The truth and certainty of the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an expression much used by the Apostle quoties aliquid magni momenti adfert cui fidem adstruendam putat as Heinsius observes The Apostle useth it here to secure Christians from those doubts which their own hearts or false Apostles or justiciaries or legalists might object against the certainty of mans salvation by Christ Is dignus cui fides habeatur ut qui fallere non potest saies Beza II. The worth and excellency of Gospel-revelation That Jesus Christ came into the world to save sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a faithfull saying and worthy of all acceptation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem non quemvis sed eximium selectum declarat saith Beza a choice truth the summe and substance of the Gospel III. That esteem and entertainment which the Gospel deservedly calls for from Christians It is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is non tantùm sententia vera sed digna quae fiat plurimi saith Grotius not onely a true sentence but most worthy also of our highest esteem and valuation and not onely so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of our acceptation too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aliquid avidè arripere saith Musculus as a poor man will money or a hungry man his meat Nay further the Apostle by all meanes endeavouring to provoke us to an entertainment of the Gospel said it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut nihil relinquat quòd sit avidius acceptandum quà m Evangelium Dei de peccatorum all at a salute per Christum saith Musculus on the place So that imagine the greatest and most readie entertainment any thing in the world meets with from carnal hearts gold to the covetous c. the Gospel deserves a more ready welcome from Christians as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of all acceptation IIII. A Paradox to reason ideo Apostolus seriâ illâ obtestatione Gerard. in loc utitur saith Gerard. Secondly In the proposition observe I. The person who came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ the eternal son of God II. The place whither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the world a vally of tears a stage of misery III. To what end or wherefore he came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save For God sent not his son into the world to condemn the world but that the world through him might be saved Joh. 3. 17. IV. The persons whom he came for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—nners and those not Angels but men c. Each word heightens the mercy of Christ and should provoke us to an effectual entertainment of that Gospel which reveales Christs coming into the world to save sinners I shall summe up these into this Doctrine The Gospel of which this is the summe that Jesus Christ came into Doctrine the world to save sinners is a most certain truth and most acceptable doctrine In prosecution of which I shall endeavour to shew First That the promised Messiah is already come into the world Secondly That Jesus Christ whom we acknowledge and profess is that promised Messiah Thirdly The importance of that phrase Christ came into the world what that implies Fourthly That the design of Christs coming into the world was to save sinners Fifthly How Christ carried on this design or in what respects Christ may be said to save sinners Sixthly Why it was necessary Christ should come in order to this end viz. mans salvation Seventhly Upon what accounts this is and ought to be a most acceptable doctrine I shall be brief in the two first as knowing I speak to Christians onely suggest some things to strengthen your faith And first That the true Messiah is come appears upon a four-fold 1 Partie account I. Because all those cities and places in which Christ was in order to the fulfilling of the prophesies in the old Testament to be born brought up and manifest himself in are long since ruined and utterly demolished He was to be born at Beth-lehem But thou Beth-lehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel Mic. 5. 2. He was to dwell at Nazareth to come into Jerusalem Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem Behold thy king cometh unto thee c. Zech. 9. 9. And that while the second Temple stood the glory of which upon this onely account was prophesied by Haggai to be greater then the glory of the former Temple because of the person of the Messiah in it Haggai 2. 7 9. Add Malachy who lived in the time the second Temple was built and was Mal. 3. 1. contemporary with the Prophet Haggai But now all these cities are ruined and which is a clear evidence the Messiah is come the second Temple destroyed and Jerusalem demolisht by the Romanes II. The ceasing of the Jewish politie and commonwealth which was not to be till the coming of the true Messiah according to Jacob's prophesie Gen. 49. 