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-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
choak these natural principles which God left in corrupted nature for the upholding humane nature for man without these would be equalized to beasts and that by their light and improvement man may seek after and arrive at some knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle tels us was the end of them that which may be known of God is manifest in them saith the Apostle Rom. 1. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That 's the first Secondly By the contemplation of the Creatures and Providences of God Natural reason by a climax and gradation of causes and effects may ascend to a discoverie of a first being something of the nature of which is discoverable by Natural light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being one received Maxime of Reason that What ever is in the effect is in the cause either formally or eminently and therefore the light of nature may discover not onely the existence but some of the glorious Attributes and Perfections of God The Apostle mentions his Eternitie and Power as knowable by the creatures of Rom. 1. 20. those who had not the Gospel It is true while the Heathens dazled with the glorie of the creature terminated their contemplation in them the creatures proved occasions of their Idolatrie and Atheisme Pliny that great searcher into Nature denies a Deitie Lib. 2. Hist nâ—t cap. 7. and Galen hath nothing as some observe by which in charitie he can be excused from Atheisme but one single hymn in a good mood composed Creatori Yet the creatures in themselves are as so many mirrors in which is discoverable the glorie of the Creator which the Psalmist tell us Psal 19. 1. the heavens declare namely objectively as giving man just occasion to celebrate the glorie of the Majesty Power Wisdome and Goodness of the Creator From whose creating all things the Apostle argues the Gentiles into an acknowledgement of a worship due to God We preach unto you that ye should turn from your vanities unto the living God who made heaven and earth I finde Augustine in his Confessions thus bespeaking Lib. 10. cap. 6. God Coelum saith he terra omnia quae in iis sunt undique mihi dicunt ut te amem nec cessant dicere omnibus ut sint inexcusabiles Job send us chap. 12. 7 8 9. verses to the creatures to learn God Can a man see a fair exquisite picture and not admire the Artificer ex pede Herculem Natural light may trace God by those foot-steps he hath left of himself in every creature So from the management and ordering of affairs in the world reason discovers the Power and Wisdome of God Tully concludes that nothing Lib. 2 de nâ—t Dâ—or is so manifest when men contemplate the heavenly bodies as that there is aliquod numen praestantissimaementis quo haec regantur some admirable wisdome to manage them and the Apostle tels us Acts 14. 17. God left not himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even amongst the Heathens which he proves by Gods giving them rain and fruitfull seasons the issues of his providence though they had not the Gospel-testimonie of God It is true the belief of a God was sometimes weakned and shaked by observing the seeming inequality of providential dispensations to good and bad Cur bonis mala bona malis was a question which puzzled them which Seneca hath I had almost said divinely resolved and no wonder when Scripture tells us of Job David Jeremiah the Saints of God were at a loss and stand upon the consideration of the providence of God in this particular but these did but retard not overturn their acknowledgements of a God of whom there are such visible discoveries in the least creature for God is maximus in minimis that Augustin professeth he doubted Sâ—liloq cap. 31. more sometimes whether he had a soul the effects of which he daily experienced then utrùm in hac rerum universalitate sit Deus whether there were a God ruling the world It is true what ever may be known by the creature is in more legible characters in Scripture whence the Apostle saith that by faith we believe that the worlds were framed The creation of the Heb. 11. 3. world is a truth discoverable by natural light though the wisest Philosophers erred much in the manner of it which Moses hath exactly described The Platonists as Augustin tells us asserted the bodies Lib. 12. de Civit. Dei cap. 26. of men to be produced by their minor Deities though their souls were created by God The same truth may be the object of science as made out by rational demonstration and of faith as built upon the authority of God in Gospel-revelation whence God falls under the object both of Metaphysicks and Divinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle speaking of those who were destitute of Gospel-light Rom. 1. 19. God hath manifested something of himselfe to them namely by that common light by which he enlightneth every one who comes Joh. 1. 9. into the world to wit by the light of nature which improved may bring us to many though no saving discoveries of God And that brings me to the second Truth contained in the Text though it bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence ariseth the second assertion That natural light in its most elevated and raised improvements can Doctrine make no full and saving discoveries of God In the handling which point I shall not dare so far to intrude into the Arke of Gods secrets as to enquire or determine what extraordinary way God may take to manifest himself savingly to those who had only the guidance of natural light Secret things belong Deut. 29. 29. to God revealed things belong to us but if God did use such as for my part I will not limit the holy one of Israel I assert First It was not as the issue of natural improvement nor Secondly A fulfilling any promise revealed in the Word nor Thirdly Any retribution by way of distributive justice nor Fourthly Any answering a just claim could be made to farther communications for First Suppose a man to have improved natural light to the utmost height and this is but suppositio per impossibile Secondly Suppose him to have attained all moral virtues in gradu Heroico Thirdly Suppose him most industrious and quick-sighted in the study of the creatures and the providences of God yet I assert that all this cannot reach to any saving discoveries of God upon this five-fold ground 1. Because natural light can reach no discoveries of Christ whom Chrysostome thinks to be here meant by the unknown God In locum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Athenians were wont to worship the Gods of all nations whence the Apostle justly chargeth them of overmuch superstition verse 22. and because they knew not Christ whom the Christians worshipped they erected this Altar to him under
the Spirit in 2 Cor. 4. 6. and Prayer is the way to come by the Spirit Luke 11. 13. How much more shall your heavenly Father give the Spirit to them that ask him The third argument for Scripture-search is Scriptures authority which is divine and infallible S. Paul affirms that it is of divine inspiration in 2 Tim. 3. 16. and it is said to be a more sure word of prophesie by S. Peter 2 Pet. 1. 19. And herein I shall demonstrate this one thing That these Scriptures are the word of God That these Scriptures are the word of God I shall not trouble you with a multitude of arguments to evince it but yet I could not wholly omit it because all who do profess it do not really and fully believe it as I shall evidence to you anon and the faith of many Christians through the strength of Satans temptations and the corruption of their own hearts may sometimes doubt of it that I may therefore convince some and strengthen others I shall present to you these considerations I. The testimony of the Church is not the first or chief ground nor is it a sufficient argument of that faith whereby we believe the Scriptures to be the word of God Into this indeed the Church of Rome doth ultimately resolve its faith Bellarmine openly professes that He would believe the Bible no more then the Alcoran if it were not for the testimony of the Church It is true the outward testimony of the Church may be a motive or a means of our belief of the Scripture for so she is called the pillar and ground of truth to hold it forth and declare it as the pillar holds forth the Princes Proclamation but adds no authoritie to it It may inform us of the truth but not perswade us of the truth The Church hath the charge of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oracles of God being committed to her as it is said of the Jewish Rom. 3. 2. as a Trustee of Divine truth to maintain uphold expound and declare Scripture but not the first ground of our belief of it As the Queen of Sheba believed the report of Solomons wisdome by others but more when she heard it her self or as the Samaritans believed because of the report of the woman but more when they heard him John 4. 