Titles and Characters by which the Jews and Gentiles were wont to describe their ΛΟΓΟΣ he could not but foresee that all inquisitive Persons would be apt to conclude that he meant the same thing and therefore if he had not meant so he would doubtless either not have given him that Name and those Titles or else to prevent our being imposed upon by them he would have explained them into some other meaning which since he hath not done we may safely and rationally conclude that he hath meant the same Thing by this Name and those Titles with those from whom he did derive them and consequently that the most certain way for us to understand what is the Sense of Christ's being The Word is to consider what those Jews and Gentiles meant by it from whose Philosophy it was first borrowed and derived 3. That both the Jewish and Gentile Theology used this Phrase The Word to signify a Vital and Divine Subsistence For as for the Jews it 's plain that by The Word they meant the Messias and therefore Ps 110. which they say contains the Mysteries of the Messias the Chaldee Paraphrase instead of the Lord said unto my Lord read the Lord said unto his Word that is consequently to his Messias And Rab. Arama upon Genesis explaining that Passage in the 107 Ps 20. The Lord sent forth his Word and they were healed expresly tells us that by this Word is meant the Messias And Rab. Simeon the Son of Johni expounding those Words of Job 19.26 Yet in my Flesh shall I see God faith that the Mercy which proceeds from the highest Wisdom of God shall be crowned by The Word and take Flesh of a Woman by which
is that they only released Offenders from the Obligation to Civil and Ecclesiastical Punishments but could by no means free them from the eternal Punishments of the other Life Not that I make the least Doubt but that truly penitent Offenders were forgiven the eternal Punishment then as well as now and forgives too for the sake of Jesus Christ the Lamb that was intentionally slain from the Beginning of the World but by what hath been said it's plain they were not forgiven by Virtue of that Law whereby the Eternal Word reigned over the House of Israel but rather by Virtue of that Gospel which was first preached to Adam and afterwards to the Patriarchs wherein Christ the Seed of the Woman and the Seed of Abraham is promised in whom all Nations of the Earth should be blessed 'T is true the Sacrifices of the Law were typical of the Sacrifice of Christ and so consequently was that temporal Pardon obtained by them typical of that eternal Pardon which we do obtain by the great Propitiation of our Saviour for so the Apostle tells us that the Law had in it a shadow of good things to come Heb. 10.1 But we must not imagine that eternal Remission which is the Effect of Christ's real Sacrifice could ever be obtained by those Sacrifices which were only the Shadows and Resemblances of it So that that Remission of Sins which the Eternal Word gave whilst he tabernacled among the Jews was nothing near so perfect and compleat as that which he afterwards proclaimed in the Tabernacle of our Flesh because it neither extended to all Kinds of Sins nor yet to all Kinds of Punishments it left some unforgiven as to the Punishments of this Life and it left all unforgiven as to the Punishments of the Life to come But having pitched his Tabernacle in our Flesh he did by the meritorious Sacrifice of himself obtain of his Father this publick Act of Grace this free Charter of Mercy for all Mankind That whosoever would repent and amend whatsoever Sins he is guilty of whatsoever Punishments he is obliged to he shall certainly be forgiven them all and be as freely received into God's Grace and Favour as if he never had offended him for he is the Propitiation for the Sins of the World And by him saith the Apostle all that believe are justified from all things from which they could not be justified by the Law of Moses Acts 13.39 In this respect therefore the Eternal Word dwelt among us full of Grace in that he proclaimed such a full and perfect Pardon of all Sins and of all Punishments to all that with a true Faith and hearty Repentance should turn unto him and accordingly this Pardon is frequently called by the Name of Grace or of the Grace of God and of our Lord Jesus Christ Act. 15.11 Heb. 12.15 Rom. 3.24 4thly He dwelt among us full of Grace in respect of the internal Grace and Assistance which he so abundantly afforded us above what he did to the Jews under the Law of Moses when he tabernacled among them I make no doubt but God in all Ages hath been always ready to assist good Men in their Duty This the very Heathens themselves believed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God did concur with all good Men and that no Man did ever arrive to any eminent Degree of Virtue without a Divine Afflatus or Assistance And had the good Men among the Jews been ignorant of this what should move them to pray as we find they often do that God would wash and cleanse and quicken and strengthen and inliven them For so in the Book of the Psalms you find good David very often praying that God would teach