Authority Because Christ and the Apostles did profess and declare that what they delivered to the world was of Divine Authority And because our Lord Christ did undertake not only for himself but for the Inspiration of his Apostles also 1. In the examination of the next Opinion I shall be obliged to lay before you some of the evidences of Divine Authority in Christ and his Apostles here it is sufficient to produce their assertions of it The time of our Lord Christs ministration betwixt three and four years was spent in preaching and working and his Authority was often questioned In Luke 20. 1. and in the parallel places While he was in the Temple teaching the People and preaching the the Gospel the Chief Priests and the Scribes and the Elders came upon him saying tell us by what Authority thou dost these things preachest to the people and who gave thee that Authority Knowing the perverseness of their minds he was not pleased to gratifie them at that time with a direct answer but confounded them with a question concerning the Baptism of John But at other times upon other occasions we find the Divine Authority of his teaching abundantly declared and asserted by him I am the way the truth and the life The words which I speak unto you they are spirit and they are life The words which I speak I speak not of my self but of the Father which dwelleth in me My Doctrine is not mine but his that sent me I do nothing of my self but as my Father hath taught me so I speak I have not spoken of my self but the Father that sent me he gave me a Commandment what I should say and what I should speak Whatsoever I speak therefore even as the Father said unto me so I speak Heaven and Earth shall pass away but my words shall not pass away Thus did our Saviour afsert the Divine Authority of his Words 2. And so likewise the Apostles are very frequent in asserting the Divine Authority of the things which they delivered In the 15. of the Acts we find them assembled about the question of Circumcision and they accounted it no robbery to entitle their Decrees to the Holy Ghost It seemed good to the Holy Ghost and to us v. 18. Nor do they pretend to revelation when gathered in Council only but each one severally for himself St. Peter professes of himself that he was a partaker of the glory which was revealed And of his Gospel that it was revealed from Heaven St. John declares that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Father and the Son as for his other writings that they contained the things which he had heard and seeen with bis eyes which he had looked on and his hands had handled of the Word of life As for the Apocalypse he professes that being in the Spirit in Isle of Patmos he received it and was commanded to write it in a Book The greatest writer among the Apostles was St. Paul and the greatest question hath always been amongst Unbelievers concerning his Calling and the Authority of his Gospel He knew this very well and therefore we find him asserting both his Calling and his Gospel with abundant care and diligence He affims himself to have been an Apostle not of man neither by man but by Jesus Christ and God the Father That by God himself he was separated to preach constituted a Preacher an Apostle and a defender of the Gospel As concerning his Gospel he professes to have received it by Revelation of God As for the Spirit wherewith he wrote and preached he professed himself ready to give a proof of Christ speaking in him He appealed to the Prophetick Spirit then in the Church If any man think himself a Prophet or Spiritual let him acknowledge the things which I write to be the Commandments of God Out of this assurance it was that he enjoyned his Epistles to be read in the Churches of Coloss Laodicea Thessalonica and excommunicates such as should be disobedient in that particular And lest any one should here repeat the Objection made against our Saviour Thou bearest witness of thy self thy witness is not true St. Paul speaking of all the Apostles affirms that God had set them in the Church and that the Mystery of the Gospel was revealed to the holy Apostles by the Spirit Particularly notwithstanding that dispute betwixt St. Peter and St. Paul from the first Ages of the Church to our own Times objected by Unbelievers to the prejudice of Religion it is remarkable that in the same place where St. Paul gives an account how Peter was to be blamed and how and wherefore he withstood him to his face at Antioch he doth expresly affirm that the Gospel of the Circumcision was committed to Peter and that God wrought effectually in Peter to the Apostleship of the Circumcision On the other side St. Peter in that very place where he may seem to complain of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of St. Paul yet even there he owns him as his beloved Brother acknowledges his Wisdom to have been gi-given him of God and numbers all his Epistles inter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the other Scriptures 3. Lastly For such as would put a difference of degrees betwixt the Authority of the words of Christ and the writings and Sermons of the Apostles they may take notice that the Authority of these resolves it self into the veracity of Christ himself He it was who being to leave the World promised his Disciples again and again that he would send down upon them the Holy Spirit that should instruct them and teach them all things that should Lead them into all truth Bring to their remembrance all things which he himself had spoken that should shew them things to come that with this Spirit they should not be lightly dash'd or sprinkled but that they should be Baptized and as it were plunged into it How all these promises were performed and how the Assertions of the Divine Authority of the Words of Christ and the Apostles were proved to be true I am next to shew In the interim I conclude that supposing the truth of the words of Christ and his Apostles they are to be esteemed of Divine Authority III. The third opinion is of such as pretend to believe matters of fact to have been truly related in the New Testament but they do not believe the truth of the Doctrinal parts relating to Faith or Manners Of these there have always been too great a number not only pretenders who under a form of Christianity deny the power thereof but generally all forts of Hereticks When Porphyrius had revolted from Christianity to Platonism and had bent all his forces against the Scripture-History he was refuted not only by Lactantius and Methodius men Orthodox in Doctrine but by Eusebius and
