Sermons Preached Upon Sundry Occasions, Sermon 1 – Dedication 2

Sermons Preached Upon Sundry Occasions · Sermon 1 – Dedication 2

p. 19The qualification of a Goſpel-Miniſter: in a Sermon on,

ACTS 18. 24.

And a certain Jew, named Apollos, born at Alexandria, an eloquent man, mighty in the Scriptures, came to Epheſus.

NOthing more conduceth to the ſouls comfort, and eſtabliſhment of any Church, then the conſtant preſence of a learned, and the pious example of a religious paſtor: as nothing betrayes people ſooner to ignorance, irreligion, and apoſtacie, then a want or abſence of a judicious and religious miniſter. Moſes cannotExod. 32. 1.Exod 32:1 ſtir from the Iſraelites to the mount, though upon neceſſary occaſion of converſe with God, but preſently they fall into Idolatrie, worſhipping the calf: and it is no great wonder if wolves ſhould make a prey of the flock, when they have no ſhepherd. Let itinerarie non-reſidents think of this: S. Paul was deeply ſenſible of it; and therefore the care of all churches being upon him, which he mentions as an additionall trouble to all his other: when ever the2 Cor. 11. 282 Cor 11:28 work of the Goſpel called him from any church, he was carefull to leave, or ſend another to them, as Titus to Crete, and Timothy toTitus 1. 5. 1 Theſ. 3. 2.Titus 1:51 Thess 3:2 the Theſſalonians, to eſtabliſh and confirm them in the faith: and here, when he was neceſſitated to leave Epheſus to go to Jeruſalem at the Paſſeover (conceiving that the fitteſt opportunitie to ſpread and propagate the Goſpel there, rather then any other time of the year) he is carefull to ſubſtitute Apollos, (in which Calvin piouſlyCalvin. in locum. admires the providence of God over his church, not to ſuffer it without a ſetled miniſter) who might recompence the loſs of Paul, and water that church which he had there planted. Apollos I ſay, one fully furniſhed for the work of the Goſpel, and moſt fit for Epheſus (miniſteriall gifts then proving moſt uſefull, when right placed; the want of which hath rendred many great Pauls, and men of eminent abilities unprofitable, uſeleſs, and unſucceſsfull) famousCor. in locum then for Orators, and Philoſophers, Ut artem arte eluderet, that as Julian the Apoſtate cried out when convinced, and non-pluſs'd by the reaſons of the Chriſtians, foreign, thatTheodoret. lib. 3. cap. 8. they were catch't in their own net, and beaten at their own weapons; ſo Apollos here might by his heavenly and raviſhing eloquence, p. 20catch them in the net of the Goſpel, who ſo much boaſted of their fleſhly and carnall wiſdome.

Two things are conſiderable in the words.

1. The perſon, Apollos: the ſame, if you believe Grotius, withIn locum. Rom. 16. 10.Rom 16:10 that Apelles S. Paul ſalutes and commends.

2. The qualification: that's twofold,

1. foreign, An eloquent man.

2. foreign, Mighty in the ſcriptures.

1. The perſon, Apollos: of whom I intended to have ſpoken little, or nothing, but that I obſerve the Church-Levellers of our time, who would remove the ancient land-marks, pull up the hedges, and lay the miniſterial office open, and in common to all, whoſe confidence, covetouſneſs, or ambition makes them pretend to Gifts; or whom the leſs judicious multitude out of faction, or ſeparation, or envy to the ſetled miniſtery, or affectation of noveltie, or weakneſs and raſhneſs ſhall judge gifted, though not called or ordained: they make this inſtance of Apollos, as one of their aſylums to flee to, whom they alleadge as a gifted brother, no ordained preacher. Give me leave therefore to ſuggeſt briefly ſome few hints to you, which may lead us into a more full diſcovery of the perſon, and may drive theſe pretenders from that refuge, which they have betaken themſelves to in this inſtance of Apollos.

1. It is probable that Apollos (being an Alexandrian) was educated in the ſchool of S. Mark, who firſt planted the Chriſtian faith here, as Euſebius ſhews; or, as others conjecture, among theH…ſt. Euſeb. lib. 2. cap. 16. Eſſens, who had a famous ſchool at Alexandria, and, if you believe Baronius, were convert Jews turned Chriſtians; which he thinks probable, both becauſe thoſe hiſtorians which ſpeak of the Jews, as Joſephus, Strabo, and the reſt, are wholly ſilent concerning this ſect; and chiefly becauſe all the ſects of the Jews, as Phariſees, Sadduces; Herodians, the ſcripture ſpeaks of as enemies to Chriſt, but we read of no oppoſition Chriſt met with from the Eſſens, nor doth Chriſt ever charge or denounce woes againſt them, as againſt the reſt: though I know others impute this to the fewneſs of that ſect in Jeruſalem, whileſt our Saviour lived, or elſe to the peaceable quietneſs, and calm of their ſpirit, not being given to contradiction, (as the Sadduces and Phariſees were, men of more hot and fiery ſpirits) it being part of their religion, as it is of too many of our times, to ſuffer every man in his; certain it is and confeſſed of all, that they were very diligent, and induſtrious in ſearching the ſcriptures of the old Teſtament, eſpecially the Prophets, and ſo might learn much of Chriſt; and here, it is likely, Apollos might get his large ſcripture-knowledge, which he ſo powerfully managed p. 21to the conviction of the Jews concerning Chriſt; for verſe 28. it is ſaid, that He mightily convinced the Jews, and that publickly, ſhewing by the ſcriptures, that Jeſus was Chriſt.

2. Obſerve the place, where Apollos preached; it was not a Chriſtian conſtituted Church, but a Jewiſh Synagogue, verſe 26. He began to ſpeak boldly in the Synagogue. It was a generall, though corrupt, cuſtome amongſt the Jews to indulge libertie to learned men, though no prieſts, to teach in their Synagogues; as the Scribes and the Lawyers, which the Goſpel every where ſpeaks of: upon which cuſtome it was that S. Paul, though of the tribe of Benjamin, was ſo oft permitted to preach in their Synagogues, as we read throughout this book of the Acts: hence the teaching of the Scribes is oppoſed to that authority wherewith Chriſt preached. Mat. 7. 29. it is ſaid, Chriſt taught the people as one having authority, and not as the Scribes, who had none: So we finde Apollos here preaching in the Synagogue, non ut habens autoritatem, ſed ſcientiam, ſaith the learned Eſtius, as making uſe of, and takingin locum, & Mat. 4. v. ult.Matt 4 advantage of that indulgence of the Jews to preach and ſpread the doctrine of Chriſt.

3. Obſerve the time when he preached; it was when God for the more ſpeedy and effectuall propagating of the Goſpel poured out plentifully of the extraordinary Gifts of his Spirit, and it would be raſhneſs in any one to aſſert, that Apollos was not extraordinarily Gifted: and if ſo, this inſtance will nothing at all advantage thoſe pretenders who want ordinary Gifts.

4. Conſider that this Apollos was one of Johns diſciples; ver. 25. it is ſaid, He knew only the baptiſme of John, that is to ſay, the doctrine of John concerning Chriſt to come; and it may probably be thought the contrary cannot be proved, that he was authorized and commiſſionated by John to preach the Goſpel.

5. Obſerve what this Apollos was afterwards; an eminent, publick, and authorized preacher in the Church of Corinth; S. Pauls helper and ſucceſſor 1 Cor. 3. 6. I have planted (ſaith Paul) and Apollo watered, and therefore S. Paul calls him his brother, 1 Cor. 16. 12. and he is, totidem verbis, in expreſs terms called, a miniſter, 1 Cor. 3. 5. Who is Paul? or who is Apollos? but miniſters by whom ye believed; and ſo famous he was, that he hath the churches approbation of his Gifts, verſe 27. and when he came to Corinth, he was ſo eminent, that he proved the head of a ſect and faction (which is the higheſt ambition of their pretenders) 1 Cor. 1. 12. One ſaith I am of Paul, and I of Apollos, and I of Cephas, and I of Chriſt; and though this was after his preaching here at Epheſus, yet I (reading of no ordination he received afterwards) have p. 22good reaſon to believe that he was now ordained.

