SELECT SERMONS, Preached upon sundry occasions BY JOHN FROST, B. D. late Fellow of S. John's College in Cambridge, and since Pastor of the Church at S. Olaves-Hartstreet, London. Now newly published together with two Positions for explication and confirmation of these Questions, 1. Tota Christi justitia credentibus imputatur. 2. Fides justificat sub ratione instrumenti.   seal 
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   

To the READER.  
CHristian Reader, at the urgent importunity of some both Pious and Judicious, the relict of the Author, with the consent of his nearest Relations, hath presented these Theses and Sermons to public view (as is hoped) for thy good: and would have thee advertised, that these only are all his labours as yet extant, or published to the world, and therefore none else to be owned as his, unless attested by the said Relations. If these few shall be found acceptable, and beneficial to thee, it is probable that more hereafter will be made public in the same volume: in the mean time it is hearty wished that these may be as effectual to the Reader, as they were affectionately intended by the Speaker; and it is hoped then God will have glory, and his people good by them, which is the utmost aim of the publishing of them.  
Farewell.   

Errata.  
Page 5. line 2. medium, read modum. l. 17. r. persolutlone. p. 10. l. 33. r. vita. p. 17. l. 10. tum, r. e●●m. p. 23. l. a. r. Scripture-precept. p. 24. l. 10. r. 〈◊〉. p. 26. l. 1. beard, r. bard. p. 36. l. 20. ways, r. wages, p. 64. l. 1. this, r. his. l. 34. not, r. no. p. 69. l. 26. intent, r. extent. p. 129. l. 30. r. 〈◊〉 as. p. 131. l. 35. r. It is hard, that I say not impossible. p. 148. l. 18. r. he was at his. p. 150. l. 35. means, r. meanness. p. 155. l. 34. r. unsuccessful. p. 189. l. 11. r. ense reci- p. 199. l. 36. wont, r. will not. p. 207. l. 7. r. being by a. p. 2●1. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 246. l. 12. r. ●●●, & 〈◊〉. p. 267. l. 31. 1. but principally and in joynt-efficiency. p. 273. l. 39, 40. r. it cost nothing in reference tous, though in reference to Christ's bloodshed it was purchased, Eph. 1. 7. p. 279. l. 30. deal of. p. 280. l. 16. it, r. them. p. 283. l. 38. r. futurus. p. 311. l. 11. of, r. to wrath. p. 317. l. 24. is, r. are. p. 333. l. 17. of, r. in. p. 341. l. 28. in, r. into. 347. l. 1. shall, r. should. p. 354. l. 3. make it, r. make them.   

THESIS' DE TOTA CHRISTI JUSTITIA CREDENTIBUS IMPUTATA, Quam Sub praesidio Reverendissimi Viri JOANNIS ARROWSMITH S. T. D.  
Ac in eadem Professoris Regii, 8. Kal. Februar. 1654. in Scholis publicis CANTABRIGIAE Tuebatur JOANNES FROST, Collegii D. Joannis ibidem Socius.   geometric pattern 
CANTABRIGIAE: Ex Officina Joannis Field, Almae Academiae Typographi. Anno Dom. MDCLVII.   

ORNATISSIMO DOCTISSIMOQUE VIRO JOANNI ARROWSMITH, SS. Theologiae Doctori, & Collegii SS. Trinitatis in Academia Cantabrigiensi Magistro.  
A Micorum quorundam importunitas impetravit tandem, Vir amplissime, ut Posthumum hoc in publicum darem; & cui potiùs quàm dignitati tuae dedicarem, cujus sub moderamine Author ipse haud itâ pridem exercitium hoc Theologicum habuit. Vivum laudâsti, mortuum defende: Post tuum judicium formido nullum. Compenset hanc tuam benevolentiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus aeternante prosperitate. Et favere porrô nè desistas Authoris moestissimo Parenti,  
Vestrae tamen reverentiae & amplitudinis observantissimo, JOANN. FROST.   

ORATIO ante initam disputationem.  
SUmme Deus, misericors in Christo Pater, Cui debetur unicè, quòd inter nuperas Ecclesiae simul & Reipublicae ruinas nos, homunciones licèt indignissimi, superstites hodie sumus, quasi tot misericordiae tuae praecones & monumenta. Gratias Tibi agimus, non quas debemus, sed quas possumus maximas, quòd sub alarum tuarum umbra ad hunc usque diem in mediis procellis Academias protegisti; quòd (oblatrante licèt invidiâ & ignorantiâ) nobis etiamnum indulges otium literarium, quo nominis tui & veritatis gloriae, nostrûm aliorúmque saluti litare & invigilare possumus. Tu, Domine, inhabitas lucem inaccessam, Tu lucis spiritualis fons unicus, & Pater luminum; naturâ fatemur nos meras tenebras, altâ ignorantiae nocte obvolutos, saxea circumgestamus corda, Tui solius (omnipotens Deus) praerogativa est coecas mentes illuminare & corda adamantina emollire: nos ad pedes tuos humillimè provoluti oramus supplices, ut illucescas mentibus nostris luce Tuâ, ut animis Spiritu tuo afflatis, oculisque collyrio tuo inunctis, & mirabilia Legis & profunda Evangelii indies scrutemur magis & intelligamus; atque ità potenter flecte reluctantes animos, ut in obsequium Veritatis nos totos tradamus. Fac, quaesumus, ut sordidis justitiae nostrae exuti pannis, & Christi justitiae stolâ induti, coram Te compareamus singuli, necnon eam, de qua disputaturi sumus, intus in cordibus nostris sentiamus discriminantem gratiam & fidem salutarem. Ità denique conatus nostros inpraesentiarum, omniáque in posterum secundes studia, ut cedant in nominis Tui gloriam, Ecclesiae emolumentum, dilucidationem veritatis, fidei augmentum ac robur, in salutari Christi cognitione profectum, aeternámque nostrûm omnium salutem per Jesum Christum, olim in terris, nunc à dextera Tua Salvatorem nostrum atque Intercessorem, cui inter orandum confidamus unicùm, cui Tecum unà cum Spiritu, Tri-uno Deo, sit laus & honos nunc & in aeternum.   

Thesis. Tota Christi justitia credentibus imputatur ad justificationem.  
