Sermons Preached Upon Sundry Occasions, Sermon 10

Sermons Preached Upon Sundry Occasions · Sermon 10

p. 309JOHN 5. 39.

Search the Scriptures; for in them ye think ye have eternal life, and they are they that teſtifie of me.

THere are three things, that may ſecure Chriſtians from being ſcandalized at, or ſeduced by the Errours, and Hereſies of theſe times.

Firſt, That Scripture hath clearly foretold there muſt be ſuch.

Secondly, That theſe are but the revivings of thoſe Hereſies, which have been in all ages of the Church.

Thirdly, That Scripture affords us plentifull proviſion of arguments to confute them.

And to inſtance in that one Hereſie, or blaſphemie of the Socinian at this day, viz. denying the Divinitie of Christ. We ſhall finde it was foretold by the Apoſtle S. Peter, in 2 Pet. 2. 1. (denying the Lord that bought them) and condemned of old by the Fathers, and Councels, in Samoſatenus, Photinus, Arius, Ebion, Cerinthus, and others: and laſtly, the Scripture abundantly ſilenced this horrid blaſphemie, eſpecially by S. John, both in his Epiſtles, and Goſpel. In his firſt Epiſtle, where, by his foreign, 1 John 2. 18. his many Antichriſts, he means Marcion, Ebion, Cerinthus, and ſuch like. And in his Goſpel, which in the judgement of Irenaeus and divers others of the Ancients, was written on purpoſe againſt the blaſphemie of Ebion and Cerinthus, the predeceſſours and Fathers of our late Socinians. And to evince this (To omit the firſt chapter, which is ſo clear a teſtimonie of the God-head of Chriſt, that Junius confeſſes, he was converted from Atheiſme to an acknowledgement of Chriſt by his reading of it) I need travel no further then the context of this chapter, wherein my preſent Text lies, where our bleſſed Saviour diſputing againſt the Jews, he demonſtrates himſelf to be the true Meſsiah, and ſo conſequently true God, by a four fold teſtimonie.

I. Of John Baptiſt: whom the Jews were obliged to believe, becauſe they had before ſent to him, to enquire of Chriſt, v. 33. Ye ſent unto John, and he bare witneſs of the truth.

p. 310II. Of his own works and miracles; which evidently argued the arm of omnipotencie to effect them, at verſe 36. The works which the Father hath given me to finiſh, the ſame works that I do bear witneſs of me, that the Father hath ſent me.

III. Of the Father, at verſe 37. The Father himſelf which hath ſent me, hath born witneſs of me; viz. that very teſtimony which the Father gave of the Son, at his being baptized, in Mat. 3. 17. This is my well-beloved Son.

IV. Of Scripture, here in the Text, which though it be mentioned by our Saviour, as the laſt, yet is not to be accounted of as the leaſt teſtimony, as we ſhall ſee in the further handling of them. Search the Scriptures, &c.

The words therefore, for the better handling of them, we ſhall conſider two waies.

Firſt, Relatively, as they ſtand to the context.

Secondly, Abſolutely, as conſidered by themſelves.

Firſt, Relatively.

Thus conſidered, they are an argument to prove the God-head, and Office of Chriſt, which was denied and rejected by the Jews. And this he puts laſt, that he might vindicate his Doctrine from the ſuſpicion and imputation of novelty: and alſo, and that more eſpecially, becauſe all the former teſtimonies lay expoſed to the cavils, and exceptions of the Jews: as thus,

Againſt the teſtimony of John the objection was obvious, that he was one ſent, and ſuborned by Chriſt, and therefore his teſtimony very inconſiderable.

Againſt his working of miracles, they could eaſily anſwer, as ſometimes they did, that he caſt out devils by Beelzebub.

Againſt the teſtimonie of the Father from heaven, it was as eaſie to cavil, and ſay, that it was but a phantaſie and deluſion, a deceptio ſensûs, or, perhaps, a Satanical revelation.

But, when he appeals to the Scriptures, which the Jews themſelves acknowledged, and were even ſuperſtitious ſearchers into, they could have nothing to cavil, or rationally to object: therefore he ſaith, Search the Scriptures, &c. as if he had ſaid, If, or, although you will not believe any of the former teſtimonies, yet, ſure I am, you cannot deny this.

And from hence the obſervation is this,

Obſerv. Scripture teſtimony is the moſt certain, and infallible ground and evidence of ſaving truth.

More certain then Humane teſtimonie, then Miracles, or Revelations.

And this may be cleared by theſe reaſons.

p. 311I. It is more certain then Humane teſtimonie; for

1. Scripture teſtimonie is foreign, to be credited, and believed for it ſelf, upon account of that Divine authoritie it brings with it. It was a blinde reverence that Pythagoras's ſcholars gave him; whoſe foreign was ſufficient to command their aſſent to, and entertainment of whatſoever he taught them. This is that we ow to Scripture; what it ſpeaks, we muſt receive as the voice of God: for ſo it is, if we credit the Apoſtle, Hebr. 1. 1. God ſpake unto us ſundrie waies, &c: No humane teſtimony can be foreign: becauſe the beſt of men are fallible, ſubject to errour in judgement, or to be perverted by paſſion, or intereſt of wrath, or to ſpeak contrarie to truth; therefore I believe no humane writing, but what brings ſatisfaction to my reaſon, and ſuſpend my aſſent till I meet with a rational conviction: but in Scripture-teſtimony, though I meet with no other ſatisfaction to my reaſon, then this, that God hath ſaid it, I give my aſſent and belief to it. And thus the Prophets of old uſed no other arguments to perſwade what they delivered, then, Thus ſaith the Lord. Divine teſtimony is above all exception, and to be believed for it ſelf; not becauſe of the ſuffrage of the Church, nor the conſent and approbation of reaſon; for this were to exalt Humane teſtimony above Divine, and the dictates of a fallible reaſon, above the infallible revelations of God, and to ſet that in the throne, which God would have us captivate and ſubdue, as in 2 Cor. 10. 5. The aſſent we ow to Humane teſtimonies upon rational conviction, is an aſſent of ſcience and demonſtration; but the aſſent I ow to Scripture teſtimony, is an aſſent of faith, grounded onelyonly upon Divine revelation, which is to be believed, though the the teſtimonie of all the world, and the ſeeming plauſible pretences of reaſon ſhould contradict it. As the myſterie of the Trinity, Incarnation, Reſurrection, and the like, are to reaſon ſeeming contradictions, yet to be believed upon the account of Scripture teſtimony; in which the ultimate reſolution of our faith ought to be made not into the fallible evidences of reaſon, or the erring dictates of men. If you finde a ſcriptum eſt, Let God be true though all men be liars, Rom. 3. 4.

2. Becauſe of that conſent and harmony that is in Scripture testimony: no jarring or contradiction in it; but what the Prophets foretold, the Evangeliſts ſpeak of, is fulfilled. In humane writings how frequently may we obſerve one contradicting another, and this reaſon claſhing with that? Nay, the ſame authour through ignorance or forgetfulneſs inconſiſtent to himſelf: but in Scripture, there is a full and perfect conſent, as all proceeding from the dictate of the ſame infallible ſpirit, as in 2 Tim. 3. 16. All Scripture is p. 312given by inſpiration of God, &c. and 2 Pet. 1. 21. For the propheſie came not in old times by the will of man; but Holy men of God ſpake, as they were moved by the holy Ghoſt. And though there may ſeem ſometimes to be ſome contradictions, and inconſiſtences; yet theſe ariſe not from the Scripture it ſelf, but from our ſhortneſs, weakneſs, or ignorance, and the like: therefore we ſay what our Saviour ſaith at verſ. 46. of this chapter, Had ye believed Moſes, ye would have believed me: and, as Paul ſpeaks in his Apologie for himſelf, Act. 26. 22. Saying none other things then thoſe, which the Prophets and Moſes did ſay ſhould come. A ſweet conſent there is between Chriſt, Moſes, and Paul.

3. Becauſe Scripture was given to this very end to be a certain and infallible ground of truth: for though God, during the infancy of the Church, while it was incloſed in ſome few families, revealed himſelf by viſions, and communicated his will from hand to hand by tradition, from Adam to Moſes, and by extraordinary revelation; yet, when the Church increaſed, and the people grew more corrupt and inclining to the heathen Idolatry, God gave the law by Moſes, and ſo ſucceſſively by the Prophets and Apoſtles, by whom it pleaſed God to reveal his minde and will to all in writing, both that it might be the better conveyed unto poſterity, as we finde it in Pſal. 102. 18. This ſhall be written for the generation to come: and the more eaſily ſecured from corruption. Had God ſtill conveyed it unto us by the way of tradition: either through the unfaithfulneſs of mans memory, or his being ſubject to errour, or affectation of novelty, it had been laid open to a multitude of corruptions, which if (as experience ſhewes us) ſcarce prevented by the penning of it, how much leſs, if it never had been written? And alſo, that the Church might have an exact ſtandard of faith, & a perfect rule, and an infallible judge of truth, and therefore Epheſ. 2. 20. The Church is ſaid to be built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner ſtone. Faith builds ſurer here then upon the testimony of the Prophets, and Apoſtles. And this S. Luke tells us expreſly was his reaſon of writing the Goſpel, Luke 1. 3, 4. That thou mighteſt know the certainty of thoſe things, &c. And thus more certain then Humane testimony.

II. More certain then miracles: for though it pleaſed God at firſt to confirm the truth of the Goſpel by miracles to the conviction of the Adverſaries, as Nicodemus ſpeaks to our Saviour, in John 3. 2. Yet now, God having compleated the Canon of Scripture, and warned us, not to receive any other doctrine, though an Angel from Heaven ſhould bring it, Galat. 1. 8. and pronounced a wo upon all thoſe, who ſhould add or detract from it, Revelat. 22. 18. p. 313if any ſhould bring any doctrine contrary to Scripture, with pretence of confirming it by wonders, and miracles, we ought to reject it as erroneous and Antichriſtian: and ſo we ſee the Apoſtle makes this one of the badges of Antichriſt, 2 Theſſal. 2. 9.

III. More certain then Revelations. There is a place, that I have oft thought of, it is in 2 Pet. 1. 18. A true voice of God from heaven of his ſon Chriſt: yet the Apoſtle tells us, that we may more infalliblely finde Chriſt in in the word of Propheſie, (what that is, he tells us ver. 20. foreign) then by extraordinary revelations. Revelations we acknowledge, viz. of the ſpirit revealing, and clearing up Goſpel-truth: and this is that the Apoſtle pray'd for in behalf of the Epheſians, in Epheſ. 1. 16, 17, 18. I ceaſe not to give thanks for you, making mention of you in my prayers: that the God of our Lord Jeſus Christ, the Father of glory, may give unto you the ſpirit of wiſdome, and revelation in the knowledge of him, &c. and thus Chriſt revealed the Scriptures to the diſciples, Luke 24. 45, 46. that they might underſtand them, but not that under that pretence of Revelation they ſhould reject, and lay them aſide. It is fond, and ungodly to pretend to Revelations, beſides or contrary to the Scripture. S Paul would have an Angel from heaven, if he brings it, to be accurſed, Galat. 1. 8. and what are they then, who receive them? Again he tells the Church of Epheſus, that he had declared unto them the whole councel of God, Acts 20. 27. and yet at Acts 26. 22. he profeſſes that he ſaid nothing but what Moſes and the Prophets had ſaid ſhould come: yet this S. Paul was rapt up into the third heaven, and there heard foreign, unſpeakable words, in 2 Cor. 12. 4. There can be no ſecurity for our faith from Revelations, unleſs they be ſuch as bring evidences and aſſurances that they are from God; for Satan can transform himſelf into an angel of light, 2 Cor. 11. 14. Now how ſhall we diſtinguiſh Satans deluſions from Revelations, but by the Teſtimony of the Scriptures, by which we are commanded to try the Spirits, 1 John 4. 1. For theſe Revelations, and Enthuſiaſmes men pretend unto, are oft as contrary and inconſiſtent to themſelves, as they are all contrary to the truth; and therefore muſt be tryed by ſome infallible rule: otherwiſe we ſhall conſtantly lie expoſed to deluſion, unſetled in judgement, and irreſolved as to practiſe, as not knowing what the next revelation may be, perhaps quite contrary to the former. Wherefore, believe it, they who will not reſt upon the Scripture as the foundation of faith, can reſt no where. When the Rich man in the Goſpel would have had one extraordinary to have been ſent from the dead to his brethren: obſerve what anſwer Abraham gives him, Luke 16. 29, 30, 31. They have Moſes, and the Prophets, and if they hear not p. 314them, neither will they hear, though one come from the dead. If one comes with Revelation, and tells me, It comes from God, he muſt convince me of the truth of it, or elſe I may with the ſame eaſineſs ſay, It is from Satan: and this conviction can be made no otherwiſe but by Scripture, which is the moſt infallible ground of truth.