6. Negative teſtimonies from Scripture in things circumſtantiall are but illogicall, and inartificiall arguments. God indeed hath in things fundamentall to faith and holineſs made a plentifull proviſion in ſcripture, which is able to make a man wiſe to ſalvation, 2 Tim. 3. 15, 17.2 Tim 3:152 Tim 3:17and perfect to every goodwork. To aſſume any thing as a rule of life; or foundation of faith, more then that the ſcripture affords, is to impoſe upon our ſelves, and defame the ſcriptures; but ſilence of ſcripture in things circumſtantiall, eſpecially in particular inſtances, is not rationally argumentative. Argumentum ab autoritate negante, ſed non ab autoritate negativè, valet in Theologicis, ſaith a reverend man of our own: if ſcripture had ſaid plainly, that Apollos was not ordained, the inſtance had been of ſome force, but to argue, he was not ordained becauſed the ſcripture doth not ſay, totidem verbis, he was ſo, is to me a very irrationall and unſatisfactory argument. Nay, if we conſider the peremptory ſtrictneſs of ſcripture-commands, none ſhould take this office upon him, but he that is called as was Aaron, and that was done by the outward appointmentHeb. 5. 4.Heb 5:4 of Moſes; and withall conſidering the Apoſtles care to leave Titus to ordain in every citie, and his ſtrict charge to Timothy, to lay hands ſuddenly on no man, to wit, without examination of his1 Tim. 5. 22.1 Tim 5:22 Gifts and abilities, and all this to prevent diſorderly, promiſcuous, daring intruſion into the miniſteriall office; conſidering withall the ſolemn ſeparating of Barnabas and Paul by prayer and layingActs 13. 12.Acts 13:12 on of hands, which calling and appointment S. Paul frequently aſſerts to uphold his authority amongſt them to whom he wrote, as to the Romans he tels them he was foreign, ſeparated Rom. 1. 1.Rom 1:1unto the Goſpel of Chriſt; laying theſe things and many more which might be alleadged together, we, I think, finding Apollos here preaching (which may equally ſatisfie other inſtances brought out of ſcripture,) have good ground to believe he was ordained, though the ſcripture be ſilent in it, when it doth not aſſert the contrary.

7. If all this will not ſatisfie the objectors, let me adde this laſt by way of conceſſion; let thoſe, who lay this inſtance as a foundation for a Babel of confuſion in the church (for there can be no order in a rude and promiſcuous parity) I ſay, let thoſe pretenders demonſtrate themſelves to be Apollo's, men eloquent, and mighty in the ſcriptures, and for my part (though I think thoſe moſt fit to ſit in Pauls chair, who have been educated, and inſtructed at the feet of Gamaliel) I profeſs, I ſee no great reaſon, or evidence of ſcripture, why they may not be admitted to the miniſteriall office. But when either out of weakneſs they dare not, or out of p. 23pride and faction they will not ſubmit themſelves to the judgement and appointment of thoſe whom ſcripture, precept, Apoſtolical practiſe, and uninterrupted cuſtom of the church hath impowred to ſet apart and authoriſe men for this office, and ſo enter in at the right door; but will audaciouſly climbe up ſome other way (excuſe the expreſſion from uncharitableneſs, 'tis our Saviours concerning the Phariſees, who were like intruders in theſe daies) they are but thieves and robbers, ſtealing away the hearts and affection of the people, yea, and the maintenance too from the right and duly-conſtituted miniſtrie.

Theſe conſiderations of the perſon I humbly and willingly ſubmit to your judgements, and ſhall come now to thoſe qualifications, which were the intended ſubject of my diſcourſe, when I firſt laid out my thoughts upon theſe words.

Firſt, foreign, which may have a four-fold reference,

1. To his skill in Hiſtorie and Antiquitie; thus Lorinus underſtands the word: a fit qualification for an Apollos, a miniſter of the Goſpel, to be verſed eſpecially in Eccleſiaſtical and Churchhiſtory, where he may obſerve the various, and ſeverall providences of God protecting his church, the originall and growth of errors, arguments for the truth, and acquaint himſelf with thoſe ſupports and comforts which Chriſtians have had in ſuffering for it, all which are very uſefull for an Apollos.

2. To his knowledge in ſcripture; as if herein his eloquence conſiſted, not in a vain pomp, and proud oſtentation of words, but in a powerfull and quaint diſcoverie of that majeſticall elegancie and heavenly eloquence which is in ſcripture: no greater eloquence any where then in ſcripture; he that will foreign (which is a Metaphor, you know, taken from diggers in mines) ſearch and dive into them, ſhall finde rich and precious mines of eloquence, golden Allegories, height of Metaphors, and all other tropes and figures of Rhetorick more fully and elegantly exemplified, then in any the moſt eloquent poet, or exacteſt orator; which the learned Glaſsius in his Philologia ſacra hath admirably diſcovered.

True indeed, a curſorie and non-obſervant negligent reader cannot diſcover it; as a man, who onelyonly looks upon, but never digges into a mine, will never finde the treaſure. S. Auſtin confeſſethLib. 3. Confeſſ. cap. 5. that, whiles he was a Manichee, he had low and mean thoughts of ſcripture, viſa eſt mihi indigna, quam Tullianae dignitati compararem, ſaith he: he thought it not comparable to Tullies eloquence; but when he ſearch't farther into them, then he diſcovered that elegancie, which became the majeſtie of Scripture-myſteries, and men acted by the Spirit of God, as p. 24you may ſee at large in that excellent piece of his De doctrina Lib. 4. c. 6.Chriſtiana.

3. To the freedome and fluencie of his language; by which with a pleaſing violence he captivated the ears and hearts of his auditors: this is a great gift of God, and a very requiſite qualification of an Apollos, the want of which made Moſes decline the office, O my Lord, ſaith he, I am not eloquent, I am ſlow of ſpeech, and of a Exod. 4. 10.Exod 4:10ſlow tongue, and could not be ſatisfied till God gave him the promiſe of more then ordinarie aſſiſtance, v. 12. I will be with thy mouth, and teach thee what thou ſhalt ſay. This is that foreign, the opening of the door of utterance, which S. Paul exhorts the Coloſsians to pray for to God for him. A free and fullColoſſ. 4. 3.Col 4:3 abilitie of expreſſing the conceptions of the minde (according to the capacitie of the Auditors) is an excellent and deſirable miniſteriall gift, without which the greateſt parts oft prove unedifying and unprofitable.

4. To his exquiſite skill in all arts and ſciences; and this the Greek word foreign ſignifies, as Camerarius notes, and this too is a requiſite qualification for an Apollos, a miniſter of the Goſpel. This was the eminencie of Moſes, that he was learned in all the wiſdome of the Egyptians, that is to ſay, the liberall arts and ſciences,Acts 7. 22.Acts 7:22 which Auſtin compares to the Egyptian ſpoils transferred to the uſe and ſervice of the Iſraelites. This was the commendation of Daniel, that he was cunning in all knowledge and underſtanding,Dan. 1. 4.Dan 1:4 and skilfull in all wiſdome and learning. S. Paul was born at Tarſus, the Metropolis of Cilicia, more famous then Athens (if we credit Strabo) for the ſtudie of Philoſophy and the Greek tongue, and afterwards inſtructed by Gamaliel at Jeruſalem; ſo Apollos here is foreign. The greater wonder and pittie both, that ſuch knowledge, which was the real honour of thoſe, ſhould now be our diſcredit and reproach: we being fallen into thoſe times of which Eſpencaeus complained, when Graecè nôſſe ſuſpectum erat, Hebraicè propè Haereticum, or, if you will ſpeak in the more uncharitable language of our times, Antichriſtian; when 'tis the crie of too many, what Feſtus cried out againſt Paul, that too much learning inſteadActs 26. 24.Acts 26:24 of qualifying, and enabling any to be Apollos, miniſters of the Goſpel, does but make us mad: I wiſh the want of it did not make them more ſuch. But I ſhall not now undertake the vindication of learning, from thoſe uncharitable imputations, which hath lately been done by an ingenuous man amongſt our ſelves; but ſhall enter upon the ſecond qualification of Apollos, which I chiefly intended, foreign, mighty in the Scriptures: which I ſhall ſpeak of; Firſt, Doctrinally, in two particulars,

p. 251. I ſhall ſhew the excellencie of Scripture-knowledge in it ſelf.