JUstificationis doctrinam solitus erat olim Lutherus Articulum stantis aut cadentis Ecclesiae nominare: cujus dicti veritatem utinam Haereticorum, quotquot per retroacta secula fuêre, aut jam nunc sunt, omnium iniquiora conamina plus satis non comprobâssent; quibus, quò faciliùs Ecclesiam Reformatam funditùs evertant & Religionem nostram, altiùs radices agentem, ex hominum animis radicitùs evellant, in hanc justificationis arcem, quasi totius fulcrum & propugnaculum, solenne semper fuit totam convertere argumentorum molem & ingeniorum aciem, hanc praecipuè imputationis justitiae Christi Acropolin Sociniani, Remonstrantes, & Pontificii totâ vi aggrediuntur, &, quam argumentis & rationibus pessundare non possunt & labefactare, calumniis onerant & dicteriis insectantur, quae singula si recenserem, & patientiae vestrae lassitudinem, & piis auribus nauseam & taedium crearem. Pontificii, ad unum penè omnes, hanc justitiam imputativam ut putativam & imaginariam sugillant. Bellarminus (tom. 4. c. 7. l. 2.) imputationis dogma ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod nullum in Scripturis aut Patribus testimonium habeat, ut non necessarium, ut absurdissimum, ut rectae rationi contrarium insectatur. Ingeniosus iste nequam Castellio, in Tractatu de Justificatione, hanc imputativam justitiam ut imaginariam, pag. 17. ut inane nomen justitiae, pag. 31. ut carni suavem calumniatur. Lessius, ejusdem farinae homuncio, in consultatione de Relig. consideratione 3. inter alios nostrae Religionis Articulos pietati (uti contendit) contrarios, hunc de justitia imputata enumerat, quasi necesse esset ut omnem Dei timorem excutiant, dum docent (ipsius sunt verba) per fidem peccata non imputari, quantumvis ea sunt multa vel magna. Andradius eam vocat amentissimam insaniam, pag. 477. in defensione fidei Tridentinae. Sanderus dicit hanc imputationem officere gloriae Dei & Christi. Salmero rejicit ut superfluam, ut superbiae matrem, quia, inquit, ponit servos Domini sui gloriam usurpare. Rainoldus eam vocat Mathematicum solifidivum commentum, p. 324. contra Whitakerum nostrum. Quin insuper eos omnes anathematis fulmine percutit conventus Tridentinus (sess. 6. can. 10.) qui dixerint homines per justitiam Christi formaliter esse justos. At in hanc Christi justitiam paulò iniquiores extiterunt, jurati illi Christi hostes, Sociniani. Socinus ipse parte 4. c. 4. de Christo Servatore, commentum vocat justitiae Christi nobis imputatae, quam nec Moses nec Paulus nè somniavit quidem; cap. 1. ejusdem libri, Commentum, inquit, ut valde absurdum atque impium, ità intolerabile; c. 8. Non ipsis solùm sacris litteris, sed rationi planè repugnat; & cap. 1. dicit nos huic opinioni adhaerere cum salutis nostrae discrimine, adeò foeda atque execrabilis est, ut pestilentiorem errorem post homines natos extitisse non credam. Smalcius, Magistrum secutus, hanc doctrinam vocat Satanae imposturan. Horum vestigia premunt Remonstrantes, unum pro omnibus accipite Episcopium, qui, concione secundâ, pag. 437. de causis incredulitatis Judaeorum, tria enumerat doctrinae nostrae capita, viz. Trinitatis, absolutae praedestinationis, & justificationis per justitiam Christi, quae impedimento esse Judaeis & offendiculo ait, quò minùs fidem Christianam amplectantur, quasi per hanc justitiam imputativam actum esset de legis obedientia & studio bonorum operum; & reverà, inquit, ità se res habet: & posset certè Apostolus & viro Arminiano & Judaeis satisfacere, qui saepius de industria justificationis doctrinam ab hac criminatione liberat, ad Rom. 3. 31. Legem igitur inutilem reddimus per fidem? absit, imò legem stabilimus; & cap. 8. 4. dicit Apostolus per Christi justitiam legem in nobis compleri.  
Audivistis, Academici, homines ad convitia ingeniosos satis, qui fortiter calumniari didicerunt, ut tandem aliquid haereat. Aggredior quaestionem, uti perscentiscitis, criminationibus vexatam, calumniis onustam & penè obrutam; quae efficere potuissent, ut causae praevaricarer, nisi praeluxisset mihi Scripturae lumen, quo, vel in thesi, vel inter disputandum, totam illam calumniarum noctem, quam huic veritati offundunt hujus seculi tenebriones, discutere nullus dubito. Quinetiam gratiam divinam & misericordiam, quâ, cùm primaeuâ justitiâ excideramus, vicariam hanc Christi justitiam credentibus nobis praeparavit, acceptat, ac in justitiam imputat, ex intimo corde non possum non suscipere & amplecti: neque facilè mihi persuaserim veritatem ex eorum partibus stare, qui suae quasi diffisi causae mallent aeliorum opiniones vellicare & contumeliis proscindere (quae Socinianorum in singulis Religionis capitibus consuetudo est) quàm suam argumentis evincere & statuminare. Assero igitur (obtrectantibus licèt Haereticis) totam Christi justitiam imputari credentibus ad justificationem: Quam ut feliciùs veritatem explicem, proponam  
1. Terminorum explicationem; 2. Quaestionis statum; 3. Conclusiones & argumentorum momenta. Quae singula eâ, quam rei majestas patitur, brevitate, &, quam nostra tenuitas, perspicuitate absolvam. Quod ad terminos attinet:  
Primò, per justitiam Christi intelligi velim non essentialem illam & Osiandricam Christi, viz. quâ Deus est, sed mediatoriam, quâ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator & Sponsor noster extitit, quae saepius in Scriptura vocatur justitia Dei, ut Rom. 1. 17. & 10. 3. viz. vel ratione gratuitae donationis, & acceptationis, quippe quae sola in judicio Dei valet, vel perfectae adaequationis ad divinam voluntatem, vel revelationis, quippe de qua acutissimi Philosophi nè somniârunt unquam, vel originis, quippe à Christo praestita, qui & Deus & homo erat, vocatur justitia Christi subjectiuè, justitia fidei Phil. 3. 9 instrumentaliter & objectiuè, de quo fusiùs agemus posteá.  