What the Phariſees ſaid of Chriſt, we may truly ſay of our late pretenders to Enthuſiaſmes and Revelations, We know not whence he is, John 9. 29. They may be from Rome (as it is more then probable ſome of them are:) or whence ſoever they come, certainly not from God, if they diſown the voice of God in the Scriptures. Wherefore my counſel to you ſhall be that of S. Paul to the Theſſalonians, 2 Theſſal. 2. 2. Be not ſoon ſhaken in minde, nor be troubled: and in 2 Tim. 1. 18. Hold faſt the form of ſound words. And this will be uſefull thus:

Firſt, Then make your laſt appeal to Scriptures in matters of faith. The Papists appeal to uncertain traditions, the Enthuſiaſt to deluding Revelation; let us to the Scriptures, for this is both the precept of God, and the conſtant practiſe of the Scriptures: To the Law and to the Teſtimonie, Eſay 8. 20. So our Bleſſed Saviour always appeals to the Scriptures, as in the buſineſs of the Reſurrection, Matth. 22. 29. And to prove himſelf the Meſsiah, he appeals to Moſes and the Prophets, Luke 24. 26, 27. Thus the Apoſtles, though acted by the ſame infallible Spirit, yet always appealed to Moſes, and the Prophets: ſo did S. Peter, Acts 2. 25, 31. and from thence did Apollos confute the Jews, Acts 18. 29. and ſo Paul to prove the reſurrection of Chriſt, in Acts 13. 23. So then (my brethren) appeal not to the judgement and teſtimony of man, what he ſaith: (as S. Cyprian was much delighted with Tertullian, that he was wont to ſay, Da magiſtrum;) nor to the dictates of dark reaſon: but to the infallible Teſtimonie of the Scriptures, and attend to Gods voice in them.

Secondly, See here the ingenuous boldneſs and confidence of truth, that dares appeal to Scripture. Chriſt was confident of his cauſe, and therefore declines not the teſt of Scriptures: Search them, ſaith he; as if he had ſaid, If they do not testifie of me, then do not acknowledge me. It argues a timorous diffidence and conſciouſneſs of men, when they like not to be tried by the word of God; as in the Papiſt, who appeals from the Scripture to traditions; and it ſpeaks the errours of thoſe Revelations, which will not ſubſcribe to be tried here: you may ſafely reject that doctrine as erroneous, which will not be weighed in the ballance of the Scriptures; or if it be weighed there, proves light and wanting. Tertullian of old notes, that Hereticks p. 315were lucifugae Scripturarum. As blear eyes decline looking upon the ſun, ſo corrupt doctrines the light of the Scriptures.

Thirdly, Embrace and entertain nothing as ſaving truth, which will not bear the test of Scripture. It is one uſe of Scripture, to be profitable foreign, 2 Tim. 3. 16. to confute, and ſilence hereſie and errour: and what-ever the Scripture reproves is ſuch. Be not impoſed upon by the proud imperious dictates of men, nor deluded by the pretences and deluſions of Satan, and his inſtruments; but let this be your rule to try by.

Fourthly, In all your doubts conſult the Scriptures. So did David in Pſal. 119. 24. He made the Testimonies of God his delight, and his counſellours to enform and reſolve him: and that, 1. In doubts of the head for reformation: this is one excellency of the Scriptures, to make wiſe the ſimple; as in Pſal. 19. 7. Scripture, ſayes the Apoſtle, 2 Tim. 3. 16. is profitable to inform the judgement: and by this did David become wiſer then his teachers. 2. In doubts of the heart for conſolation. That was one end of Goſpel-revelation, that we through patience and comfort of the Scripture might have hope, Rom. 15. 4. And ſo David found the ſtatutes of God, to be the rejoycing of his heart, Pſal. 19. 8. In inward doubts of conſcience have recourſe to the Scriptures, there thou mayſt finde thoſe cordial promiſes, which will put joy and gladneſs into thy heart. In thy duty conſult the Scripture, which will direct thee; In thy troubles to comfort thee; In thy fears to ſupport thee; In all thy doubts, to comfort and reſolve thee.

So much for the words conſidered Relatively.

Secondly, Abſolutely in themſelves. And ſo they will fall under a double conſideration too.

Firſt, As taken by way of Conceſsion, Indicatively, and ſo Beza, Camero, Paraeus, and others underſtand them; and ſo alſo they ſpeak I. Our Saviours commendation of theſe Jews, as diligent ſearchers into Scripture: Or elſe, II. His diſcommendation of them and reproof: and that, 1. either of their ignorance, that notwithſtanding they did ſearch into Scripture, yet they attained not to the knowledge of him, as the true Meſsiah: that though they had frequently Bibles in their hands, yet they had not the word of God dwelling in their hearts. Or, 2. of their malice, that, notwithſtanding they ſearched the Scriptures, which did ſo evidently teſtifie of Chriſt, yet they maliciouſly rejected him, and would not come unto him, that they might have life; as in verſ. 40.

Secondly, As taken by way of exhortation, Imperatively, ſpeaking a command to all, to ſearch the Scriptures. And I ſhall take it in this ſecond acception: it being the drift of a great part of this p. 316chapter, to exhort theſe Jewes to hear the word of Chriſt, and Paraus himſelf acknowledges, that uterque ſenſus eſt pius & commodus. And thus taken, there are three things conſiderable in the words.

Firſt, The nature of the duty, expreſſed in the word foreign.

Secondly, The univerſality of the dutie, and that is double.

I. Of the Perſons engaged in it, expreſſed indefinitely.

II. Of the Object, foreign: that is all Scripture.

Thirdly, The motive and arguments of the duty, and they are two.

I. The benefit of Scripture-ſearch. Ye think ye have eternal life in them.

II. The object of Scripture-diſcoverie: that is Chriſt, they teſtifie of me.

All which particulars may be reduced to this one general Obſervation, That Scripture-ſearch is a duty every Chriſtian ought to be engaged in. Or thus,

It is the duty of every Chriſtian to ſearch the Scriptures.

In the handling of which obſervation, this method ſhall be obſerved.

Firſt, To ſhew the importance of the word foreign.

Secondly, What ſearchers of Scripture Chriſt here points at.

Thirdly, The univerſality of the duty.

Fourthly, The grounds of this ſearch.

Fifthly, The Application.

Firſt, To ſhew the importance of the word, foreign. The word ſignifies ſuch a ſearch, as diggers in mines make for gold and ſilver in the earth, and implies five things.

I. A valuation and eſteem of the Scriptures. He that digs in a mine for gold evidences his valuation of it; otherwiſe he would never dig for it: ſo ſearching of Scripture ſpeaks an high estimate and prizing of Scripture. Such a ſearcher of Scripture was David, Pſal. 119. 72. who prized the truth of God, more then thouſands of gold and ſilver: and ſuch a ſearcher was S. Auguſtine alſo, who ſays of himſelf, ſacrae Scripturae tuae ſunt ſanctae deliciae meae. And ſurely, the more a man ſearches into theſe mines, the more will he prize and value them, and he that theſe mines, the more will he prize and value them, and he that hath the ſpirit of God cannot certainly but prize thoſe Scriptures, even becauſe they come from him.

II. A particular enquiry into Scripture. He that digs in a mine turns over every particular clod of earth, in which there is probably any gold; leſt he ſhould loſe any of it: ſo ſhould Chriſtians in ſearching the Scriptures particularly examine every Scripture, leſt they loſe any of that treaſure that is hidden in thoſe mines. Adoro p. 317Scripturae plenitudinem, ſaith Tertullian. There is a fulneſs of divine treaſure in the Scriptures, which is able to make a ſoul rich in faith and enriched in all knowledge, 1 Cor. 1. 5. And this treaſure is not diſcovered by a perfunctory, general view of Scripture: but by a particular enquiry, and examination into it: for there is not any Scripture, but hath more or leſs of this treaſure in it: every foreign of it, ſaith our Saviour, ſhall be fulfilled, Matth. 5. 18.

III. A diligent and frequent peruſing of Scripture. He that digs in a mine makes it his every-days-work, and gives not over, till he hath found the riches and treaſure in it. It is not a ſuperficial glance upon Scripture, which will make a diſcovery of that heavenly treaſure to us. Scripture-ſearch muſt be our every-days-work; &, indeed, it calls for our daily diligence: thus David deſcribes the bleſſed man to be one, that meditates in the law of God day and night. Pſal. 1. 2.Ps 1:2This ſearching S Paul commends to Timothy, Give attendance to reading, 1 Tim. 4. 13. and for which the Bereans are commended, Acts 17. 11. and this God commanded the children of Iſrael, Deut. 6. 6, 7. Theſe words which I command thee this day ſhall be in thy heart, and thou ſhalt teach them diligently unto thy children, & ſhalt talk of them, when thou ſitteſt in thine houſe, &c. There is more golden oare in a clod of earth, then he that digs in a mine diſcovers at firſt: ſo there is a myſteriouſneſs in Scripture, which by a curſory reading of Scripture cannot be diſcovered. Great myſteries lie ſub cortice literae, wrapt up in the letter of Scripture, which is diſcovered by oft reading and examining. A Chriſtian meets with that information, thoſe quicknings, ſupports, and comforts at one time, which he doth not at another. It is ſaid of Alphonſus, that he had read over the Bible ten times with a large comment upon it: and of another, a Tranſylvanian Prince, that he had read over the Bible twenty ſeven times: & of Theodoſius the Emperour, that (as Nicephorus relates) had a lampe ſo artificially made conſtantly ſupplyingNicephor. lib. 4. cap. 3. it ſelf with oyle, leſt any thing might diſturbe or interrupt his ſtudy of Scripture. And this certainly is the ready way to diſcover the heavenly treaſure, which is hid in Scripture: as we ſee God by the miniſterie of Philip revealed Chriſt to the Eunuch, while he wasA throughſearch, profundiùs effodere. foreign. So S. Chryſoſt. thus diligently reading the Prophet Iſaiah, as it is in Acts 8. 28.

IIII. A through ſearch and ſcrutiny: a digging deep in theſe mines. We do not finde mines of Gold upon the ſurface, and ſuperficies of the earth, but in the bowels of it, & therefore there muſt be a digging deep: this word in the Text, ſometimes in Scripture expreſſeth Gods ſearching, as foreign, Rom. 8. 27. which is ſo through and exact a ſearch, that not the deepeſt thought of the heart can eſcape this ſearching of God. There are depths in Scripture p. 318which we muſt dig for, before we can fathom them. The Sctipture is a myſtery, 1 Tim. 3. 16. a myſterie hid from ages and generations, Coloſſ. 1. 26. Here are the foreign, 1 Cor. 2. 10. the deep things of God: his Nature, his Attributes, his Councels and Decrees; which the Apoſtle calls foreign, unſearchable, Rom. 11. 33. So there are the foreign, Revel. 2. 24. the depths, methods, wiles, and ſubtleties of Satan, which the Scripture diſcovers, and provides us with armour againſt them, Epheſ. 6. And there are the depths of our own hearts. (Pſal. 64. 6. the inward thought, and the heart is deep): and this Scripture diſcovers, 1 Cor. 14. 25. But we muſt dig before we can finde them. The ſecrets of Gods Councels had lain hid in his own breaſt, had he not diſcovered them in his word: and Satan doth not lay his plots above board, obvious to every eye: and for our own hearts, they are deceitfull above all things, who can know them, Jerem. 17. 9. and therefore it muſt be a deep ſearch to diſcover them.

V. And laſtly, It ſignifies labour and pains. Digging in mines is a very tedious laborious work: ſo is ſearching theſe ſpiritual mines; Prov. 2. 4. If thou ſeekeſt her as ſilver, and ſearchest for her as for hid treaſures. We may obſervo what S. Peter ſaies of the Prophets enquiring after ſalvation, 1 Pet. 1. 10, 11. foreign, at verſe 10. ſearched diligently; and ſo again at verſe 11. foreign. No gold without digging, no heavenly treaſure of knowledge and grace without a diligent and laborious ſearch of Scripture. And that for the firſt:

Secondly, What ſearchers of Scripture Christ here points at.

There may be much ſearching to little purpoſe: and people may take much pains, and no profit may come of it, but ſometimes a great deal of miſchief.

I ſhall ſhew them therefore,

Firſt, Negatively,

Secondly, Poſitively.