2. The uſefulneſs of it as to Apollos, a Miniſter of the Goſpel.

Secondly, Practically in a few words of Application.

Firſt the excellencie of Scripture-knowledge in it ſelf appears in theſe conſiderations,

1. The excellencie of things revealed in ſcripture, ſo ſublime and ſpirituall, that the light of nature, and the higheſt improvement of reaſon, could never have diſcovered without divine revelation, as the ſecrets of Gods electing love, reconciliation by Chriſt, juſtification by faith, adoption, the covenant of grace: thoſe are ſecrets which the eye of reaſon could never prie into; theſe were myſteries hidden from ages and generations, but now manifeſted by the Goſpel. To theſe adde the glorious myſterie of the bleſſed Trinity, which is wholly indemonſtrable by naturall reaſon; indeed, firſt ſuppoſing ſcripture-revelation, there may poſſibly be ſome reſemblances of it found in the creation, as the eſſe, poſſe, and operari of every creature, or thoſe three common notions of Belng, O neneſs, Truth, Goodneſs, and many more which the ſchooles inſiſt on; and there may be ſome argument to evince my faith not to be againſt reaſon (though I have the greateſt reaſon in the world to believe it, becauſe God ſaies it) as that God ſhould infinitly communicate himſelf, or from the perfection of the number three, and the great account the Heathens had of it; which arguments Eſtius urges, who yet confeſſeth this myſterie, abſtracted from divine revelation, wholly indemonſtrable by any light of reaſon: this myſterie ſcripture diſcovers, There are three, who bare record in heaven, the 1 John 5. 7.1 John 5:7Father, the Son, and the Spirit; and theſe three are one. To inſtance but in one, which indeed is the ſumme and ſubſtance of all divine revelation, the myſterie of Chriſt, which is above the reach, and beyond the diſcerning of moſt prying and improved reaſon: I eaſily believe the Heathens (the wiſeſt of them at leaſt) might have ſome knowledge of the fall of man, from the rebellion of paſsion againſt reaſon, from the ſtrange proneneſs which they experienced to vices, quae ſine exemplo diſcuntur, ſaith Seneca, not inclined to themLib. 3. qùoeſt. cap. 30. by any acquired habit, nor led by any bad examples, nay, even to thoſe vices which carrie a contradiction in them to naturall light; adde to them the difficulty of acquiring habits, and exerciſing the acts of virtue (which would be eaſie if naturall): theſe were evident ſignes and effects of ſome ſin, which prepoſſeſſed and inhabited our nature, to which purpoſe that of Auſtin is excellent, continentia tam concupiſcentiae teſtis eſt, quàm hoſtis, Continence is both the p. 26enemy, and evidence of concupiſcence: for virtue could not be heard, if it were not oppoſed by the ſtrength of naturall inclinations to ſin. Theſe, I ſay, and many other ſad effects of mans Apoſtacie, which might be named, are evidences to reaſon, that man is not now as he came out of the hands of God, but ſomewhat degenerate from his originall rectitude; but Gods dealing with man in a Covenant-way, and by his infinite wiſdome ordering and diſpoſing mans fall and Apoſtacie, to the accompliſhing ſo great a myſterie as the ſending of Chriſt into the world, to reſtore and recover man into a ſtate in ſome reſpects better then that of innocencie, is a depth naturall reaſon could never fathom. God inhabiting humane nature, the word made fleſh, and ſo undertaking for the recoverie of loſt man, Chriſt in his three-fold office, as Prophet, Prieſt, and King, to diſpel the darkneſs, expiate the guilt, and conquer the rebellion of corrupted nature, healing by Chriſts ſtripes, life by his death, are paradoxes to reaſon.

Per mortem alterius ſtultum eſt ſperare ſalutem.

The candle of the Lord, as the ſoul of man is called, may diſcover ſomething (though but darkly) of God, but Scripture onelyonly is the ſtar to lead us unto Chriſt. It was a juſt cenſure, which Auguſtin paſſeth upon Tullies works, that he could not finde the name of Chriſt in them. The Scriptures are the ſwadling-clothes in which Chriſt was wrapped. Our reaſon is of too low a ſtature, and therefore as Zacheus did upon the Sycamore, we muſt climbe the tree of life, the Scripture, if we would get a ſight of Jeſus.

Naturall reaſon may diſcover the back-parts of God in the creature, but if ſhe pretends or preſumes to diſcover the Sun of righteouſneſs, ſhe betraies her weakneſs and degeneracie; it is one end of Scripture-revelation, to ſupply the ſhortneſs and defect of naturall reaſon. Nay, the glorious Angels, the moſt quick-ſighted of the whole creation, could not have diſcovered theſe Goſpelmyſteries, Which things, ſaith the Apoſtle, the Angels deſire to look into: foreign, to ſtoop, to peep, to prie into, as things vailed and hidden,1 Pet. 1. 12.1 Pet 1:12 alluding to the Cherubims, which were made with their eyes looking down towards the merciemercy-ſeat; the word ſignifies a diligent, ſollicitous, and through ſearch: Tanta Evangelii, & myſterii ſalutis majeſtas eſt atque jucunditas, ſaith Glaſsius, either raviſhed with the pleaſantneſs, or confounded and blinded with the Majeſtie of theſe myſteries. They deſire to prie into them, and ſo they might have done, and been never the wiſer, had not God revealed them by Scripture. What the Apoſtle ſpeaks of that one myſterie ofEpheſ. 3. 10.Eph 3:10 incorporating Jew and Gentile into one bodie by Chriſt, we may p. 27ſay of theſe Goſpel-myſteries, that God revealed to the intent, that unto principalities, and powers in heavenly places might be known by the church the manifold wiſdome of God; without which revelation, the Angels had been ſtrangers to theſe myſteries to this very day.

2. The excellencie of the revelation it ſelf, or manner of revealing them, which appears upon a three-fold account.

1. The fulneſs and ſufficiencie of it, both as to doctrine and practice, faith and maners, both to make a man of God wiſe unto 2 Tim. 3. 15, 17.2 Tim 3:152 Tim 3:17ſalvation, and perfect to every good work.

1. Scripture contains a full revelation of all foundations of faith, or things neceſſarie to be believed to ſalvation, either expreſly, or by convincing, evident, and undeniable conſequence, and needs not to be eeked out with unwritten traditions, or pretended enthuſiaſmes and revelations. Tradition, which brings down and conveys Scripture-truths through the ſucceſſive ages of the Church to us, we cannot without ingratitude but acknowledge as an eminent inſtance, and teſtimonie of Gods providence, and none of the leaſt arguments for the authoritie, and Divinitie of Scripture; and in this ſence the Church is foreign, as the pillar holds forth the Kings proclamation, but contributes no authoritie to it. And in this ſence too, S. Augustin's non credidiſsem Scripturae niſi Eccleſiae autoritas commoveret, may go for good and currant Divinitie: we could not have believed the Scripture, becauſe we could not have had it, if providence had not handed it to us by the Church. So revelation of Scripture-myſteries by the Spirit of God we acknowledge as the accompliſhment of a great Goſpel-promiſe of the Spirit leading us into all truth: which thereforeJoh. 16. 13.John 16:13 the Apoſtle Paul praies for for the Epheſians, that God would give unto them foreign, the Spirit of revelation, the knowledgeEpheſ. 1. 17.Eph 1:17 of Chriſt: but traditions or revelations, as additionall or ſupplementall to Scripture, we reject as detracting from the wiſdome of God, and the perfection of revealed truth. Non eſt ſcriptum, timeat Tertul. Revel. 22. 18Rev 22:18vae illud adjicientibus, to wit, that wo, if any: ſhall adde unto theſe words, God ſhall adde unto him the plagues which are written in this book; and the Apoſtle paſſeth an Anathema upon whoever ſhould (though an Angel from heaven) preach any other Goſpel then he had Gal. 1. 6.Gal 1:6preached. Notanter dicit praeter non contra; not onelyonly what is againſt, but what is more then Scripture-revelation is to be rejected; there is enough revealed to bring us unto ſalvation, and what would you have more? Theſe things are written, ſaith S. John, that ye Joh. 20. 31.John 20:31might believe that Jeſus is the Son of God, and that believing, ye might have life through his name; and Search the Scriptures, for in them ye p. 28Joh. 5. 39.John 5:39think to have eternall life: and our Saviour doth not blame them for thinking ſo. And if Scripture be not ſufficient, we may ſay as the diſciples in another caſe, ad quid perditio haec, to what purpoſeMatth. 26. 8.Matt 26:8 was it written? To the law and to the teſtimonie, ſaith Iſaiah. Eſay. 8. 20.Isa 8:20When the rich glutton in hell deſired one ſhould be ſent from the dead to his brethren; Abraham ſends them to Moſes and the Prophets, let them hear them; let them but believe what is in Moſes andLuke 16. 29.Luke 16:29 the Prophets, and they need not fear coming into this place of torment.