Secundò, terminus iste tota non sumitur in quaestione extensiuè, & quoad meriti & efficaciae latitudinem, ità enim unicuique credenti non imputatur, sed limitatè, ut pretium particulare, & quantum credentis postulat necessitas. Unde obiter constabit quàm inanis est ista Bellarmini calumnia, quâ hanc imputationem prosequitur, quasi nos nimirum Christo pares & ex aequo justos esse exinde sequeretur, & verè nos dici posse Redemptores & Mediatores: In promptu est responsio, viz. Justitiam Christi quam longissimè superare Adami, omniúmque creaturarum justitiam, & ejus satisfactionem & mortem esse universale omnibus credentibus redemptionis pretium, at fide recipi solùm, in quantum sufficit ad particularis hominis justificationem; perinde cum Christo justos credentes dicimus, quoad veritatem, non quantitatem & subjectum; deinde Mediator est nomen officii, cujus nos participes non sumus, sed justitiae ex actibus mediatoriis resultantis. Per totam igitur justitiam intelligimus tum activam, impletionem viz. legis à Christo praestitam, à cujus exactissima obedientia nè tantillum per totam vitam deflexerit, tum passivam, per quam intelligi velim non nudam corporis mortem, cui tamen in Scriptura saepius justificatio nostra Synechdochicè & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attribuitur, utpote extremae obedientiae complemento, sine qua nihil nobis obedientia Christi profuisset (utpote quam lex violata indispensabiliter vel à peccatore vel sponsore postulabat) sed totam Christi humiliationem, ipsam formae humilis & servi assumptionem, omnésque & corporis aerumnas animique dolores, quos à primis incunabulis ad glorificationem usque pertulit, quos nostro loco ferebat, ut per utramque justitiam tum mandatis tum minis legis omni ex parte satisfiat. Neque est quare habitualem seu originalem Christi justitiam, quâ tota humanitas Christi à prima conceptione perfusa erat, à justificatione nostra (quod nonnulli faciunt Theologi) excludamus, cùm haec nativae nostrae corruptioni, uti activa peccatis actualibus, & passiva poenis, quas commerueramus & ex rigore legis luere debuissemus, aptissimè respondeat. Monendum hic est hanc distinctionem esse modalem, seu eiusdem rei in diversas considerationes, quippe & impletio legis & persolutio poenarum unicam de integro constituunt justitiam quâ justificamur, ad quam non valet ipsa Christi passio, nisi ut voluntariè suscepta & praestita, & in tantum activae nomen meretur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉— inquit Apostolus, Phil. 2. 8.  
Tertiò, Imputatur] Imputationis naturam apertissimè explicat Davenantius; Res imputantur (inquit p. 372.) quando illarum intuitus & respectus valent nobis ad aliquem effectum aequè ac si à nobis aut in nobis essent: ità ex intuitu nostri peccati, quod Christo imputabatur, cum Christo Deus egit, licèt innocentissimo, ac si reverà peccator fuisset: ità imputatâ nobis Christi justitiâ, nobiscum agit Deus ac si justi essemus. Ex intuitu activae obedientiae nos respicit, ac si propriis personis legem implevissemus; & ex intuitu passivae, ac si poenas peccato debitas dedissemus. ideóque per justitiam Christi imputatam nihil aliud intelligimus quàm eam donatam nobis & applicatam ad spiritualem aliquem effectum producendum; uti persolutio debiti à sponsore sacta à creditore ità debitori imputatur, ut ejus respectu debitorem manumittit, perinde ac si ipse solvisset debitum. Huic respondet verbum Graecum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de quo, mirum quantas! Pontificii rixas movent: sed, modò rem tenemus, absint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quibus vestra vetat patientia nè longiùs immorarer. Hinc obiter constare potest, quàm proteruè & malitiosè nobiscum agunt Pontificii, quasi imaginariam solùm poneremus justitiam, ut justificationis nostrae materiam coram Deo; & imputationem, nudam solummodo existimationem, quod in nos urget Bellarminus, qui semper opponit verè & imputativé: & Castellio nostros exagitat Theologos ut Christi modestiâ, vel opinione modestos nos esse, ut Christi justitiâ justes; pag. 32. Absurdissimum viz. existimant, aliquem alienâ justitiâ justum fore. At merae hae nugae sunt, & deliria: non enim asserimus nos justos justitiâ prorsus alienâ, sed quae verè sit nostra, veritate imputationis, licèt non inhaesionis: & hanc imputationem esse existimationem, cui veritas in re ipsa respondet; & hanc justitiam realiter fieri nostram; 1. donatione; 2. promissione; 3. acceptatione Dei; 4. applicatione fidei, quae realis est, non putativa: haec imputatio causam habet realem, Dei viz. foedus & voluntatem; fundamentum reale, nimirum Christi perfectissimam obedientiam nostro loco praestitam, & à nobis propter nostram cum Christo unionem participatam; ob quam justi habemur coram Deo, non quidem inhaesiuè, sed per habitudinem ad Christum, cujus justitia fit nostra ex parte Dei per imputationem, ex parte nostra per fidem: ideò additur in quaestione  
Quartò, Credentibus] Qui terminus quadruplicem habet emphasin & vim in praesenti quaestione.  
Primò, ut dicat instrumentum: non enim dicimus fidem justificare formaliter cum Socinianis, neque dispositiuè solùm cum Pontificiis; sed per medium instrumenti, non quidem naturalis, sed ex divina ordinatione, quâ ex summa sapientia instituebat hoc justificationis medium, viz. fidem, quae passivam & receptivam habet aptitudinem respectu objecti justificationis prae aliis omnibus virtutibus.  
Secundò, ut dicat actum fidei: non enim amplector Maccovii sententiam, asserentis, fidem habitualem illud esse, quo justificamur, pag. 770. quia fides non aliter justificat quàm relatiuè, & connotatiuè ad objectum; aliter enim suo merito, propriâque virtute justificaret, ast notum est, habitus nullum dicere respectum ad objecta, nisi mediantibus actibus. Unde obiter etiam monere possim, me nihil de infantum justificatione impraesentiarum determinaturum, quippe quibus justificationis privilegium modo quodam latentiori communicatur.  
Tertiò, ut dicat momentum justificationis nostrae; viz. quamprimùm in Christo credimus: non enim iis assentior, qui justificationem ponunt fidei antecedaneam, nimirum, vel ab aeterno, vel pretii per Christi mortem persolutio, vel ab ipso tempore quo Christus promissus nobis est in Mediatorem, Gen. 3. 15. quae Maccovii opinio est, qui fidem non aliter justificare existimat, quàm quoad sensum nostrum, quòd nimirum fide cognoscimus, & sentimus nos esse justos coram Deo, pag. 792. quippe Scriptura judicat omnes, ut filios irae, antecedenter ad fidem, Ephes. 2. 3. quid? quòd opera, aliaeque virtutes, ut justificationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nos justos declarant coram Deo. Agnoscimus virtualem justificationem, quoad praescientiam & voluntatem divinam ab aeterno, meritoriam pretio persoluto, at actualem & formalem justificationem antecedenter ad fidem non agnoscimus. Neque enim decretum justificationis est ipsa justificatio, neque ad hanc sufficit pretii datio: quo modo nostram Socinus deridiculo habet fidem, quasi fide diceremus nos credere dari, quod jam à Christo datum est, (p. 4. c. 3.) cùm tamen nos profitemur fide opus esse, non ad solutionem sed ad applicationem: non est idem justitiam imputari, & Christum pro nobis justum esse: quae duo tamen Socinus pessimè confundit, qui arguit à positione satisfactionis ad negationem imputationis, licèt enim priùs per Christum parta est justitia, nobis tamen non cedit in justificationem, priusquàm fide applicamus. Res simili constabit: ut quis debitor absolvatur, requiritur 1. ut sponsor persolvat debitum. 2. ut creditor in ea acquiescat. 3. ut debitor eandem solutionem acceptet, & sibi propriam faciat: ità ut nos rei peccatores absolvamur à reatu, & justificemur, non solùm requiritur persolutio debiti, à Christo facta, sed desideratur insuper acceptatio, & imputatio Patris, & applicatio fidei: hinc est quod saepissime justificatio fidei ascribitur, Rom. 5. 1. & passim in Scripturis; & quousque increduli manemus, ira Dei dicitur super nos manere, Joan. 3. 36.  