30 40. The Church may hand the Scriptures to us and we may believe them by but not for the testimony of it Or as a mother may shew the childe the sun and tell him that is the sun but yet the sun manifests its self by its own light so the Church may tell us this is Scripture but it is impossible that the ultimate resolution of a divine faith of supernatural truths should be made into any humane and so consequently fallible and uncertain testimony when as we are to judge of the true Church by the Scripture Nor can this be a conviction to any that the Scriptures are the word of God for either it must be to believers and to them it is unnecessary for they have already effectually entertained it upon other grounds viz. The inward evidences of the word and Testimony of the Spirit and it cannot be to unbelievers for they reject the Church as well as the Scripture and therefore they must be convinced of the true Church before they will admit its testimony and of this there is no other possible means to convince them then by the Scriptures which must be first evidenced unto them Therefore II. There are in Scripture sufficient evidences and convictions even to ingenuous reason that it is the word of God And this is necessary for though after any testimony appears to be Divine reason must not be suffered to dispute and question the thing so attested yet I cannot see why reason should not be used as an instrument or means to evidence such a Revelation to be divine otherwise though I may be otherwise convinced my self it is impossible to convince an Heathen or gainsayer that this is the word of God Our faith is not irrational and though the things revealed be above reason yet that it is supernaturally revealed must be evidenced to reason otherwise my belief is rash precipitate and irrational nor can I give a reason of the hope that is in me as the Apostle requires 1 Pet. 3. 15. Therefore omitting those which I conceive less evincing I shall lay down these few considerations to evidence this 1. Consider the sublimitie of and mysteriousness of the things revealed in Scripture such as the most prying reason could never search into nor the most improved raised parts and abilities ever reach such as the Philosophers never dreamt of such is the fall of man and our corruption by it of which if the Philosophers had some ruder notions yet the means of mans sin and misery viz. by the wilfull transgression of that Covenant made between God and man of not eating of the tree of knowledge c. this they were wholly ignorant of and much less could reason fathom the depth of that Wisdome and Mercy which Scripture discovers in mans recovery by Christ this is a depth which the very Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 1. 12. to look earnestly into That Apostatized fallen miserable man should again be brought to life by the death of the onely Son of God and that in a way of such unspeakable wisdome and security to all the attributes of God with such a full reconcilement of justice and mercy is a mysterie reason can scarce apprehend now it is revealed much less discover and finde out at first So God's entring into Covenant with lapsed man an Unity in Trinity Redemption by the bloud of Christ Regeneration by the Spirit you know Nicodemus's reason was non-pluss'd here with a Quomodo How can this be John 3. Resurrection of the body being crumbled into dust A last judgement before the tribunal of that Christ who was crucified here these are things which the eye of reason could never have discerned and which the most acute profound Philosophers knew nothing of What Plato knew of God it is very probable he had from Moses of whom he was very studious if we will believe Clemens Alexandrinus S. August l. 7. c. 21. confess S. Augustin confesseth when he had diligently perused Plato he found nothing of our miserie by sin and recovery by Christ nothing of the blotting out the hand-writing of Ordinances by the blood of Christ Hoc illae literae non habent saith he He could finde none there crying out with S. Paul Quid faciet miser homo c. What shall miserable man do Who shall deliver him None crying out Thanks be to God through Jesus Christ yet saith he Haec mihi inviscerabantur miris modis cùm minimum Apostolorum tuorum legerem c. Lord these truths were incorporated in me when I read the least of thy Apostles And truely one end of Gods giving us
Acts 2. 47. might as well have attained it out of the Church Certainly Brethren God cannot but be highly provoked by such undervaluing these high Gospel-priviledges 2. It voids the exercise of Christian duties it destroys a Christians gratitude and thankfulness It is in event to tell God that he was at an unnecessary expence when he gave us the Gospel and it must needs dull and take off the edge of our devotions for the Heathen and quench all zeal and cut the sinews of all endeavours for bringing them over to the embracing of the Gospel and tells us we are guilty of a foolish ignorant commiseration when we pity them Nay they might rather were this Doctrine true pity us who go about a circuit for that knowledge which they have a more compendious way to Thirdly Then no reason so highly to admire as some do the moralities and improvements of the Heathens which as glow-worms might have some glimmering lustre in the night of ignorance but now the Sun of Righteousness is arisen they appear to be but of an earthly extraction Put antur esse virtutes in quibus regnat superbia quaedam sibi placendi altitudo ruinosa saith Augustine A vein of Lib. 21. de Civi◠Dei cap. 16. pride and vain-glory run through all their moralities which besides in the best of them were checkquered with some grosser sins Fourthly Let us with thankfulness advance the mercy of God in making known himself to us by Gospel-discoveries he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the best of the Heathen but in Judah is God known Psal 76. 1. Blessed be his name we can say in England is God known Raritas In 1 Cor. 2. 14. Psal 147. 20. ipsa pretium augeat saith Calvin God hath not dealt thus with every nation The Psalmist might well close up with a Praise ye the Lord c. Let us commiserate and pray for those who sit in darkness let us in Goshen pity Egypt but let 's not advance nature in them to the disparagement of the grace and Gospel of God amongst our selves lest while we would seem charitable we prove unthankfull and by magnifying the light of nature we disparage the light of the Gospel and rob God of his freeness and specialty of his grace Holy Bernard complaining to Pope Innocent of Abelardus Professour at Paris who it seems amongst many other errours had broached this which I have been discoursing of censures him thus Dum multùm sudat quomodo Platonem faciat Christianum se probat Ethaicum While he would make Plato a Christian he proves himself a Heathen And certainly those who so highly advance natural light can have but low mean and very undervaluing thoughts of the Gospel Fifthly Improve Gospel-discoveries of God by walking answerably to such revelation let your conversations be such as become Phil. 1. 27. the Gospel of Jesus Christ Let 's blush that moralities in a Heathen should out-shine Christianitie in us We know more let 's not practise less Let 's not as Salvian speaks of some Gentes agere sub 2 Tim. 2. 19. nomine Christiano but let every one who names the name of Christ depart from iniquity otherwise our knowledge of God will but increase Luke 12. 47. our stripes Though the utmost improvements of nature cannot save the Heathens excuse them they will in part Fabritius shall fare better then Catiline yet the abuse of it condemned them they perish without the law Rom. 2. 12. And if this left them without excuse that they held natural truth in unrighteousness and Rom. 1. 18 21. when they knew God glorified him not as God as the Apostle saith it did how much more inexcusable shall the abuse of Gospel-light and imprisoning it by sin leave Christians Solons Socrates Scipioes Catoes will appear in judgment against many pretended Christians It shall be more tolerable for Tyre and Sidon When God Matth. 10. 15 Rom. 2. 