2. Scripture is a full and perfect rule of holineſs, able to make the man of God throughly furniſhed to every good work. Therefore2 Tim. 3. 17.2 Tim 3:17 our Saviour, when the Lawyer came and tempted him with that queſtion, What ſhall I do to inherit eternall life? bids him haveLuke 10. 25, 26.Luke 10:25Luke 10:26 recourſe to the Scriptures, What is written in the law? how readest thou? This is the onelyonly perfect, and unerring rule of true righteouſneſs. Thoſe three words of the Apoſtle, foreign,Titus 2. 11, 12.Titus 2:11Titus 2:12 ſpeak the whole dutie of a Chriſtian in all his capacities, and relations to God, himſelf, and his neighbour: and this the Goſpel teacheth and engageth us to do. So perfect a rule it is, that the moſt ſpecious obſervances, the moſt glorious performances, the moſt exact worſhip is no way acceptable unto God, if not commanded in, and directed by the Word. They may have foreign, they may have a ſhew of wiſdome in Will-worſhip, Coloſſ. 2. 23.Col 2:23to the pleaſing of men, not to the honour of God. God gave Moſes a pattern for the making of the Tabernacle, and David for theExod. 25. 9.Exod 25:9 Temple, and all things were to be ordered and regulated accordingHeb. 8. 5.Heb 8:5 to this pattern. God hath ſet us a perfect rule of worſhip in his word, and no ſervice pleaſeth him but what is according to this rule: as our Saviour told the woman of Samaria, concerning the Samaritan worſhip, at mount Garazim, and Jewiſh worſhip at Jeruſalem, that the Samaritanes worſhipped they knew not what, the Jews knew what they worſhipped, for ſalvation was of the Jews; Why ſo? becauſe the Jews had Gods ſpeciall direction, and appointment of Gods word for their ſervice, which the Samaritanes had not.

We acknowledge the Churches power to determine decent obſervances, and conſtitutions for publick order in the ſervice of God. The Apoſtles foreign will ſufficiently warrant this.1 Cor. 14. 40.1 Cor 14:40 The Church is a cypher, ſtands for nothing, if it hath not power here, and he, who wilfully ſleights theſe, will be found guiltie of contempt and diſorder: but the impoſition of traditional obſervances in ſo needleſs a number, as may ſeem to reduce us under the Jewiſh yoke, which neither we nor our fathers were able to bear;Acts 15. 10.Acts 15:10 p. 29or as equally obligatorie to conſcience as divine commands; or as the immediate worſhip of God; or as duties eſſentially neceſſarie in order to ſalvation, we juſtly abhor as the Tyrannie of Rome, as the infringement of Chriſtian libertie, as a violation and voiding the commandment of God, as our Saviour told the Phariſees, that they made the commandment of God of none effect, that is, ſleighted &Mat. 15. 6.Matt 15:6 diſregarded by their traditions. All our holineſs, all our worſhip muſt be regulated by Gods will, not our own: Non ex arbitrio Deo ſerviendum, ſed ex imperio; not according to our own fancie, but Gods command and preſcription. It may ſeem ſomewhat a ſtrange expreſſion at firſt, Iſrael hath forgotten his maker, and builded Temples; Hoſea 8. 14.Hos 8:14one would rather think this was a reverencing of God: this is the account of it, God had appointed one Temple, and they multiply and build many, contrarie to Gods direction and inſtitution. I ſay of all humane invented will-worſhip of God, as Tertullian of the Heathen-worſhip, Ex religione ſuperſtitio compingitur, & eo irreligioſior quantò Ethnicus paratior. Men in this are no better then laboriouſly ſuperſtitious, taking pains to be irreligious. And the judicious Hooker determines, that in Gods ſervice to do that which we are not, is a greater fault, then not to do that which we are commanded. Amongſt other reaſons he gives this to our purpoſe, in that we ſeem to charge the law of God with hardneſs onelyonly; in that with fooliſhneſs and inſufficiencie; which God gave us as a perfect rule of his worſhip and ſervice. I ſhall conclude this point with that of S. Paul, As many as walk according to this rule, peace ſhall be Gal. 6. 16.Gal 6:16on them, and merciemercy, and upon the Iſrael of God.

2. The perſpicuitie and plainneſs of this revelation.

It is the deſign and plot of Rome to faſten an imputation of obſcuritie upon the written Word, that hereby ſhe may with more plauſible ſhew exalt Peters pretended ſucceſſour into the infallible chair, as an unerring interpreter, and alſo diſcourage and diſhearten the people from reading them. As the ſpies reported the land of Canaan to be impregnable, and ſo diſheartned the Iſraelites. Hence the Papiſts crie out of Scripture, that it is unintelligible, and obſcure to vulgar and common capacities, and thus they defame, and raiſe a falſe report of the written Word, and make the difficultie of it a pretence for their neglect, and cloak for their ignorance.

The Scripture was made to be a Chriſtians guide, and rule of life (as I ſaid before): a blinde guide, a dark and obſcure rule is a contradiction. Thy word is a light to my feet, and a lanthorn to my Pſ. 119. 105.Ps 119:105paths, ſaith David; and the Apoſtle Peter bids us look to the Scripture, as a light which ſhineth in a dark place: the ſame Apoſtle2 Pet. 1. 19.2 Pet 1:19 indeed obſerved in S. Pauls Epiſtles foreign, ſome things hard to p. 302 Pet. 3. 16.2 Pet 3:16be underſtood; this relates to the ſublimitie and myſteriousneſs of things revealed, not to the obſcuritie of the revelation.

There is a depth of myſterie in Scripture, cloathed with a plain and familiar expreſſion, Thy teſtimonies are wonderfull, ſaith David. There is the myſterie of Scripture yet follows, The entrance Pſal. 119. 129. Ibid. v. …30.Ps 119:129of thy words giveth light, it giveth underſtanding to the ſimple. Here are myſteries to exerciſe the acuteſt wits, depths for the profoundeſt judgements to fathom, and yet ſo plain and obvious, that the meaneſt and plaineſt, uſing the means, as prayer, diligent ſearch, and the reſt, may profit by. Here is meat for ſtrong and grown Chriſtians, and here is milk for babes too. In a word, God hath ſo intermingled, and interwoven Scripture-Revelations with ſome difficulties, ſome facilities; that plainneſs breeds not contempt, nor difficultie neglect and diſheartnings, that by the plainneſs of them he might teach us knowledge, and by the difficulties learn us humilitie.

3. The certaintie and infallibilitie of Scripture-Revelation, as being written by the guidance and dictate of an infallible Spirit. All Scripture is given by divine inſpiration: no Scripture is foreign,2 Tim. 3. 16. 2 Pet. 1. 20.2 Tim 3:162 Pet 1:20 of private interpretation, ſo our tranſlation, or foreign, or foreign, of any private ſpirit, which reading I finde pleaſeth Beza beſt, as agreeing with what is ſaid in the next verſe, that the pen-men of Scripture were, foreign. For the prophecie came not of old time by the will of man, but holy men of God ſpake Ibid. verſ. 21.as they were moved by the holy Ghoſt: and therefore Scripture is a certain and infallible rule of faith and holineſs.