Quartò, ut designet identitatem justificationis sub utroque Testamento, contra Socinianum istud dogma, De fide in Deum sub Veteri, & in Christum sub Novo Testamento: Cùm tamen Apostolus ad Rom. 4. cùm ver. 3. dixisset, Abrahamum credidisse, & imputatum esse ei ad justitiam: versibus 23, 24. addit, Scriptum hoc esse propter nos, quibus futurum est, ut imputetur ea. Unde luculenter consiat, eundem modum per eandem fidem utrobique factam peccatoris justificationem, qui ultimus quaestionis terminus.  
Quintò, Ad justificationem:] hoc est, ut ejus justitiae participes facti credentes, & pro justis à Deo habeantur; & peccatorum remissionem recipiant, ità ut huius intuitu, Deus eos & à peccatorum reatu absolvat, & justos pronunciet: (haec enim justificationis vox includit, ut infrà patebit). Non dissimulandum est, ortas hac etiam de re inter nostros Theologos controversias; dum alii remissionem peccatorum asserunt esse effectum imputationis justitiae passivae, ut Piscator, & qui eum sequuntur: alii utriusque justitiae effectum esse contendunt, ut Calvinus, & Chamierus, p. 193. de quibus infrà erit opportuniter determinandi locus. Interea haec sufficiant ad terminorum explicationem. Quaestionis statum iam aggredior.  
Quatuor praecipuas & celebriores observavi de imputatione Doctorun 
Sententiae quatuor de Justificatione. Sentent. 1.  sententias. Prima est eorum, qui satisfactionis, & meriti Christi ultrò agnoscunt imputationem, non autem ut sit nostra coram Deo justitia. sed ut valeat ad impetrandam justitiam inhaerentem, quâ formaliter justificemur: haec Bellarmini, & recepta est Pontificiorum sententia.  
Secunda est eorum, qui omnem justitiae Christi imputationem de medio 
Sentent. 2.  tollunt: sed fidem volunt esse ipsam justitiam imputatam (loco illo Apostoli ad Rom. 4. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intellecto) quam ex divina acceptilatione perinde valere aiunt cum justitia perfecta, & legi omnimodè adaequatâ. Audite ipsum Socinum, lib. 4. c. 4. de Servatore: ubi rationem exhibens quare fides dicitur imputari Abrahamo: Quia, inquit, Deo visum est fidem nostram justitiae loco nobis ducere: & cap. 8. Non aliam, inquit, praeterea imputationem in salute nostra aeterna intervenire agnoscendum, quàm pro justis haberi à Deo, quicunque ex Christi praescripto, ipsi ex animo obedirent. Confundunt viz. Sociniani fidem cum obedientia. Smalcius disp. 4. contra Fratzium, Licèt, inquit, fides nostra non mereatur vitam aeternam, tamen Deus ità in ea acquiescit, ac si vitam aeternam mereatur. Cui sententiae affine est illud decantatum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere Arminianorum, hoc solùm (quantum ego intelligo) cum discrimine: quòd Arminiani agnoscunt justitiam Christi ut causam meritoriam, quam Sociniani prorsus repudiant. Ipsum, si placet, audite Arminium, Epist. ad Hypol. Dico, inquit, fidem imputari propter Christum & justitiam ejus: In qua enuntiatione fides est objectum imputationis, Christus verò, & obedientia ejus est causa justificationis impetratoria, & meritoria, quia Christus cum obedientia sua est objectum nostrae fidei, & non objectum justificationis, & imputationis divinae, quasi Deus nobis Christi justitiam imputat ad justitiam, quod fieri nequit. Haec Arminius.  
Tertia est eorum, qui Christum satisfecisse, & mortem nostro loco subiisse 
Sentent. 3.  existimant, ità ut haec loco justitiae nobis imputatur, cujus consequens ponunt peccatorum remissionem, in qua sola statuunt justificationem nostram: nostro autem loco Christum legem implevisse, vel ejus obedientiam activam imputari ad justitiam prorsus negant. Haec Piscatoris, Forbesii, Wottoni, Windelini, Hammondi, aliorúmque opinio est. Hi scilicet, dum pro veritate militant, insutilem justitiae Christi togam dilacerant, & dividunt; dum Sociniani & Pontificii propriis superbiunt iustitiae pannis: ipsi Sociniani, licèt utriusque imputationem negant & rident, in activam tamen vehementiùs invehuntur: multò magis quàm poenarum persolutio detestanda est Christi justitiae imputatio. Verba sunt Socini, cap. 4. lib. 4. de Servatore.  
Quarta est eorum, qui utriusque justitiae imputationem propugnant, & 
Sentent. 4  tuentur, & quòd utraque sit nostrae justificationis materia coram Deo, & eodem prorsus modo imputata credentibus, ideò, Deus ut respicit credentes in Christo moriente, quasi ipsi dedissent poenas; ità in eodem Sponsore Christo, legem adimplente, quasi ipsi perfectè implevissent, & utraque simul ad perfectam justificationem imputatur. Fatentur quotquot sunt Theologi activae obedientiae necessitatem. Sociniani, ad exemplum. 2. Alii, ut sit conditio requisita in persona Mediatoris & Sacerdotis. 3. Ut ob hanc sincera nostra obedientia grata Deo sit, & accepta: ità Hammondus. 4. Ut sit nostra coram Deo justitia à Deo donata loco nostro praestita, & fide apprehensa & applicata: haec doctissimorum Theologorum mens est, & sententia; Chamieri, Maccovii, Scarpii, Polani, Riveti, Gomari, Dounami, etc. et, unius instar omnium, Davenantii. Quibus ego inpraesentiarum meum adjicio calculum, dum assero, Totam Christi justitiam credentibus imputari ad justificationem. Haec breviter et succinctè de quaestionis statu: sequuntur quatuor conclusiones pari brevitate discutiendae.  