him his Commandments and incline his Heart to keep them and keep him back from presumptuous Sin By which Prayers it's evident they had good Encouragement to hope that God would be ready to concur with them and to bless their pious Endeavours with the internal Assistance of his Grace and Spirit And this Encouragement I suppose they might have partly from their natural Notions of God which must needs suggest to them that He being infinitely good as he is will never be wanting to his Creatures in any think that is necessary to the obtaining those noble Ends for which he created them and consequently that he will be assistant to them in their Duty which is the way to that End and not leave them to contend with Difficulties which are insuperable to their natural Power and Ability and partly from those general Evangelical Promises which God made to them by the Patriarchs and Prophets from whence they might fairly infer that he who had promised to do so much for them upon Condition they persisted in their Duty and Allegiance to him would never be wanting on his Part to strengthen and enable them to it But I can by no means allow that they were encouraged to hope for any such Assistance from any Promise of that Law which the Eternal Word gave them when he tabernacled among them and by which in his Father's stead he ruled and governed them and that both because there is no such Promise found in all that Law and because the Apostle tells us that the Law was weak through the flesh Rom. 8.3 and calls it the Ministration of Death written and engraven in stones in opposition to the Ministration of the Spirit that is not written in Tables of stone but in fleshly Tables of the heart 2 Cor. 3.7 8. comp with v. 3. And Galat. 3.13 14. you find the Apostle opposes to the Curse of the Law the Blessing of Abraham and the Blessing of Abraham he tells us is the Promise of the Spirit through Faith that is by the Gospel And thus under the Law there was doubtless an internal Grace and Assistance vouchsafed to good Men though not promised by it yet after the Eternal Word forsook the Tabernacle of Moses and came to tabernacle in our Flesh it 's evident that then he did more plentifully communicate this his Grace to the World than ever for then the Spirit was said to be shed upon us abundantly through Jesus Christ our Lord and in the 16th ver of this 1st of John we are said of his fulness to receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace upon Grace that is Grace heaped upon Grace and a vast overflowing Abundance according to that of Theognis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thou givest me Calamities upon Calamities So that unless we will our selves it is now impossible we should fall short either of our Duty or the blessed Reward of it since our Saviour is become such an overflowing Fountain of Grace to us and hath promised to communicate it to us in such plentiful Effusions if we will sincerely ask and honestly endeavour after it and therefore in this respect also he may well be said to dwell among us full of Grace in that while he dwelt among us he obtained for
of the Old Testament and they are they says he which testify of me And to be sure there were no other Scriptures which could testfy of Christ to the unbelieving Jews but only those of Moses and the Prephets these being the only Scriptures whose Testimony they credited But yet the Reason which our Saviour urges to move them to read the Old Testament doth as much oblige us to read the New as well as the Old as it did them to read the Old for in them ye think ye have eternal life that is in them yet think ye have eternal Life promised and all the Necessaries to be believed and done by you in order to your obtaining it proposed to you And indeed as they thought so it was they had eternal Life proposed to them in Hieroglyphicks for that was the Mystery of their Holy of Holies that was the Interpretation of their Land of Canaan and the spiritual Sense of all their general Promises of good Things to come They had all the Articles of Faith and all the Instances of Duty that were necessary to their Attainment of eternal Life exhibited to them in the Writings of their Prophets and the Types and Figures of their Law For it was by this Rule alone that all the Holy Men of the Jewish Nation did live and believe and either this was sufficient to guide and direct them to eternal Life or they were left under a fatal Necessity of falling short of it It was the Law of the Lord that did enlighten their Eyes and rejoyce their Hearts and convert their Souls and it was in keeping it that they found great Reward Ps 19.7 8 11. And therefore either they fell short of the Reward of eternal Life notwithstanding this their Illumination and Conversion or they found it in keeping that Law by which they were illuminated and converted and if in keeping their Law they found eternal Life then it 's certain that in their Law they had it So that these Words of our Saviour for in them ye think ye have eternal life do not imply that they were mistaken in thinking so or at least they only imply that they