This was one end of Scripture, That we might have an infallible rule of life, and judge of ſaving truth; which, had it been brought unto us onelyonly by the acry conveyance of Tradition, uncertain revelation, might ſoon have been either forgotten, or corrupted. If we leave the Scripture once, we are left at miſerable uncertainties, and lie open to all deceits and deluſions. If we reſt upon Enthuſiaſticall revelations, Satan can transform himſelf into an Angel of light, and delude us: our faith and obedience will2 Cor. 11. 132 Cor 11:13 be alwaies at uncertainties. The revelations of thoſe (who pretend to them) be alwaies various, ſometimes contrarie, and commonly pretended to, to ſerve new intereſts and deſigns. The Spirit is every mans pretence, and therefore we muſt have ſome way to examine, and judge of the truth or falſeneſs and error of every mans ſpirit: and this can be no other way, but by the infallible Canon of the Scripture. We never finde S. Paul alleadging any of thoſe foreign,, thoſe revelations which he had when he was caught up into the third heaven, but he hath recourſe to the Scripture for2 Cor. 12. 4.2 Cor 12:4 p. 31the vindication of the Doctrine he delivered; as you may ſee in his Apologie before Agrippa, I continue, ſaith he, to this day ſaying Acts 26. 22.Acts 26:22no other things, then what Moſes and the Prophets did ſay ſhould come. And the Apoſtle Peter ſpeaking of the voice from heaven (though2 Pet. 1. 18, 19.2 Pet 1:182 Pet 1:19 that was a ture one, yet) adds, we have foreign, a ſurer word of propheſie; (to wit, the Scriptures, the ſame with foreign, verſe 20.) whereunto ye do well that ye take heed. A voice from heaven may ſooner deceive us, then the written Word of God: if we reſt upon Traditions; theſe are oft erronious (as Rome can witneſs) at beſt fallible and uncertain.

A man can ſcarce ever know when he hath believed and practiſed rightly, or enough: Traditions being variable, and oft in divers ſucceſſions, one contrarie to another, in the guidances, and direction of our Paſtors and Teachers. Nor can we certainly, or ſafely reſolve our belief into them, for we are bid to trie theſe Spirits, whether they be of God. They may either out of ignorance,1 John 4. 1.1 John 4:1 or malice miſlead you: Scripture Canon is the onelyonly infallible guide, and God may as ſoon deceive you, as Scripture can.

3. The excellent ends fruits of this revelation and the knowledge of it: that is, not onelyonly for diſcourſe (though I could heartily wiſh it were made more uſe of this way): not onelyonly to exerciſe a ſubtile wit (though there be Scripture-myſteries will do this too): not onelyonly to ripen a laſcivient fancie; which are the greateſt ends of all other knowledge; but the ends of Scriptureknowledge are more heavenly and ſpiritual. The Apoſtle hath enumerated them to our hands, it is profitable foreign for 2 Tim. 3. 16.2 Tim 3:16doctrine, if thou beeſt ignorant; foreign for reproof, if thou beeſt erring and miſled; foreign for correction, if thou beeſt ſinning; foreign for inſtruction in righteouſneſs, to lead the to, and direct thee in thy dutie.

Conſider the excellencie of it in theſe reſpects above all other knowledge.

1. It is a confirming knowledge, the foundation and principle of conſtancie and ſettledneſs in Religion. The chief cauſe of the light Scepticiſme, and wavering unſettledneſs of our times, is the want of a ſound Scripture-knowledge of the Truth, with which if mens ſpirits were well ballaſſed, they would not ſo ſoon be toſſed about and carried away with every wind of doctrine. The Apoſtle, ſpeaking of ſuch, gives this account of it: that they were children Epheſ. 4. 14.Eph 4:14in underſtanding. Obſerve who they are the Apoſtle ſpeaks of, who are led captive by thoſe ſeducers, who creep into houſes: they are ſillie women. And why they? the reaſon is given; becauſe they p. 32verſe 7.are ever learning, and can never come to the knowledge of the truth. No man can ſimply deſire to be deceived. Error, as error, hath no ſutableneſs, or adequation to mans underſtanding; but many are deluded by error under the vizard of truth; Jacob was deceived with blear-eyed Leah inſtead of fair Rachel.

While men are in the dark, not enlightned by a clear Scriptureknowledge, they oft court error for truth. This never more eaſie then in theſe daies; when that, which will moſt ſecure us from Apoſtatizing from acknowledged and received truth, is a ſound Scripture-knowledge: which therefore the Apoſtle prays God for the Coloſsians and others, that they might have the full aſſurance Coloſſ. 2. 2.Col 2:2of underſtanding to the acknowledgement of the myſterie of Chriſt, and he gives the reaſon, This ſpeak I leſt any man ſhould beguile you with Verſe 4.e…tiſing words.

2. It is a comforting, ſupporting knowledge. So David found it, Pſal. 19. 8. The ſtatutes of the Lord are pure, rejoycing the heart; and verſe 10, ſweeter they are then the honey, and the honeycomb. The Wiſe-man (and he ſpake it experimentally; as having more wiſdome then all that were before him in Jeruſalem) found the upſhot of all his knowledge to be nothing but vexation of ſpirit, Eccleſ. 1. 16. paſſing this deliberate judgement and ſentence upon it, verſe 18. that in much wiſdome is much grief, and he that increaſeth knowledge, increaſeth ſorrow. But the comfort of Chriſtians was one end of Scripture, which was written, That we through patience, and comfort of the Scripture, might have hope. Here an obſervantRom. 15. 4.Rom 15:4 Reader may diſcover many glorious promiſes, which are rich treaſures of comfort, full breaſts of conſolation, from which the pious Chriſtian may ſuck much ſupporting and chearing ſweetneſs. Here we may ſuck and be ſatisfied with the breaſts of conſolation, as the Prophet expreſſeth it, Iſaiah 66. 11. The promiſe is as full of comfort as a dugge is full of milk; as crying children are quietted with the dugge, ſo perplexed conſciences are quieted and eaſed by the promiſes; this all other knowledge in the world cannot help you too. What refuges hath Seneca, the wiſeſt of Stoicks, found for doubting and troubled mindes? and yet all ended in mere diſquietneſs. Not Athens muſt teach this leſſon, but Jeruſalem; not Reaſon, but Revelation; not Nature, but Scripture. I have read of a woman, who was much diſquieted in conſcience, even to deſpair, and endeavouring to prove her own executioner, was comforted by that promiſe, Iſaiah 57. 15. Thus ſaith the high and the loftie one which inhabiteth eternitie, whoſe name is Holy, I dwell in the high and holy place: with him alſo that is of an humble and contrite ſpirit, to revive the hearts of the contrite ones: p. 33and of another who being readie to die, Lord, ſaith he, I challenge thy promiſe, by which thou art engaged to give rest to thoſe who are weary, and heavy laden▪ and ſo was comforted.

3. It is a Transforming knowledge; which no other knowledge is. We read, Rom. 1. 21. of the Heathen, who, when they knew God, glorified him not as God: and the Pſalmiſt, having ſpoken of the knowledge of God in his creatures, ſubjoyns this as the perfection of the word of God, Pſal. 19. 7. that it converteth the ſoul, The law of the Lord is perfect, converting the ſoul. In a word, natural knowledge is onelyonly ſufficient to make men without excuſe, but Scripture-knowledge to make us wiſe unto ſalvation.2 Tim. 3. 15.2 Tim 3:15

Secondly, The uſefulneſs and neceſſitie of it, as to an Apollos, is ſtill in Scripture juſtly accounted the cognizance, and commendation of of an able Miniſter. It was Ezras commendation that he was a readie Scribe in the Law of Moſes: and Timothies, that2 Tim. 3. 15.2 Tim 3:15 from a child he had known the holy Scriptures, which Paul notes as the badge of a good Miniſter: Thou (ſaith he to Timothy) ſhalt be a good Miniſter, nouriſhed up in the words of faith and of good 1 Tim. 4. 6.1 Tim 4:6doctrine.