that he might not leave himself without witness but shew forth his wonders in our days in the miraculous restitution of our gracious Sovereign and the Church If he had not been driven out how could he have been restored not by might nor by power but by the Spirit of our God It may be this was done that we might say no more The Lord liveth which delivered us from the Treason of pretended Catholicks but The Lord liveth which hath delivered us from the Tyranny and blood rage of the wild Fanatical Enthusiasts Surely all these things have been permitted that the Stone which the Builders refused might be made tried and precious and that his Patience his Piety his Constancy in Religion his Christian Magnanimity being manifest to all the World by the impatient desire of all Nations he might become the head of the Corner Surely these things were suffered that the Faith and Patience and Loyalty of the Church of England might be made bright and glorious by the Flames of Persecution and that in the day when God shall have given our most Gracious Sovereign the hearts or necks of all his Enemies it may not repent him of the Kindness he hath shewn to Religion and Government in lifting out of the dust the despised Head of that only Church for ought I know which makes Obedience without base restrictions and limitations an Article of its Religion Lastly these things it may be have been permitted that by the Triumph of this day and by the vengeance lately executed in the sight of this Sun the Atheistical world might be convinced that the Powers that be are ordained of God and that though the wicked do evil an hundred times and God prolong their days yet Vengeance is his and he will repay it and They that resist shall receive to themselves Damnation FINIS Against the Antiscripturists A SERMON Preached at WHITE-HALL February 20. 1669 70. BY SETH Lord Bishop of Sarum Printed by His Majesties Special Command LONDON Printed by A. C. for James Collins at the Kings Arms within Ludgate near St. Pauls 1672. Against the Antiscripturists 2 Tim iii. 16. All Scripture is given by Inspiration of God IN the verse preceding it is said concerning the Scriptures of the old Testament that they are able to make a man wise unto salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the faith which is in Jesus Christ And it follows immediately All Scripture c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Faith is often by a Metonymy taken for the Gospel which is the Object of the Faith of Christians We read often of the Preaching and Hearing of Faith of the Analogy of Faith the common Faith which was once delivered to the Saints in the preaching of Christ and the Writings of his Evangelists and Apostles and so I conceive it is to be taken in this place So that the meaning of the whole is this The Old Testament understood and expounded according to the Analogy of the New is able to make a man wise And the Pen-men of the Canonical Books of the Old Testament wherein Timothy had been instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of the Books of the New Testament which except those of St. John were extant before the writing of this Epistle were inspired and directed by the Spirit of God The words of the Text are an entire Proposition asserting the Divine Authority of the Canon of Scripture and my endeavour shall be at this time to prove the truth of that Proposition Wherein that I may proceed with all plainness and clearness I shall premise two words by way of Petition Precaution 1. By way of Petition I suppose and take for granted 1. The great principle of the power of God and his providence in governing the world 2. That our Body of Canonical Books of the Old Testament is the same with that which was in Use in the time of Christ and his Apostles And our body of the New Testament the same which was anciently received in the Church So that what shall be proved of those is applicable to the Original Scripture used in our time 3. That those Books of New Testament whose Authors were not anciently questioned were written by those Authors whose name they bear And that those few others which were sometimes questioned by some particular Churches and afterward Universally received contain in them no one point of Faith or Manners diffentient from the Contents of those Books which were never questioned 2. By way of Precaution and Admonition I must intreat you to take notice that I shall not now meddle with the Controversies concerning Apocrypha Translations Keri and Chetib Hebrew points various Lections dubious Authors or parts of Scripture But my endeavour at this time shall be to Assert the Divine Authority of the body and substance of the Original Books of the Canon of the Old and New Testament And this not in the way of common place but in a particular Examination or Refutation of the most dangerous Opinions of the Antiscripturists which are these I. Of those who pretend to believe the truth of the New Testament and yet they deny the Divine Authority of the Old II. Of those who pretend to believe the truth but deny the Divine Authority of the New Testament III. Of such as pretend to believe matters of Fact to