Prima Conclusio. Justitia nostra non valet ad justificationem coram 
Conclus. 1.  Deo. Cùm autem ea duplex est, Habitualis, sive inhaerens; Actualis et exercita: utramque excludimus ab aliqua causalitate, sive efficiente, sive formali in nostra justificatione. In hac conclusione litem intendimus Pontificiis, qui Concilium Tridentinum secuti, justitiam inhaerentem et operum statuunt justificationis nostrae causam coram Deo, dum nostram de imputatione doctrinam vellicant; ac si omnem prorsus justitiam inhaerentem, et studium sanctitatis inane redderet, et frustraneum. Hoc jacto priùs fundamento, procedit tota Castellionis disputatio de justificatione, qui (quasi nos omnem realem justitiam de medio tolleremus) dicit, pag. 13. Hoc ostendere Christi vel infirmitatem, si non posset; vel malignitatem, si non vult nos inhaerenter & verè justos efficere.  
Eâdem nostram onerat sententiam calumniâ Socinus, lib. 4. cap. 4. de Servatore: Ut salvi simus, inquit, non necesse est, ut à vitiis verè abstineamus, sed ut abstinuisse censeamur. Ut utrique calumniae occurramus, has brevissimè propeno Theses et Theoremata.  
Primò dicimus, Inseparabiliter conjunctam esse justitiam imputativam, 
Thesis 1.  et inhaerentem: et Christum simul factum esse credenti et justificationem et sanctificationem, affirmante Apostolo, 1 Cor. 1. 30.  
Secundò dicimus, Frustra & temerariè sibi dejustitia Christi adblandiri, 
Thes. 2.  qui sanctitati operam non dat, & studio bonorum operum: quippe fidem istam, quâ Christus apprehenditur, profitemur cum Apostolo esse operantem per charitatem, Gal. 5. 6.  
Tertiò dicimus, Per utramque justitiam, inhaerentem viz. & imputatam 
Thes. 3.  nos verè justos denominari: hâc relatiuè & perfectè, illà inchoatè, subjectiuè, & imperfecté.  
Quartò, Agnoscimus justitiae inhaerenti & actuali suam conferri mercedem, 
Thes. 4.  non autem ex merito sed ex gratia.  
Quintò, Fatemur hanc justitiam valere ad nostram justificationem 
Thes. 5.  coram hominibus, quippe quae fructus, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est justificationis; licèt non coram Deo: quam distinctionem apertissimè innuit Apostolus, Gal. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: operibus legis declaratiuè justificari coram hominibus nuspiam negat Apostolus.  
Sextò dicimus, Hanc justitiam Deo placere & gratam esse, non autem 
Thes. 6.  ex suo merito & dignitate, sed ut effectus Spiritûs, & ex gratia Dei, ob meritum, & justitiam Mediatoris.  
Septimò, Agnoscimus justitiam operum esse ornamentum conversationis, 
Thes. 7.  necessaria antecedentia salutis, fructus fidei justificantis, cui tum ex legis, & voluntatis divinae obligatione, tum ex debito gratitudinis studere debemus. Interim,  
Octauò, Negamus hanc justitiam esse formam nostrae justificationis, 
Thes. 8.  vel eam, ob quam Deus nos justos pronuntiat, & ad vitam aeternam acceptare dignatur. Idque hoc duplici ducti argumento:  
1. Haec sententia Pontificiorum repugnat & voci, & naturae justificationis, Arg. 1 quae passim in Scripturis designat forensem, & judicialem absolutionem, & acceptationem, non infusionem inhaerentis justitiae: si enim hoc prae se fert justificatio, opus Deo gratum proculdubio efficeret, quàm quod gratissimum, qui impium justificaret, qui tamen, Prov. 17. 15. dicitur esse abominationi Jehovaeh. Pontificiis etiam repugnat vis vocis Graecae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae semper denotat sententiae pronuntiationem, non justitiae infusionem, utpote quae in Scripturis opponitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in judicium vocare, & condemnare; at quis sanus affirmaret condemnationem esse injustitiae infusionem, & non potiùs morti adjudicationem, cui cùm ex diametro opponitur justificatio, necessariò designat non infusionem, sed absolutionem à reatu, & acceptationem ad vitam.  
II. Non valet nostra justitia ad justificationem coram Deo, quia ●a Arg. 2 omnia, quae in ea justitia, quâ possimus in conspectu Dei justificari, requiruntur, in nostra quali quali justitia desiderantur. In ea enim, quâ quis justificari potest, justitia requiritur:  
1. Omnimoda & absolutissima perfectio, quam postulat tum Dei sanctitas, tum legis indispensabilis obligatio.  
2. Adaequatio ad legem, & voluntatem divinam: eáque tum, 1. Extensiva, tum ratione objecti, praeceptorum viz. & negativorum, quibus opponuntur commissionis peccata; & affirmativorum, quibus repugnant omissiones; Apostolus enim eum reum factum esse omnium pronuntiat, qui in uno impegerit, Jacob. 2. 10. tum ratione temporis & durationis. Ei enimvero, qui semel à legis norma aberraverit, ut per legem justificetur impossibile prorsus est, quippe qui, juxta legis rigorem & sententiam, morti et condemnationi adjudicatur, Gal. 3. 10. neque potest nostra perfectissima justitia injuriam divinae Majestati per minimam legis transgressionem illatam compensare. 2. Intensiva, ratione subjecti, ut fiat toto corde, et totâ animâ, ut nè tantillum à debita intensione deficiat: nullibi autem reperiri tam perfectam justitiam, ut plenissimè demonstremus, fidenter appellamus Scripturas, et sanctissimorum hominum conscientias. Scripturae eum mendacem pronuntiant, qui se peccatum habere non dixerit, 1 Joan. 1. 8. Supposito autem vel semel commisso peccato, perfectissima nostra obedientia ejus reatum tollere non potest: quid? quòd justitia nostra inhaerens reliquiis peccati foedatur, et justitia operum plurimis laborat infirmitatibus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Apostolus, Jac. 3. 2. Quòd si Sanctorum experientiam attestamur, Davidem videre est Dei severitatem seriò deprecantem, Psal. 143. 2. Nè congrediaris, inquit, in judicio cum servo tuo, nam non esset justus coram te ullus vivens. Paulum habemus se confitentem peccatorum maximum, 1 Tim. 1. 15. Imò se fatetur exindè non justificari, licèt nullius rei sibi conscius est, 1 Cor. 4. 4. Jobum, Danielem habemus in Scripturis peccata sua confitentes: Paulum saepius justitiae suae renuntiantem, Phil. 3. 8, 9 Imo totam Ecclesiam legimus, suam astimantem justitiam, ut panniculum abjectissimum, Isa. 64. 6. Imò, ipsos testes advocamus adversarios, qui non ausi sint in sua justitia coram tribunali Dei se sistere. Notum est illud Bellarmini, Tutissimum est, etc. At multiplex habent adversarii refugium: Pontificii dicunt, Scripturas à justificatione excludere solùm opera legis Caeremonialis, vel à natura praestitas. Cui opinioni repugnat quod Apostolus opera credentis Abrahami à justificatione removet, ad Rom. 4. 3. At Christi merito debemus (inquiunt Pontificii) quòd haec justitia valeat ad justificationem; at hoc reverà elevat meritum, & justitiam Christi, quasi ad nostram redemptionem per se non sufficeret. Confugiunt denique ad acceptilationem divinam, quasi propter Christi justitiam Deus nostram, imperfectam licèt justitiam, loco perfectae haberet; quae opinio necessariò ponit, vel legis, ex parte saltem, abrogationem, quasi eam, quam priùs, justitiam non postularet; vel Deum insinuat fallibilis judicii, & falsae existimationis, quippe qui imperfectam loco perfectae justitiae duceret, quod parùm abest à blasphemia, Rom. 2 2.  