10. which the Antient Jews themselves understood of the Messiah Per quem CHRISTI ADVENTUM non est intelligenda Christi nativitas stetit enim respublica Judaeorum Molin Vates p. 289. firmam aliquam politiam habuit per annos septuaginta duos post Christum natum sed per adventum Christi intelligimus manifestationem Christi per Evangelium By which coming of Christ we must not understand Christs birth for then there was a common-wealth of the Jews which had too some kinde of a settled politie for seventy two years after Christ was born but we understand by the coming of Christ the manifestation of him by the Gospel in which sence 't is said Matth. 10. 23. ye shall not have gone over the cities of Israel till the son of man be come The power of life and death was taken from them in Idem de disciplina instructione Judaeorum our Saviours time as appears by their own ingenuous confession to Pilate John 18. 31. Then said Pilate unto them Take ye him and judge him according to your law the Jews therefore said unto him It is not lawfull for us to put any man to death Romani Judeae praefectos habebant cogebant fidem homagii praestare Caesari numisma cudere illis â—ram p. 91. licitum non fuit I shall not dispute the punctual time when this Scepter departed whether in Herod's or when Titus destroied the Iewish State which I must think most probable because then the gathering of the nations was to Christ by the coming in of the Gentiles but this is evident that that Politie is now destroyed and the Jews a scattered nation throughout the world III. The abrogation of the Jewish worship and Levitical ceremonies This was prophesied by Daniel as one thing which
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
unknown God I hope not yet Brethren notwithstanding all our high-raised notions and speculations of God he is truely in a Scripture-sence unknown to so many of us as know him not 1. Experimentally The Devils have more notions of God then the greatest Philosophers in the world It is possible for a man to have many conceptions and be able accurately to distinguish and solidly to determine concerning the grace of God and yet in a Scripture-sence know nothing of it unless he taste and see that the Lord is gracious Nicodemus a master in Israel yet ignorant of the work of regeneration in respect of which an ordinary Christian may know more then the greatest Scholar I have read of one Didymus a blinde man whom for his incomparable learning S. Jerome was wont to call his Seer many such there are blind as to the abstruse notions of God but Seers in respect of experience which is the onely true saving knowledge of God 2. Practically and operatively as our knowledge influenceth upon our lives to conform them to what we know otherwise the Gospel and God are but notions to us and Scripture interprets it as a deniall of God They profess they know God but in works they deny Tit. 1. 16. him All our notions of God without this suitable practise can but amount to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of knowledge not to any saving Rom. 2. 20. discovery If ye know these things happy are ye if ye do them not John 13. 17. else If knowledge would do it the Devils might be in heaven The exprobratory sentence will be at last not well read or disputed great Scholar but well done thou good and faithfull servant Seneca speaks of some Philosophers of his days Boni esse desierunt simui ac docti evaserint who ceased to be good when they began to be learned I shall charitably believe no such will be found amongst us for I speak not these things as S. Paul saith to his Corinthians to shame you 1 Cor. 4. 14. but as my beloved Brethren and Friends I warn you and exhort you in the words of S. Peter to adde to your knowledge vertue that you 2 Pet. 1. 5. may be such as Seneca would have every teacher to be Magis miremur visum quà m auditum such as may be admired more for holiness of life then subtilty of learning which God accounts no knowledge if destitute of the study and practise of obedience Hereby know we that we know him if we keep his commandments He that 1 Joh. 2. 3 4 saith he knoweth him and keepeth not his commandments is a lyar and the truth is not in him Eighthly and lastly I beseech you Fathers and Brethren suffer the word of exhortation which quickens you to zeal and diligence in the dispensation of the Gospel committed to your trust that you may effect in your people by the preaching of the word what the highest improvements of nature as you have heard cannot reach to wit a saving knowledge of God God instituted the preaching of his word and Gospel to supply the defect of natural light the Apostle is express that when in the wisdome of God 1 Cor. 1. 21. the world by wisdome knew not God it pleased God by the foolishness of preaching to save those who believe God hath commissionated you on purpose as he did Paul to open mens eyes and turn them from Acts 26. 18. Mal. 2. 