have been truly related in the New Testament but do not believe the truth of the Doctrinal parts relating to Faith and Manners IV. Such as deny the truth of the Relation of matters of Fact in the New Testament and in consequence reject the whole Body of Scripture Of these as briefly and plainly as I can I. The first Opinion is of those who pretending to believe the Truth of the New Testament deny the Divine Authority of the Old Testament The Severians and the Manichees Basilides and Carpocrates of old The Catabaptists of later times some Anabaptists Antinomians and other Fanatical Sectaries amongst our selves In opposition to these I shall shew that supposing the truth of the New Testament the Divine Authority of the Old Testament is to be acknowledged Because the Divine Authority of the Old Testament is asserted by Christ and his Evangelists and Apostles in the New 1. Next to the Redemption of the world the great business which Christ had to do upon Earth was to Convince men that he was the Messias and so to assert his Legislative Authority And the great Argument which he used for the conviction of the world was this All the Marks and the entire Character of the Messiah and of his Actions and Passions were prefigured and foretold by the Law and the Prophets and the Psalms i. e. in the Volume of the Old Testament And all things foretold or prefigured concerning the Messiah were accomplished by himself So that though the great Works of Christ and the purity and excellency of his Doctrine and of his Life were of themselves sufficient to justifie the Introduction of
his Law into the World yet he was pleased to resolve as it were his own Authority into the Divine Authority of the Old Testament and to make use of those other manifestations of himself in a co-ordination with that principle And therefore we find him still pressing the Jews with this that if they did believe the Writings of Moses and their other Scriptures they must of necessity believe him also Moses wrote of me saith he wherefore did ye believe Moses ye would believe me The Scriptures testifie of me therefore search them diligently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the attaining of everlasting life he refers the Lawyer to the Law What is written in the Law how readest thou For the avoiding of the place of torments he makes Abraham refer the Relations of Dives to Moses and the Prophets In all his disputations with the Pharisees and Sadduces the Lawyers and the Scribes he makes his appeal to the Scriptures of the Old Testament And lest any one should think that in all this he did only argue ad homines that disputing with the Jews he only proceeded upon their own Hypothesis we find him in the course of his Ministration positively afferting that the Scriptures must be fulfilled that they cannot be broken that he came not to destroy the Law and the Prophets but to fulfil them and that Heaven and Earth shall pass away before one jot or title of these should perish until all was fulfilled Thus he asserted the Authority of the Old Testament before his death And after his Resurrection he made a real demonstration that the Old Testament was given by inspiration of God for on the day of his Resurrection falling into company of two of his Disciples going to Emmaus He began at Moses and all the Prophets and expounded to them in all the Scriptures the things concerning himself And afterward when the Eleven were come together as a recapitulation of this his method and that he might instruct his Disciples in it he said unto them These were the words which I spake unto you while I was yet with you that all things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psams in the Volume of the Old Testament concerning me He opened their understandings and said thus it is written and thus it behoved And as a short Idea of what they were to do he tells them and ye are Witnesses of these things 2. In pursuance of this method we find the Evangelists very curious and very frequent in observing the accomplishment of the predictions of the Old Testament reciting sometimes the speeches of Christ saying that he did such or such a thing to the end that the Scriptures might be fulfilled I will not eat of the fruit of the Vine till all things be fulfilled Sometimes in their own Persons observing the accomplishment of particulars and noting either particular portions of Scriptures which were fulfilled or the fulfilling of the Scriptures cited at large without any particular Quotation Thus the Evangelists writing of the Conception Nativity Name of Christ of his coming out of Egypt dwelling at Nazareth migration to Capernaum riding to Jerusalem Say that these things were done that the Scriptures or the saying of the Prophet at large might be fulfilled So likewise for the circumstances of his Passion the flight of his Disciples casting lots upon his Garments Vinegar given him to drink piercing his side bones remaining unbroken c. Other times they note the particular Prophet Christ healed Diseases spoke in Parables that the saying of Isaiah the Prophet might be fulfilled When Herod slew the Children then was fulfilled that which was spoken by Jeremy the Prophet Rachel weeping for her Children c. and once we find a quotation of the second Psalm and the like This for the Evangelists 3. Lastly the Divine Authority of the Old Testament is asserted by the Apostles Whom we find every where in their Writings citing the Testimonies of the Law and the Prophets and the Psalms appealing to them what saith the Scripture the Scripture hath concluded so or so Arguing out of them oft times directly thus not only the Apostles but Apollos mightily convinced the Jews sometimes ab absurdo do ye think the Scripture speaks in vain In a word the Apostles followed the way and method which their Master taught them they asserted that the Gospel was