were mistaken in thinking to obtain eternal Life by adbering to the prime and literal Sense of their Law without pursuing the Mystery and Spiritual Meaning of it which was indeed the Error of the Pharisees with whom our Saviour is here discoursing For the internal Sense and Mystery of their Law was the Gospel all whose Articles of Faith and Precepts of Duty were though darkly and obscurely expressed and represented in the Types and Figures of the Mosaick Institution And hence the Apostle tells that both the Priests and their Oblations did serve unto the example and shadow of heavenly things Heb. 8.5 So that the heavenly Things contained in the Gospel were the substantial Idea's which those Legal Types and Patterns contained and represented and the same Author calls that Law a shadow of good things to come Heb. 10.1 that is it was an obscure Scheme or Prefiguration of the Mercies of the Gospel of which eternal Life is a principal Part. Since therefore the Law was nothing else but only the Gospel in dark and obscure Cyphers if in this we Christians have eternal Life in that the Jews had it also And therefore the Reason which our Saviour here urges to oblige the Jews to search the Scriptures of the Old Testament for in them ye think have eternal life doth at least equally oblige us Christians to search the Scriptures both of the Old and New For if they had just Reason to think they had eternal Life in the Old Testament and were thereupon obliged to search into it we have rather more Reason to think that we have eternal Life in the New since the New Testament is nothing else but only the Old decyphered and unriddled and therefore we must not only have eternal Life in this as they had in that but we must also have it far more expresly than they In the Prosecution of this Argument therefore I shall endeavour these Two Things I. To shew you that in the Holy Scriptures we have eternal Life II. That this is a very forcible Reason to oblige us to search them I. First that in the Holy Scriptures we have eternal Life that is that in them we have eternal Life proposed to us together with all that is necessary to be believed and practised by us in order to our obtaining it or in other words that the Holy Scripture is a sufficient Rule both of Faith and Manners to guide and direct us to eternal Happiness And this is one Article of the Faith of the Church of England which we are required to explain to the People for so in her sixth Article our Church professes that the Holy Scripture containeth all things necessary to Salvation so that whatsoever is not read therein or may be proved thence is not required of any Man that it should be believed as an Article of Faith or be thought requisite or necessary to Salvation Now to make the Scripture a sufficient Rule as to all Things necessary to Salvation there are two Things necessary First That it should be full and Secondly That it should be clear both which the Holy Scripture is in an eminent Degree as containing in it all that is necessary to be believed and done in order to eternal Life And this will evidently appear from these three following Propositions 1. That the Holy Spirit inspired the Writers of the Scripture with all that is necessary to eternal Life 2. That they preached to the World all those Necessaries with which the Holy Spirit inspired them 3. That all those necessary Truths which they preached are comprehended in those Sacred Writings of theirs of which the Holy Scripture consists 1. That the Holy Spirit infpired the Writers of the Scripture with all that is necessary to eternal Life For first our Saviour by whom they were originally instructed declares that as the Father loved him and shewed him all things that himself did Joh. 5.20 so he had made known to them all things that he had heard of his Father Job 17.8 And then when he went from them and ceased to instruct them in his own Person he promised that by his Spirit he would teach them all things and bring all things to their remembrance whatsoever he had said unto them Job 14.26 and that by the same Spirit he would guide them into all Truth Job 16.13 If therefore the Spirit did perform this Promise to them as there is no doubt but he did then we are sure that he did teach them over again whatsoever Christ had taught them before and if Christ had taught them whatsoever he had heard of his Father as he declares he had then it is certain either that he taught them all Things necessary to eternal Life or that he himself had not heard from his Father all Things that are necessary thereunto 2. That as