7. darkness to light The Priests lips must preserve knowledge that the people may seek the law at his mouth In order to bringing the people to a saving knowledge let me who would willingly lie as Disciple at your feet being by providence in this place take the boldness to give you a three-fold direction First Endeavour to bring those committed to your charge to a Scripture-knowledge of God Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle all which Clemens Alexandrinus saith are but like a rotten nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no kernel nothing to feed souls which must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Authour but according to the revelation God hath made of himself in Scripture Thus you shall approve your selves to God in the discharge of your office Empty aiery speculations may perhaps gratifie the humour phansie and curiositie of men but Scripture-truths onely please and honour God S. Pauls advice to Timothy is very remarkable Study to shew thy self 2 Tim. 2. 15. approved unto God a workman that needeth not to be ashamed and the way to that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of truth Secondly Preach a God in Christ. The Heathen can arrive at the knowledge of a God abstractly considered but a God in Christ is beyond the reach of natural sagacity but is your Commission to make known God saith the Apostle hath committed 2 Cor. 5. 19. unto us the word of reconciliation but what is that why that God was in Christ reconciling the world unto himself Lay this as the foundation of all your building Christ in his person and Christ in his offices Christ in opposition to nature in contradistinction to merit and your own works and righteousness Thirdly Let all your other knowledge stoop to the discovering God savingly and so far as it is not consistent with a plain and profitable discovery of God to the people lay it aside S. Paul though brought up at the feet of Gamaliel yet layd down his learning at the feet of Christ and professeth that though he spake with tongues more then they all yet in the Church he had rather 1 Cor. 14. 18 19. preach five words that he might teach others then ten thousand words in anunknown tongue At Athens indeed a famous University he quoteth a Poet Acts 17. vers 28 but when he comes to 1 Cor. 2. 2. his Corinthians then he determines to know nothing but Jesus Christ and him crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non magni feci is Grotius gloss I valued no knowledge but disesteemed it that I might bring you to the saving knowledge of Jesus Christ as crucified Our Saviour Coloss 2. 3. who had in him all the treasures of wisdome and knowledge yet condiscended to the capacity of those whom he instructed speaking Mark 4. 33. the word to them as they were able to hear it In this Christ is a fit pattern for our imitation to teach us by a familiar plainness to descend to the understandings of the people Quomodò paratus esset impendi pro animabus eorum si eum pigeret inclinari ad aures eorum saith Augustin in his book De catechizandis rudibus Rev. 2. 4. In a word you are stars in the right hand of Christ which speaks both your security and your duty it is the office of stars to shine in the night with that light which they borrow from the Sun so
did not presently discharge himself of Jerusalem but after many calls and warnings and wilful contempt of all these How oft would I have gathered thee and thou wouldst not Matth. 23. 37. He warns Ephesus to repent before he takes away the candlestick Rev. 2. 5. Let us then improve this time of patience and the Gospel while we enjoy it lest through the hardness of our heart under it we treasure up wrath against the day of wrath Rom. 2. 5. The fifth General ground of unprofitable hearing is in respect of Satan who doth what he can to make the word unprofitable several ways and devices Satan hath to compass this end Sometimes he is at your elbow jogging you asleep that men sleep away a Sermon sometimes he steals away the word you have received which our Saviour expresseth by the seed that fell by the ways side Matth. 13. 4 and 19. otherwhile he presents your thoughts with the glory and greatness of the world and so they are wandring and distracted sometimes begetting prejudices in your hearts against the word or the preacher of it and so disaffecting you to the truth preached sometimes suggesting suitable motions and temptations to steal away your hearts from the word as to the voluptuous mans pleasure to the ambitious man honours so suiting their corruptions and by that they prove careless to profit by the word And the truth is the more powerfull the word is the more the devil opposes it and the more the light of the Gospel hath appeared the more hath Satan sent out the smoke of the bottomless pit to obscure it and therefore though the multitude of heresies errours which abound among us be real matter of a lamentation as