This knowledge is neceſſarie,

1. That he may truely and ſavingly make known, and diſcover Jeſus Chriſt. This is the great dutie of Miniſters, which was the end for which S. Paul deſired the door of utterance, Coloſ. 4. 3. foreign, to ſpeak the myſterie of Chriſt: and therefore he deſired to know nothing, among the Corinthians, but Jeſus Chriſt 1 Cor. 2. 2.1 Cor 2:2and him crucified. Chriſt, he is the ſumme of Law and Goſpel; the ſubſtance, and as it were Epitome of the written Word. Every thing in Scripture relates ſome way or other to Chriſt: the Types ſhadowed him, the Prophets foretold him, the Sacraments ſignifie him and ſeal him. The Law is a School-maſter to lead us unto Chriſt; Gal. 3. 24.Gal 3:24the Goſpel offers him, and conveys him, our faith receives him, our love imbraces him, our hope expects him, our obedience imitates and honours him; the promiſes are grounded upon him, by the Goſpel-priviledges purchaſed by him. Thus Chriſt is the Center, wherein all theſe lines of revealed truth meet, and when a Miniſter hath diſcovered Chriſt, he hath done all; and this he cannot do without the Scriptures, Search the Scriptures, for they teſtifie of me, ſaith Chriſt, John 5. 3. We are Embaſſadors for Chriſt; and2 Cor. 5. 20.2 Cor 5:20 the Scriptures are our Credential letters, which contain all the terms of reconciliation and peace, upon which we muſt treat with rebellious ſinners, and act for the intereſt of our great Lord and Maſter.

p. 342. That he may preach according to the analogie of faith: which is the Apoſtles exhortation, Rom. 12. 6. let him that propheſieth propheſie according to the analogie of faith: foreign, according to the ſcope, conſent, and harmonie of Scripture. Scripture is its own beſt interpreter: one Scripture gives light to another: as it was an ordinance of old for the Prieſt in the Temple to light one lamp by another; and the Jews were wont, when they read Moſes, to read ſo much of the Prophets, as was moſt anſwerable to that part of the Law. To obſerve the conſent of Scripture is an excellent means of underſtanding Chriſt. The Apoſtles themſelves, though acted by the ſame infallible Spirit, yet alwaies quote Scripture: not ſo much to confirm their doctrine, as to demonſtrate the harmonie of revealed truth, and ſo to explain obſcurer Scripture by plainer; as S. Peter having alleadged that place, Pſal. 16.Acts 2. from v. 25. to 32.Acts 2 10. Thou ſhalt not leave my ſoul in hell, &c. which might ſeem obſcure, he preſently adds other Scriptures to prove that this could not be underſtood of David, but of Chriſt; as you may ſee Acts 2. verſe 30.

A Timothy muſt have foreign, a form of ſound 2 Tim. 1. 13.2 Tim 1:13words; not onelyonly ſome looſe ſcattered confuſed notions of Truth, but a methodical orderly Syſteme of Scripture-truth, that hereby diſcovering the dependance of one upon another, he may the more fully underſtand all.

This notion of the Apoſtles foreign, rightly to divide the word of ruth, to wit, according to Scripture-analogie and conſent, can…not2 Tim. 2. 15.2 Tim 2:15 be done without a laborious ſtudie, and perfect knowledge of the Scripture.

3. That he may convince gainſayers: which is a dutie the Apoſtle requires of every Miniſter, foreign.

Two ſorts of Gainſayers a Miniſter is to grapple with,

1. Gainſayers in Opinion.

2. Gainſayers in Practiſe.

By Scripture-knowledge he may be able to convince both theſe.

1. Gainſayers in Opinion, whoſe errours contradict the truth of Scripture. And if ever it were neceſſarie to be armed againſt ſuch, moſt certainly in our daies; wherein it is the height of many mens ambition, and a great attainment to be a Gainſayer to received and acknowledged truth. None ſo ſucceſsfull conviction of ſuch, as by Scripture-argument; if you alleadge and urge Reaſon, ſome of our Gainſayers are uncapable of it, and will caſt it of as Carnal; if Learning, too much (ſay they) makes you mad: but, as David ſaid of1 Sam. 21 9.1 Sam 21:9 Goliah's ſword, there is none like that, no ſword fitter to fight with p. 35theſe oppoſers then the ſword of the Spirit, the word of God, none like this; with this our Saviour routed Satan, the Prince of darkneſs, the father and patron of errour, in three onſets; Scriptum Mat. 4. 7.Matt 4:7eſt, &c. as thus afterwards our Saviour dealt with Satans complices and abettors, as the Sadduces, who denied the reſurrection. Have ye not read (he confutes them from Exod. 3. 6.) I am the God Mat. 22. 3…, 32.Matt 22:3Matt 22:32of Abraham, the God of Iſaac, and the God of Jacob? God is not the God of the dead but of the living. So the Phariſees errour, concerning the lawfulneſs of divorce, Chriſt confutes from Geneſ. 1. and 2. Have ye not read, that he which made them at the beginning, made Mat. 19. 4. 5, 6.Matt 19:4Matt 19:5Matt 19:6them male and female, and they twain ſhall be one fleſh? and ſo forth. The Apoſtles afterwards trod in their Maſters ſteps, and wrote after his Copie. Stephen confutes the Jews by epitomizing the hiſtorieActs 7.Acts 7 of the Old Teſtament: S. Paul confutes the Idolatrie of the Athenians, from Pſal. 50. 8. Who giveth us life, and breath, and all Acts 17. 25.Acts 17:25things, as you may ſee. And this was one effect of Apollos his accuratneſs in the Scripture, that foreign, he convincèd the contradicting,Acts 18. 29.Acts 18:29 and gainſaying Jews, that Jeſus was Chriſt. So true is that of Tertullian, that Hereticks are lucifugae Scripturarùm, theyDe reſur. c…r▪ hate the light of the Scriptures, leſt their errours ſhould be detected and reproved. The Papiſts denie the people the uſe of Scripture upon this pretence, leſt it ſhould breed errours: the truth is, leſt it ſhould diſcover, and confute them. He that doth truth, comes to the light, but errour hates it. Thus the Manichees errour, of God being Pſal. 5. 4. Habak. 1. 13.Ps 5:4Hab 1:13the cauſe of ſin, flees the light of thoſe Scriptures, Thou art not a God that haſt pleaſure in wickedneſs; and, A God of purer eyes then to behold ſin; and He that doth ſin is of his father the devil. So the Pelagian 1 John 3. 8.1 John 3:8errour of Free-will, and the Power of corrupted nature, flees the light of thoſe Scriptures, Without me you can do nothing, ſaithJohn 15. 5. Phil. 2. 13.John 15:5Phil 2:13 Chriſt; and, God worketh both to will and to do of his good pleaſure. The Antinomian doctrine cannot bear the light of thoſe Scriptures,Mat. 5. 17. Rom. 3. 31.Matt 5:17Rom 3:31 I came not to deſtroy the Law, but to fulfill it; and, Do we make void the Law by faith? God forbid: nay, we ſtabliſh the Law. An induction of particulars would be too tedious; but this in general, that opinion which the Scripture confutes not, either is no errour at all, or, be ſure, of no dangerous conſequence in point of ſalvation.