9. comes to administer justice upon the ungodly it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darkness seems never so dismall as to those who go immediately from the light the darkness of hel will be sadder to none then to those who fall into it from under the light of the Gospel The Pagans plea of ignorance will not excuse him because voluntarily contracted and wilfully lived in but a Christians improved knowledge will much more condemn him Sixthly Then let 's not pride our selves in our natural improvements in our parts and endowments We are here in a place of improvement and let us improve to the height for questionless we must be accountable to God for our talents of natural abilities depth of judgment acuteness of wit strength of memory quickness of apprehension which I wish they did really believe or seriously consider who abuse these to the reproach of Religion and opposing the truths of God but let 's not rest in these as in themselves setting us a whit the nearer to the saving grace of God Nay if not sanctified and joyned with humility they may set us at a greater distance from God and heaven Great parts and gifts are not just matter of pride and vain-glory but arguments of usefulness and engagements to serviceableness for God for to whom much is given of him much shall be required These will heighten our account when God shall examine how we have traded with his talents how honoured him or benefitted our selves or others by the knowledge we have of him Indeed pride is the Scholars sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was a tumour 1 Cor. 8. 1. of pride breeding in the Apostle by reason of his multitude of revelations had not God let it out by the thorn in the flesh That 2 Cor. 12. 7. chain of gold which adorns my neck helps to sink me deeper if I be a drowning Arts and Sciences are your ornaments but if not sanctified may sink you the deeper into perdition Surgunt indocti rapiunt coelum wes a sad complaint of old One dram of grace will save a man when a talent of gifts oft presseth men to hel Seventhly Let us examine whether there be not many amongst those who goe for Christians to whom God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many who know as little of God as if they lived in America I believe you my Brethren who deal with the multitude finde this too sadly true that many worship God upon no other account then the Romanes did their Jupiter or the Ephesians their Diana because he is the God of the nations and country in which they were born and their fore-fathers God and his worship in credit and under the magistrates command who serve God by tradition more then out of conviction of judgement My Brethren our spirits should be stirred in us as Pauls was with an affection mixed of grief and compassion Vers 16. when we observe this But may not we even at our Athens finde some to whom God is an
the Apostle adjoyns in the Text as the cause of the Jews unprofitableness because it was not mixed with faith and truely this must needs cause unprofitableness both because we cannot draw near to God in his Ordinances without this Unbelief is a departing from God We may present our bodies indeed before God yet without faith can we not digest the word of God into spiritual nourishment as Clemens Alexandrinus saies There is required of us 1. An historical faith whereby we believe the word of God to be the word of God and close with the truth of it in our assent and judgement The understanding is the leading facultie of the soul and the guide of reason I shall never close with that truth in my affections to love it in my will to practise it which I do not first assent unto in my understanding nor can the will embrace that as good which the understanding assents not to as true But this is not enough for there is required further 2. A particular applying faith whereby the soul closeth with the word as proper to it self when it particularly applies the promises and closes with the reproofs and threatnings of the word This makes the word of God to be ineffectual because men shift it off from themselves as such a reproof of sin concern'd not me the Minister reproved such an one c. A man may assent to the truth of a promise and yet it be a dry-breast to him without the application of it by a particular faith so to the truth of a threatning and yet not be humbled Faith is necessarie to the hearing of the word profitably I. As the eye of faith discerns the truth of the word as it pries into the mysteries of the Gospel which the natural man perceives not The Apostle 1 Cor. 2. 14. gives a reason why a natural man cannot perceive these because they are spiritually discerned and so no object suitable to a carnal eye It is said of Christs entertainment John 1. 5. The darkness comprehendeth not the light every unbeliever is no better then mere darkness though improved with the height of acquired knowledge as Nicodemus and Paul are very pregnant proofs of this and I appeal to your selves Are men like to profit by the word they perceive not nor understand II. As it makes the soul to relish and delight in the word of God To an unbeliever the great mysteries of the Gospel are but foolishness 1 Cor. 1. 23 24. The carnal minde is not subject to the law of God saith the Apostle Rom. 8. 7. A carnal minde may approve of the word of God as true and good but never close with it throughly and heartily because it is contrarie to it As a learned man may approve of the light as excellent in it self but will not endure to look long upon it because it may be hurtfull to his weak eyes thus a carnal heart may assent to the truth of Gods word and be convinced of the equitie and goodness of it yet not close with it because contrarie to his carnal interests and corrupt principles and so long no profiting by it As S. Augustine saith Quid haec duo conferunt Aug. lib. 4. c. 13. de doctr Christ homini qui confitetur verum collaudat eloquium nec inclinat assensum who inclines not his assent viz. so as to practise it Ninethly The nineth ground is love of some darling and bosome sin and corruption The Apostle indeed James 1. 21. commands to lay aside all superfluitie of naughtiness but especially any darling sin which else will make the word unprofitable upon a double account I. As it prejudiceth the soul against the most profitable preaching Such an one must have placentia and speak the language of those in Isaiah 30. 10. They say to the seers see not and to the Prophets prophesie not to us right things but speak unto us smooth things c. Wholesome reproofs are too bitter pils for him to take down because they will stirre the humours that are corrupt And therefore you shall observe that some who have seemingly made large progress in the profession of the word have been wholly offended at it when it hath searched and disturb their secret bosome corruption Thus it was with Herod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he did many things and demonstrated a very fair affection to the word of God as in Mark 6. 20. till it came to his Herodias and then he is incensed so far against John as to take off his head nay the young man went further to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all these have I kept and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his youth Mark 10. 20. till it came to his covetousness then the commands of Christ prove ineffectual and he goes away sorrowfully While a man retains the love of any darling sin he is apt to come with a settled resolution let the Preacher say what he will shew him the nature danger and guilt of such or such a sin to go on still as it is Jer. 2. 25. II. As it disaffects them to the preacher That did disaffect the Pharisees so much against Christ his reproving their darling sin of Hypocrisie This caused Felix to dismiss Paul his touching upon his darling sin of intemperance and injustice And hence proceeds the ebbings and flowings of mens affections to the same Minister You shall have some who will constantly attend upon a Minister and afford him a very fair aprobation till he come powerfully to search his bosome corruption then he is offended nay and perhaps persecutes the Minister too Thus it fared with Christ himself one while they crie never man spake like him and another while Crucifie him crucifie him See the Galatians inconstancie to S. Paul in Galat. 4. 14 15 16. they afforded him both reverence verse 14. and love verse 15. rari amoris indicium oculos eruere plus est quà m vitam profundere saies Calvin but how soon is this love degenerated into hatred and enmitie verse 16. and that onely because he told them the truth Veritas odium as saith the Comoedian so tell men the truth in laying before them the evil nature and danger of those sins they live in they presently entertain a secret enmitie against them and if once mens spirits come to be embittered against the preacher suavis non erit doctrinae gustus they will finde no sweet relish in the word of God Tenthly The tenth ground is unpreparedness when men rush out of their worldly employments without prayer or meditation into the house of God never considering either into whose presence or service they come God requires a holy preparation to all our services and that not onely habitually but actually prepared and disposed for them Keep thy foot saith the Wiseman Eccles 5. 1. when thou goest to the house of God This holy preparation was shadowed out by the peoples washing their clothes before the deliverie of the Law Exod.