being a sign that the devil hath set his cloven foot amongst us yet I cannot but from hence conclude there is agreater power of Gospel-light which the devil thus endeavours to extinguish it appears that the sun is up that these locusts swarm so If now you ask me why the devil so much opposes the word and Gospel I answer I. Because himself hath no share in it he is fallen irrecoverablely from God and as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he endeavours to bring others into the same destruction with himself he envied mans estate in paradise and thought to have ruined him but perceiving man by a second covenant in a possibility of a better state then that he more envies his recovery which the Gospel discovers and conveies as being the Gospel of reconciliation and therefore he endeavours to make this ineffectual II. Because it is a means to ruin and demolish his kingdome The word of God is mighty to throw down Satans strong holds 2 Cor. 5. 10. whereby he keeps possession of the soul As the walls of Jericho fell down at the noise of rams horns so at the sound of the Gospel the walls of Satan fall down Some stones out of this brook will conquer our Goliah this sword of the Spirit conquers Satan Ephes 6. 17. When Christ had sent out his seventy disciples to preach the effect of it was that Satan fell like lightning out of heaven Luke 10. 18. that is that power and dominion he exercised before in the world This was one end for which God sent Paul to the Gentiles Acts 26. 17 18. Hence it is that Satan employs all his subtilty and strength against it for where the word comes in power the devil is a looser by it he looseth a subject of his kingdome who by the word is brought from under his obedience While men remain his subjects he lets them alone quietyly all is in peace while the strong man keeps the house but when the Gospel comes to bring his subjects to the obedience of God then he raiseth all the force he can against it by himself and wicked men He hath the possession of our corrupt hearts and therefore will not submit to a dis-possession without much resistance The Gospel brings us from under Satans power by a pure conquest for he will not deliver his right and possession upon terms The devil looks upon it as his interest to oppose the Gospel to uphold and secure his ovvn kingdome Observe vvhat the Apostle suys expressely to this 2 Cor 4. 4. The God of this world hath blinded the eyes of them lest the light of the glorious Gospel should shine unto them vvhen the Gospel shines in his full lustre the devil endeavours to blinde men vvith wilfull unbelief that they see it not The ultimate end that Satan aims at in this is the ruine of their souls and therefore in order to it is carefull that they come not to the knovvledge of the truth without which is no salvation 1 Tim. 2. 4. vvhich he knovvs they cannot do vvithout the shining of the light of the Gospel into their hearts and therefore endeavours to hinder it vvhat he can The Prince of darkness rules in dark ignorant souls holds them by those chains of darkness and endeavours to shut their eyes lest by the light of the Gospel they should discover the delusions by which he hath held them captive and so these should be taken from under his obedience as in the day we discover the vanity of our night-phantasies dreams and imaginations In a vvord Satan looseth where the word profiteth therefore he doth all he can to oppose it To conclude with these brief directions by the use of which we may become hearers with profit I. Go to the word as the word and for the word So thou meetest with the wholesome word of God regard not the dress it comes in Bonorum ingeniorum insignis est indoles in verbis verum amare non Aug. de doct Christ lib. 4. cap. 11. verba Augustin Say thou Lord here I come to thy word nothing else will satisfie me not huskes but bread in my fathers house 2. Come to the word as the means of salvation Were men convinced throughly of this that their salvation was concerned in the word they would certainly be more careful to profit They who are soundly taught and instructed by the word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens observes they mount up to heaven as on eagles wings Think with thy self every Sermon thou comest to Now I come to further my salvation my soul is concerned in this Ordinance this Sermon will be but like Vriah's letter to me a message of death if I profit not by it did men come with these resolutions they could not but go away with profit I shall conclude therefore with that of the Prophet Esay 55. 3. Incline your eare and come unto me hear but remember so to hear as to profit by your hearing and your soul shall live and I will make an everlasting covenant with you even the sure mercies of David FINIS THE SEVERITIE AND IMPARTIALITIE OF DIVINE JUSTICE A Sermon preached before the JUDGES at the Assise at Cambridge July 25. An. Dom. 1654. By JOHN FROST B.