Firſt, Negatively: and here our Saviour means not,

I. The curious ſearcher of Scripture, who reads it more to ſatisfie his curioſitie, then to regulate his life: who in ſearching neglects that which is obvious, and moſt neceſſarie, and is prying into that, which is more difficult and nice: that feeds upon the husks (as I may ſpeak) and pleaſeth his phantaſie with a few nice critical obſervations of ſome few paſſages of Scripture, in the mean time neglecting the more ſubſt antial food of his ſoul, the plain truths of the Goſpel. One who plaies the Chymiſt with Scripture (which ſome think is intimated in that expreſſion of Scripture, in 2 Pet. 3. 16. foreign) who would get that out of the Scriptures (as thoſe p. 319out of natural bodies) what God never put into them: ſuch as with that accurſed Politian prefers an Ode of Pindar, before all the Pſalms of David: becauſe there he findes more ſatisfaction to his nice and vain curioſitie. Scripture was never written for this end, to ſatisfie any mans curioſitie.

II. Not the preſumptuous ſearcher of Scripture, who would meaſure all Scripture-myſteries by his own reaſon and apprehenſion; and, neglecting learning of his Chriſtian dutie, preſumes to examine, and thinks to comprehend Gods ſecret councels: and where the Apoſtle is put to his foreign! he queſtions not but he can fathom. He is ſearching more what God decreed from enternitie, then what himſelf ought to do in time. It was a good ſaying of Seneca, Nuſquam verecundiores eſſe debemus, quàm cùm de Deo agitur, Modesty never becomes us better, then when we ſpeak of God: eſpecially, when we ſeach into his Actings and Councels; which, it is modeſty and pietie to admire; boldneſs and preſumption to ſearch too much into: which the Apoſtle calls, An intruding into thoſe things he hath not ſeen, vainly puft up by his fleſhly minde, Coloſſ. 2. 18.

III. Not the diſcourſive ſearcher, who ſearches into Scripture, onelyonly that he may have matter of diſcourſe, not that he may have matter to practiſe: and that perhaps ſcoffingly, as that Apoſtate Julian, who ſaid, foreign, that he had read, understood, and contemned the Scripture. This is to read it onelyonly as a hiſtorie, or idlely, and vainly jeſting with the Scriptures: and thoſe ſearchers have Scripture at their tongues end, but not at their hearts: which our Saviour reproves here in theſe Jews, who were great ſearchers of Scriptures, verſe 28. ſuch who have Bibles in their houſes, but not the word of God, dwelling richly in their hearts, as the Apoſtle commands in Coloſſ. 3. 16. Scripture-diſcourſe is good, if it be pious, ſerious, and to build up one another: but Scripture-practiſe is better.

IV. Not the prejudiced, opinionated ſearcher of Scripture, who comes prepoſſeſſed with an opinion, and ſo prejudiced againſt the truths of the Goſpel, and onelyonly ſearcheth Scripture ſo far, as will comply with, and Patronize that opinion. Men come poſſeſſed with ſome high notions, and phantaſies of their own, and then they wreſt the Scripture, and make it ſtoop to thoſe prepoſſeſsions, and this is the reaſon, why many men finde ſo little in Scripture: that they finde it very hard to veil and ſubmit their Speculations and Notions, to the ſimplicitie of Goſpeltruth.

V. Not the ſuperſtitious ſearcher of Scripture, who reſts in the opus p. 320operatum, the work done: ſuch ſearchers were theſe Jews, who were wont to number the letters in the old Teſtament, and could tell you how oft every letter was uſed: ſo carefull were they of the Bible, that in an heap of books, they would not ſuffer another book to lie on the top of a Bible, and if any did by chance let it fall, they were certainly puniſhed for it; ſo writes Brentius: but this theyBrentius in loc. foreign. Chryſost. accounted their righteouſneſs, and thought to have life and happineſs in the bare reading of the Scripture, which was that, for which Chriſt here blames them; not that they ſearched, but that they thought to have life by doing it; though they neglected and perſecuted Chriſt, at verſe 40. Plus aequo illis tribuiſtis, ſaith Grotius. They thought, if they did enlarge their Phylacteries, and read the Law ſo many times over, they were ſecure of everlaſting life.

VI. Not the careleſs and irreverent ſearcher of Scripture, who ſometimes runs over a few chapters of the Bible, (as the Papiſts mumble over their Ave-Maries) without any reverent apprehenſions of God the Authour of Scripture, or minding the matter, or myſterie of Scripture. foreign Chryſoſt.He does not ſay, onelyonly barely Read, and know, but Search the Scriptures.

VII. Not the carnal ſecure ſearcher, who comes to the reading of the Scriptures with a reſolution to go on in his ſins, whatſoever the Scripture ſaith to the contrarie: Let Scripture ſay what it will, they will do what they liſt: ſuch as theſe can read the Promiſes of God, yet remain unbelieving; his Threatnings, and not tremble; his Judgements, and with a proud Pharaoh, grow harder by them; his Commands, yet neglect and diſobey them: that as Noah's unclean beaſts in the Ark went in unclean, and came out unclean: ſo theſe come to the reading Scripture, and hearing the Word, and remain ſtill ſecure in ſin, and hardned in their iniquitie: as thoſe in Jeremiah, 44. 16, 17. that told the Propher plainly, As for the word, which thou haſt ſpoken to us in the name of the Lord, we will not hear it.

VIII. Not the the profane ſearcher of Scripture, who ſearches the Scripture, onelyonly to finde what may ſeemingly be wreſted to Patronize his licentious, and wicked practiſes, who makes uſe of Scripture to cover, and excuſe his wickedneſs: as we read of thoſe Heathens in 1 Maccab. 3. 28. that made diligent ſearch into the book of the Law, that they might print thereby the likeneſs of their Idols: ſo many ſearch the Scripture, onelyonly to find ſomething, that may favour a corrupt opinion, or a licentious practiſe. Thus Julian the Apoſtate robbed the Chriſtians of all their goods and eſtates, Patronzing p. 321that practiſe by Matth. 5. 3. Bleſſed are the poor, &c. not conſidering what followed: and Chemnitius tell us of one, whoChemn. loc. de paupertate. reading that place, Go, and ſell all that thou haſt, went and ſold his Bible too, ſaying, jam plenè Chriſti mandato ſatisfeci. And thus indeed do the Papiſts, who never flee to the refuge of Traditions, but when the Scriptures fail them. And, truly, there hath been no erroneous principle, or wicked practiſe, but hath endeavoured to ſhrowd it ſelf under protection of the Scriptures: and by this means men have been engaged to wreſting Scripture, to their own, and other mens destructions.

IX. Not the partial quarrelſome ſearcher of Scripture, who quarrels with, and caſts away all Scripture that makes againſt him, and admits onelyonly that, which may ſuit with his corrupt doctrines. Such ſearchers of Scriptures have Hereticks been in all ages. Thus Arius wreſted the eighth chapter of the Proverbs out of the Canon, as ſpeaking of the eternitie of Increated wiſdome, and ſo contradicted his blaſphemy in denying the Divinitie of Chriſt. It is that, which Irenaeus notes, as the Genius of all Hereticks, Cùm ex ſcripturis Irenaeus lib. 3. cap. 2.redarguuntur, ſaith he, in ſcripturarum redargutionem convertuntur, If Scripture reprove their Hereſie, they will preſently fall out, and quarrel with Scripture. So the Manichees of old rejected all the Old Teſtament; and Cerinthus all the Goſpels, but Matthew; and the Ebionites all the Epiſtles; and ſo the Antinomians reject the Law, as no part of Scripture, or at leaſtwiſe not obliging them. In a word, what Epiphanius of old obſerved of the Gnoſticks, we may truely obſerve of the Hereticks of our times: his words are very full, and ſuite with our preſent Hereſies: When they finde any thing foreign, &c. Epiphan. hareſ. 26.in the Scripture, that may make againſt their opinion, then they ſay, That 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 phantaſ…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 onelyonly 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, onelyonly 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 foreign, that ſeems p. 322to 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 onelyonly 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 a… great obſtructions to any knowledge, but moſt to a Scripture knowledge. If any man thing, he knows nothing, a… 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 darkſighted p. 323in natural things, but ſtark blinde in ſpiritual myſteries.

2. God commmunicates himſelf in the ſearch of Scripture onelyonly 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 Goſpeltruth. 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 p. 324Ark, 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 into the Scriptures, and that beſpeaks reverence.

III. The orderly ſearcher. Order and method is great in the acquiring of all knowledge: method facilitates the underſtanding, and ſtrengthens the memorie; it makes things more perſpicuous, and ſo more eaſie to be underſtood, and more ſtrongly and certainly retained. That knowledge muſt needs be confuſed, which is gotten by amethodical ſtudie. Method demonſtrates the dependance of one thing upon another, and ſo makes all eaſie and facile. So that in ſearch of Scripture we ſhould not pick here and there a chapter, or verſe, but read in order; firſt the eaſieſt, and then the more difficult: for paſcimur apertis, exercemur obſcuris. Milk is eaſieſt for nouriſhment, and ſtrong meat to exerciſe our ſence with. Firſt therefore thoſe, that may build us up in the faith, as the Goſpels and Epiſtles, then what may exerciſe our parts and learning. I take it a prepoſterous way of Scripture-ſearch, which many take, to ſearch firſt into the Propheſies, Revelations; and the darker places of Scripture, and neglect the Epiſtles of the Apoſtles, and other eaſier places. It is in Scripture-ſearch, as in all other ſciences, there are ſome more eaſie, and obvious principles, and theſe firſt to be learned, before we go to deductions and the like. Firſt, let us go where the lamb may wade, and then where the Elephant may ſwim.

IV. The judicious ſearcher, that reads with judgement and underſtanding. As Philip ſaid to the Eunuch, when he was reading the Prophet Iſaiah, Acts 8. 30. So ſay I to every ſearcher of Scripture, understandeſt thou what thou readeſt? No profit by ſearching without underſtanding: therefore children and mad-men are no competent ſearchers of Scripture; there is required an act of judgement and diſcretion. Or if, as the Eunuch, thou underſtandeſt not, then conſult with thoſe that do. Read ſtill in obedience to God's command, (nay, let this double thy endevaours) but remember to conſult with the Philips, that is, the Miniſters of the word.

V. The thankfull ſearcher, who, when he reads the Scriptures, p. 325meditates of and thankfully acknowledges the goodneſs of God, in giving and revealing to him the Scriptures. Chriſt himſelf eſteemed this thank-worthy, in Matth. 11. 25. I thank thee, O Father of heaven, &c. and how much more ſhould we do it in regard of our ſelves? if we ſhall but conſider,

1. What a great priviledge it is to a perſon or nation, to have the Scriptures, the word of God entruſted with them. This was the great priviledge of the Jews, which the Apoſtle takes notice of as their greateſt advantage above the Gentiles, Rom. 3. 1, 2. foreign: He made them Truſtees of his word and promiſes. And the ſame would the Pſalmiſt have obſerved with thankfulneſs, Pſalm 147. 19.

2 How this is the onley light, which can lead us to heaven. This is the cloud, which will lead you through the wilderneſs unto Canaan: the light of nature is but a groping after God, Acts 17. For though the inviſible things of God are clearly ſeen by the things that are made, as we have it, Rom. 1. 20. yet cannot the knowledge by nature at all diſcover Chriſt: without which knowledge no ſalvation, if you credit our Saviour himſelf, John 17. 3. The Scripture is our onelyonly ſtar to lead us unto Chriſt. The light of nature may lead men to hell and leave them there inexcuſable, but the light of Scripture can onelyonly light us to heaven: In them you think you have eternal life, as our Saviour ſpeaks here.

3 If you conſider ſeriouſly, How many thouſands in the world ſit in darkneſs, left to the natural blindneſs of their corrupt hearts: How many are in Egypt while we are in Goſhen, a land of light. Looke abroad into the world, and ſee, what palpable darkneſs is the greateſt part of it overclouded with and what fond guides do the moſt follow. The Mahumetan regulated and guided by a ridiculous Alcoran: the Papiſts enſlaved to fond and uncertain Traditions the Jew being left to his own hardneſs, refuſing the Goſpel, following a few Curious Rabbines: and many thouſands, who never heard of the ſound of the Goſpel, but are even without God in the world, having their underſtandings darkened, as it is Epheſ. 4. 18. while we enjoy the clear light of the glorious Goſpel, to guide our feet into the waies of peace. Obſerve we what God ſays to the Iſraelites, Deut. 4. 8. What nation is there ſo great, that hath ſtatutes and judgements ſorighteous, &c. Theſe make a nation great: ſo may we ſay; and ſo oft as we read, or hear the word of God, ſhould thankfully acknowledge it.