promised by the Prophets witnessed by the Law and the Prophets by all the Prophets Affirming of themselves that they believed all things written in the Law and in the Prophets and that they continued testifying and saying no other things than the Prophets and Moses did say should come Finally lest any place should be left for doubting concerning any part of the Old Testament the Apostles have expresly asserted concerning the Law that it is holy just and good that the Prophets are holy and the Scriptures holy that they are the Oracles of God lively Oracles that God spake by the Prophets that holy men of God spake as they were moved by the Holy Ghost Lastly in the Text that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein Timothy had been instituted by his Mother were gived by inspiration of God This is the sense of the New Testament concerning the Old Testament supposing therefore the Truth of the New Testament the Divine Authority of the Old Testament is to be acknowledged contrary to the first Opinion of the Antiscripturists II. The Second Antiscriptural Opinion is of those who pretend to believe the Truth but they deny or doubt the Divine Authority of the New Testament either of the whole body of the New Testament or at least of that part which delivers the Speeches and Writings of the Apostles Of this sort there are said to be many who by the power and influence of their Education are restrained from denying or dis-believing the Truth of the New Testament and yet through the infelicity of corrupt conversation are fallen from that Veneration which is due to writings supposed to be of Divine Authority For the History of the New Testament they have the same respect which they have for Tacitus or Sallust or some such other History for the Mystery of the Gospel the same which they have for some part of Plato or remnants of Pythagoras for the practical parts the same which they have for some parts of Cicero or Seneca or Epictetus All which writings they believe to be true but no man believes them to be Divine And some there are who pretend a great veneration for the speeches of Christ but have a meaner esteem for the words and writings of the Apostles In opposition to these opinions I shall shew that supposing the words of Christ and the Apostles to be True it will follow that they are to be esteemed to be of Divine
to reject them for want of such evidence is repugnant to the Reason of mankind I proceed therefore to my second assertion that the Belief of the Divine Authority of the Scriptures is most agreable to reason That the Divine Authority of all the Scriptures of the Old and New Testament are undeniably concluded from supposition of the truth of the Relation or History of matters of fact in the New Testament I have already shewn And that the rejection of all History is against the Reason of mankind is evident because all mankind receive some History or other wherefore I shall briefly shew 1. That the History of the New Testament hath all those advantages whereof any History is capable 2. That it hath greater advantages than any other History 1. The Arguments inducing men to the belief of any historical Relation are all of them Either Ab intra Internal from the 1. Credibility and Scibility of the Object 2. The Knowledge and Integrity of the Writers 3. The way and manner of writing Ab extra External from the 1. Reception of it in the world 2. Concurrent testimonies of strangers 3. Concessions of Adversaries and the like In all which particulars no History in the world can justly pretend any advantage above that of the New Testament 1. For the credibility of the Object and Cognoscibility of it 1. To say that instances of supernatural Power and wisdom are impossible is to deny the power of God and his providence in governing the world And to say that such things are incredible as are and have been actually believed in all times and by all sorts of persons Jews and Gentiles Christians and Mahometans a few Atheistical persons only accepted is an absurdity The History that we speak of pretends to no intrigues or Cabalistick Counsels or Myisteries of State but conteins it self within the limits of things Visible and Audible things that were done or spoken so that no History can have advantage over it respectu objecti 2. As for Knowledge in the deliverers I shall shew it by a brief Induction The whole New Testament consists of the Books of the Revelation Epistles Acts of the Apostles and the Gospels The Authors of the Epistles and the Revelation in the Narrative parts of them deliver the things done or spoken to or by themselves and could not be ignorant of their own experiences The Book of the Acts contains some things done by or to the rest of the Apostles but chiefly the concernments of Paul and it was written by Luke who was an individual Companion of Paul and intimately conversant with the rest of the Apostles For the things Related in the Gospel of St. Luke he saith they were delivered to him by those who from the beginning were Eye witnesses of the works and Ministers of the Word and his History agrees with the other Evangelists The Gospel of St. Mark hath nothing which is not in St. Matthew or St. John and was dictated by St. Peter the Head of the Apostles St. Matthew was an Apostle and St. John the Bosom Apostle of Christ. The Apostles were chosen by him for Witnesses of his Words and Actions they were with him from the beginning of his Ministry continued with him till his death couversed with him till his ascension That which they had heard which they had seen with their Eyes which they had looked on which their hands had handled of the word of life that they delivered in writing to the World And more than this no Writer or Relater of History can pretend to 2. For Arguments of their sincerity they have left Precepts of Veracity and prohibitions of lying under pain of Hell torments the Lake that burneth with fire and brimstone They have protested that they did not follow cunningly devised Fables that they did things sincerely as in the sight of God They have appealed to the searcher of hearts The God and Father of our Lord Jesus Christ knoweth that I lie not The things which I write unto you behold before God I lye not Gal. 1. 