mens heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greater damnation as our Saviour told those arch-hypocrites the Pharisees Matth. 23. 14. Adams fig-leaves will not secure him from the summons of Gods justice the paint of hypocrisie falls off at the fire of Gods wrath That of Chrysostome is full to this Chrysost in Rom. 2. 11. purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God will judge at the last day not according to the qualitie of the persons but the difference of the actions whether good or bad therefore God is described by S. John at the last judgement as sitting upon a great Rev. 20. 11. white throne which speaks both glory and purity no spot of injustice or partiality in it but as at the words following both small Ibid. v. 12. and great are judged every one according to his works And now give me leave Right Honourable with that modest Application humility as becomes my years and yet with that holy boldness as befits my Office to urge the imitation of this Divine justice upon you I shall endeavour to do it so that I may seem neither to forget to whom nor yet from whom I speak God hath put his work into your hands you are in the place of God to the people you judge Gen. 50. 19. for him you have the stamp of his authority upon you he hath honoured you with his name I have said ye are gods wherefore judge Psal 82. 1. as he does Arnobius tells the heathens that their gods were such Arnob. pag. 190. quorum similes nec vos esse nec alium quempiam velitis as they were ashamed either themselves or others should imitate but Scripture represents God to us as a pattern for our imitation Be ye holy as I am Matth. 5. holy and perfect as your heavenly Father is perfect Imitate him as Christians much more as Magistrates Imitate his vindicative justice which is sometimes in Scripture called his holiness and herein Josh 24. 19. in imitate First The equity of his justice by proportionating punishments to the nature of the offence to punish less then the fact deserves may be of bad consequence to the publick to punish more severely then it deserves is always injustice to the offendour so far innocency it self suffers as any man is punished beyond the demerit of his offence The Romane fasces were a bundle of rods with an axe in the midst to signifie the equity of Magistrates in punishing some onely with a rod others with the axe the one for lesser faults the other for capital crimes Secondly The universality of his justice Let not any wrong go unpunished whether it be in mens good names which to some are of as great concernment as their lives by defamation in their estates by injury robbery and oppression or in their lives by murder or in all these by false accusations and witnesses But I mention this head that I may commend to your justice especially the wrongs of God those which more immediately strike at his honour his glory My Lords God is very severe in revenging the wrongs done to you when the Apostle Peter speaks of Gods reserving the wicked to the 2 Pet. 2. 9 10. day of judgement to be punished he ushers this in with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chiefly them who despise government and are not afraid to speak evil of dignities And when the people would have rejected Samuel from 1 Sam. 8. 7. being Judge saith God they have not rejected thee but me He interprets injuries done to you as done to himself and therefore you have all the reason in the world to be sensible of and zealous in punishing those wrongs which are done to God Let me expostulate a little Shall the least dishonourable word against an earthly Potentate be punished and shall those foul-mouth'd Rabshakehs who reproach the living God by horrid blasphemies go secure and unobserved Shall an affront to an Embassadour be justly censured as an indignitie to the Prince and shall those who scorn defame injure and evil entreat the Embassadours of God who come to them upon terms of peace and reconciliation from him as carnal and Anti-christian not be looked upon as wronging God himself and dealt withall accordingly I am sure Christ esteems them so He that despiseth you saith he Luke 10. 16. despiseth me c. Shall an insurrection in the State and that justly too be punished as rebellion and shall those who are up in open arms against God and bid defiance to his Ordinances Word Ministers which have been the glory and happiness of the Christian world for this sixteen hundred years escape without the least censure Shall a thief who steals to the value of a few pence endanger his life and shall others rob God securely and without danger If you ask how that is not I but the Prophet Malachi shall resolve you In tithes saith he and offerings Mal. 3. 