idols let him alone and in Revel 22. 11. He that is filthy let him be filthy still so he that is unprofitable let him be unprofitable still Oh sad judgement and is as sadly expressed Esay 66 the 3 and 4. They have chosen their own ways and their soul delights in their abominations I also will choose their delusions c. which is as much as to say he will leave them to themselves and suffer them to go on to be deluded by those delusions as such they having wilfuly chosen Men care not to profit by the word and God gives them over to unprofitableness as Christ cursed the fig-tree Matth. 21. 19. III. By taking the Gospel wholly away and removing the candlestick from them Thus Christ threatned to proceed against Ephesus unless by a speedy return she prevented it Rev. 2. 5. Jerusalem was come to the height of wickedness when the Gospel was removed Matth. 23. 37 38. The Jews by a wilfull contempt first put away the Gospel from themselves before God took it away from them as the Apostle speaks expressely Acts 13. 46. God will not always cast this pearl before swine who as Clemens expresseth it delight more in the mud of their lusts then in the pure waters of the Sanctuary in the word of God God will not always cast his childrens bread to the dogs God threatens a famine of the word upon the Jews Amos 8. Would you know the reason see ver 5. they began to be weary of it and unprofitable under it As a master sometimes deals with a bad servant pulls his livery over his ears and turns him out of doors so God oft deals with men takes away his Word and Ordinances his livery and cognizance or as a man divorcing an adulterous wife takes away all her jewels and garments and puts them upon another so God when people go a whoring takes away from them the Gospel and Ordinances which are the glory and ornament of a nation and gives them to others IV. If he does continue the Gospel yet he takes away the able and faithful Ministers of it Observe how God dealt with his vineyard Isa 5. great expence you may see he had been at vers 2. so much that he appeals to their own judgements what he could have done more what cost he should further bestow upon them as to outward means ver 4. but there being no suitable thriving under all this see how the Lord proceeds judicially against it after the threatning of a totall devastation ver 5. he adds that the clouds should rain no more upon it So doth God deal with an unprofitable people he removes these clouds as Ministers are called who are to drop fatness into the soul and lets you sit under clouds without water and none of the dews of heaven in them to make you thrive And how hath God dealt of late in this Nation removing from us many eminent Preachers and pulling down many pillars of the Church And may we not justly fear that this hath been by many mens unprofitableness and wantonness under the word of God Is it not a sign that Gods vineyard hath brought forth little fruit when God hath eclipsed so many stars of the first magnitude Is it not to be feared it is because men have neglected to walk by and improve the light of those who have held out the Gospel to them V. By taking away the Ministers gifts The people are apt to complain of nothing more then that their preachers want abilities and gifts perhaps it is a judgement upon your unprofitableness under and abuse of the word Alas the Minister is nothing without divine influence and communication in his ministerial endowments It is God that gives some Apostles some Prophets c. Ephes 4. 11. And he may oft-times with-draw this influence God may dry up the breast because you thrive not by the sincere milk of the Hom. 12. in Ezek. 3. 26. word Propter malum populum etiam bonis tollitur sermo doctoribus so Gregorie VI. By denying success to the word preached though he continue able Ministers God must give the increase even when a Paul preacheth and an Apollos waters which he is pleased oft to deny Because of our neglect and contempt of his word and carelesness to profit under it he denies the dews of his blessing which should make the seed of the word thrive and prosper Or if the Minister preaches powerfully yet perhaps not suitably to thy necessities not what may profit and this by a secret judgement of God upon thy obstinate unprofitableness under former enjoyments of the word You have a very pregnant instance of this Ezek. 3. 26. where God tells the Prophet that he should be dumb and not be a reprover unto them and these reproofs as I have often hinted are most like to profit as S. Gregory sayes Magna omnipotentis Dei gratia est cùm iniquè agentibus Gregor in Ezek. durus à doctoribus sâ—â—mo increpationis profertur VII By 〈◊〉 loose a spirit of delusion and by suffering false prophets to deceive and gull the people and to poysen them with errour instead of feeding them with the word of God When Gods vineyard brings forth bryars instead of fruit he suffers the wolues and the foxes to eat it up Esay 5. 4. sive obrepant vulpes lupi in Ecclesiam hoc totum tribuere convenit ingratitudini nostrae quia fructum non reddidimus qualem decebat fuimúsque desides otiosi saith Calvin And Calv. in loc I cannot but in my serious thoughts resolve that inundation of Heresies upon this nation and all those delusions which go abroad into the judgement of God giving men over to strong delusions to believe lies because they improved not nor delighted in the truth in the love of it as God gave the lying spirit commission to go and deceive Ahab 1 Kings 22. 22. And sure God hath in his justice and wrath for our wantonness under and inconstancy to the truth let loose many lying spirits in our daies which miserablely mislead many into damnable Heresies VIII By delivering up to Satan and permiting him to have power over them It is said of Judas John 13. 27. that Satan entred into his heart if the word take not possession of thy heart the devil will whom God useth as the instrument and executioner of his just judgement even that spirit who worketh powerfully in the children of disobedience Ephes 2. 2. I adde one caution lest I might seem to speak too harshly and severely of Gods proceeding that God doth not proceed thus judicially presently upon every neglect of his word but after long exercise of his patience and after much obstinacy and wilful contempt of his word He did not presently cut up the fig tree but expected three years and upon importunity spared it one year more Luk. 13. 8. God forsakes not any till they obstinately forsake him non deserit nisi deserentem Christ
his devotions was solicited to pardon a Malefactour condemned to die he as willing to shake off such an unseasonable importunitie granted the request but Psal 106. 3. suddenly meeting with that passage of the Psalmist Blessed are they that keep judgement and be that doth righteousness at all times recalled the Malefactour and revoked his former grant of mercie upon this reason Principem qui punire potest crimen nec punit non minùs coram Deo reum esse quà m si id ipse perpetrâsset that Prince or Magistrate which can and will not punish sin is in the judgement and sight of God as guiltie of it as if he had commited it There are no men in the world more guiltie of other mens sins then Ministers and Magistrates the first by not reproving the other by not punishing 3. In faithfulness to the offendour to him that doth wrong the Magistrate by punishing him may do him a real courtesie as certainly they did the thief who condemned him to the same Cross with our Saviour and his receiving punishment by the hand of the Magistrate may be a means of his repentance for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Plutarch and so prevent his receiving it from the just hand of God Magistrates in Scripture are oft called Fathers as Pater patriae among the Romans and we know what Solomon saith of them Prov. 13. 24. He that spareth his rod hateth his son and severitie and justice against the sin may oft in the event prove mercie to the sinner but however He that doth wrong shall receive c. 4. In order to the common and publick securitie that by one mans punishment others may fear to sin Which is the account Moses gives of Gods appointment of capital punishments under the judicial law as the seducer from the true worship of God was by Gods command to be stoned Deut. 13. 