20. saith St. Paul They have left behind them various instances of their simplicity and Godly sincerity in representing their failings to the world and of candour and ingenuity in distinguishing the dictates of their own Reason from the inspirations of the Holy Spirit I speak by permission not by commandment of the Lord This say I not the Lord Thus it is according to my judgment c. 1 Cor. 7. But besides all this let the matter be estimated according to common reason If these men did devise a Fable and impose it upon the world what end could they propound to themselves in so doing was there any profit in being destitute of all things or pleasure in being persecuted afflicted and tormented or honour in being counted Fools and Mad-men Before they began to publish the Stories whereof we speak their Master was gone and all worldly hopes were gone away with him If they were not bound in Conscience and in Spirit what obligation had he laid upon them to labour and suffer for his honour as they did To omit the severity of his behaviour to them He called them off from their Vocations Peter and Andrew James and John from their Fishing Mattbew from his Customers place the rest accordingly They forsook their Nets their Ships their Relations and all their interests and followed him And this they did clearly and plainly believing that he was to be a Great Temporal Prince and in hopes of preferment under him In this Expectation they continued to the last minute of his conversation with them upon Earth and he permitted them so to do Their last words to him were delivered in this question Lord wilt thou at this time restore the Kingdom unto Israel Of the thing it self they never doubted they only desire to be informed of the time Now after so long expectation Consider his Answer His Answer was this It is not for you to know the times c. but ye shall receive power when the Holy Ghost is come upon you and ye shall be witnesses of me unto the utmost parts of the earth and immediately he vanished away Was this an answer to their Question or a satisfaction to their expectation Was this an Obligation laid upon them If he had not sent down the Holy Ghost this would have moved them indeed but it would have been to rage and indignation this would have obliged them indeed but it would have been to detest and abhor the name and memory of him that had abused them But for the honour of his name not their own they did and suffered all things and gloried in it An irrefragable argument of their sincerity in the things which they delivered 3. Of the internal Arguments for the belief of History there remains only the Consideration of the way and manner of writing Histories then carry their own credentials in them when the principal parts
whereby the Devil hath prevailed to scandalize the world and cast it into Antiscriptural infidelity It is for this cause that I have conceived it requisite after many others who have done worthily to have recourse once more to the Original Reason of things and the common grounds whereupon mankind doth proceed in matters of this nature Where hoping that I have escaped the absurdity of begging the matter in Question discoursing in a circle and the inconveniences of some other methods I have endeavoured to demonstrate That supposing the truth of the New Testament both 1. The Old Testament and 2. The New Testament are to be received as of Divine Authority 3. And supposing matters of fact to be truly related the Doctrinal parts are to be believed 4. For the Historical Relation of matters of fact that there is no ground to dis-believe it That for the reception of it it hath 1. All the advantages whereof an History is capable 2. Far greater advantages than any other History Wherefore I conclude that All the Scriptures i. e. the Canonical Books of the Old Testament and the Books of the New Testament were Given by inspiration of God Quod erat demonstrandum Concerning the Sinfulness Danger Remedies OF INFIDELITY A SERMON Preached at Whitehall February 16. 1667 68. BY SETH Lord Bishop of Sarum LONDON Printed by A. C. for James Collins at the Kings Arms within Ludgate near St. Pauls 1672. THE SINFULNESS OF INFIDELITY Heb. iii. 12. Take heed brethren lest there be in any of you an evil heart of unbelief in departing from the living God Exhort one another daily I Shall not spend time in a disputation concerning the Author of this Epistle viz. whether it were Paul or Barnabas or Luke or Clemens or Apollos c. but shall with the Church of England suppose St. Paul to have been the Author of it If the Author of it be not infallibly known this ought not to detract from its Authority Most of the other Epistles have been acknowledged to be of divine Authority because they were known to have proceeded from Apostolical writers This on the contrary hath been concluded to be an Apostolical Epistle propter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Characterem by reason of that divine and Apostolical Spirit which to those who have had their Senses exercised hath manifestly appeared in it If it were lawful in this sense to compare spiritual things with spiritual I should not fear to affirm that this Epistle hath in it some peculiar advantages compared with some other of the Epistles Advantages I mean of usefulness not of Authority seeing all of them issued from the same Spirit The design of it is General Fundamental Comprehensive not Private Circumstantial Occasional And it hath peculiarly conveyed to the Church two