8. In a word shall schisme and faction in the State be punished as rebellion and shall open heresie I speak not of circumstantial opinions in the Church be tolerated under the calmer title of tenderness I must beg a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I cannot imagine what plea can be rationally made for this either we must say The Magistrate is not interested in the care of Religion and that 's directly contrary both to Scripture practise and precept the Apostle making this the very argument why we should pray for all that are in authority that we may live not onely peaceably but in all godliness also It is certainly the 1 Tim. 2. 2. Magistrates duty to preserve Religion as well as keep the Peace Or else we must say that no Heresie wrongs God and that is to make Religion an indifferency and to cut the sinews of all endeavours after truth What think you of those damnable Heresies which Peter speaks of Even denying the Lord that bought them and 2 Pet. 2. 1. is not to deny God to wrong him Else we must say that we do not know what Heresie wrongs God and that 's to turn Religion into a light Scepticisme to make it the greatest uncertainty in the world Or lastly that no Heresie though broached and owned is to be observed and taken notice of by the Magistrate otherwise then as it hath an influence upon the disturbance of the State and that seems to me to be as much as if we should say The peace of the State ought to be more dear to a Christian Magistrate then either the truth or the glory of God In a word to punish such as I have been speaking of capitally is unwarrantable cruelty but not to restrain them at all seems contrary to that zeal which a Christian Magistrate ought to have for God and Religion I shall end this point with a holy meditation of one of the burning and shining lights of this age In mine own wrongs I will hold patience laudable but in Gods
the want of the world as Elkanah did the repinings of Hannah for her want of children 1 Sam. 1. 8. Is not thy portion in God better to thee O Christian then ten then a thousand portions in the world thou maist say as David did Psal 16. 6. The lines are fallen to me in pleasant places yea I have a goodly heritage Fifthly Hence Christians learn submission under the losses and patience under the crosses of this world Justis quidquid malorum ab iniquis dominis irrogatur non est paena criminis sed virtutis examen Aug. lib. 4. cap. 3. de Civ Dei saith Austin omnia mala exercitationes putat Crosses are but tryals of his patience and constancy 'T is no wonder to see wicked men repining and desponding at the loss of earthly things they are their portion they look for no other but Christians should learn patience and submission as the deportment which is most suitable to their hopes of a portion in another life Every man that striveth for the masterie is temperate in all things now they do it to obtain a corruptible crown but we an incorruptible Rom. 9. 25. Upon this future portion when Moses had fixt his eye of faith he chose afflictions scornes the profits and disrellisht the pleasures of the world as you may read in Hebr. 11. 25 26 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had respect to the recompence of reward and David here comforts himself with this ver 15. As for me I will behold thy face in righteousness c. Sixthly This regulates our judgements concerning true happiness we are very apt to mistake here As Samuel viewing the beautie and stature of Eliab would have him annointed and the crown 1 Sam. 16. 6 12. set on his head when yet God had design'd the kingdome for little despised David at the sheep-fold thus are men apt to set the crown of happiness on those who are most enriched and highlyest honoured in the world and think those the onely happy men when yet in truth if wicked men they are most miserable as having their portion onely in this life Therefore David seems to correct his judgement of happiness Psal 144. 15. Happy is that people whose God is the Lord. Seventhly This may instruct our charity and teach us to do good to our very enemies it is but to write after Gods own copy who oft gives the worst of his enemies a portion and Almes here and our Saviour urgeth this as a motive and incentive to our charitie and a pattern for our imitation Matthew 5. 44 45. I say unto you love your enemies c. that ye may be the children of your Father which is in heaven for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 children is read in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like as Grotius observes which intimates Gods universal goodness displayed in his general providence as a pattern and rule for our charity even to our enemies Eighthly This discovers that rotten foundation upon which many men build their hopes of heaven Surely are many ready to argue if God did not love me he would not give me such a portion in the world deceive not thy self in a matter of so great concernment Thou maist as well say God loved Judas because he had the bags or Divâ—s because he fared deliciously who is now roaring in hell No these earthly things are but the crumbs which God doth oft cast to the dogs as Luther saith the whole Turkish Empire is no more the husks which the swine feed on take the judgement of the wisest of men Solomon and you 'l see the rottenness of this foundation Eccles 9. 