10. and the end is expressed verse 11. that all Israel might hear and fear and do no more such wickedness And the false witness to be punished Deut. 19. 19 20. That those which remain may no more commit any such evil amongst you That which is a punishment to one becomes a terrour to all Besides punishments are necessarie for the protection of weak and unarmed innocencie to which Magistrates are or should be a refuge and shelter and which is chief for the securitie and defence of the Laws which would be every villains scorn and derision if they were not hedged in with thorns as I may say and secured by punishments For though the most ingenuous principle of obedience be love yet the most common principle is fear and those who will not for conscience sake as the Apostle commands Rom. 13. 5. conform to the Laws yet will for wraths sake for fear of punishment and many whom Religion will not Policie will oblige to obedience God sees it necessarie to secure his own Laws by annexing punishments to them mans corrupt nature is become now servile and with those in Psal 2. 3. would think of breaking all bands in sunder and casting away the cords of Gods commands from them did they not fear as it follows there v. 9. to be bruised with the rod of iron Many keep Gods Laws more out of fear of Hell then out of any love to Holiness and much more invalid will any humane Laws be without punishments annexed If men could promise themselves securitie from the punishment which the Law threatens they would quickly indulge themselves the libertie of violating what the Law commands I like not indeed Draco's Laws which were so cruel that they were said to be written in bloud not with ink nor approve of Caligula's decrees which were termed furores non judicia and surely capital punishments should then onely be inflicted when the Laws cannot be secured nor the publick safetie and peace preserved without them But without some punishment neither can be safe the Magistrates authoritie would be contemned and the Laws like Cobwebs swept down by every hand and therefore those same men I mean the Socinians and others who inveigh against all punishments especially if capital as a breach of charitie charge the Laws too as a violation of Christian libertie these are timely to be looked too Magistrates in Scripture are called Physitians it is a cruel pitie in a Physitian to Isa 3. 6 7. spare an ounce or two of corrupt bloud and thereby endanger the health of the whole bodie A Gangren'd member must be cut off that the whole be not corrupted immedicabile vulnus ense rescindendum est Nè pars sincera trahatur so must a corrupt member of the Common-wealth and however this may seem crueltie to the Offendour yet I am sure it is mercie and pitie to the Publick which can oft no otherwaies be secured and preserved from danger By this time I hope you see the Magistrates right to punish them who do wrong but lest the great Nimrods of the world might here take sanctuarie and because of their own power or policie or of the Magistrates cowardize or partialitie they may hope to escape the stroke of the civil sword and so be encouraged to tyrannize and wrong others let them know they shall certainly receive at the hand of God for what ever wrong they do c. that brings me to the II. The indispensabilitie of divine justice A truth very necessarie to be demonstrated because though the worst of Atheists fear it a clap of thunder strikes a Caligula under his bed as fearing the stroke of a revenging justice and a discourse of it strikes a cruel Felix into a fit of trembling yet many would go for Christians who do not believe it or at least do not express the power of such a perswasion in their lives Would there be so many mightie Nimrods hunters after their neighbours estates and lives so many unjust Ahabs and the like if they really believed they should receive for that wrong they do from the hand of an indispensable impartial justice Truth is men must offer violence to the principles of natural conscience in which there are strong impressions of this truth as being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that judgement of God which the Apostle saith the Heathen though given over to a reprobate sense had a Rom. 1. 28 32. knowledge of before they can cast off all thoughts and jealousies of a revenging justice but few live under the actual belief of it the fear of it scares them but the belief of it doth not reclaim them Truth is most men have many carnal prejudices against it as to do thus is the mode of the world and I shall escape as well as others and not to do it will cross my gain and profit and that which indeed is the chief and makes most Atheists is present prosperitie they can do wrong and yet thrive and prosper and this makes many think God rather likes and approves of the sin then intends to punish
have done that which is good in thy sight Thus happie shall you be both in life and death if you make it your care what was Joshua's here in the Text that as they did all his days so all your days the people may serve the Lord. FINIS SCRIPTURE-SEARCH A Dutie very necessarie for these times To ground unstable Christians and to prevent Apostasie Laid down in several Sermons By JOHN FROST B. D. sometimes Fellow of S. JOHNS Colledge and late Preacher in Olaves-Hartstreet in London Let the word of Christ dwell in you richly Coloss 3. 16. You do err not knowing the Scriptures Matth. 22. 29. Adoro Scripturae plenitudinem Tertullian Ama sacras Scripturas amabit te sapientia Hieron CAMBRIDGE Printed by John Field Printer to the University Anno Dom. MDCLVII JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me THere are three things that may secure Christians from being scandalized at or seduced by the Errours and Heresies of these times First That Scripture hath clearly foretold there must be such Secondly That these are but the revivings of those Heresies which have been in all ages of the Church Thirdly That Scripture affords us plentifull provision of arguments to confute them And to instance in that one Heresie or blasphemie of the Socinian at this day viz. denying the Divinitie of Christ. We shall finde it was foretold by the Apostle S. Peter in 2 Pet. 2. 1. denying the Lord that bought them and condemned of old by the Fathers and Councels in Samosatenus Photinus Arius Ebion Cerinthus and others and lastly the Scripture abundantly silenced this horrid blasphemie especially by S. John both in his Epistles and Gospel In his first Epistle where by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. his many Antichrists he means Marcion Ebion Cerinthus and such like And in his Gospel which in the judgement of Irenaeus and divers others of the Ancients was written on purpose against the blasphemie of Ebion and Cerinthus the predecessours and Fathers of our late Socinians And to evince this To omit the first chapter which is so clear a testimonie of the God-head of Christ that Junius confesses he was converted from Atheisme to an acknowledgement of Christ by his reading of it I need travel no further then the context of this chapter wherein my present Text lies where our blessed Saviour disputing against the Jews he demonstrates himself to be the true Messiah and so consequently true God by a four fold testimonie I. Of John Baptist whom the Jews were obliged to believe because they had before sent to him to enquire of Christ v. 33. Ye sent unto John and he bare witness of the truth II. Of his own works and miracles which evidently argued the arm of omnipotencie to effect them at verse 36. The works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me III. Of the Father at verse 37. The Father himself which hath sent me hath born witness of me viz. that very testimony which the Father gave of the Son at his being baptized in Mat. 3. 