great treasures 1. A Compleat Model or Systeme of Christian Divinity And 2. the way of that Analogy and manner of ratiocination whereby the true Spirit and meaning of the Types and Prophesies of the Old Testament is to be found out and applied It was directed to the Hebrews That is to those of the Jewish Nation who had received the Gospel and made a profession of Christianity And the main Scope and design of it is to preserve the Professors of Christianity from Apostacy and Infidelity The means used to this purpose are partly Didactical and partly Protreptical Demonstrating the truths of the Gospel and then urging the professors of those truths to be stedfast in the faith and to beware of Infidelity The Method here used is a mixt method of Doctrine and Application Dogmatical truths and pathetical Exhortations continually interwoven He begins with the Great foundation of our faith Christ is the chap. 1 Son of God the brightness of his glory better then the Angels Wherefore if the Word spoken by Angels was stedfast how shall we escape chap. 2 if we neglect so great salvation From the Comparison of Christ chap. 3 with Moses he concludes against Hardness of heart and Infidelity He demonstrates the Priesthood of Christ to be more Excellent then that of Aaron and in the midst of his argument he falls into an Application or Corollary concerning the dreadful Condition of them that fall away This is his design and method throughout the Epistle Whatever Doctrine he is upon this is still the drift and aim of all his Applications namely to preserve the Professors of Christianity from Apostacy and Infidelity The words which I have chosen are a Reiteration or Reinforcement of an Application or Corollary arising from the Consideration of the Excellency of Christ above Moses Moses was faithful in the house as a Servant Christ as a Son over his own house This bouse are we if we hold fast our faith Wherefore as the Holy Ghost saith Harden not your hearts ..... Take heed brethren lest .... I say the words are an Use of Exhortation and in them are considerable 1. The Persons to whom directed Professors of Christianity expressed in the Word Brethren 2. Matter or Object about which it is conversant Unbelief heart unbelief 3. Form of Exhortation by way of Caveat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 take beed Now every Caveat implies 1. Evil in the thing 2. Danger of the thing 3. That there are ways and menas to prevent it This is implyed in the Caveat and expressed in words following My design at this time will be to enforce the Exhortation of the Text And seeing that every Application is a Consequence or Corollary arising from some Antecedent Proposition and the force of it is finally resolved into the truth and evidence and concernment of that Antecedent Therefore it will be necessary to draw out that Antecedent by reflecting briefly upon the Text as it lies in the Series of the Epistle I. Then for the Persons They are here styled Brethren and elsewhere Holy Brethren Partakers of the heavenly Calling They were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptized into the profession of the Gospel they had tasted of the Word of God and the powers of the worldto come II. The Matter Unbelief or rather Disbelief not Negative Infidelity but a positive Revolting from the faith which they had professed Generally a Disbelief of the Word of God Particularly a Disbelief of the Gospel as to the Doctrines or Promises or Threatnings Thereof III. For the Form that which is here expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look to it is in the other of forms Exhortation throughout the Epistle expressed by terms of the greatest Emphasis and earnestness imaginable Let us Fear lest we fall short 4. 1. Labour to enter 4. 1. Use diligence be not slothful 6. 11 12. Press earnestly draw near hold fast 10. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us give more deligent heed lest by any means we should let it slip 2. 1. So that the Sum of the Apostles Argumentation is this The last resolution of all the Obligation of men is into reasons of Duty and of Interest If there be
Which will be yet more evident if we shall make a brief reflection upon the Nature and Symptoms of the Prejudices against the Gospel and the Character of the persons more especially obnoxious to these Prejudices 3. Beside the consideration of Interest real or imaginary and the disappointment of mens desires and expectations an ordinary eminent and predominant ingredient in the prejudices of all men there are two things which in men pretending to prudence and vertue or to reason and understanding are apt to create a distaste against any way of Institution or any Doctrine wherein they are supposed or presumed to be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apprehension of Turpitude or dishonesty either intrinsecally contained in that which is propounded or consequentially involved with it 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an apprehension of some Absurdity or unreasonableness in it 1. Of the former sort are Principles of Atheism Irreligion Immorality the Doctrines of Diagoras who denyed the being of God of Carneades concerning good and evil of Diogenes concerning Incest c. which have an Intrinsick and immediate turpitude The Doctrine of Epicurus concerning the Mortality of the Soul a consequential Principle of all Impiety Injustice and Debauchery if that be the case Let us eat and drink c. These are injurious to the Interest of Mankinde and they put an indignity upon the practical reason and principles of men and are apt to be distastefull and offensive instances whereof there are very many among the Heathens as among others that of the Athenians who banished Protagoras and caused his Books to be burnt in the open Market-place because he wrote doubtfully concerning the being of