VI. The Practical ſearcher, who ſearcheth the Scripture: that he may thereby regulate his life, and order his converſation aright. It is one end why God hath given the Scriptures unto us, Pſal. 119. p. 3269. It is as a rule to walk by: Galat. 6. 16. As many as walk according to this rule, peace be on them: ſuch ſhould all ſearchers of Scripture be: for

1. Otherwiſe Scripture-ſearch will be in vain: it will be no otherwiſe profitable to us to know Scripture, if we do not live by it, then to aggravate our ſin, Jam. 4. and to encreaſe our condemnation, that we ſhall have double stripes, Luk. 12. 47. It is better to be mere Ideots and Dunces in Scripture, then not to live according to them; better had we never ſearch for theſe heavenly treaſures, and ſpiritual pearls, then when we have found them to trample them under our feet. We ſhould ſearch Scripture for that end, for which God gave it: and that the Apoſtle tells us, 2 Tim. 3. 17, is that we might be throughly furniſhed unto every good work. He truely ſearches the Scripture, who reſolves, what ever command he meets with, though never ſo contrary to his luſt, that he will obey it: therefore did the Prophet David meditate in the law of God, that he might make it a light unto his feet, Pſal. 119. 105.

2. No other ſearchers are like to finde the hidden treaſures of Scripture. God hath engaged to reveale himſelf to ſuch as theſe, Joh, 7. 16, 17. If any one will do his will he ſhall know, &c. and David gives this as an account of his great knowledge, Pſal. 119. 98. Nothing improves knowledge more then a ſuitable practiſe▪ & the true reaſon, why men finde no more in the ſearching of Scripture, is, becauſe they read it more out of curioſity then of Conſcience. It is grace in the heart, and obedience in the life, that makes men fruitfull in Scripture-knowledge: Conſider that Emphatical place in 2 Pet. 1. 5, 6. where the Apoſtle exhorts to a diligent acquiring, and practiſing of ſeveral graces, and gives the reaſon of it at ver. 8. For if theſe things be in you, you ſhall not be barren, nor unfruitfull in the knowledge of our Lord Jeſus Chriſt. The Turke writes upon his Alc… ran, Let none read this book, but he that is holy: None are fit to be ſearchers of Scripture, but who either 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 foreign:Ariſt. M…ta… lib. 1. men deſire a doctrine ſuitable to their corruptions: (and p. 327this 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: foreign: 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. ^• A foreign, 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 foreign, 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 p. 328means: 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 onelyonly 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 wo…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 onelyonly 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.

p. 329Secondly, 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 asJoſcphus cont. Appion. l. 2. Joſephus tells us, they could tell you any word in it, as readily as their own name. All the Prophets ſpake of Chriſt, as Peter tells the Jews, Acts 10. 43. Three ways the Scriptures of the Old Teſtament ſpeak of Chriſt, which I rather mention, becauſe it is the chief intereſt of the Text, as alſo to strengthen our faith in the true Meſsiah againſt the Jews: and hereby to admoniſh us in reading and ſearching them to look after Chriſt, and the knowledge of him.

I. By promiſes: as the promiſed ſeed to Adam, Gen. 3. to Abraham, Geneſ. 15. to Iſaac, Geneſ. 26. to Jacob, Geneſ. 28. to the tribe of Judah, Geneſ. 49. and all theſe are great aſſurances to our faith.

II. By plain propheſies. Chriſt is Jacobs Shiloh, in Gen. 49. 10. Balaams ſtar coming out of Jacob, Numb. 24. 17. Iſaiahs Immanuel, Iſaiah 7. 14. Daniels man, ſtanding before the Ancient of daies, Dan. 7. 13. Jeremiahs the Lord our righteouſneſs, Jerem. 23. 6. Zechariahs branch, Zech. 3. 8. and Malachies Sun, Mal. 4. 2. And this in general: it would be infinite to deſcend to particulars: not a circumſtance of his birth, life, or death, but was foretold by ſome of the Prophets. The place of his birth, Micah. 5. 2. the manner of his conception, Iſai. 7. 14. his humilitie and povertie of life, Zech. 9. his death, Iſai. 53. 7. Judas's betraying and ſelling him for thirtie pieces of ſilver, Zech. 11. 12, 13. his ſcourging, Iſai. 53. 5. his being ſpit upon, Iſai. 50. 6. his crucifying among thieves, Iſai. 53. 12. and after death his reſurrection and aſcenſion, Pſal. 110. and Hoſea 13. 14.

III. In types and ſhadows. The whole Ceremonies were nothing elſe but ſhadows: Chriſt the ſubstance. Thus was Chriſts paſsion typified by the Paſſover, by the Braſen ſerpent lifted upon a pole, John 3. 14. His taking away our ſins by his death typified by the ſcape goat, Levit. 16. 10, 21. His lying three days in the grave, and his reſurrection, typified in Jonah, chap. 1. The pillar of cloud, and of fire, the Red-ſea, Manna, Rock, all types of Chriſt; of which latter, the Apoſtle ſpeaks expreſly, that rock was Chriſt, 1 Cor 10. 4. I have mentioned theſe, to lay an engagement upon you in ſearch of Scripture, eſpecially to look after Chriſt: he is the ſcope, and ſubſtance, and center of all Scripture. Doeſt thou read the Ceremonies of the old Law? look upon them as ſhadows, of which Chriſt is the bodie and ſubstance. Doeſt thou read the Promiſes? p. 330look upon them all, as Yea and Amen in Chriſt, 2 Cor. 1. 20. Doeſt thou read the Sacraments? eye Chriſt as the thing ſealed by them. Doeſt thou ſearch the Law? Read it as thy ſchool-maſter to bring thee unto him, Galat. 3. 24. The Propheſies? Chriſt the fulfilling of them. Thus all the lines and draughts of Scripture meet in this centre: all Scripture light centres in this Sun of Righteouſneſs, without which, ſearch Scripture never ſo much, you are ſtill in the dark, if it be not your ſtar to lead you unto Chriſt.

And ſo much of the ſecond thing, What ſearchers of Scripture Chriſt here points at.

I come now to the third General,

The univerſality of the duty.

And this is two fold,

I. The ſubject, All men.

II. The object, All the Scriptures.

I. The univerſalitie of the ſubject, All men; none being exempted from this dutie. Miniſters of the Goſpel are eſpecially concerned in this, who are to diſpence the Myſteries of ſalvation unto others. It is an old and true ſaying, ſealed by the experience of all ages, that Bonus textuarius eſt bonus Theologus; A good Scripturiſt is a good Divine: and therefore does the Apoſtle give this eſpecially in charge to Timothy, Till I come, give attendance to reading, in 1 Tim. 4. 13. But, not onelyonly theſe, every Chriſtian is concerned in this duty, if upon no other conſiderations, then theſe in the Text; they are abundantly evincing. Every Chriſtian is concerned in eternal life: Therefore, ought to ſtudie Scripture, which directs him the way thither; and it is therefore called the word of life, Philip. 2. 16. and, the Goſpel of our ſalvation, Epheſ. 1. 13. As a traveller, that is ignorant of his way, wili be oft conſulting his Maps, examining, and enquiring which is the way: we are all naturally ignorant of the true way to life, and therefore we muſt oft ſearch Scriptures, which are the Map of that Jeruſalem, which is above, directing us the way thither. So Chriſt is the onelyonly way, out of of whom, no man can come thither, John 14. 6. And then, the knowlege of Chriſt is every Chriſtians intereſt and concernment. Hence are thoſe frequent exhortations of Scripture to Chriſtians, To grow in the knowledge of our Lord Jeſus Chriſt, 2 Pet. 3. 18. And this we come to by Scripture; They teſtifie of me, ſaith our Saviour in the Text. Beſides theſe, all are engaged to the ſearch of the Scriptures upon theſe accounts.

1. In obedience to Divine command. God exempts none from this dutie, Deut. 6. 6, 7, 8. but ſends all to the law and teſtimony, Iſai. 8. 20. and it is the Apoſtles frequent command, Coloſſ. 3. 16. and his charge is very ſhort, 1 Theſſ. 5. 27. and what are all the Elogiums p. 331and commendations of thoſe who conſcienciouſly perform this duty, but ſo many motives and arguments for us to do it? Such are that character of a godly man, Pſal. 1. 3. that he meditates in the law of God both day and night: that commendation of the Bereans, who ſearched the Scriptures, Acts 17. 11. and that of S. Peter to whom he wrote, telling them, that they did well in taking heed to that ſure word of propheſie, 2 Pet. 1. 19. Therefore the neglect of this ſearching Scripture is a diſobedience to a Divine command.

2. In conformitie to the practiſe of the Saints in all ages. Aquila and Priſcilla, ordinary tent-makers, ſo well skilled in the Scriptures, that they were able to inſtruct an eloquent Apollos, Acts 18. 24, 25, 26. It ſpoke Gods approbation of the Eunuchs ſearching the Scriptures, when he ſent Philip to him, Acts 8. 28. Timothy was an apt ſcholar in this ſchool, 2 Tim. 3. 15. inſtructed, queſtionleſs, not by his father (who was a Greek) but by his grand-mother Lois, and his mother Eunice, whoſe faith the Apoſtle highly commends, 2 Tim. 1. 5. whence it is obvious to collect the induſtrie of Godly women in thoſe times, in ſearching themſelves, and inſtructing their children in the Scriptures: a good copie for others to write after. Amongſt the Jews it was accounted a crime to have a family without a Bible; I wiſh it were ſo now.

3. Thereby to promote the intereſt, and advantage of their own ſouls. Hereby (Christians) you may be inabled to try the Spirits, to diſcern truth from falſhod, and not ſo eaſily to be impoſed upon, or toſſed about with every wind of doctrine: hereby to prove all things, that you may hold faſt that which is good, 1 Theſſal. 5. 21. Hereby you may be built up in the holy faith, ſtrenghned in the truth, quickned in holineſs, and, in a word, through faith be brought unto ſalvation, as is intimated in that of our Saviour, John 20. 31. Theſe things are written that you might believe, and that believing you might have life. But a little more particularly, theſe are concerned in the ſearch of Scripture.

1. Thoſe that are ignorant to be informed, and inlightned. This is one uſe of Scripture to be profitable, foreign, for inſtruction, 2. Tim. 3. 16. and the Apoſtle elſewhere tells us, that whatſoever was written afore was written for our learning, Rom. 15. 4. and this is it for which David ſo much extols the Law and word of God (both in Pſal. 19. and 119.) ſo frequently; confeſſing that by theſe commandments he was made wiſer then his enemies, verſe 98. that he had more underſtanding then his teachers, verſe 99. and ſo in many other particulars.

2. The more learned and knowing Chriſtians, to be quickned and eſtabliſhed. p. 332None are ſo learned, but may be ſcholars in the ſchool of Chriſt: none but may be further informed, or by oft ſearching the Scripture be more ſtrengthned and confirmed. Deſire the ſincere milk of the word, that ye may grow thereby, ſaith the Apoſtle, 1 Pet. 2. 2. Grow in grace, and grow in knowledge, 2 Pet. 3. 18. The word of God is not only ſeed to beget Chriſtians, but milk to ſtrengthen and nouriſh them. The want of the word is compared to a famine, Amos 8. 11. In a famine, when men have not a daily and conſtant ſupply of bread, the ſtrength and activity of their bodies decay and languiſh: ſo will it be in the ſoul; without a daily ſupply of this Manna, this bread which comes down from heaven, the Scriptures or word of God, there will be a decay in knowledge, and a languiſhing in our graces. The moſt knowing Chriſtian muſt ſearch the Scripture, to have his affections to Goſpel-myſteries quickned and enflamed, his faith eſtabliſhed, and his memorie quickned: what the Apoſtle ſaith of his writing to the Philippians, Phil. 3. 1. To write the ſame things for you it is ſafe: and no leſs ſafe for the moſt knowing Chriſtian ſtill to be reading the ſame things again and again.