inglorious Ends which we pursue and aim at O good God that thou should'st give me a Soul of an immortal Nature a Soul that is big enough for all the Joys which thy everlasting Heaven is composed of and I be such a Wretch to my self such a Traytor to the Dignity of my own Nature as to give up my self and all my Faculties to the Pursuit of such vain and wretched Trifles That I who am akin to Angels should make my self a Muck-worm and chuse Nebuchadnezzar's fate to leave Crowns and Scepters and live among the salvage Herds of the Wilderness That having such a great and noble Nature I should content my self to live like a Beast and aim no higher than if I had been born only to eat and drink and sleep and wake for thirty or forty Years together and then retire into a silent Grave and be insensible for ever Wherefore in the Name of God let us at last remember what we are and what we are born to Let us consider that we have Faculties that are capable of exerting themselves for ever in the most inravishing Contemplation and Love of the eternal Fountain of Truth and Goodness of Copying and Transcribing his most adorable Perfections his Wisdom Goodness Purity and Justice from whence the infinite Happiness of his Nature derives and thereby of glorifying us into living Images of God and rendring us like him both in Beauty and Happiness in a word that we have Faculties to converse with Angels and with blessed Spirits to bear a part in the eternal Confort of their Joys and Praises and to relish all those unknown Delights of which their everlasting Heaven doth consist And having such great and noble Powers in us is it not a burning shame that they should be always condemned to an endless Pursuit of Shadows and Impertinencies Let us therefore rouse up our selves and shake off this sordid and degenerate Temper that sinks and depresses us and makes us act so infinitely unbecoming the Dignity of our immortal Natures And since we are descended from and designed for the Heavenly Family let us learn to demean our selves upon Earth as becomes the Natives of Heaven Let us disdain all base and sordid all low and unworthy Ends of Action as Things beneath our illustrious Rank and Station in the World of Beings and live in a continual Tendency towards and Preparation for that Heavenly State which is the proper Orb and Sphere of our Natures 3ly From hence also I infer how much they undervalue themselves that sell their Souls for the Trifles of this World For since we know before-hand that the Wrath of God is revealed from Heaven against all Unrighteousness and Ungodliness of Men and he hath plainly assured us that our Souls must smart for ever for our Sins it necessarily follows that whenever we knowingly suffer our selves to be inticed into Sin we make a wilful Forfeiture of our Souls He that knows that such a Draught however sweetned and made palatable is yet compounded with the Juice of deadly Nightshade and notwithstanding that will have the poisonous Draught is wilfully bent to Murder and Destroy himself And when we see that the Pleasure of our Sin draws after it the Ruin of our Souls and yet will Sin notwithstanding we do in effect stake our Souls against it and with our Eyes open make this desperate Bargain that upon Condition we may injoy such a sinful Pleasure we will willingly surrender up our immortal Spirits to the Pains of an endless and intolerable Damnation And if so O blessed God how do the Generality of Men depreciate and undervalue themselves For how often do we see Men in their little Frauds and Cozenages sell their Souls for a Penny gain in their lascivious and intemperate Humours barter their Souls for a Moments Mirth or Pleasure in their ambitious Projects and Designs part with their Souls for a Blast of vulgar Breath and popular Noise For in every Temptation to Sin the Dewil cheapens our immortal Souls bids so much Pleasure or so much Profit for them and in every Compliance with the Temptation we take his Offer and strike the fatal Bargain So that if we will Sin we had need Sin for something since we must pay so dearly for it But alas there is no Proffer the Devil can make us that is a tolerable Price for the Blood of our Souls though he should offer us the whole World for it our Saviour assures us that he would bid us infinitely to our Loss and if so what wretehed Sales do we make of our Souls when we Sin for Trifles lie and cheat to get a Penny consent to a wicked Motion for a Pleasure that will wither while we are smelling to it and expire in the very Injoyment For so much we value our Souls at and do in effect declare that in our Esteem these precious Beings which God and Angels set so high a Price on are worth no more than what that Profit or Pleasure for which we Sin amounts to O good God! What cheap and worthless Things then are our Souls in our Esteem who sell and barter them every Day for such mean and worthless Trifles How do we part with our Gold for Dross and exchange our Jewels for Pebbles What sordid Thoughts what wretched vile Opinions have we of our selves that are so ready upon all Occasions to sell our selves for nought or which is next to nought for the sorry Proffers of every base and infamous Lust O would to God we would at last make but a just Estimate of our selves and thereupon resolve as it is most reasonable we should never to comply with any sinful Motion till we can get more by it than our Souls are worth and then I am sure we should be for ever Deaf to all the Proffers which the Devil or World can make us 4ly And lastly From hence also I infer how much we are obliged above all things to take Care of our Souls For since they are Beings of such