Conclusio secunda. Justificatio peccatoris coram Deo fit per imputationem 
Conclus. 2.  justitiae: cujus conclusionis veritas ex antedictis patet; quippe cùm inhaerens justitia impar sit ad hunc effectum producendum, opus erit justitiâ alienâ, & nobis imputatâ: tertium enim justificationis modum Adversariorum acutissimi excogitare non potuerunt. Haec conclusio contra eos militat, qui justificationis naturam in solitaria & nuda peccatorum remissione ponunt, quae Piscatoris sententia est, & aliorum, quotquot sunt, omnium, qui activae Christi obedientiae imputationem negant. Ultrò fatemur, peccatorum remissionem esse partem justificationis integrantem, & cum imputatione inseparabiliter conjunctam, at solam remissionem ad nostram justificationem sufficere negamus; tum quia Scripturae saepiùs loquuntur de remissione & imputatione, ut distinctis per Christum impetratis, & collatis beneficiis: ut videre est ad Rom. 4. 7, 8. uti olim de Christo Daniel prophetavit: fore viz. ut expiet iniquitatem, & adducat justitiam perpetuam, Dan. 9 24. Neutra per se valet ad nostram justificationem & salutem. Poenae, quam commeruimus, respondet peccatorum remissio; culpae, quam contraximus, iustitiae imputatio: per remissionem tollitur obligatio ad mortem; per imputationem communicatur justitia ad vitam: remissio liberat à damnatione; imputatio justitiae dat jus ad salutem: remissio efficit non injustos, imputatio verè justos, quod indispensabiliter requiritur, ut vitam assequamur: remissio peccati reatum tollit, non maculam; haec autem ut removeatur necessum est, priusquam possidere possumus istud coeleste regnum, in quod non intrabit quidquam, quod inquinat, Apoc. 21. 27. Ipsi Adamo vitam non debebatur, ex eo quòd reatûs expers fuit; sed ex perfectae obedientiae, & perseverantis justitiae conditione. Cujus in Protoplasto defectum secuta est, & in totam posteritatem derivata, & obligatio ad omne genus mortem, omnisque justitiae privatio. Cui duplici malo medetur peccatorum remissio, quae tollit obligationem ad mortem, & justitiae imputatio, quae primaevae rectitudinis & perfectae obedientiae locum & vim supplet. Supponamus hominem per non imputationem peccatorum restitui in pristinum statum, quo culpâ vacabat, & unde per peccatum exciderat, at in isto statu desiderabatur insuper perfecta & illibata sanctimonia, & legis impletio (quam etiamnum ad vitam aeternam postulant Dei sanctitas, legis obligatio, coelestis haereditatis conditio, & qualitas) quam cùm nos praestare non possumus, opus erit alterius, Mediatoris viz. justitiâ imputatâ, quâ coram Deo justi habeamur, & ad vitam aeternam acceptemur; quod fit, non solùm adoptionis jure, & titulo; sed justificationis, quam ideo vocat Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 5. 18.  
Conclusio tertia. Justificatio peccatoris fit per imputationem justitiae 
Conclus. 3.  Christi: quam imputationem acriter impugnat Bellarminus, lib. 2. cap. 7. de justificat. & quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dogma uno ore clamitant Pontificii, & Sociniani. Paucis igitur videamus, quibus & Scripturae testimoniis, & rationum momentis statuminari potest haec sententia. Passim depraedicat Scriptura illam justitiam nostram, & nos in ea justos pronuntiat, quod aliter quam per imputationem fieri 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prorsus & impossibile. Hinc Christus factus dicitur credentibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 1. 30. non inhaerenter, vel effectiuè solùm, illud enim in proximo termino exprimitur, cùm Christus factus nobis dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificatio: beatum eum depraedicat David, cui Deus justitiam imputat, uti ab Apostolo citatur, Rom. 4. 6. Non nostram intelligit Apostolus, quippe imputari dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absque operibus; & Deus justificare dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 5. ergo non ex propriae justitiae intuitu. Ità Rom. 5. 18. dicimur justi constituti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive unius hominis, viz. Christi; vel unam justitiam, hoc est, perfectam & consummatam intelligamus perinde est, quippe utroque modo Christi imputatam justitiam designat: Ità 2 Cor. 5. 21. fieri dicimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non inhaerenter in nobis, sed in Christo imputatiuè, hinc saepius repetita Prophetarum vaticinia de Christo, justitiâ nostrâ, Jer. 33. 16. 23. 6. etc. Hinc etiam justificatio per Christum semper opponitur operibus legis, & justitiae nostrae: quid? quòd ea, quâ justificamur, justitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepius appellatur, non causatiuè solùm, ità enim legis justitia, & inhaerens Dei est justitia, cui tamen è diametro saepius opponitur, quod ad justificationem attinet, fidei, & Christi justitia, ut apertissimè constat ex Phil. 3. 9 & cùm justitia Christi ea sola sit, quae perfectae & justitiae divinae respondeat, & legi adaequatur, & quâ solùm induti, fidenter possumus coram tribunali Dei comparere, ea utique erit justificationis nostrae causa, quae tamen nostra fieri aliter non potest, quàm per imputationem: fusiùs explicat hoc Scripura duplici factâ comparatione, & analogiâ.  