17. This is my well-beloved Son IV. Of Scripture here in the Text which though it be mentioned by our Saviour as the last yet is not to be accounted of as the least testimony as we shall see in the further handling of them Search the Scriptures c. The words therefore for the better handling of them we shall consider two waies First Relatively as they stand to the context Secondly Absolutely as considered by themselves First Relatively Thus considered they are an argument to prove the God-head and Office of Christ which was denied and rejected by the Jews And this he puts last that he might vindicate his Doctrine from the suspicion and imputation of novelty and also and that more especially because all the former testimonies lay exposed to the cavils and exceptions of the Jews as thus Against the testimony of John the objection was obvious that he was one sent and suborned by Christ and therefore his testimony very inconsiderable Against his working of miracles they could easily answer as sometimes they did that he cast out devils by Beelzebub Against the testimonie of the Father from heaven it was as easie to cavil and say that it was but a phantasie and delusion a deceptio sensûs or perhaps a Satanical revelation But when he appeals to the Scriptures which the Jews themselves acknowledged and were even superstitious searchers into they could have nothing to cavil or rationally to object therefore he saith Search the Scriptures c. as if he had said If or although you will not believe any of the former testimonies yet sure I am you cannot deny this And from hence the observation is this Observ Scripture testimony is the most certain and infallible ground and evidence of saving truth More certain then Humane testimonie then Miracles or Revelations And this may be cleared by these reasons I. It is more certain then Humane testimonie for 1. Scripture testimonie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be credited and believed for it self upon account of that Divine authoritie it brings with it It was a blinde reverence that Pythagoras's scholars gave him whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sufficient to command their assent to and entertainment of whatsoever he taught them This is that we ow to Scripture what it speaks we must receive as the voice of God for so it is if we credit the Apostle Hebr. 1. 1. God spake unto us sundrie waies c No humane testimony can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the best of men are fallible subject to errour in judgement or to be perverted by passion or interest of wrath or to speak contrarie to truth therefore I believe no humane writing but what brings satisfaction to my reason and suspend my assent till I meet with a rational conviction but in Scripture-testimony though I meet with no other satisfaction to my reason then this that God hath said it I give my assent and belief to it And thus the Prophets of old used no other arguments to perswade what they delivered then Thus saith the Lord. Divine testimony is above all exception and to be believed for it self not because of the suffrage of the Church nor the consent and approbation of reason for this were to exalt Humane testimony above Divine and the dictates of a fallible reason above the infallible revelations of God and to set that in the throne which God would have us captivate and subdue as in 2 Cor. 10. 5. The assent we ow to Humane testimonies upon rational conviction is an assent of science and demonstration but the assent I ow to Scripture testimony is an assent of faith grounded onely upon Divine revelation which is to be believed though the the testimonie of all the world and
comes from the spirit of the world but if they can finde out any thing that may but seem in the least to maintain any of their phantasâ—s then they crie out This comes from the spirit of truth So that whereaes S. Paul saies All Scripture is given by inspiration and is profitable c. these look onely upon that Scripture as divine which will suite with their temper and errour X. Not the calumniating Antichristian as I may call them searchers of Scriptures who search it onely to oppose it Such searchers were the Jews of old who searched the Scriptures that they might contradict Christ as the Pharisees said to Nicodemus John 7. 52. Search and look for out of Galilee ariseth no Prophet Such searchers are the Socinians at this day who are indeed nice searchers of the Scriptures but it is to dishonour Christ and to rob him of the glorie of his Divinitie and us of the comfort of his satisfaction and if they can finde but the least title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that seems to favour their blasphemie they can crie up that though in the mean time they either wholly disown or else crie down as obscure as the late Socinians do the Gospel of S. John or else pervert and clude all others that directly make against them Me thinks these are such searchers as Herod in Matth. 2. 4. who sent the wisemen to search diligently for Christ under a pretence to worship him but indeed it was to kill him so these pretend high to honour Christ but indeed in effect they destroy him while they invent a few idle niceties to cheat him of his Divinitie These are such searchers as the devil himself is who knew how to quote scripture against Christ as we may read in Mat. 4. XI And lastly Not the contentious searcher of Scripture who searches it onely to finde out and fill the world with a company of idle questions impertinent and unnecessary controversies Such as these the Apostle describes 1 Tim. 6. 4 5. that they are proud doting about questions and strifes of words whereof cometh envie strife railing evil surmisings perverse disputings of men of corrupt mindes c. and from these the Apostle would have Timothy to withdraw And these are none of the searchers which our Saviour here points at and having viewed these we are now to shew Secondly Positively What kinde of searchers of Scriptures our Saviour would have And they are these 1. The humble searcher one who comes to the search of Scripture in a real sence of his own ignorance not puffed up with high thoughts and conceits of his own knowledge Pride self-conceit aâ—â— great obstructions to any knowledge but most to a Scripture knowledge If any man thing he knows nothing aâ— he ought to know 1 Cor. 8. 2. Humilitie is most becoming a Christian in the search of Scripture if he shall consider 1. The depth of Scripture-mysteries compared with the streightness and shallowness of our understandings In Scripture are revealed the deep things of God the mysterie of the kingdome which the natural man receiveth not 1 Cor. 2. 14. Even in the search of the nature of earthly things where yet reason is in its proper sphere how short and dark is it The nature of the meanest creature puzzles and puts to a non plus not the least and most contemptible creature but may teach us a modest humility much more in the search of these great mysteries Dicmihi formam lapidis so Scaliger to Cardan we are puzzled in the forms of created material compound Beings and shall we proudly intrude into Gospel-mysteries mysteries hid from ages and generations we are all dark-sighted in natural things but stark blinde in spiritual mysteries 2. God commmunicates himself in the search of Scripture onely to the humble he fills these emptie vessels Eliah bids the widow get emptie vessels that her oly might be multiplied 2 Kings 4. 3. We must get vessels emptie of pride and self-conceit if we would have our spiritual knowledge encreased for with the lowly is wisdome Prov. 11 2. Observe we the promise in Psal 25. 9. He will teach the humble and what our Saviour saith Mat. 11. 25. Thou hast revealed these things unto babes that is in their own opinion Believe it for true that to know your ignorance is a good step to true and saving knowledge 3. Without this humilitie we cannot entertain and embrace gospel-Gospel-truth Men pust up with a proud conceit of their own knowledge have often proved greatest enemies unto the Gospel hence it seemed at first to the Greeks foolishness 1 Cor. 1. 23. It seemed absurd to their reason to expect life and salvation by a crucified Saviour Pauls preaching of the Gospel seemed but babling to the Epicurean and Stoick Philosophers at Athens Acts 17. 18. And they were the Scribes and Pharisees men high and proud in their own donceits which reject our Saviours person and doctrine It is hard for men not to be puffed up with pride and exalted above measure S. Paul himself was in danger of it Galen rejected the coctrine and profession of Christianity because he could not meet with Mathematical demonstrations to prove every thing in it as he did in other sciences It is the grace of humilitie makes men to submit to the simplicitie of the Gospel Receive with meekness the ingrafted word James 1. 