vast Capacities in themselves and of such an high Estimation in the World of Spirits methinks we should all be convinced that to take leave of their Welfare and prevent their everlasting Miscarriage is the highest Concern and Interest of a Man And yet God forgive us if we consult the common Practice of Mankind we shall find that there is scarce any thing in which we have any Interest at all that is more slighted and disregarded by us Our Body is the Darling that hath our Hearts and takes up all our Care and Thoughts and to entertain its Appetite and accommodate it with Pleasures and Conveniencies there is no Expence either of Labour or Time grudged or thought much of but as for the Soul that precious and immortal Thing which will be living and perceiving unspeakable Pleasures or Pains when this Body is dead and insensible that is overlooked as a Thing not worthy our serious Notice or Regard And though we cannot
where you find John Baptist giving the same Testimony to Christ which here he gives to the Word especially v. 27. of this Chapter Which is a plain Evidence that Christ and the Word are only different Titles of the same Person But that I may more particularly explain to you the Meaning of this Phrase I will briefly deliver my Sense of it in these following Propositions 1. That this Phrase The Word as it is by way of Eminence applied to a particular Subject is derived into the New Testament from the Theology of the Jews and Gentiles 2. That the New Testament giving no distinct Explication of it it is most safe and reasonable to fetch the Sense of it from that ancient Theology whence it was derived 3. That the Theology from whence it was derived uses it to signify a vital and Divine Subsistence 4. That therefore our Saviour to whom it is applied in the New Testament is that vital and Divine Subsistence 1. That this Phrase The Word as it is by way of Eminency applied to a particular Subject is derived into the New Testament from the Theology of the Jews and Gentiles Which will plainly appear to any one that shall consider the exact Agreement between those Titles and Characters which are given to our Saviour in the New Testament and those which the Jews and Gentiles give to the Word so often mentioned in their Theology For as for this Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word it is very anciently used in the Writings both of Jews and Gentiles For Rab. Azariel in his Treatise of Holiness quotes it out of the Book of the Creation which was written by Rab. Abraham an ancient Cabalist who the Jews say was the Patriarch Abraham himself The Spirit saith he meaning the most High God bringeth forth the Word and the Voice and these Three are one God Thus also it is frequently used in the Chaldee Paraphrase as eminently appropriated to a Divine Person So in Isa 45.17 instead of Israel shall be saved in the Lord they read it by the Word of the Lord and Jerem. 1.8 instead of I am with thee they read because my Word is with thee and Gen. 15.1 instead of I am thy shield they read my Word is thy shield and so in sundry other places And which is very observable Psal 110.1 instead of The Lord said unto my Lord they read The Lord said unto his Word which Words our Saviour applies to himself Matth. 22.44 as being himself that Eternal Word or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there mentioned And in the same Sense also it was very anciently used in the Writings of the Gentile Philosophy Thus Zeno as Tertullian tells us 1 Tertull. Apologet. c. 36 Pam. Hunc i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zeno determinat factitorem qui cuncta in dispositione formaverit eundemque fatum vocari Deum animum Jovis speaks of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the World was made and which he calls Fate and God and the Soul of Jupiter And the ancient Orpheus as he is quoted by Clemens Alexandrinus 2 Stromat L. 5 p. 607. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exhorts Men to behold and contemplate the Divine Word who is the immortal King of Heaven And Plato 3 Epinomis tells us that the Motions of the Stars were disposed and ordered by the Word By which it 's plain that this Phrase was used as appropriate to a Divine Person both by Jews and Gentiles long before the Writing of the New Testament And that the New Testament derived it from their Writings is apparent for that it attributes to Christ the same Titles and Characters which they were wont to attribute to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus as the New Testament calls Christ the Messias The Word so the Chaldee Paraphrase expresly tells us that Messias is called the Word of God Oseae cap. 7. Thus as St. Paul calls him the King immortal so Orpheus in the afore-named Place calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the King immortal And whereas Christ is said to be the Image of God 2 Cor. 4.4 to be the shining forth of his Glory and the express Character of his Person Heb. 1.3 Philo calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 Lib. 2 de Agricultutâ p. 169. Edit Genev. 1613. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 Leg. Allegd 2. p 60. that is the Character of God and the Shadow and Image of God And Plotin That it is a Light streaming forth from God even as Brightness doth from the Sun 1 Enn. 5. l. f. c. 6. And as St. John in the first Verse of this Chapter tells us That the Word was from the beginning with God and that it was God so Philo tells us that by Prerogative of Eldership he abideth with the Father and Zeno in the aforenamed place that he is God and Plotin 2 Ibid. tells us That being the Word of God and the Image of God he is inseparably conjoined with him And whereas Christ tells us That he is the Light of the World John 8.12 the Manna which cometh down from Heaven and the Bread of Life John 6.33 35. The same Philo stiles him the Word the Light 3 Philo de Opif. mundi p. 4 5. the Manna 4 Quod det pot in s sol p. 137. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 Leg. Alleg. l. 2. p. 70 71. that is the Bread and Food which God hath given to the Soul And whereas it is said that the Father is in Christ that he dwells and abides in him John 14.10 the same Author says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 De Migrat Abrah p. 304. that is the Word is the House of the Father in whom he dwells Whereas Christ is said to have a Name Phil. 2.9 and to be advanced above all Principalities and Powers Eph. 1.21 Philo tells us that this Divine Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 Leg. Alleg. p. 71. that is above all Worlds and the most ancient of all things that are Whereas Christ is said to be the High Priest over the House of God Heb. 10.21 Philo tells us that the World is the Temple of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 De Somniis p. 463. that is in which the First-born Divine Word is the High Priest Whereas Christ is said to be the Son of God and the First-born of every Creature Plato calls him the begotten Son of the Good 2 De Repub. l. 6. Plotin the Son of God 3 Enn. 5. l. 8. c. 12. and Philo the First-begotten Son and Word of God 4 De Somn. p. 463. Again whereas God is said to have created the World by Christ Heb. 1.2 and to have committed the Government of it to him Philo calls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 De Cherub p. 88. that is the Governour
assumed or taken into The Word both being united into one Person the Natures being preserved entire and distinct without any Mixture or Confusion For as the Fourth General Council hath defined it He was so made Flesh that he ceased not to be the Word never changing that he was but assuming that which he was not And though our Humanity was advanced by it yet his Divinity was not at all diminished and the Mystery of Godliness God manifested in the flesh was no Detriment to the Godhead which is always unchangeably the same And therefore the seeming Harshness of this Expression may be easily molified by comparing it with others of the same import for elsewhere where it is said that he was manifest in the flesh 1 Tim. 3.16 which only denotes that the Divinity was made known and did appear in the World in a Humane Nature Elsewhere it is said that he took on him the Nature of Man Heb. 2.16 which only denotes that the Divinity did assume the Humane Nature to it and was personally united with it So here The Word was made flesh that is The Word was made one with the Flesh by assuming the Humane Nature into a personal Union with it self Having thus explain'd to you the Sense and Meaning of the Words I shall now conclude this Argument with three or four short Inferences from the whole 1. From hence we may infer the Eternal Divinity of our Blessed Saviour even from this great name The Word that is here attributed to him For since it is so apparent that this Phrase is a Term of Art derived from the Schools of the Jews and Gentiles and since by it they did all so generally understand a Divine Person subsisting from all Eternity it must necessarily follow that the Holy Ghost deriving it from them and applying it to our Blessed Saviour must use it to the same Sense for otherwise He were better never to have used it at all because by discoursing in the same Language with them he will give us just occasion to think that he means the same thing namely that Christ whom he calls The Word is a Divine Person subsisting from all Eternity which if he doth not mean by using that Term he will almost necessarily betray us into a false Belief concerning our Saviour As to instance briefly in a Case of another Nature Our Saviour in his Sermons doth frequently press us to Meekness and Patience Humility and Charity all which are Terms frequently used long before in the Moral Philosophy both of the Jews and Gentiles by which they signify fuch and fuch particular Virtues Since therefore our Saviour doth use the same Terms with them we have just Reason to conclude that he mean the same Virtues by them and should he mean any thing else his very using of these Terms would necessarily impose upon us a false Sense of his meaning for how should we understand his Meaning but by his Words and how should we understand his Words but by the