3. Thoſe that are diſtreſſed Chriſtians to be comforted. It was one end of writing the Scripture, that we through patience of the Scripture might have hope, Rom. 15. 4. and therefore muſt be one end of our ſearching them: and David by experience found this true in Pſal. 19. 8. where he ſaies, The ſtatutes of the Lord are right, rejoycing the heart: and very frequently in Pſal. 119. as that the word was his comfort in his affliction, verſe 50. that Gods ſtatutes were his ſongs in the houſe of his pilgrimage, verſe 54. that the law was his delight, verſe 92. and ſo in many other places, much to the ſame effect. And, indeed, here may we meet with ſupporting comforts, ſuitable to every condition. Here are examples of the patience, and comforts of the Saints in the like caſes. Art thou in want and povertie? Conſider Daniel preferring his courſe fare of bread, and water before the kings portion, Dan. 1. Art thou under reproach, and affliction for Chriſt? Conſider the Apoſtles rejoycing, that they were counted worthy to ſuffer for Chriſt, Acts 5. 4. Art thou called to the fiery trial? Conſider the three children untouched in the midſt of the furnace. Art thou deſpoiled of goods and children? Conſider Job upon the dunghil. S. Chryſoſtom writing to Cyriacus the Biſhop, then in baniſhment, tells him how he was comforted in the like caſe; foreign, &c. If the Empreſs (ſaith he) will baniſh me, let her; Ch…yſ. ep. 125.my comfort is, the earth is the Lords, and the fulneſs thereof. If ſhe will ſaw me aſunder, ſhe may: I fare no worſe then the Prophet Iſaiah. If ſhe will cast me into the ſea: I have the the example of Jonah. If ſhe p. 333will caſt me into the fierie furnace, ſo were the three children caſt: If ſhe will caſt me to wilde beaſts, ſo was Daniel cast into the den of lions, &c. Beſides all theſe encouraging examples, how many gracious promiſes are there upon record, which are full breaſts of conſolation, as it is in Iſai. 66. 11. a metaphor (ſaith A Lapide upon that place) taken from crying children, who are quieted by the breaſt: ſo are perplexed Conſciences by the promiſes. I have read of a woman, that was much diſquieted in conſcience, even to deſpair, endeavouring to be her own executioner, but was comforted with that place, Iſai. 57. 15. For thus ſaith the high and loftie one, that 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 ſpirit of the humble, and to revive the heart of the contrite ones. And of another man, who being ready to dye, Lord, ſaith he, I challenge thee by that promiſe, Matth. 11. 28. Come unto me, all ye that labour, and are heavie laden, and I will give you rest; and ſo was comforted. Here is a word of ſeaſon to him that is weary, as in Iſai. 50. 4.

4. The tempted Chriſtian, for ſtrength againſt the onſets of Satan. Here a Chriſtian may meet with that armour by, which he may quench the fierie darts of Satan, Epheſ. 6. 17: David overcame Goliah with a ſtone out of the brook: and Chriſt Satan (not by his omnipotencie, as he might, but) by a Scriptum est, It is written. If Satan aſſault thee, this ſpiritual Goliah, take one ſtone out of this brook, a plain text of Scripture; thou mayſt conquer, and triumph over him. He enters the liſts diſarmed, that is ignorant of the Scriptures; foreign, ſaith Chryſoſtom. Doth SatanChryſoſt. Hom. …n Coloſſ. ſet upon thee by force? Here is the ſpiritual panoply, the whole armour of God; eſpecially the ſword of the Spirit of which we may ſay (as he of the ſword of Goliah) There is none like it. Or doth he more cunningly endeavour to circumvent thee by his wiles, and ſubtleties? here thou mayſt be ſo inſtructed, that thou ſhalt not (as the Apoſtle ſaith) be ignorant of his devices, 2 Cor. 2. 11. that ſo you may eaſily countermine his plots. As he tempts to ſin, perhaps upon that ſuggeſtion, that It is a little one: but Scripture will tell thee, Rom. 6. 23. The wages of ſin (that is, of every ſin, and the leaſt) is death. He bids thee, Do what others do: but the Scripture ſaith, Thou ſhalt not follow a multitude to do evil, Exod. 23. 2. He bids, Put of thy repentance; thou mayſt repent afterward: but the Scripture ſaith, Eſau found no place for repentance afterward, although he ſought it with tears. He tells you, You ſhall gain by ſin: but the Scripture tells you, that this ſeeming gain will prove a real loſs, Matth. 16. 26. Or, that, theſe ſins are full of pleaſure; but the Scripture tells you, that thoſe pleaſure of ſin are but for a ſeaſon, in Heb. 11. 25. p. 334and the puniſhment is eternal, Mat. 25. 46. And ſo much of the univerſalitic of the ſubject, that it concerns all to ſearch the Scriptures.

II. I come to the univerſalitie of the object, expreſſed indefinitely, foreign, the Scriptures; as well the Law, as the Goſpel; as well the old Teſtament, as the New. The Manichees of old, and many of later daies, have refuſed the ſearch of the old Teſtament, as not uſefull, or neceſſarie to Chriſtians, under a Goſpel diſpenſation. I ſhall therefore endeavour at this time to demonſtrate unto you the dutie of a general and univerſal ſearch, which lies upon all Chriſtians. If we had nothing, but this text of Scripture to confirm it, it were unanſwerable: our Saviour here ſpeaking of the old Teſtament, as is evident from the perſons to whom he directs this command, who were the Jews, enemies to the Goſpel, but great admirers of the old Teſtament, and diligent ſearchers into it. Now obſerve the argument, In them ye think ye have eternal life, therefore, profitable: and they teſtifie of me, therefore, neceſſarie: and all this is ſpoken foreign by way of commendation to the Jews, and therefore much more to Chriſtians; as S. Chryſoſtom obſerveth in his fourteenth homilie on the Goſpel of S. John, foreign The Lord, exhorting the jews to the ſearch of the Scriptures, does much more preſs us Christians thereunto, even by their example. But there are many other Scriptures, which demonſtrate unto us the uſefulneſs of the Scriptures of the old Teſtament, as Rom. 15. 4. foreign Whatſoever was written afore, was written for our comfort and inſtruction; that is, what was written by the Prophets was written for the comfort and inſtruction of us Chriſtians. And again, Eph. 2. 20. You ſee the faith of the Chriſtian Church is built upon the foundation of the doctrine & writings, as well of the Prophets, as of the Apoſtles, both leading us to Chriſt, as to that onelyonly foundation, Cor. 3. 11. viz. of ſalvation. Again, 2 Pet, 1. 19. To which (that is, that ſure word of propheſie) you do well that you take heed: even that which was written before, by the Prophets, is as a light to direct you. And therefore obſerve, how Abraham diſpatcheth the Gluttons brethren to Moſes and the Prophets, Luke 16. 29. whence it is obvious to collect, that the writings of Moſes, & the Prophets are to be read, heard, and aſſented to by Chriſtians under the Goſpel. To all which we may add that full place of our Saviour, Matth. 5. 17. 19. I come not to deſtroy the Law or the Prophets, &c. If Chriſt did not diſſolve them then certainly Chriſtians muſt not neglect to ſearch them: but Chriſt was ſo far from diſſolving, that he did fulfill them, and that in his doctrine, which was ſuitable, and comformable to that of the Law and the Prophets; in his life by obedience, exactly anſwering p. 335the commands of the law, and in his ſufferings to what the law threatned, and the Prophets had foretold. The reaſons then, why Chriſtians are to ſearch both, are theſe.

I. Becauſe both are the voice of God to us. The Apoſtle tells us expreſly that the ſame God, who at divers times, and in divers ways ſpake to the fathers, hath in theſe last daies ſpoken alſo unto us, Heb. 1. 1. both are by divine inſpiration, 2 Tim. 3. 16. All Scripture is given: not this or that: and 2 Pet. 1. 21. The propheſies of old time, &c. what they wrote, they were God's Amanuenſes, and wrote not their private phantaſies, but the dictates of the Spirit of God. Holy men they were of God, and therefore their authoritie unqueſtionable and immutable, their value and uſe great and excellent. To the moral law we are all obliged, as a rule of our obedience, and though not to the obſervance of the ceremonial, yet to the knowledge and meditation of it, as very uſefull, both to acquaint us with variety of God's diſpenſations, and by the comparing of thoſe ſhadows and types with Chriſt, the bodie and ſubſtance, they may be evidences of Chriſt already exhibited, and come in the fleſh. The conſulting all Scripture is both our intereſt, and duty, as having God the author of it.

II. The harmony, and identitie of Scripture doctrine both in the Old, and New Testament. The ſame for ſubſtance, though different in degrees: the ſame object of faith, viz. Chriſt, to whom all the Prophets witneſſed, Acts. 10. 43. otherwiſe thoſe under that diſpenſation had been in a loſt, undone condition: for Acts. 4. 12. There is no other name given under heaven, whereby men may be ſaved. The Prophets repreſent Chriſt in his perſon, as God and Man, Iſai. 7. 14. In his offices, as a Prophet, Iſai. 42. 1, 2, 3. as a Prieſt Pſal. 110. 4. as a King, Pſal. 2. 6. and in all his benefits, as Redemption and Salvation. That in Iſai. 53. is a moſt pregnant teſtimony in our justification by faith, verſe 11. And both old and new Teſtament preſcribe the ſame holineſs, obedience, and love to God, and our neighbour. They differ indeed in the clearneſs of Revelation, not in the ſubſtance of the doctrine. The Goſpel takes off the veil, and lets us ſee the myſteries of Salvation more clearly. Now the argument is evident, that if the doctrine of ſalvation be the ſame in both, then both are to be ſearched.

III. Becauſe all the Scriptures, both of old and new Teſtament, were written for the uſe, and good of Chriſtians. The commands of the Law for our practiſe, as our Saviour told that Lawyer, Luke 18. 26, 28. How readeſt thou in the law? The promiſes for our comfort; as that promiſe which was peculiar to Joſhua, chap. 1. 5. is repeated to all Chriſtians, Heb. 1. 3. 5. The threatnings and judgements p. 336for our example and terrour: as the Apoſtle ſpeaking of the judgements which fell upon the Iſraelites, 1 Cor. 10. 6, 11, 12. So the types: obſerve how our Saviour applies the type of the braſen ſerpent to his own death, John 3. 14. and that for the comfort and ſupport of our faith, verſe 15. That, as he, who looked upon the braſen ſerpent, was healed of the ſtings of the fiery ſerpents; ſo they, that look up to Chriſt by a true faith, are healed of the ſpiritual wounds made by ſin and Satan.

IV. Becauſe of the excellencie of all Scripture, which the Apoſtle fully deſcribes to us in 2 Tim. 3. 16, 17. What are uſefull as children to know; what may make us wiſe to ſalvation; what is profitable for doctrine to inform us; for reproof to reclaim us; for correction to reform; for inſtruction to guide us, and furniſh us unto every good work. This the Apoſtle affirms univerſally of all Scripture, not of this, or that part of it; therefore of the old, as well as new Teſtament.

V. To ſtrengthen and confirm the doctrine of the new Teſtament; to which both Chriſt and the Apoſtles oft ſend Chriſtians, and blame them for their ignorance in them, Luke 24. 25. Then he ſaid unto them, O fools, and ſlow of heart to believe all that the Prophets have ſpoken, &c. Therefore it was the conſtant practiſe of Chriſt and his Apoſtles to aſſert their authoritie, and confirm their doctrines by the old Teſtament; as in the Text here: and he grounds theſe Jews unbelief upon their not believing Moſes, verſe 46, 47, For had ye believed Moſes, ye would have believed me, for he wrote of me: But if ye believe not his writings, how ſhall ye believe my words? Where Chriſt confirms his doctrine by Moſes, who wrote of him. This was the Apologie S. Paul made for himſelf, and his doctrine, in Acts 26. 22. So our Saviour proves the doctrine of the reſurrection by Moſes, Matth. 22. 31. and the doctrine of his ſufferings and reſurrection, Luke 24. 44, 45. And the truth is, much of Goſpel-doctrine can neither be underſtood, nor proved without the old Teſtament: as that of the Iſraelites in 1 Cor. 10. 1, 2, 3, 4. whence ſhould Chriſtians underſtand that, but out of the hiſtorie of Moſes, of the Manna, the cloud, the ſea, and the rock; and eſpecially, the epiſtle to the Hebrews without an exact knowledge of the legal ſacrifices, priesthood and the like; and the lives of the Patriachs mentioned, Heb. 11.

VI. And laſtly, To convince the Jews of the truth of Chriſt our Meſsiah, and ſatisfie Chriſtians in their temptations concerning it: as the fulfilling of the Propheſies, the realizing of the Types concerning Chriſt. This Apollos found to be the moſt convincing way to confute the Jews, Acts 18. 28. And there is no other poſſible way to p. 337effect this: for the New Teſtament they reject. Reaſon is no competent judge, and cannot fathom the depths and myſteries concerning Chriſt, nor judge of the true Meſsiah; nor can you convince them by the miracles of Chriſt, for they deny them, or elſe impute them to Beelzebub. If we would convince them then, we muſt build upon ſome Principles, which they grant, otherwiſe they deny the whole: therefore the only way to convince them is, to ſhew the conformitie and agreement of all Chriſts doings and ſufferings to what the Prophets of old foretold of the true Meſsiah. Which courſe our Saviour himſelf took to prove himſelf the true Meſsiah, Luke 24. 44. and therefore the ſearch of the old Teſtament is much conducible to the ſtrengthning of our faith in Chriſt againſt the Jews. For when we conſider the exact Propheſies of the time of Chriſts coming, Gen. 49. 10. and while the temple ſtood, Hag. 2. 7. the place of his birth, by Micah, chap. 5. verſe 2. born of a virgin, Iſai. 7. 14. the miracles to be wrought by him, Iſai. 35. 5, 6. his paſsion and ſufferings, Iſai. 53. theſe are ſufficient, when we finde them ſo punctually fulfilled in Chriſt, to strengthen our faith in him, and to convince the Jews of their deſperate unbelief: therefore thoſe, who deny Chriſtians the uſe of the old Teſtament, rob them of their weapons, whereby they ſhould contend for the faith, and fight againſt the enemies of Chriſt, the Jews.