21. and it so received will help to save the soul II. The reverent trembling searcher that when he reads the Scripture does it with an holy aw and reverence of that God whose word it is and of those mysteries of life and salvation by Christ which it discovers This is the man God looks at Isaiah 66. 2. To him will I look that trembleth at my word One that fears lest by his own phantasies and ignorance he may misinterpret Scripture or wrest it to his own or other mens destructions This holy fear becomes especially the Ministers of the Gospel in their search of Scripture that they do not as Spiders suck poison out of those flowers to the poisoning and infecting of others This does S. Paul urge upon Timothy 1 Tim. 4. 16. Take heed unto thy self and thy doctrine that thou mayst save both thy self and others intimating that if he did not take heed he might destroy both himself and others Ye know how the Beth-shemites fared for their irreverent gazing into the Ark 1 Sam. 6. 19. and so thou hast cause to fear who doest with an irreverent boldness search into Scripture without any awfull thoughts of the Majestie and Mysteries of God Moses was to pull off the shoes off his feet when he conversed with God and heard his voice When thou readest Scripture thou hast God speaking unto thee for it is his voice Heb. 1. 1. and therefore come with reverent affections What the Apostle saies of speaking 1 Pet. 4. 11. If any man speak let him speak as the Oracles of God the same say I of searching
new Testament to which both Christ and the Apostles oft send Christians and blame them for their ignorance in them Luke 24. 25. Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken c. Therefore it was the constant practise of Christ and his Apostles to assert their authoritie and confirm their doctrines by the old Testament as in the Text here and he grounds these Jews unbelief upon their not believing Moses verse 46 47 For had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his writings how shall ye believe my words Where Christ confirms his doctrine by Moses who wrote of him This was the Apologie S. Paul made for himself and his doctrine in Acts 26. 22. So our Saviour proves the doctrine of the resurrection by Moses Matth. 22. 31. and the doctrine of his sufferings and resurrection Luke 24. 44 45. And the truth is much of Gospel-doctrine can neither be understood nor proved without the old Testament as that of the Israelites in 1 Cor. 10. 1 2 3 4. whence should Christians understand that but out of the historie of Moses of the Manna the cloud the sea and the rock and especially the epistle to the Hebrews without an exact knowledge of the legal sacrifices priesthood and the like and the lives of the Patriachs mentioned Heb. 11. VI. And lastly To convince the Jews of the truth of Christ our Messiah and satisfie Christians in their temptations concerning it as the fulfilling of the Prophesies the realizing of the Types concerning Christ This Apollos found to be the most convincing way to confute the Jews Acts 18. 28. And there is no other possible way to effect this for the New Testament they reject Reason is no competent judge and cannot fathom the depths and mysteries concerning Christ nor judge of the true Messiah nor can you convince them by the miracles of Christ for they deny them or else impute them to Beelzebub If we would convince them then we must build upon some Principles which they grant otherwise they deny the whole therefore the only way to convince them is to shew the conformitie and agreement of all Christs doings and sufferings to what the Prophets of old foretold of the true Messiah Which course our Saviour himself took to prove himself the true Messiah Luke 24. 44. and therefore the search of the old Testament is much conducible to the strengthning of our faith in Christ against the Jews For when we consider the exact Prophesies of the time of Christs coming Gen. 49. 10. and while the temple stood Hag. 2. 7. the place of his birth by Micah chap. 5. verse 2. born of a virgin Isai 7. 14. the miracles to be wrought by him Isai 35. 5 6. his passion and sufferings Isai 53. these are sufficient when we finde them so punctually fulfilled in Christ to strengthen our faith in him and to convince the Jews of their desperate unbelief therefore those who deny Christians the use of the old Testament rob them of their weapons whereby they should contend for the faith and fight against the enemies of Christ the Jews Fourthly The grounds of this search And these I shall reduce to these four heads I. The Scripture-fulness and sufficiencie and this is clear in the words of the Text In them you may have the knowledge of Christ and eternal life Where we may consider 1. It is a full and perfect foundation of faith as containing all things necessarie to be believed either expresly or by convincing and undeniable consequence So full and perfect it is that it needeth not to be eeked out with unwritten traditions or pretended enthusiasmes and revelations That tradition which brings down and conveys scripture-Scripture-truth to us through the successive ages of the Church we cannot cast out but acknowledge as an eminent instance and testimony of Gods Providence and in this sense the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 15. the pillar and ground of truth In sensu forensi c. Not that it contributes authority to them And in this sence S. Augustines Non credidissem may go for good and currant Divinitie because we could not have had them else So for revelation we acknowledge a spiritual revelation to understand which the Apostle prays for Ephes 1. 17. but any thing additional to Scripture-truth we reject as detracting from the wisdome of God and his revealed truth Observe we what the Apostle saith Gal. 1. 18. If we or an angel from heaven preach any other doctrine He does not say Contra against but praeter beside saies Paraeus Here is enough to bring you to salvation else S. John was out who tells us These things are written that you might believe and believing might have life John 20. 31. and if not sufficient we may say as the disciples Matth. 26. 8. To what purpose all this but when God himself sends us To the Law and to the Testimony Isai 8. 20. and Abraham sends the rich man's brethren to Moses and the Prophets Luke 16. 29. it intimates that here is enough which if known and practised is able to keep them out of hell 2. A full and perfect rule of righteousness No duty which can concern any man in any relations either to God or man but you may have full direction for it in the Scripture Those three words of the Apostle speak the whole duty of a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously and godly Tit. 2. 11 12. When the Lawyer came to tempt our Saviour with that question What shall I do to inherit eternal life our Saviour sends him to the Scripture What is written in the law How readest thou Observe we what Wisdome saith Prov. 1. 9. My son if thou wilt receive my words and hide my commandments with thee shalt thou understand righteousness and judgement and equitie yea every good path Art thou a Magistrate Scripture tells thee how thou must rule in 2 Sam. 23. 3. He that ruleth over men must be just ruling in the fear of God Art thou a Father Scripture directs thee in that relation to thy children To bring them up in the nurture and admonition of the Lord Ephes 6. 4. Art thou a childe Scripture tells thee how to carrie thy self in that relation Ephes 6. 1 2. Children obey your parents in the Lord for this is right c. Art thou a servent Scripture tells thee how to behave thy self in that condition Ephes 6. 5 6. Servants be obedient to them that are your masters according to the flesh c. Art thou a Master of a family Scripture shews thee how to behave thy self in that relation Ephes 6. 9. And ye Masters do ye the same things unto them forbearing threatning c. In a word here is direction for every Christian in every condition and relation in which the Scripture is able