common Import and Signification of them And can we imagine that the Spirit of Truth would have ven described our Saviour by a Term that was so generally used to signify a Divine Person subsisting from all Eternity and used it too as he doth without any Restraint or Limitation nay and so seemingly at least to the same Purpose as he doth in the three first Verses of his Chapter where he describes the Divine Nature and Operations of Christ The Word in the same terms in which the Jews and Gentiles were wont to describe the Divinity of their ΛΟΓΟΣ can we imagine I say that the Holy Spirit would have done thus had he known Christ to be nothing but a meer Man that never was before he was born of his Mother Far be it from us to charge that Blessed Spirit with imposing such a Delusion upon Mankind 2. Hence I infer the astonishing Love of our Blesed Saviour in condescending so low as to be made Flesh for us and assume our Nature For what he was before he took our Nature you have heard already He was no less than the Eternal Word of the Father in whose Bosom he enjoyed the supremest Degree of Bliss and Happiness being crowned with Glory and incircled about with the Essential Rays of the Divinity And yet such was his Love to poor Mortals so infinite was his Zeal and Concern for our Happiness that seeing the Misery we were plunged into he could not rest no not in the blessed Arms of his Father but strip himself of all his Majesty and Bliss and comes down among us and assumes our Nature to save and rescue us and invite and lead us to those Heavenly Mansions from whence he descended to us Lord what a Prodigy of Love was here as doth not only puzzle my Conceit but out-reach my Wonder and Admiration For when I seriously consider it though it be a Blessing beyond all my Hopes and such as I could never have had the Impudence to desire yet it fills my Mind with an awful Horror to think that there was a Time when the great God was here upon the Earth in my Form and Nature and conversed familiarly with such mortal Wights as my self and for my sake and such poor Worms as I patiently under-went the common Infirmities of Men and willingly exposed himself to the Contempt and Scorn of a malevolent World and the Malice and Cruelty of those barbarous Men to whom he gave Being and could with the Breath of his Nostrils have scattered into Atoms and all this in meer Compassion to a Company of apostatized Natures who had so highly deserved to be thrown from his Care and Mercy for ever O my Soul how am I astonished at this Miracle of Love Methinks when I consider it I am looking down from a stupendous Precipice whose Height fills me with a trembling Horror and even over-setting Reason 3. From hence I infer what might Obligations we have for ever to love and serve our Blessed Redeemer If our Hearts are capable of being warmed into any degree of Affection sure 't is impossible but we must be affected at such an unheard of Instance of Love For the Son of God to leave his Father's Bosom where he was infinitely more happy then we can express and think of and disguise himself in mortal Flesh and become a Man of Sorrows that the might make me a Man of endless Joys can my Heart hold when I think of this Is it possible I should reflect upon such a prodigious Instance of Affection without being wrapt into an Extasy of Love Blessed Jesus what barbarous Hearts do we carry about with us that will not melt before the Flames of thy Love Flames that are sufficient to kindle Seraphims and to fill all reasonable Breasts with burning Affections towards thee For how is it Possible that any Man I had almost said that any Devil should be so disingenuous and ill-natured as not to be affected with such stupendous
they were taught by the Spirit all Things necessary to eternal Life so what they were taught they preached and delivered to the World For so our Saviour commanded them to go forth into all the World and teach all Nations to observe all those things which he had commanded them Matth. 28.19 20. Which Injunction of his they strictly observed for so we are told that in Obedience to it they went forth and preached every where Mark 16.20 And that their preaching extended to all Things necessary to Salvation is evident from their own Testimony For thus St. Paul tells the Ephesians that he had not shunned to declare unto them the whole Counsel of God Acts 20.27 And to be sure in the whole Counsel of God all that is necessary to Salvation must be included And concerning that Gospel which he had preached to the Corinthians he thus pronounces By which also ye are saved if ye keep in Memory what I preached unto you unless ye have believed in vain 1 Cor. 15.1 2. but how could they be saved by that Gospel he preached to them unless it contained in it all Things necessary to Salvation And this very Gospel which the Apostles in their constant Ministry proposed to the World St. James calls the ingrafted Word which is able to save our Souls Jam. 1.21 And for the same Reason it is also called the Word of Reconciliation 2 Cor. 5.19 The Word of Salvation Acts 13.26 And the World of Life Acts 5.20 And