1. Ex comparatione primi & secundi Adami, quam apertissimè insinuat Apostolus, Rom. 5. versib. 12, 18, 19 Sicut per unum hominem peccatum introiit in mundum, & per peccatum mors: & sicut per unam offensam reatus venit in omnes homines in condemnationem; ●tà per unius justitiam beneficium redundat in omnes homines ad justificationem vitae. Sicut enim per contumaciam unius hominis peccatores constituti sunt multi; ità per unius obedientiam justi constituentur multi. Ad cujus commatis explicationem haec monenda sunt: 1ᵒ. Apostolum instituere comparationem inter primum & secundum Adamum, ut duo hominum capita, & personas publicas; hunc posterorum omnium, illum singulorum credentium. 2ᵒ. inter modum communicationis Adami inobedientiae & Christi justitiae. At Adami peccatum nostrum fit per propagationem respondet Bellarminus: fatemur nativam corruptionem transire in nos per propagationem, at reatum primi actûs peccaminosi nobis imputari. Causalis enim propagatio peccati non impedit imputationem, quatenus nos Deus respexit, ut in Adamo peccantes: pari ratione utramque justitiam & inhaerentem, & imputatam habemus à Christo; at hanc absolutionis & justificationis causam asserimus, non illam. 3o. Utrinque par ratio, & fundamentum communicationis: 1. Quòd Adami peccatum imputetur posteris provenit à nostra cum eo, ut defectionis capite, unione. 2. Ob foedus cum Adamo, ejúsque posteris initum. Ità fundamentum & ratio imputationis justitiae Christi duplex est: 1. Unio nostra cum Christo per fidem. 2. Foedus inter Patrem et Christum sancitum de opere redemptionis peragendo, quo Christus se sistit ut sponsorem, et fide-jussorem nostrum; unde fit, ut ejus justitia à Deo, ut nostra, et nostro loco praestita habeatur, proindéque nobis imputetur.  
2ᵒ. Ex analogiâ modi, quo Christus factus est peccatum pro nobis, et nos in eo justitia. Hanc comparationem innuit Apostolus, 2 Cor. 5. 21. Fecit enim, ut qui peccatum non novit, pro nobis peccatum esset, ut nos efficeremur justitia Dei in eo. Qui Christum peccatorem factum esse inhaerenter asserit, blasphemus erit, et satisfactionis meritum tollit: qui peccatum hoc in loco exponunt victimam et sacrificium pro peccato, non multùm ab Apostoli scopo aberrare videntur. Interim affirmamus, ut fiat victima, necessum fore, ut nostra ei imputarentur peccata (unde cum defectoribus Christum annumeratum fuisse legimus, Isa. 53. 12.) prout omnia populi peccata hirco emissario imposita fuisse constat, Levitic. 16. 21, 22. Ut summatim igitur hoc contrahamus argumentum: Christus imputatiuè pro nobis factus est peccatum; ergo nos in eo imputatiuè justi constituti sumus. Hanc conclusionem ponimus.  
1ᵒ. Contra istud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere Arminianorum, quorum vestigia (uti in aliis Theologiae capitibus ità in hoc) premit Goodwinus in peculiari tractatu, quo fidei imputationem in sensu proprio probare conatur; ac si instar legalis et perfectae justitiae à Deo aestimaretur ipse credendi actus: dum locum istum ad Roman. 4. 3. literaliter intelligunt; Credidit Abraham Deo, & imputatum est ei ad justitiam. Quo in loco fidem materialiter intelligendum non esse, quasi merito et dignitati fidei debebatur Abrahami justificatio: sed relatiuè, quòd credenti justitia fuit gratis imputata, ideóque ver. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est fide apprehensa, vocatur; vel organicè, quòd Abraham fide acceperit justitiam à Deo gratis donatam: haec abunde satis evincunt, ut fides sit propriè nostra coram Deo justitia.  
1. Repugnant istae, quibus nostra laborat fides, imperfectiones.  
2. Repugnat officio & naturae fidei, quae extrinsecam & alienam applicat justitiam: hinc per fidem dicimur Christum recipere, joan. 1. 12. eáque, quâ justificamur, justitia dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 3. 22. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 10. 6. Fides igitur non est res imputata, sed instrumentum applicativum, & receptivum istius justitiae, quâ justificamur.  
3. Justitia fidei universaliter opponitur justitiae operum. Ei, qui non operatur, sed credit, imputatur fides in justitiam, Rom. 4. 5. Ergò fides, quà opus, non valet nec acceptatur ad justificationem. Imò Apostolus Paulus suae nuntium mittit justitiae, ut fidei justitiam stabiliret, ad Philip. 3. 9 Ut comperiar, inquit, non habens meam justitiam, sed eam quae ex fide: at verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere est pars justitiae nostrae.  
4. Quidni aliae virtutes & gratiae ad justitiam imputarentur aequè ac fides, nisi ea relatiuè & ut Christi receptiva consideratur? cùm pariter gratuitae repugnarent justificationi, Rom. 11. 6.  
5. Si fides, quà opus, justificaret, esset vel solitariè, vel conjunctim cum justitia Christi. Si prius dicatur, frustranea redditur justitia Christi: si posterius, imperfecta. Fidem igitur ad justitiam imputari, intelligi debet, metonymicè, relatiuè, concretiuè, seu connotatiuè cum objecto, quod apprehendit: Christum viz. & ejus justitiam, quae materia est nostrae justificationis coram Deo.  
Secundò, Contra istud Socinianorum dogma, quo statuunt Christi imitationem esse nostrae justificationis causam; Ità Socinus, (cap. 6. par. 4. de Christo Servatore.) Justificamur, inquit, per imitationem Christi, quâ nos, ità ut Christus, Deo obedimus: & fidem ipsam definit esse imperfectam legis observantiam. Ultro fatemur, Summam religionis esse imitari, quem colimus: at interim hanc imitationem ab omni in justificatione nostra causalitate removemus, (ornamentum agnoscimus conversationis, negamus esse instrumentum justificationis, non enim per nostram obedientiam, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nos justificari cum Apostolo profitemur, Rom. 5. 19) cùm hoc de imitatione Christi, ut causâ justificationis nostrae, dogma & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod aliter mirum esset Apostolum tacito silentio praeteriisse, cùm ex industria justificationis doctrinam tractat. Smalcius (in Praefat. Catechism. Racou.) hoc in Socinianae religionis laudem jactitat, quòd Ecclesiae suae maximè prae aliis reformatae sunt à Papatu: quod non minùs insulsè, quàm superbè dictum esse, eorum de praeviis dispositionibus, de viribus liberi arbitrii, de perfectione hominis in hac vita, de concupiscentia, & alia id genus dogmata, quibus cum Pontificiis conspirant, abunde satis testantur. Sin minùs, ex hac, quam prae manibus habemus, doctrinâ Socinianâ luculenter constat eos unà cum Pontificiis convenire in articulo justificationis. Quid enim aliud sonat Socinianorum imitatio Christi, quàm Pontificiorum justitia, quam venditant, inhaerens, & operum? quam cùm, in prima conclusione, satis eventilavimus, pergamus ad quartam & ultimam conclusionem, quae haec est.  