a God But as for these it hath not been in the power of malice to fasten them upon the Gospel or in the compass of mistake to suppose them in it so that it hath been clearly exempted from this Prejudice 2. The other thing that creates an aversion against any Doctrine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apprehension of absurdity or unreasonableness in the things propounded wherein the Wit and Theoretick Reason or Understanding of men takes it self no matter whether it be justly or unjustly to be affronted and this is as distastefull as the former An Instance whereof we have in the sixth of St. John where when Christ told those that followed him of eating his flesh and drinking his blood speaking in a figure not obvious to their vulgar understanding they cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that was a hard saying and taking themselves to be abused they finally forsook him I say that the apprehension of Moral turpitude or Logical absurdity are equally distasteful But in their more peculiar Subjects and Symptoms and Aptitude to mistake and Prejudice they differ The former aversion hath its peculiar seat and residence in Vertuous and Prudent men the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and discovers it self in Zeal and Indignation as against things dangerous and pernicious the later is subjected in persons who are or take themselves to be men of Wit and Learning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Symptoms of it are scorn and contempt as of things absurd and nonsensical foolish and irrational And in matters of this nature men are more inclinable to fall into mistake and Prejudice than in the former The Notions of Truth and Falshood lie more abstruse than those of Good and Evil and men are more apt to be deceived in their wit than in their honesty No Truths are so liable to mistake and prejudice as the professedly Mysterious and without controversie great is the Mystery of Godliness The ground of this Prejudice is an Impotency to distinguish betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 betwixt Truth and Clearness Obscurity and Absurdity Being inconceivable and incredible Being incomprehensible and Being unaccountable 4. This Impotency is an Infirmity to which the Brisk and the sudden the forward and impatient the talkative and disputatious all such as scorn the dulness of consideration and think themselves above the drudgery of thinking that is to say the Wits and Beaux esprits are of all men living the most obnoxious And from hence it is that by persons of this Character to be despised hath alwayes been the fortune of the Gospel The condition of the Gospel amongst our selves I shall not in this place at this time labour to declare I come not hither to accuse my Nation But that it was thus in the Apostles time we have sufficient assurance He tells us that the most eminent despisers the Contemptores legitimi of the Gospel were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tropical Rhetorician and the Flanting Orator the Jibing Satyrist and Scurrilous Comedian the Sophistical Philosopher and Everlasting Disputant the Conceited Scribe and Pharisaical Opiniator Where saith the Apostle is the Wise Where is the Scribe Where is the disputer of this World The entertainment which the Gospel found at the hands of such as these was generally that of scorn and contempt Speaking in the person of men of this Character whether Jews or Gentiles our Apostle in the compass of two Chapters doth nine times call the Mysteries of the Gospel foolishness and foolish things things weak ignoble and despised and things which are not The sum of the whole Mystery of the Gospel is contained in two words Christ Crucified I preach saith he Christ crucified to the Jews a scandal to the Greeks foolishness the opinion they had of it was that it was an absurd and a foolish dispensation a dispensation whereof a Christian a Preacher ought to be ashamed Thus much of the first general part of my Discourse concerning the Prejudices against the Gospel II. I come now to the second part To shew the Iniquity and unreasonableness of these Prejudices And here I shall endeavour to evince two things 1. That there is reason for the Contemners of the Gospel to be ashamed of their Prejudices 2. That there is no reason for Christians or Ministers to be ashamed of the Gospel 1. First There is reason for the Contemners of the Gospel to be ashamed Because their Contempt of it doth not proceed from any Generous or Noble Principle or qualification it comes not from height of Spirit or Wit from depth of Reason or Judgement from largeness of Learning or Knowledge But from the want of all these qualifications and is finally resolved into an ungentile and if I may be permitted to speak plainly a kinde of Rustical Ignorance and want of Ingenuity In Acts 17. 11. St. Paul comparing the Thessalonian Jews with the Beraeans saith that the Beraeans were more Noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they did not precipitously and temerariously reject the Gospel