the Savour of Life unto Life 2 Cor. 2.16 And also the Power of God unto Salvation to every one that believes Rom. 1.17 Neither of which it could be justly stiled supposing it to be defective in any Thing necessary to the eternal Happiness of Men. 3. And lastly That all those necessary Truths which they preached are comprehended in those Writings of theirs of which the Holy Scripture consists It is true before the Christian Doctrine was collected into those Scriptures of which the New Testament now consists it was all conveyed by Oral Tradition from the Mouths of the Teachers to the Ears of the Disciples but in a little Time those holy Men who first preached it found an absolute Necessity of committing it to Writing as a much surer Way of preserving it uncorrupted and transmitting it down to all succeeding Generations for thus Eusebius tells us 1 Hist Eccles l. 2. c. 15. That the Romans not being satisfied with St. Peter ' s preaching of Christianity to them earnestly desired St. Mark his Companion that he would leave them in Writing a standing Monument of that Doctrine which St. Peter had delivered to them by Word of Mouth which was the Occasion says he of the Writing of St. Mark ' s Gospel Which thing St. Peter understanding by a Revelation of the Spirit being highly pleased with their earnest Desire he confirmed it by his own Authority that it might afterwards be read in the Churches It seems in those Days the Romans did not think oral or unwritten Traditions a sufficient Conservatory of divine Truths nor did their Bishops then forbid the reading of the Scriptures to the Laity in their own Language After which he tells us 2 L. 3 c. 24. that St. Mathew and St. John were the only Disciples of our Lord who had left written Commentaries of the Things which they had preached behind them and it was says he Necessity that impelled them to write For Matthew having preached the Faith to the Hebrews and intending to go from them to other Nations wrote his Gospel in his own Country-Language that thereby he might supply the Want of his Presence to those whom he left behind him And afterwards when Mark and Luke had published their Gospels John who had hitherto only preached the Gospel by Word of Mouth being at length moved by the same Reason betook himself to write And the Three former Gospels says he arriving to the Knowledge of all Men and particularly of St. John he approved them and with his own Testimony confirmed the Truth of them From which Relation it 's evident that that which moved those holy Men to commit their Gospels to Writing was this that they judged it necessary for the Conservation of the Christian Doctrine that so these in their Absence might be standing Monuments of the Faith to preach that Gospel to Mens Eyes which they had preached to their Ears And if they wrote to preserve the Faith to be sure they would leave no necessary or essential Part of it unwritten There are several Propositions in these Gospels which though very useful are far from being essential Parts of Christianity and can we imagine that those holy Men who wrote on purpose to conserve Christianity should take so much Care to write many Things which are not necessary Parts and in the mean time omit any Things that are Eusebius tells us of St Mark in particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. he took great Care of this more especially not to pretermit any of those Things which he had heard even from St. Peter nor to affix any thing to them that was false And if he were so careful not to omit any Thing to be sure he would be particularly careful not to omit any thing which he judged necessary to the eternal Happiness of Men. But what need we depend upon humane Authority when as if we consult those Sacred Writings themselves which so far as they go all Christians allow to be the Word of God we shall find they give this Testimony of themselves that they comprehend in them all Things necessary to eternal Life For thus the Writers of the New Testament testify of the Old That they are able to make us wise unto Salvation through Faith which is in Jesus Christ 2 Tim. 3.15 And if the Old Testament alone was able to do this then much more the Old and New together but how could they make Men wise to Salvation if they were defective in any Article that is necessary to Salvation and then the same Author goes on and tells us that all Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto all good works v. 16 17. And if the Old Scriptures were sufficient to make the Man of God perfect and to furnish him throughly unto all good Works one would think that the New and Old together should not be defective For that the Scriptures of the New Testament as well as of the Old contain in them all Things necessary to eternal Life they themselves do plainly testify of themselves For thus St. Luke in the Beginning of his Gospel tells his Theophilus to whom he writes that forasmuch as many had set forth a Declaration of those things that were surely believed among Christians it seemed good unto him also having had a perfect understanding of all things from the first to