Fourthly, The grounds of this ſearch.

And theſe I ſhall reduce to theſe four heads.

I. The Scripture-fulneſs and ſufficiencie: and this is clear in the words of the Text: In them you may have the knowledge of Chriſt, and eternal life:

Where we may conſider,

1. It is a full and perfect foundation of faith, as containing all things neceſſarie to be believed, either expreſly, or by convincing, and undeniable conſequence. So full and perfect it is, that it needeth not to be eeked out with unwritten traditions, or pretended enthuſiaſmes, and revelations. That tradition, which brings down, and conveys Scripture-truth to us through the ſucceſsive ages of the Church, we cannot caſt out, but acknowledge as an eminent inſtance, and teſtimony of Gods Providence: and in this ſenſe the Church is called foreign 1 Tim. 3. 15. the pillar and ground of truth. In ſenſu forenſi, &c. Not that it contributes authority to them. And in this ſence S. Auguſtines Non credidiſſem may go for good and currant Divinitie, becauſe we could not have had them elſe. So for revelation; we acknowledge a ſpiritual revelation to underſtand, which the Apoſtle prays for, Epheſ. 1. 17. but any thing additional to Scripture-truth, we reject, as detracting from the wiſdome of p. 338God, and his revealed truth. Obſerve we what the Apoſtle ſaith, Gal. 1. 18. If we or an angel from heaven preach any other doctrine. He does not ſay, Contra, againſt, but praeter, beſide, ſaies Paraeus. Here is enough to bring you to ſalvation; elſe S. John was out, who tells us, Theſe things are written that you might believe, and believing might have life, John 20. 31. and if not ſufficient, we may ſay, as the diſciples, Matth. 26. 8. To what purpoſe all this: but when God himſelf ſends us, To the Law, and to the Teſtimony, Iſai. 8. 20. and Abraham ſends the rich man's brethren to Moſes, and the Prophets, Luke 16. 29. it intimates that here is enough, which if known and practiſed, is able to keep them out of hell.

2. A full and perfect rule of righteouſneſs. No duty, which can concern any man in any relations, either to God or man, but you may have full direction for it in the Scripture. Thoſe three words of the Apoſtle ſpeak the whole duty of a Chriſtian, foreign, and foreign, ſoberly, righteouſly, and godly, Tit. 2. 11, 12. When the Lawyer came to tempt our Saviour with that queſtion, What ſhall I do to inherit eternal life? our Saviour ſends him to the Scripture; What is written in the law: How readest thou? Obſerve we what Wiſdome ſaith, Prov. 1. 9. My ſon, if thou wilt receive my words, and hide my commandments with thee: ſhalt thou underſtand righteouſneſs, and judgement, and equitie, yea, every good path. Art thou a Magiſtrate? Scripture tells thee how thou muſt rule, in 2 Sam. 23. 3. He, that ruleth over men, muſt be just, ruling in the fear of God. Art thou a Father: Scripture directs thee in that relation to thy children, To bring them up in the nurture, and admonition of the Lord, Epheſ. 6. 4. Art thou a childe▪ Scripture tells thee how to carrie thy ſelf in that relation, Epheſ. 6. 1, 2. Children, obey your parents in the Lord, for this is right, &c. Art thou a ſervent? Scripture tells thee how to behave thy ſelf in that condition, Epheſ. 6. 5, 6. Servants, be obedient to them that are your masters according to the fleſh, &c. Art thou a Maſter of a family? Scripture ſhews thee how to behave thy ſelf in that relation, Epheſ. 6. 9. And ye, Masters, do ye the ſame things unto them, forbearing threatning, &c. In a word, here is direction for every Chriſtian in every condition and relation, in which the Scripture is able to make him throughly perfect, 2 Tim. 3. 17. Nay, it is ſo perfect a rule, that the moſt ſpecious obſervances, and moſt glorious performances, and moſt exact works, are no way acceptable unto God, if not commanded in, and regulated by this word. They may have foreign a ſhew of wiſdome in will-worſhip, as the Apoſtle ſpeaks, Coloſſ. 2. 23. to the pleaſing of men, but not to the glory of God. God gave p. 339Moſes a pattern for making the Tabermacle, and David of the Temple: God hath ſet us a perfect rule of worſhip and holineſs in his word, and nothing pleaſeth him, but what is according to that rule. When our Saviour told the woman of Samaria, John 4. 22. We know what we worſhip: We, that is, the Jews: the ground ſure was, becauſe the Jews had a particular appointment of God for their worſhip, which the Samaritanes had not. Therefore nothing muſt be impoſed upon Chriſtians, as obligatory to conſcience (though ſomething for order, and decencie, 1 Cor. 14. 40.) as Divine commands, or as the immediate worſhip of God, or as duties eſſentially neceſſary in order to ſalvation. This is juſtly abhorred, as the Tyranny of the Church of Rome, and as an infringement of Chriſtian libertie, and as a detracting from the perfection of the word of God. Non ex arbitrio Deo ſerviendum eſt, ſed ex imperio. What Tertullian ſaith of the Heathen worſhip, I ſhall ſay of all will-worſhip, which is beſides the word of God: Ex religione ſuperstitio compingitur, & eò irreligioſior, quantò Ethnicus paratior. Men in this caſe are laboriouſly ſuperſtitious, and take a great deal of pains to be irreligious. It ſeems to be a ſtrange expreſſion, Hoſ. 8. 14. Iſrael hath forgotten his maker, and buildeth temples; but ſure the reaſon is, becauſe God had appointed but one Temple. To be righteous without, or beyond the word of God, is to be righteous overmuch and to make our ſelves over-wiſe, indeed wiſer then God himſelf: which is forbidden, Eccleſ. 7. 16. Be not righteous overmuch, neither make thy ſelf over-wiſe: why ſhouldeſt thou deſtroy thy ſelf? To offer to God obſervances, not preſcribed in his word, is but with Nadab and Abihu to offer ſtrange fire unto the Lord, Levit. 10. 1. ſtrange, becauſe God had not commanded it. The uſe whereof, before we paſs further, ſhall be,

Firſt, An encouragement to ſearch. What encouragement muſt it be to men to dig in a mine, when they may finde a fulneſs of what may ſupply all their neceſsities: there is ſuch a fulneſs in Scripturemines. Doeſt thou want information in matters of faith? Here is a fulneſs of Saving truth. Or, doeſt thou want direction for thy life, and walking with God? here is a perfect rule of holineſs.

Secondly, When you have ſearched it, walk according to this rule. Take the word of God to regulate your lives by; this is an evidence and note of a true, upright, ſincere Chriſtian, to take the word of God as his rule. So David deſcribes them, Pſal. 119. 1. Bleſſed are the undefiled in the way, who walk in the law of the Lord; that is a note, that they are undefiled, upright, and ſincere. This evidenced Jobs uprightneſs, Job 23. 10, 11, 12. And yet how few p. 340walk by this rule: ſome by the faſhions of the world, cuſtome, and example of others, education, the invention of men, and the like: but David had another rule, Pſal 119. 113. I hate vain thoughts, but thy law I love. And there is a new, lately unheard of, generation, now ſtart up, who neglecting the Scriptures pretend to be wholly led and guided by a light within them. Let us (if you think it worth the while) examine this opinion, and I think it may be confuted ſufficiently by Mat. 6. 23. If the light that is in thee be darkneſs, how great is that darkneſs? Whence theſe things are obvious to be collected.

1. That it is poſsible the light within a man may be darkneſs: as the light, which the Heathens had within them, was, who had their underſtanding darkned, Epheſ. 4. 18. and as the light of every natural man is, I Cor. 2. 14.

2. That if it be ſo, it is a miſerable darkneſs. foreign; How great is that darkneſs? that is, he that followeth ſuch a light is in a lamentable, deplorable condition; as he that followeth the light of ſome Meteor in the night, which leads him into ditches.

3. This light within (as being every mans pretence, and in moſt men a falſe light, and in one contrary to another) muſt be tryed: and then preſently, it ſuppoſeth ſome certain rule, by which it muſt be tryed, (otherwiſe, we ſhall never be ſecured from deluſion and errour) and this rule can be no other, then the infallible word of God. All that light is darkneſs, which is not lighted at the Lamp of Scripture: ſo the Prophet Iſaiah tells us expreſly, Iſai. 8. 20. If they ſpeak not according to this word, it is becauſe there is no light in them. Therefore as David, ſo all Chriſtians ſhould walk by that light, Pſal. 119. 105.

4. If this opinion ſuppoſeth a light naturally ſet up in every mans ſoul, which by following its direction may bring them to heaven, then this is plain down right Pelagianiſme, and ſpeaks the grace of God needleſs, and tells God that he was at an unneceſſary expence of wiſdome and mercy, when he gave us Scripture, which the Apoſtle tells us is onelyonly able to make us wiſe unto ſalvation, in 2 Tim. 3. 15.

5. God hath no where commanded us to walk by any ſuch rule, as a light within. By the Prophet David he ſends us to his word, Pſal. 119. 9. Wherewith ſhall a young man cleanſe his way, by taking heed according to thy word: and S. Paul would have all walk by the ſame rule, Phil. 3. 16.

6. Suppoſe it a true law and light, an effect of regeneration, yet not a rule, becauſe imperfect: for ſtill the Prophet remits us to that law written in the volume of the book of God, Pſal. 40. 7, 8. and by p. 341it, it does evidently appear, that there is no law or light within the heart, to be accounted of, but what is agreeable with, and conſonant to the law written in the volume of the book. But however, be it what light it will be, which theſe pretend to walk by; I ſhall demonſtrate to you, that thoſe are not in the light, but in darkneſs, from 1 John 2. 8, 9, 10. And certainly into the number of thoſe, whom the Apoſtle there mentions, it is no uncharitableneſs to put theſe, whoſe conſtant practiſe is to ſpit hell and damnation in every mans face, though ſuch as walk holily and umblameably.

But you will ſay, Is not every man concerned to follow the light, and inward guidance of his own conſcience? I anſwer, No, unleſs his conſcience be rightly informed, and regulated by the word of God. For conſcience is but Regularegulata: and though he cannot diſobey a falſe light of conſcience without ſin, ſo nor follow it without ſin neither: ſo that the obligation, which an erroneous conſcience lays upon a man, is not to act contrary to it; but he ought to get that falſe light extinguiſhed, and his conſcience better informed, and a true light ſet up from the word of God. Notwithſtanding this therefore, and all other pretended lights or rules, contrary to, or beſides this: I ſhall cloſe this argument with that of the Apoſtle, Gal. 6. 16. As many as walk according to this rule, Peace be on them, and the Iſrael of God.

The ſecond argument or ground for Scripture-ſearch is Scripture plaineneſs and perſpicuity. It is the deſire and plot of the Church of Rome, to faſten an imputation of obſcurity upon the Scripture, that hereby ſhe may with the more plauſible pretence exalt Peters pretended ſucceſſour in the infallible chair, as an unerring interpreter; and alſo diſcourage the people from reading them, as perſwading them, that the treaſure lies too deep for them to finde, and therefore it is to no purpoſe for them to ſearch: but this is to bring a falſe report upon the Scripture, as the ſpies did upon the land of Canaan. All truths neceſſarie to ſalvation are plainly laid down in Scripture: whence the Scripture is ſo oft compared to a light; as in Pſal. 119. and Prov. 6. Indeed, here we muſt diſtinguiſh between the myſteriouſneſs and obſcurity of the things revealed, and the manner of the revelation. Scripture-myſteries indeed are obſcure and deep, in which reſpect S. Peter obſerved foreign, ſome things hard to be underſtood, in S. Pauls epiſtles, 2 Pet. 3. 16. but the revelation of theſe myſteries are plain to thoſe that uſe the means; as devout prayer, ſerious meditation, frequent reading, and the like. This is that, which David ſaith, Pſal. 119. 129. Thy teſtimonies are wonderfull; there is the myſtery: but in verſe p. 342130. The entrance of thy word giveth light; there is the perſpicuity. Some things are leſs plain ob futuritionem, becauſe they foretell things to come, as Propheſies: and ſome ob majestatem, for the loftineſs of them, as, to inſtance; The myſterie of the Trinity is incomprehenſible, yet moſt plainly revealed in 1 John 5. 7. what greater myſtery then for God to take fleſh? for a childe to be born of a virgin? yet theſe moſt clearly revealed in Scripture: 1 John 1. 14. and the other, Luke 2. 6, 7. Thus that, which is obſcurely inſi…ated in one place, is clearly revealed in another, at leaſt in thoſe things that be abſolutely neceſſary to ſalvation; for to this very end Nihil continetur fidei neceſſorii, quod Scriptura per ſenſum literatem alicubi non manifeſt… tradit. Aquin p. 1. q. 1. a. 10.it was written, John 20. 31. Yet Scriptures are dark, and obſcure as to us.