more considerable Signs and Wonders than before or since that time were ever wrought since the Creation of the world yet all this will not content them Notwithstanding all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they require a sign the meaning whereof is better interpreted by their Practice and behaviour to our Saviour than by the Dictionary And of this their behaviour I shall only produce two or three instances In the sixth of John we finde that Christ fed 5000 men with five Loaves and two Fishes and when they had seen the Miracle they were so taken with it that they said that he was that Prophet which should come and they would have taken him by force and made him a King But the very next day these very men that had seen and felt and tasted of the Miracle because he told them that they followed him for the Loaves take a miff at him they pirk up themselves and come boldly and malepertly to him saying What Sign shewest thou that we may see and believe What do'st thou work As if the former Miracle had not been now a Sign When Christ hung upon the Cross the Noble and the Mighty the Grave and Wise amongst them the chief Priests and the Scribes and the Elders came and offered him a bargain if he would then just then come down from the Cross they would believe but our Lord Christ had just then something else to do In the eighth of Mark the Pharisees came forth and began to question him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cavil and dispute with him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requiring a sign seeking of him a sign from Heaven tempting him They would have and that presently upon the spot a sign not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or that which is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not from Winde or Sea or Earth but from Heaven not that they intended to be his Disciples but for a trial of his skill and ability was not this a Gallant and a Wise a Noble and a Worthy Postulatum Could it chuse but move him to a compliance This moved him indeed to comply so far with his own defign as to promise them a sign the sign of the Prophet Jonas that irrefragable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Gospel which should render them inexcusable But though he was meek and lowly of heart the soft and gentle Lamb of God so that he snffered himself to be accused condemned buffeted and spit upon and yet held his peace as a Lamb that is dumb so opened he not his mouth Yet the nobleness and ingenuity of this Postulatum kindled a fire within him so that he spake with his tongue This moved him to scorn and indignation so that in effect he called them bastards for for their labour telling them that they were no sons of Abraham Isaac and Jacob but a wicked and adulterous Generation and that no sign should be given them but the sign of the Prophet Jonas I suppose I shall need to say no more concerning the absurdity and unreasonableness of the Jewish or Semeiotical Postulatum And I have now done with the former part of my undertaking which was to endeavour to make it appear That the Comtemners of the Gospel have reason to be ashamed of their Prejudices 2. I come now to the second which is the last part of what I have propounded viz. to shew That there is no reason for Christians or for Preachers to be ashamed of the Gospel And that upon two Considerations 1. Propter veritatis Evidentiam 2. Propter virtutis Excellentiam The former of which is implied if it were not the truth of God it could not be the Power of God The later is expressed For it is the Power of God to salvation to every one that believeth The evidence of the Truth is so great that whosoever duly considers it will certainly believe the Gospel The Virtue and Excellency of the Gospel is so great that whosoever truly believes the Gospel shall infallibly be saved 1. First I am to speak of the Evidence of the truth of the Gospel But because it is here only implied and because I have formerly employed my poor endeavours upon that Argument I shall only briefly touch upon it The Mysteries of the Gospel though they are inexplicable and inconceivable yet are they not incredible though incomprehensible yet they are not unaccountable Nor was the Author and Finisher of the Christian Faith so severe upon the understanding of his followers as to exact a Belief without a sufficient proof and Demonstration of the truth of that which he delivered Though he would not offer at the Grecanick way which he knew to be impossible to grant to be absurd and unreasonable to require yet he would afford it that Demonstration whereof it was capable a Demonstration properly so called accommodate to the Understanding of all Mankinde Jews and Gentiles Greeks and Barbarians Noble and Ignoble Learned and Unlearned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that refused to gratifie the impudent Scribes and Pharisees in their way would not leave the truth of the Gospel undemonstrated in his own And of the truth of all the Mysteries which he delivered this is the Analemma Catholicon the Common the Universal the Comprehenfive demonstration He that made himself the Son of God as the Jews express it That said he was one with God I and the Father are one that he was in the Father and the Father in him That declared the Mission and Emanation of the Spirit from the Father and the Son and that always spoke of him as a person distinct And that these three are one In a word He that was the Author of these and all other Mysteries whereof we have been speaking did not put the issue of believing upon his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but upon an undeniable and unrefuseable Criterion If I do not the works of my Father believe me not but if I do though ye believe not me believe the works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may know by Demonstration as well as believe that I am in the Father and he in me He did not only bear witness to himself although he died in testimony of his Doctrine He had not only the glorious Company of the Apostles the goodly fellowship of the Prophets the noble Army of Martyrs for his Witnesses But he called Heaven and Earth to witness He subpena'd whatever was in Heaven and Earth and in the Sea and in all deep places to bear testimony to him There were three that bore witness in Heaven the Father the Word and the Spirit those three which he affirmed to be one The Angels ministred unto him The Devils trembled and fled before him Plants and Animals the Winde and Sea obeyed him The Stars in their courses or rather out of their courses militated for him To give testimony to Consummatum est at the time of his