1. no man knoweth love or hatred by all that is before them Ninthly Let this awaken us all to a serious tryall and examination of our selves this day whether we be of the number of those who have their portion onely in this life the greatest part of the world are of this sort But you 'l say Indeed this is worth enquiry into but how shall a man discern and know this I answer If you examine these three things I. How cam'st thou by that portion in the world which thou hast or How hast thou encreased it Art thou exalted upon the ruins of others Have thy advancements in the Church come in by Simonie or is thy estate encreased by fraud oppression and grinding the faces of the poor by rapine extortion cheats and over-reaching in thy trading hast thou possest a Naboth's vineyard by violence I must take the boldness to say as Nathan to David Thou art the man without repentance and restitution and truly the first will be but counterfeit and hypocritical without the other we read Zaccheus Luke 19. restored four-sold thou art the man that hast thy portion onely in this life O my soul come not thou into their secret Gen. 49. 6. who by injustice and deceit hoard up a portion in this life with the loss and forfeiture of their eternal inheritance and thus it is Jer. 17. 11. As the partridge sitteth on eggs and hatcheth them not so he that getteth riches and not by right shall leave them in the midst of his days and at his end shall be a fool II. Examine thy affections After what doth the violence of thy desires run upon what is thy delight fixt what sads and disquiets thy soul most at the loss of it what-ever that is that is thy portion It is a standing rule of triall which our Saviour lays down Matth. 6. 21. Where your treasure is there will your hearts be also Mens hearts and affections will discover what 's their portion God was Davids portion Psal 119. 57. how did David discover this by his longing and breathing after him Psal 42. 1. above what ever was either in heaven or earth Psal 73. 25. by his delight and rejoycing in him all the encrease of corn and wine and oyl could not fill Davids soul with so much gladness as one glimpse of the light of Gods countenance Psal 4. 7. and nothing filled his soul with so much sorrow as the loss and with-drawings of God Psal 42. 4. and Hath God forgotten to be gracious and shut up his loving kindness in displeasure Psal 77. 7 8 9. But now you shall see quite contrary affections in that worldling Luke 12. 18 19. his plottings are how to enlarge his barns his souls requiem joy and delight is taken up in these worldly enjoyments Ahab is displeased and sad if he cannot have Naboths vineyard 1 Kings 21. 4. Haman is enraged for want of Mordecai's bowed knee Esther 3. 5. Portio cujusque dicitur in quo felicitatem suam quisque locat saith Calvin and do not most mens carking-care for the procuring innordinate delight in the enjoying distrustfull fear of loosing and repining sorrows for parting with the world speak that it is their portion and their happiness III. What use and improvement do you make of your earthly enjoyments are they cords of
to What thankfull admiration should it create in our hearts and we say with Mary Luke 1. 46 47. My soul doth magnifie the Lord and my spirit hath rejoyced in God my Saviour that he should thus come into the world to save sinners of whom we are chief Fifthly How Christ carried on this design or in what respects Partic. 5. be said to save sinners I. Not barely by giving himself an example and pattern for a Christians imitation It is true that Christum imitari salutis via est which Socinus make his ground for this assertion to imitate Christ is the way to salvation It lies upon Christians as a duty to walk as he walked 1 John 2. 6. He that saith he abideth in him ought himself also so to walk even as he walked And it is one end of Christs death to set us a copy of patience and submission 1. Pet 2. 21. Because Christ also suffered for us leaving us an example that ye should follow his steps And it is as true that whoever expects upon good grounds Christ for his purchase must take him as his pattern and example but through the rebellion of the flesh and the temptation of Satan it comes to pass that the best of us can but imperfectly imitate him and so still stand in need of a Saviour to satisfie for the imperfections of our obedience through whom it must be accepted Besides in this sence the Prophets Apostles and Martyrs may be called Saviours as setting us an example of piety and patience and so the Apostle bids us to account of them Jam. 5. 