1. Becauſe of our pride: and though God be ſaid to reſiſt the proud, yet he teaches the humble, Pſal. 25. 9.

2. Becauſe of mens unbelief. 2 Cor. 4. 3. The Goſpel is hid to them that are loſt. So that while men-are in a ſtate of unregeneracy, they are (amidſt all their acquired knowledge) in the dark, as to any true ſaving knowledge of Scripture-myſteries; they have no reliſh of theſe things. A carnal eye cannot ſee thoſe things which eye hath hath not ſeen, they being the things of the Spirit; therefore Chriſt councels us to buy of him eye-ſalve, Revel. 3. 18. without which we can ſee but little. The cloud was light to the Iſraelites, but dark to the Egyptians: ſo is the word of God, light to the true Iſraelites; that is, believers, but dark to unbelievers; the dark ſide of the cloud is towards them, who are converſant onelyonly in the letter.

3. Becauſe of our weakneſs and infirmity. The myſteries of the Goſpel are profound; our capacities but ſhallow: we may ſay of them, as the woman of Samaria ſaid of Jacobs well, John 4. It is deep, and we have not to draw with.

4. Becauſe of our curioſity; as not content to know onelyonly what God hath revealed.

5. Becauſe of our idleneſs and careleſsneſs in ſearching. Difficultas non eſt ex re ipsa, ſed ex noſtra oſcitantia, ſaies Paraeus. He that rides poſt cannot take a map of the countrey he rides through: ſo he that makes too much haſt in reading the Scriptures cannot take an exact account of them. To the beſt, by reaſon of the remainders of their natural blindneſs, it is not ſo plain, as it is in it ſelf; therefore Scripture is more perſpicuous to ſome, then to others: ſome are better ſcholars then others in this ſchool, according to the means of grace God hath beſtowed upon them, Epheſ. 4. 7. and according to the diverſity of the Spirit working in opening their eyes: but they who underſtand moſt, have reaſon to ſay with the Apoſtle, p. 343We know but in part, 1 Cor. 13. 9. and to pray with David, Pſal. 119. 18. Open thou mine eyes.

The uſe of this will be two-fold.

Firſt, Here we learn the unexcuſableneſs of mens ignorance of Scripture. Thou can'ſt not pretend, that it doth not concern thee; for Chriſt hath bidden thee, ſearch it: nor yet make the obſcurity of it a plea, for all ſaving truths lies obvious and plain in it. There is indeed strong meat for grown Chriſtians; but here is milk too for Babes in knowledge: here are myſteries to exerciſe the acuteſt wits, depths for the profoundeſt judgements: but what may make thee wiſe to ſalvation is ſo plain, that a man of the meaneſt capacitie may apprehend it: therefore (eſpecially, amidſt ſo many means of knowing it, as publick reading, and preaching) the ignorance of it in any is inexcuſable.

Secondly, Pray to God for the Spirit to be your teacher in theſe Goſpel-myſteries: that you may all be taught of God, as it is in John 6. 45. Without this you will be in the dark, and grope at noon-day. The Sun is moſt perſpicuous, yet we cannot ſee it without its own light: the things of the Spirit revealed in Scripture are clear and perſpicuous in themſelves, but will not be ſo to us, without the light of the Spirit. There is indeed an external perſpicuity of Scripture in the words; this may be made out to the worſt of men by the improvement of natural abilities, and by accompliſhment of Arts; nay, the devils may have a clear underſtanding of this: but then there is an internal perſpicuity of Scripture, evidenced to the ſoul by the enlightning of the Spirit of God ſhining into the heart, ſo irradiating the minde with a Divine light, that it ſees through the veil of the letter, and diſcovers the myſtery of the word. This light conveys an experimental taſte, and a ſweet reliſh of the truths of the word of God. In a word, the Scripture is plain, though we want light to ſee it; the Sun may ſhine, though a blinde man cannot perceive it: but now the Spirit brings a ſuitable light into the ſoul, proportioned to theſe Scripture-truths; which were indited and can onelyonly be evidenced by the Spirit, in 2 Cor. 4. 6. and Prayer is the way to come by the Spirit, Luke 11. 13. How much more ſhall your heavenly Father give the Spirit to them that ask him.

The third argument for Scripture-ſearch is Scriptures authority, which is divine and infallible. S. Paul affirms, that it is of divine inſpiration, in 2 Tim. 3. 16. and it is ſaid to be a more ſure word of propheſie, by S. Peter, 2 Pet. 1. 19. And herein I ſhall demonſtrate this one thing,

That theſe Scriptures are the word of God.

That theſe Scriptures are the word of God, I ſhall not trouble you p. 344with a multitude of arguments to evince it, but yet I could not wholly omit it; becauſe all, who do profeſs it, do not really and fully believe it (as I ſhall evidence to you anon) and the faith of many Chriſtians, through the ſtrength of Satans temptations, and the corruption of their own hearts, may ſometimes doubt of it: that I may therefore convince ſome, and ſtrengthen others, I ſhall preſent to you theſe conſiderations.

I. The teſtimony of the Church is not the firſt or chief ground, nor is it a ſufficient argument of that faith, whereby we believe the Scriptures to be the word of God. Into this indeed the Church of Rome doth ultimately reſolve its faith. Bellarmine openly profeſſes that, He would believe the Bible no more then the Alcoran, if it were not for the teſtimony of the Church. It is true, the outward teſtimony of the Church may be a motive, or a means of our belief of the Scripture, for ſo ſhe is called the pillar and ground of truth, to hold it forth, and declare it; as the pillar holds forth the Princes Proclamation, but adds no authoritie to it. It may inform us of the truth, but not perſwade us of the truth. The Church hath the charge of Scripture, foreign, the Oracles of God being committed to her, (as it is ſaid of the Jewiſh, Rom. 3. 2.) as a Truſtee of Divine truth, to maintain, uphold, expound, and declare Scripture; but not the firſt ground of our belief of it. As the Queen of Sheba believed the report of Solomons wiſdome by others, but more when ſhe heard it her ſelf: or as the Samaritans believed, becauſe of the report of the woman, but more when they heard him, John 4. 30, 40. The Church may hand the Scriptures to us, and we may believe them by, but not for the teſtimony of it. Or, as a mother may ſhew the childe the ſun, and tell him, that is the ſun, but yet the ſun manifeſts its ſelf by its own light: ſo the Church may tell us, this is Scripture, but it is impoſſible, that the ultimate reſolution of a divine faith of ſupernatural truths ſhould be made into any humane, and ſo conſequently fallible, and uncertain teſtimony, when as we are to judge of the true Church by the Scripture. Nor can this be a conviction to any, that the Scriptures are the word of God: for either it muſt be to believers; and to them it is unneceſſary, for they have already effectually entertained it upon other grounds, viz. The inward evidences of the word, and Teſtimony of the Spirit: and it cannot be to unbelievers, for they reject the Church as well as the Scripture; and therefore they muſt be convinced of the true Church, before they will admit its teſtimony: and of this there is no other poſſible means to convince them, then by the Scriptures, which muſt be firſt evidenced unto them: Therefore,

p. 345II. There are in Scripture ſufficient evidences and convictions, even to ingenuous reaſon, that it is the word of God. And this is neceſſary; for though, after any teſtimony appears to be Divine, reaſon muſt not be ſuffered to diſpute and queſtion the thing ſo atteſted: yet I cannot ſee, why reaſon ſhould not be uſed, as an inſtrument or means to evidence ſuch a Revelation to be divine; otherwiſe (though I may be otherwiſe convinced my ſelf) it is impoſſible to convince an Heathen, or gainſayer, that this is the word of God. Our faith is not irrational, and though the things revealed be above reaſon, yet that it is ſupernaturally revealed, muſt be evidenced to reaſon; otherwiſe my belief is raſh, precipitate, and irrational; nor can I give a reaſon of the hope that is in me, as the Apoſtle requires, 1 Pet. 3. 15. Therefore (omitting thoſe which I conceive leſs evincing) I ſhall lay down theſe few conſiderations to evidence this.

1. Conſider the ſublimitie of, and myſteriouſneſs of the things revealed in Scripture; ſuch as the moſt prying reaſon could never ſearch into, nor the moſt improved, raiſed parts and abilities ever reach; ſuch as the Philoſophers never dreamt of: ſuch is the fall of man, and our corruption by it, of which if the Philoſophers had ſome ruder notions, yet the means of mans ſin and miſery, viz. by the wilfull tranſgreſsion of that Covenant, made between God and man, of not eating of the tree of knowledge, &c. this they were wholly ignorant of; and much leſs could reaſon fathom the depth of that Wiſdome and Mercy which Scripture diſcovers in mans recovery by Chriſt; this is a depth which the very Angels deſire, foreign, in 1 Pet. 1. 12. to look earneſtly into. That Apostatized, fallen, miſerable man ſhould again be brought to life by the death of the onelyonly Son of God; and that in a way of ſuch unſpeakable wiſdome, and ſecurity to all the attributes of God, with ſuch a full reconcilement of juſtice and mercy, is a myſterie reaſon can ſcarce apprehend now it is revealed, much leſs diſcover, and finde out at firſt. So God's entring into Covenant with lapſed man; an Unity in Trinity; Redemption by the bloud of Chriſt; Regeneration by the Spirit (you know Nicodemus's reaſon was non-pluſs'd here, with a Quomodo? How can this be, John 3.) Reſurrection of the body, being crumbled into duſt: A laſt judgement, before the tribunal of that Chriſt, who was crucified here: theſe are things which the eye of reaſon could never have diſcerned, and which the moſt acute profound Philoſophers knew nothing of.

What Plato knew of God, it is very probable, he had from Moſes, of whom he was very ſtudious, if we will believe Clemens Alexandrinus. S. Auguſt. l. 7. c. 21. confeſs.S. Auguſtin confeſſeth, when he had diligently peruſed Plato, p. 346he found nothing of our miſerie by ſin, and recovery by Chriſt: nothing of the blotting out the hand-writing of Ordinances by the blood of Chriſt. Hoc illae literae non habent, ſaith he. He could finde none there crying out with S. Paul, Quid faciet miſer homo? &c. What ſhall miſerable man do? Who ſhall deliver him? None crying out, Thanks be to God through Jeſus Chriſt: yet ſaith he, Haec mihi inviſcerabantur miris modis, cùm minimum Apoſtolorum tuorum legerem, &c. Lord, theſe truths were incorporated in me, when I read the leaſt of thy Apoſtles. And truely, one end of Gods giving us Scripture was to ſupply the defect of reaſon. This conſideration will yet be more valid, if you conſider whom God was pleaſed to make uſe of, as inſtruments, to convey theſe myſteries to us: not an eloquent Tully, profound Plato; but Amos an Heardſman, David a Shepheard, Paul a Tent-maker, and many of the Apoſtles poor fiſhermen; men no waies enabled by acquired parts. Moſes indeed was learned in all the wiſdome of the Egyptians, Acts 7. 22. but there he could not learn the Law and Truths of God, where Idolatry was ſo much overſpread. So Paul was brought up at the feet of Gamaliel; but there he did not learn the myſteries of the Goſpel, but during that time he thought himſelf bound to blaſpheme the truth, and to perſecute the Profeſſours of the Goſpel, which himſelf afterwards preached. Matthew, a Publican, made a Pen-man of the Scripture. All which ſpeak as the admirable wiſdome and omnipotent power of Gods grace, in conquering their hearts to a cloſing with the Goſpel, ſo Gods revealing theſe things unto them, and in an extraordinary manner furniſhing them, and acting them by his Spirit, to write the Scriptures.