2. Gainſayers in practiſe, who contradict the purity of the Goſpel by holding the truth in unrighteouſneſs and turning Goſpelgrace into wantoneſs; and theſe are more frequent then the former. Many profeſs Goſpel-truth, yet do not embrace Goſpel-holineſs: theſe are to be convinced by Scripture, as our Saviour didMat. 15. 7. Eſay 29. 13.Matt 15:7Isa 29:13 the Phariſees of hypocriſie from the Prophet Eſay, This people draweth p. 36near unto me with their mouth and their lip, but their heart is far from me. All things, which are reproved, are made manifeſt by the Epheſ. 5. 13.Eph 5:13light; that is to ſay, by the light of the Scriptures. There is a ſearching power in the word of God, which is quick, and powerfull, and ſharper then any two-edged ſword, and is a diſcerner of the thoughts and intents of the heart; and if it be powerfully and wiſely managed,Hebr. 4. 12.Heb 4:12 how may a Moſes make the heart of a Pharaoh ſometimes …elent? a Nathan make a David weepe? a Paul put a Felix into a … of trembling? and a Peter make the Jews pricked at the heart? and a John Baptiſt convince a Herod of his unlawfull and wicked enjoyment of his beloved Herodias? How doth the word of God oft drive men from thoſe forts, and ſuccours and deluſions which they had framed to deceive themſelves, and encourage themſelves in the ways of ſin? as, others ſin as well as I: what ſaith Scripture to this? Follow not a multitude to commit iniquity; and, Though hand Exod. 23. 2. Prov. 11. 21.Exod 23:2Prov 11:21joyn in hand, the wicked ſhall not be unpuniſhed. I may deferre my repentance from youth to old age, ſaith another: See what Scripture ſaith to this, Remember thy Creatour in the daies of thy youth, &c. and,Eccleſ.' 12. 1. Hebr. 3. 15. Rom. 6. 23.Heb 3:15Rom 6:23 To day, if you will hear his voice, harden not your hearts. This is but a peccadillo, ſaith another: Scripture ſaith, The ways of ſin is death. Such flatteries and deceits the deceitfull heart of man is apt to gull it ſelf with. The power of the word is to ſuch as the voice of God was to Adam, Where art thou? and then he could lie hid no longer: it convinceth and diſcovers them. This is the effect of preaching the word, as the Apoſtie ſaith, If all propheſie, (to wit, of the nature of ſin, Gods wrath againſt it, and the like, as Pareus gloſſes) if there come in one that believeth not, he is convinced of all, he is judged of all, and the ſecrets of his heart are M^r. Dod.made manifeſt. When a reverend Divine amongſt our ſelves, had by a powerfull Sermon convinced a licentious wretch, who heard him, he fretting and very angry (as wicked men cōmonly are at a convincing Miniſter) came to him and charged him with preaching that Sermon againſt him out of malice and envy; he returned him this anſwer, If this Sermon had been preached in the dark, when I could not have ſeen my Auditors, this very word of God would have found thee out, and convinced thee of thy ſins. In a word, Rectum & verum eſt menſura ſui & obliqui: therefore Scripture containing all fundamental doctrines of faith, and eſſential duties of holineſs neceſſary to ſalvation, muſt conſequently be ſufficient to confute, and reprove all contrary ſin and errour.

4. That he may inſtruct the people and inform them of their whole duty. Here they muſt expect, and require their knowledge; for, The Mal. 2. 7.Mal 2:7Prieſts lips ſhall preſerve knowledge, and the people ſhall require it at p. 37his mouth. Unleſs their doctrine diſtill as the dew, the field of the Lord, the Church, muſt needs be barren in holineſs and fruitleſs in knowledge. This is the laſt vſe the Apoſtle ſaith the Scripture is profitable for, foreign: for inſtruction in righteouſneſs.2 Tim. 3. 18.2 Tim 3:18

True indeed (may the people ſay) it is fit and neceſſary, that Objection. Apollos's, Miniſters, ſhould be mighty in the Scriptures: but, we hope, we may be excuſed from ſearching the Scriptures, it is not our duty, we are to expect it from our teachers.

Indeed this is Rome's language. If you were at Rome, you might Anſwer. be exempted; that Church will gratifie you in this and thank you too: they account it no better to ſuffer lay-men to read the Bible, then ſanctum canibus, margaritas ante porcos projicere, (it is the expreſſion of Hoſius) to caſt pearles before ſwine or that which is holy to dogs: you are little beholding to them for this. But, believe it, though Antichriſt will exempt you from reading the Scripture, Chriſt will not, who enjoynes it, as a duty upon all to ſearch the Joh. 5. 39.John 5:39Scriptures: and obſerve the argument he uſeth to enforce this duty; for in them ye think to have eternal life. If then you expect any intereſt in that happineſs, you are concerned, and engaged in this duty of Scripture-ſearch; which is both commanded and cōmended in Scripture. Let the word of God dwell in you richly in all wiſdome, Coloſs. 3. 16. Acts. 17. 11Col 3:16Acts 17:11ſaith S. Paul: and it was the commendation of the Bereans, that they ſearched the Scriptures daily, whether the things that Paul and Silas preached were true or no.

The Church of Rome accuſe, and charge this promiſcuous ſearching of the Scripture as the cauſe of Hereſy, pride, and faction. I deny not, Scripture miſunderſtood is ſometimes abuſed to promote theſe ends: but this is not the natural, and proper effect of reading the Scripture, the ignorance of which, if we believe our Saviour, is the cauſe of Hereſy, and error. Ye erre, ſaith Chriſt toMatt. 22. 29.Matt 22:29 the Sadduces, not knowing the Scriptures: and indeed if wee be robbed of the Compaſs of Scripture, we muſt needs ſplit upon the rock of errour. In a word then, it is the Tyrannie of Rome to withhold it, and it will be your ſin to neglect it.

Application.

1. This condemns, and corrects that general neglect and undervaluing of Scripture: which (now Atheiſme is juſtly feared to be growing upon us) prevailes in the world, men preferring every thing elſe before this. The Papiſt exalts his unwritten Tradition above the written Word. Pari pietatis affectu ſuſcipimus & veneramur, may ſeem a modeſt determination of the Tridentine convention, and much p. 38leſs then their practiſe ſpeaks. The Enthuſiaſt magnifies his pretended revelation, and Scripture to him is but a dead letter, and the ſearcher of it but literalis, and vocalis too. But let us return home, and ſee whither we can plead not guilty: where are our Nepotians, who by diligent peruſal of the Scripture, make their ſouls Bibliothecam Chriſti, as Hierom ſaith of him? Where ſhall we finde an Alphonſus, who is reported to have read the Bible ten times over with a comment? or like that Tranſylvanian Prince, whom Maccovius reports to have read the Bible over twentie ſeven times? Where ſhall we finde a David, who meditates in the Law of God day and night, preferring it before the honey and the honey-combe, Pſal. 19. 10. Pſal. 119. 72. Job 23. 12.Ps 19:10Ps 119:72Job 23:12before thoughts of gold and ſilver? or a Job, who eſteemeth the words of Gods mouth more then his neceſſarie food? Nay, have we not many proud, curſed Politians, who think it a diſparagement to their parts and learning, to condiſcend to the ſtudie of Scripture, and (as he ſaid) think they never ſpend their time worſe then in reading it? Do not idle Romances, and laſcivious Poems, and the like, take up the moſt of our youth-ſtudies? nay, amongſt us who look towards the Miniſtrie, doth not a nice and intricate School-man, an uncertain Father, an antiquated Rabby, juſtle out the Scripture? I ſpeak not againſt thoſe in their due order and meaſure; but I would not have Hagar drive Sarah out of doors. I would not have the Hand-maids courted, and the Miſtreſs neglected. If they be our foreign, let Scripture be our foreign. Prepoſterous ſtudying theſe, before we be well grounded and ſetled in Scripture-knowledge, doth oft fill the ſoule with ſuch notions, ſpeculations, and prepoſſeſſions, as we ſhall finde it very hard afterwards to vail and ſubmit to the ſimplicitie, and truth of the Goſpel. Nay, if the moſt pious, practicall, devout writings of men, (with which this age to the glorie of it abounds) hinder our ſtudie of Scripture, it is our ſin and provocation, and a high diſparagement of the word of God. Nor indeed can we with the ſame confidence and ſecuritie read them, as being oft mixed with errour, intereſt, and inconſiderate zeal, and thoſe other imperfections, which the frailtie of the beſt ſpirit betraies them to (as waters though never ſo pure in the fountain, will reliſh of that mine they run through): as we may promiſe our ſelves from theſe Oracles of God, penned by the unerring dictates and guidance of the Spirit of God. It is well known what worth Luther's works are of, yet he profeſſeth, Odi libros meos, & ſaepe opto interire, quòd metuo nè morentur lectores, & abducant à lectione ipſius Scripturae, quae ſola omnis ſapientiae fons eſt. That he hated his own books, and oft wiſhed them periſhed, leſt they ſhould be a means to withdraw men from the ſtudie of the Scripture, which is the onelyonly fountain of true and ſaving wiſdome.