10. Take my brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience And therefore we must rise higher then this in conceiving Christ to save sinners therefore the Apostle where he propounds the death of Christ as an example of patience suggests it also as an expiation for sin and purchase of our pardon as 1 Pet. 2. where exhorting to patient suffering for well-doing after the example of Christ ver 21. For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps he adds at ver 24. who his own self bare our sins in his own bodie on the tree that we being dead to sin should live to righteousness by whose stripes ye were healed And it is the issue of Christs undertakings his death and purchase that we are redeemed from sin and freed to walk in imitation of Christ in righteousness and holiness then which Scripture speaks nothing more plainly as is clear from Gal. 1. 4. Who gave himself for our sins that he might deliver us from this present evil world and 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation c. and so Titus 1. 14. Who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works II. Not as Christ is an instrument to convey salvation to sinners which is another account Socinus gives why Christ may be said to save sinners It is true indeed that Christ doth bestow and confer eternal salvation upon sinners yea but not instrumentally and principally but in joynt efficiency with his Father who as one in being so in working as in John 10. 28 30. therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authour of eternal salvation Hebr. 5. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 15. the Prince of life III. Not onely because he revealed the way of salvation to sinners though this be true yet it is too short and insufficient for thus the Prophets Apostles and Ministers of the Gospel may be said to save sinners as laying before them the way and opening to them the Gospel of salvation So the Apostle of himself 1 Cor. 9. 22. I am made all things to all men that I might by all means save some and Acts 16. 17. it is the confession of the Damosel possessed with the spirit of divination These men are the servants of the most high God which shew unto us the way of salvation he exhorts Timothy so to preach as that he may save them that hear him 1 Tim. 4. 16. If Christ be only in this respect a Saviour then after he had by his Doctrine revealed the way to salvation his death was altogether needless upon which yet Scripture laies the great stress of saving sinners He is the Saviour of the bodie saith the Apostle Ephes 5. 23. he tells you how verse 25. he gave himself for it and expresly Tit. 2. 13 14. Who gave himself for us c. IV. Not onely by confirming this doctrine revealed It is true this was one end of Christ's coming so saies our Saviour himself to Pilate demanding of him Art thou a king John 18. 37. To this end was I born and for this cause came I into the world that I should bear witness unto the truth But who can imagine that God should give up his onely begotten wel-beloved Son expose him to the scorns of men frowns of God and at last to a cursed ignominious death onely for confirmation of Gospel-doctrine which was sufficiently done by the innocencie of his life and his miracles for it is said of the Apostles Mark 16. 20. That they went forth and preached every where the Lord working with them and confirming the word with signs following The Martyrs and Apostles might as well upon this account be called Saviours who sealed to the truth of the Gospel with their bloud as S. Paul saith of himself Acts 20. 23 24. The holy Ghost witnesseth in every city saying That bonds and afflictions abide me But none of these things move me neither count I my life dear unto my self c. to testifie the Gospel of the grace of God Christ is therefore said to save sinners by way of a real price paid and purchase made this Scripture speaks expresly Mat. 20. 28. where it is said The Son of man came to give his life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome for many which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to redeem by way of purchase as those other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequently used in Scripture as to Christ giving hâ—mself for sinners 1 Tim. 2. 5 6. Coloss 1. 14. So that Christ did truely pay to God a price for the Salvation and recovery of sinners Ephes 5. 2. The effects of which in reference to this end of saving sinners were 1. A perfect satisfaction to Divine justice which required the punishment for sin either in the person offending or in his suretie hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like expressions in Scripture an oblation a ransome a propitiation for sin 1 John 2. 1. hence those expressions Isaiah 53. 5. The chastisement of our peace was
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-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
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
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