2. The exactneſs of Scripture-holineſs: ſuch as you ſhall meet with in no humane writings; faith purifying the heart, working by love. What exact patterns and examples does Scripture hold forth of Purity and Holineſs? Enoch walking with God: Abraham the friend of God: and David a man after Gods own heart. What ſtrict laws does it preſcribe? whereas Humane laws tolerate ſome ſins, this diſcovers the wages of the leaſt ſin to be death, Rom. 6. 23. whereas other Religions are fitted with Fleſhly liberties, to gratifie mens corruptions (witneſs Mahomet's Alcoran indulging a libertie to the fleſh) this commands thoſe pieces of holineſs, which are moſt contrarie, and repugnant to our natural corruptions; ſuch as ſelfdenial, taking up the croſs, &c. It diſcovers Original ſin, and man by the guilt thereof liable to the challenge of God, the cenſure of the law, in the firſt moment of his being: and that the leaſt ſin (every idle word) muſt be accounted for, Matth. 12. 36. Had it been an Humane p. 347invention, you ſhall have found the fleſh gratified; as all Religions in the world have ſome way or other to do it. Non habent (ſaith S. Auguſtin of Plato) istae Paginae vultum pietatis hujus, lachrymas confeſsionis, ſacrificium tuum, ſpiritum contribulatum, cor contritum: nemo ibi cantat, Nonne Deo ſubdita erit anima mea? that is, All the Heathen Philoſophie hath not ſo much as a ſhew of this piety, the tears of a broken heart, and a contrite ſpirit, which is thy ſacrifice: no man here crys out with David, Let all that is within me praiſe his holy name, Pſal. 103. 1. The principles of moralitie might deck and graniſh the outward man, but Scripture holineſs onelyonly repairs and renews the ſoul, commands the very thoughts, and curbs the very firſt irregular motions of the heart. In a word, this onelyonly transforms the ſoul into the image of God from glorie to glorie by the Spirit, 2 Cor. 3. 18.

3. The excellency of Goſpel-promiſes; ſuch as Philoſophers never hinted: ſuch as the apprehenſions of man cannot comprehend now they are revealed, much leſs could they imagine, or invent. It would be infinite to enlarge; I ſhall therefore inſtance but in two: Eaſe to troubled, wearied ſouls: Nemo ibi audit, Venite ad me, qui laboratis, ſaith S. Auguſtine, ſpeaking of the writings of Philoſophers. He could not among all the Platonick Philoſophers finde ſuch an expreſſion; ſo comfortable a promiſe, as this, Come unto me, all ye that labour, and are heavy laden. No ſanctuary for troubled ſouls, but the bloud of Chriſt, which this Scripture onelyonly diſcovers. Iſai. 40. 1, 2. Speak ye comfortably to Jeruſalem, &c. And another Promiſe in Iſai. 43. 2. I will be with thee when thou paſſeſt through the fire, and through the water: not ſuch a Promiſe in all the writings of men: a Promiſe of Gods gracious preſence here, and then the Promiſe of eternal reſt in another world. The Heathens might dream of an Elyſium; Mahomet promiſe a confluence of ſenſual carnal delights in green meadows to his followers; but an happineſs made up of an eternal enjoying God by viſion and love, is a thing their reaſon could never reach, but muſt certainly be a Divine Revelation, as being that which Eye hath not ſeen, ear hath not heard, nor can enter into the heart of man to conceive of.

4. The nature and event of Scripture propheſies: which are ſuch as the eye of omniſcience onelyonly can reach, as being beyond the foreſight of the moſt perfect creature. Moſes foretold, the ſeed of the woman ſhould break the ſerpents head, much above three thouſand years, er'e it was accompliſhed. So Jacobs propheſie of the coming of Shiloh upon the departure of the Scepter from Judah, Gen. 49. fell out accordingly, a little before Chriſts birth, when the Jews were ſubjected p. 348to the power of the Romans. Thus all the Prophets foretelling the calling of the Gentiles, a thing ſo ſtrange, that when accompliſhed, many did not understand it, and more were offended at it. Iſaiah propheſied the captivitie, and deſtruction of Jeruſalem, even then, when the kingdome was in a flouriſhing condition, both which afterward fell out. Thus Joſiah's name and actions were foretold three hundred years before his birth, 1 Kings 13. 2. and Cyrus's an hundred years before his birth, Iſai. 45. 1, 2. &c. And what doth all this ſpeak but a Divine revelation. Man may ſee ſome things future, as they are in their cauſes, but to foretel ſuch future events, as are merely dependant upon the Divine will, ſuch as theſe are, is onelyonly proper to God. Teſtimonium divinitatis, veritas divinationis, ſaies Tertullian, The certainty of foretelling is a ſure Testimony of Divinity. And ſo we finde that in Iſai. 41. 22, 23. the foretelling ſuch futurities is made a diſtinction of the true God, from all falſe ones.

5. Conſider how theſe Scriptures have gained authority and acceptance from the world by quite contrary means to other writings: not by ſinfull compliances with the humours, and luſts of men (which hath much promoted the Alcoran of Mahomet) for theſe it impartially and ſeverely taxes, and condemns: not inſinuated into mens mindes by the pomp and pleaſantneſs of Rhetorick: (no adornings with the flowers of Rhetorick, to make them ſeem gratefull to the world) but by a plain ſtile, and homely expreſſion. It gains acceptance by the myſteriouſneſs of the things more, then eloquence of the ſtile: ſo the Apoſtle ſpeaks, 1 Cor. 2. 4. My ſpeech and my preaching was not with enticing words of mans wiſdome, but in demonſtration of the Spirit, and of power. It is the cuſtome of men to ſlatter Great ones by a complemental dedication, and thereby to gain honour and repute to their writings: but obſerve the dedications of the Scriptures, they are to the poor, condemned, ſcattered Saints at Corinth, and elſewhere; ſo 1 Pet. 1. 1. Humane writings gain acceptance by the command and Patronage of Great ones: as Mahomet's upheld by a continued war; Nebuchadnezzar makes a fiery furnace for them who will not bow down to the Image he ſets up: but here it was quite contrary, a furnace, fiery tryals, and perſecutions prepared for them, who did receive, and profeſs the word, under many Heathen Emperours, yet it thrived, and the profeſſours thereof multiplied, not withſtanding all oppoſition, and diſadvantages. Which certainly, even in the conviction of reaſon, ſpeaks the hand of God ſtretched out to preſerve his word, and bringing in many to the acknowledgement of it: that notwithſtanding the oppoſition theſe Scriptures have met with from perſecuting Emperours, cunning p. 349Hereticks, and at firſt promulged onelyonly by a few poor fiſhermen, ſent out with that commiſſion, Matth. 28. 19. to preach a crucified Saviour to an obſtinate world: that notwithſtanding all this, I ſay, it ſhould be preſerved, and propagated, ſpeaks it from God, as Gamaliel a Phariſee argued, Acts 5. 38, 39. Had it not been thus from God, ſurely God would long ſince have ſtopped the mouths of us, Miniſters of it, as the greateſt deluders and impoſtours in the world (whom yet he hath oft miraculouſly preſerved and encouraged) and have countenanced the oppoſers of it; whom yet his ſevereſt judgements have overtaken: witneſs Antiochus, Julian, and the reſt. That the Profeſſours of the Goſpel ſhould be as lambs among wolves, yet not devoured; that perſecution ſhould be illecebra magis ſectae, as Tertullian ſaies: and that it ſhould thrive byTertull. Apol. cap. 49. oppoſition, this ſpeaks it ſurely to be from God.

6. Conſider the confirmation of this word by miracles, ſuch as created power could never reach. The Apoſtle indeed foretels the coming of Antichriſt to be with many ſigns and wonders, 2 Theſſal. 2. 9. yea, but lying wonders; but Scripture-miracles are ſuch, as can be effected onelyonly by the arm of omnipotency: as, Dividing the ſea, curing one born blinde, Feeding thouſands with a few loaves and fiſhes, Raiſing the dead from a ſetled corruption, as Lazarus: theſe are ſuch as Antichriſt, I think, never pretended to: therefore, as the Magicians, when they could not do the like miracles, as Moſes did, cryed out, This is the finger of God, Exod. 8. 19. ſo we here, This is the truth, the word of God. God would never certainly lay out his power, or work miracles to confirm, or ſeal to alye. At John 5. 36. our Saviour urgeth this as an argument, why his perſon and doctrine ſhould be entertained.

7. Conſider Satans enmity againſt the Scripture. His great deſign is, (if poſſible to keep men from the letter of the Scripture) to hinder men from an effectual entertainment of the Goſpel: and therefore hath ſtirred up, in all ages almoſt, Perſecutours to oppoſe it, and Hereticks to delude and wreſt it. It ſtrikes at, and threatens ruine to his kingdome, therefore he endeavours his utmoſt to ſubvert it: and therefore all the deſigns now on foot againſt the Scripture, you muſt look upon them, as the plots of Satan. You may read a piece of Philoſophy, Hiſtory, or any Humane writing, and finde little, or no reluctancie againſt the entertainment of it. Now, why ſhould not men bring as ready a belief to Scripture, or entertain the truth of it, when they read it? ſurely it is from the Devil, tempting them to unbelief: even becauſe the God of this world hath blinded their eyes, as the Apoſtle ſpeaks 2 Cor. 4. 4. Tertullian gathered the goodneſs of the Goſpel from this, Quòd à Nerone damnatum, becauſe p. 350it was ſo perſecuted by Nero: and we the excellencie of the Scriptures from this, becauſe the Devil ſo much malignes it.

8. Conſider how it advances God, and debaſes man. It gives God the glory of all his Attributes and Works: both in the work of Creation and Redemption. It gives him the glorie of what we have and do: What haſt thou, that thou hast not received? I Cor. 4. 7. there in what we have, and in what we do, S. Paul acknowledges I Cor. 15. 10. I laboured more abundantly, yet not I, but the grace of God within me. It tells us, that of our ſelves we are not able to think a good thought, 2 Cor. 3. 5. yet that we are able to do all things through Chriſt, Phil. 4. 13. Now in Humane writings men ſeek their own applauſe and credit, and this moves them to write; but theſe writings the glory; of God, which our Saviour more then once makes the badge of the truth of his doctrine, John 7. 19. and John 8. 50. &c. Scripture advances God, as the firſt cauſe and laſt end.

And thus having finiſhed the Doctrine, I proceed to the

Fifth General,

The Application of it.

Uſe Firſt, See here the cruel Antichriſtian tyranny of the Church of Rome, which forbids private Chriſtians the uſe and ſearch of the Scriptures: Antichriſtian ſurely in this; Chriſt bids, Search them, for in them ye think ye have eternal life: they forbid the ſearch of them, for fear of Hereſie and Errour. The Apoſtle tells us, The Scripture is profitable, they ſay, it is pernicious: our Saviour would have the light be ſet upon a càndleſtick, Matth. 5. 15. they put it under a buſhel, and ſo leave the people in darkneſs. How much againſt nature is it, to with-hold milk from a childe? ſo much it is to withhold the ſincere milk of Gods word from his children: or to ſend a ſouldier into the field unarmed, how cruel is it? So to rob the people of this ſpiritual armour, this ſword of the Spirit, and expoſe them naked to the power and fury, the deluſions and ſtratagems of Satan. As the Philiſtines out of envy dealt with the wells of water, Gen. 26. 15. ſo do theſe with the Scriptures, they envy the people the water of life, therefore ſtop up theſe wells of ſalvation, or elſe throw dirt into them; ſo that the people can have little of the pure water, but as it is pudled with the dirt of their traditions, or Monkiſh and Jeſuitical gloſſes and depravations: and being thus robbed of the compaſs of the Scripture, they quickly ſplit upon the rock of errour.

Uſe Second, Hence we learn that they are inexcuſable, who neglect this duty: whom neither the command of God, their own good and advantage, neither Religion or Policie can prevail with: p. 351but a few obſcene Poets, or idle Romances, or ridiculous Ballads are more ſearched by them, then the Scriptures. Get you Bibles (ſaith S. Chryſoſtom) which are the phyſick and medicines of your ſouls. Surely, the neglect of this is intolerable. God hath not overburthened you with Scripture. There are many things that Jeſus did, which are not written, but theſe are written, John 20. 30, 31. that is theſe few. It is neither ſo coſtly nor dear, but the meaneſt may purchaſe it; nor ſo voluminous, but the moſt employed may read and ſearch it. The motives to it (as you heard before) are weighty, and therefore the neglect of it the more 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 Scripturedoctrine 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 p. 352the 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 p. 353is 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.

p. 3542. 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.

End of the text · John Frost, Sermons Preached Upon Sundry Occasions (1657)