p. 392. This ſhould put every one of us upon the ſearch and ſtudie of Scripture; Which that we may do ſucceſsfully,

1. Be much in prayer: that's the key to unlock theſe cabinets of precious jewels. S. Auguſtine hath two remarkable ſtories to this purpoſe; the one of Antonius the Hermite, who was ſo foreign, taught of God, that he could, though he knew not one letter, fully underſtand, and by heart repeat the whole Scripture: the other of a certain ſervant converted from Heatheniſme to Chriſtianitie, who, triduanis precibus obtinuit, & codicem oblatum ſtupentibus, qui aderant, legendo percurreret, by three days continuing in prayer had ſuch revelations, that, to the admiration of the beholders, he could read the whole Bible. This is the courſe the Wiſeman directs to, Prov. 2. 3, 4, 5. If thou ſearcheſt after knowledge, and lifteſt up thy voice for underſtanding, &c. Then ſhalt thou underſtand the fear of the Lord, and finde the knowledge of God. This S. James exhorts to, James 1. 5. If any man lack wiſdome let him ask of God. This David practiſed, Open my eyes (as he praies to God, Pſal. 119. 18.) that I may ſee wondrous things out of thy Law. The Spirit is the beſt, nay onelyonly rerevealer, and true interpreter of Scripture. What is ſaid of the Jews, that when Moſes is read the vail is upon their heart, may be2 Cor. 3. 15, 16. Rev. 3. 16.2 Cor 3:152 Cor 3:16Rev 3:16 ſaid of every one, who is not enlightned by the Spirit of God, whoſe eyes are not anointed with this eye-ſalve, a vail of fleſh, a vail of ignorance, a vail of corruption is upon their hearts. To think to diſcover the things of the Spirit, without the Spirit, is to dream of ſeeing without light: now prayer is the way to come to the Spirit. How ſhall not your heavenly Father (ſaith Chriſt, Luke 11. 13.) give the holy Spirit to them that ask him.

2. Avoid a proud and prying curioſitie: this darkens Scripture; when men are not content to know what God would have revealed, but wreſt out of the Scriptures what was never intended in them. Theſe are thoſe foreign, which S. Peter ſpeaks of, 2 Pet. 3. 16. to whom he therefore ſaith, the Scriptures are dark and obſcure: who play the Chymiſts with Scripture, and, as they endeavour to do with natural bodies, extort that out of them, which God and nature never put into them. How have the forced Allegories, obſcure Cabbalas, impertinent nice Criticiſmes obſcured and darkned revealed truth? which I am ſo charitable as to think rather Eſſays for exerciſing mens wits, then for interpreting and clearing the Scripture.

I think it a good way to underſtand Scripture, never to leave the literal ſence, unleſs when it is inconſiſtent and repugnant to the analogie of faith, then we muſt ſeek a figurative, elſe not; as whenMatt. 5. 29, 30.Matt 5:29Matt 5:30 we are commanded to pluck out our right eye, and cut off our right p. 40hand, which in the letter is repugnant to the command of not killing, this muſt be interpreted figuratively of parting with our neareſt and deareſt corruptions, which are as near and dear unto us as a right hand, or a right eye.

3. Reſolve to practiſe what you read and underſtand in Scripture: this is the reaſon men profit no more in the Scriptures, they hear out of faſhion and cuſtome, they read out of curioſitie, not conſcience. It is grace in the heart, and obedience in the life, which makes men fruitfull in Scripture-knowledge: upon which the Apoſtle Peter grounds his exhortation, 2 Pet. 1. 5, 6, 7. to adde to our faith virtue, to virtue knowledge, to knowledge temperance, &c. he ſubjoyns the reaſon, v. 8, 9. If theſe things be in you and abound, they make you that you ſhall not be barren and unfruitfull in the work of the Lord Jeſus Chriſt; but he that lacketh theſe things is blinde. The Turk writes upon the out-ſide of his Alkoran, Let no man touch this book, but he that is pure; and the Philoſopher gives this reaſon, why aAriſt. lib. 1. Ethic. cap. 3. young man cannot be a profitable ſcholar in Moralitie foreign, becauſe guided by luſt and paſsion; and the Apoſtle gives the ſame reaſon, why ſome were ever learning, and could never come to the knowledge of the truth, becauſe they were led away by divers 2 Tim. 3. 6, 7.2 Tim 3:62 Tim 3:7lusts: on the contrarie, nothing improves knowledge more then holineſs, which David gives as an account of his knowledge, Pſal. 119. 100. I underſtand more then the Ancients, becauſe I keep thy precepts.

4. Be diligent in reading the Scriptures, which was Pauls charge to Timothy, 1 Tim. 4. 13. Give attendance to reading; make it thy work and buſineſs. God is not wanting to the diligent and conſtant ſearchers of Scripture. When the Eunuch was reading the Prophet Eſay, God provides him an inſtructer; ſends Philip toActs. 8. 9.Acts 8:9 him to teach him.

I ſhall end all this with the exhortation of S. Paul, Coloſſ. 3. 16. Let the word of Chriſt dwell in you richly in all wiſdome; and S. Peters concluſion of his Epiſtles (2 Pet. 3. 18.) ſhall be the Concluſion of my Sermon; Grow in grace and in the Scripture-knowledge of our Lord and Saviour Jeſus Chriſt: to him be glory both now and for ever.

AMEN.

FINIS.

THESIS DE FIDE JUSTIFICANTE SUB RATIONE INSTRUMENTI.

Quam SUB PRAESIDIO ANTONII TUCKNEY, S. T. D.

Ac in eadem Profeſſoris Regii, Kalend. Julii, 1656. in die Comitiorum CANTABRIGIAE Tuebatur JOANNES FROST, Collegii D. Joannis ibidem Socius, pro gradu Baccalaureatûs in Theologia.

CANTABRIGIAE: Ex Officina Joannis Field, Almae Academiae Typographi. Anno Dom. MDCLVII.

ORNATISSIMO DIGNISSIMOQUE VIRO, ANTONIO TUCKNEY, SS. Theologiae Doctori, Collegii Divi Johannis PRAEFECTO, & in Academia Cantabrigienſi Profeſſori Regio.

NOn eſt inſtituti mei (Reverende Profeſſor) quorumcun que oblocutorum exceptionibus, in quas praefatio haec incurſura ſit, obviàm ire: mihi abundè ſatisfactum erit, ſi ea, quae ad haec impulerunt, pietati Tuae brevitèr expoſuero. Inter alia, quae filius chariſsimus, & nunquam ſatis lugendus, mecum nuncupatoriè reliquit; hoc unicum praecipuè in votis habuit, ut ſiquid Theſeos, vel Concionis hujus Typis mandaretur, ſub Tui nominis Auſpicio in lucem prodiret. Huic fidei-commiſſo eô libentiùs morem geſsi, quô ſingularem erga Te obſervantiam teſtatam facerem, & aliquantulum pro eximia Tua in illum benevolentia gratitudinis foreign exhiberem. Alio inſuper jure Exercitationes hae patrocinium Tuum ambiunt, utpotè authoritate Tuâ, Tuóque conſilio initae, & peractae. Lege cautum eſt, Liberos Filii, licèt emancipati, ſi deceſſerit, in avi poteſtatem incidere. Hoc ipſo nomine Authorem aſtrictum tenuiſti: nè graveris filii Tui Poſthumum, patrêque orbatum in legitimam tutelam accipere. Dum ego luctu & maeſtitiâ penè obrutus effundam vota, ut Deus gratiae gratiâ Te ditatum augeat provehátque, ut Eccleſiam, Collegium, & Cathedram ornare pergas diutiſsimé.

Reverentiae veſtrae obſervantiſsimus, JOAN. FROST.