dangerous But because many things may be pretended for the neglect hereof I shall remove a scruple or two First Object Say some I am unlearned I cannot search into it Answ To this I answer I wish thou wert learned and able to read they self but then know thou oughtest so much the more carefully to attend and conscienciously wait upon the publick reading of the Scripture in these publick assemblies This hath been the constant practise of the Church in all ages as is evident partly in Luke 4 16 17. and partly in Acts 13. 15. where you see in both places it was the usual custome to have the Scriptures read in their publick assemblies and after reading followed preaching The ground whereof was surely as to preserve the purity of Scripture-doctrine in the Church that the people hearing the word so frequently read might not be imposed upon by errour or delusions of men so also for the profit advantage and edification of those who cannot read or search the Scriptures and that the preaching of the word might come with more light and power upon their hearts If you cannot read your selves get others to read unto you and be you so much the more in prayer and meditation Second Object I have so much employment in the world that I have no leisure to search the Scriptures If I should privately search Scripture and attend frequently upon the preaching of the word it would set me behinde hand in the world and hinder my thriving Answ I answer This is much what the Apologie that those made who pretended their farms and oxen as an excuse for not coming unto the wedding Matth. 22. But Christians break through your worldly employments prefer God before the world and your souls before your bodies an act of Religion before all worldly business and believe it you will be no losers by it God will succeed and bless your labours more Never was any man a loser by his Religion See what God promised to the lews Exod. 34. 24. that He would secure their land for them while they went up to Jerusalem to worship the Lord. And what our Saviour said to the Disciples Luke 22. 35. When I sent you out without purse and scrip and shoes lacked ye anything Thou pretendest no leisure the truth is Non parùm temporis habemus sed multùm perdimus saies Seneca Yes we have time enough but we loose too much of it Thou hast no leisure for this but Art thou at leisure for thy pleasures and not for Religion for the world and not for God for shame cheat not your own souls with such vain pretences but as thou desirest the knowledge of Christ here and the enjoyment of Christ hereafter be consciencious in this duty of Searching the Scriptures Use Third It reproves those who believe not this truth that the Scripture is the word of God But you will say This concerns not us Go charge the Turks and Indians with this No my Brethren many of our selves here are guilty of this for though mens mouths profess it yet their hearts deny it as the Apostle speaks of some In words they profess God but in works they deny him Tit. 1. 16. Did men really believe the corruptions of their natures and their constant liableness unto wrath would there be so much pride so much confidence in sin Did men really believe that of every idle word they must give an account would there be so much idle frothy ungodly profane lascivious talking and discourse Did men believe the Apostle Gal. 5. 19 20 21. that all those vices there rehearsed were the works of the flesh would those sins so much abound Did men believe that they who did no wrong to their neighbour should enter into and dwell in the Tabernacle of God Psal 15. 1 5. would there be so much oppression and extortion Did men believe that God will come in flaming fire to render vengeance upon all them that know not God and obey not his Gospel as in 2 Thess 1. 8. would there be such a contented wilfull ignorance of God Truth where it is effectually entertained will have an influence upon the life How do most men hold Gospel-truth in unrighteousness as the Apostle saies the Gentiles did the light of nature Rom. 1. 18. so these with-hold Gospel-truths for certainly wickedness in the life speaks an ineffectual entertainment of the truth Use Fourth It condemns those who do not value and prize the Scripture How did the Heathens prize their Oracles yet the generalitie of Christians do not prize these Oracles of God as the Apostle calls them Rom. 3. 2. Three things there are that make this out unto us 1. Mens wilfull and contented ignorance of Scripture What things we prize we search into How does the Scholar pry and search into those notions he affects and values So would men do if they did value and prize the word aright but the contrarie to this rather is evident by their language Depart from us for we desire not the knowledge of thy ways Job 21. 14. II. Mens weariness in searching the Scripture What things we prize in the search of them we finde delight but how are men tyred at a Sermon or Sabbath in which the Scriptures are read Is not the language of those Israelites in Amos 8. 5. the language of too many among us When will the Sabbath be ended c. Men are sooner weary of this then any other III. Mens seldom discoursing of Scripture As they said to Peter in another case Matth. 26. 73. Thy speech bewrayeth thee so mens speeches bewray their want of affections to the Scriptures The Scholar upon every occasion is discoursing of those notions which he prizeth but men are far more wise to discourse of the world then of heaven and heavenly things Use Fifth Of exhortation That you would endeavour to get your faith well grounded in this fundamental truth that neither Satan tempt you nor men dispute you out of it for till then I. Your faith will be uncertain and weak as a building without a foundation as a ship without ballast or anchor soon tossed and ship-wrackt and this we may think is the cause of most mens Apostacie in these declining times II. Your lives will be but loose If you be not throughly convinced of your dutie of walking by Scripture-rule you will walk at uncertainties and so amiss III. Your comforts weak if not grounded on Scripture-promises This is one main reason why mens comforts ebb and flow so much they are not grounded on a sure belief of Scripture and if once your faith in this truth waver the foundation of your comfort must needs be shaken For the attaining whereof I can give you no better direction then that you Pray earnestly for the Spirit that he would please I. To open the eyes of your minde illightning and irradiating the understanding to see those arguments and evidences of this truth which lie in the Scriptures So S. John tells us I John 2. 26. These things have I written unto you that no man seduce you And without this all other arguments will be ineffectual to the begetting of a saving and through belief of this truth As Agar when her eyes were opened saw a well of water Gen. 21. 19. so there are arguments to evince this truth sufficient in the Scriptures but they will never be brought home to the soul with a full conviction till the Spirit open our eyes to see them for this is one end why the Spirit of God is given to us and received of us that we may know the things that are freely given unto us by the Spirit of God as in I Cor. 2. 12. 2. To remove that natural enmitie and prejudice that we have against an effectual assent to the Gospel and so sanctifie our hearts as to make it close with and heartily embrace it as the truth and word of God Truth resists our corruptions and they it What is the great Gospel truth but Christ his coming to undertake as our Jesus this we cannot savingly assent unto but by the Spirit as in I Cor 12. 3. No man can say that Jesus is the Lord but by the Spirit Corruption fills the soul with prejudices against the truth The Philosopher observes that the Mathematicks though abstruse in themselves are sooner learnt by a young man dissolute and that hath not tamed his passions then morality because those being mere speculations bring no oppositions to his lusts which the precepts of morality curb and restrain So mens corruptions and unsubdued lusts prejudice the soul against the belief of Gospel-truth which the sanctifying work of the Spirit doth subdue and remove and so disposes the soul for the entertainment of the truth of the Gospel as we see in S. Paul who having his lusts subdued once came to preach that Gospel which before he had persecuted FINIS