Conclusio quarta. Justificatio peccatoris coram Deo fit per imputationem 
Conclus. 4.  totius justitiae Christi; vel, tota justitia Christi imputatur credentibus ad justificationem. In quam conclusionem insurgunt è nostris etiam Theologis nonnulli, qui satisfactionem, & mortem Christi imputationem ultrò fatentur: justitiam tamen activam, nostro loco praestitam, & in justitiam nobis imputatem, ex professo negant. Nos parem utriusque rationem, & necessitatem, tum Scripturae testimoniis, tum rationum momentis brevissimè demonstrabimus. Passivae obedientiae imputationem propugnant istae, quae Christum se pro nobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dedisse affirmant: activae imputationem, sive impletionem legis à Christo factam credentibus imputari, hae luculenter satis testantur Scripturae; ad Rom. 10. 4. ubi Christus dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, finis legis in justitiam omni credenti. Finis legis est eos justificare, qui eam observant, quem finem quò minùs assequamur, impedit non legis qualitas, sed carnis nostrae vitiositas, cui malo medetur Christi obedientia; per quam fide apprehensam hunc finem legis consequimur, ut coram Deo justificaremur, ac si in propriis personis perfectissimè implevissemus. Apertissimè explicat hunc locum Chrysostomus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hoc est, Christi justitiam imputatam. ad Rom. 8. 4. dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: hoc est, jus legis in nobis compleri: non dioit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à nobis, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in nobis: hoc est, ut Christo unitis, & ejus perfectam obedientiam per fidem participantibus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h●c designat totum lud, quod à nobis lex potuit exigere, viz. tum poenae persolutionem, tum perfectam obedientiam, quam & lex primariò, & jure indispen▪ sabili postulat, quam itidem in Scriptura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s●pissime designat: ut Luc. 1. 6. Erant ambo justi in conspectu● Dei, incedentes in omnibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ad Gal. 4. 4. Christus dicitur pro nobis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, factus sub lege: hoc est, tum poenas comminante, tum obedientiam strictam postulante. Plenissimè ad hanc rem facit illud Apostoli ad Rom. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, per unius justitiam beneficium dicitur redundans in justificationem, quo in loco obedientiam Christi designari constat: 1. ex oppositione ad Adami 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu peccatum, quod proculdubio erat legis violatio. 2. Ex terminis aequipollentibus, ver. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: quae voces justitiam activam & obedientiam designant. Vnicum superaddam Scripturae locum, Matth. 3. 15. ubi Christus Joannem alloquitur, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decet nos implere omnem justitiam: qui locus solidissimè nostram firmabit sententiam, si Chrysostomo fides habenda est, qui hisce verbis explicat Christi mentem; quasi videlicet dixisset; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Liceat mihi frui patientiâ vestrâ & candore, dum argumentorum, quae hanc evincunt veritatem, attingo capita. Obedientiam Christi passivam, seu satisfactionem postulabat  
1. Vindicatrix Dei justitia, cui ut satisfiat necessum fuit, prius▪ quam peccator, saluâ Dei justitiâ & veritate, absolvi, & à commeritis poenis liberari possit.  
2. Impotentia nostra, quâ satisfaciendo non eramus pro offensa infiniti demeriti,  
3. Ut valeat nobis ad justificationem, requiritur, ut quodammodo fiat nostra, quod aliter, quàm per imputationem fieri non possit: hanc autem solùm ad plenam nostram justificationem non sufficere, quin insuper desideretur imputatio justitiae activae, haec evidentissimè evincunt.  
Primò, Sponsoris officium, quod Christum loco nostro subivisse testatur Apostolus ad Hebr. 7. 22. In fide-jussore autem duo desiderantur, 1. ut totum persolvat debitum, 2. ut persolvat loco debitoris, quem ob hanc solutionem, ac si ipse dedisset, creditor absolvit, & dimittit: ità Christus vas & sponsor pro nobis factus, totum, quo obarati, neque tamen solvendo eramus, persolvit debitum, quod deplex erat, 1ᵒ. Obedientiae. 2ᵒ. Paenae: hoc ex indispensabilis creationis lege, illud ex primo quod commisimus peccato; hoc legi, illud justitiae divinae debebamus: utrumque igitur persolvit Christus, & perfectam praestando obedientiam, & mortem, quam lex minabatur peccatoribus, subeundo: utrumque loco nostro, ut per satisfactionem nos à maledictione, & damnatione liberaret, quam lex minabatur, & per perfectam obedientiam jus nobis ad salutem acquirat, quam Deus legem factoribus promisit. At Christi obedientiam pro se debitam objiciunt Adversarii, proinde nobis ut imputetur impossibile est. Per hypostaticam unionem Christum solutum fuisse ab obligatione legis existimant viri acutissimi Maccovius, & Perkinsius. Sed esto, debita licèt sit, potest esse meritoria & nobis cedere in justitiam: 1o. quia voluntariè suscepta sit humana natura, proindéque haec obedientia erat solùm ex conditione & suppositione necessaria: 2ᵒ. ob personae dignitatem: 3o. ex pacto & foedere cum Patre inito: 4ᵒ. ex gratiosa Patris acceptatione; uti Rex filio infensus, placari potest meritis Filii, licèt omnis ejus, ut subditi, observantia sit Regi debita: neque tamen hinc tollitur nostra obedientia, ad quam nihilominus tenemur, tum ex indispensabili legis obligatione, tum ut debitum observatiae & gratitudinis.  
Secundò, Justitia & sanctitas Dei: illa mortem, haec obedientiam perfectam postulat; quarum primam cùm ferre non potuimus sine aeterno salutis dispendio, nec alteram praestare ob naturae vitium, & imbecillitatem, Deus credentes respiciat oportet, ut in Christo utramque persolvente, vel in aeternum desperent de justificatione & salute.  
Tertiò, Legis indispensabilitas et perpetua obligatio. Christus dicit se non venisse ut legem solveret, Matth. 5. 17. Imò Apostolus profitetur legem per fidem stabiliri, Rom. 3. 31. Lex obedientiam primariò postulat, secundariò & per accidens poenamè ergò ex eo, quo Adversarii evincunt satisfactionis, & mortis Christi necessitatem ob legis comminationem, ut nos à morte liberemèr, à colligimus necessitatem perfectae Christi obedientiae ob legis mandatum, ex cujus imputatione ad vitam acceptamur. Lex & poenam, & obedientiam peccatoris postulat; Hoc fac, & vives; &, In die, quo comederis, morieris. Lex enim non patitur poenam, nec justitiam vicariam; hoc Evangelii gratiae debemus, quòd fide-jussoris Christi obedientia & satisfactio nèbis imputatur ad justificationem: si Christum spectamus ex vi, & rigore legis; si nosmetipsos ex gratia, justificationem & salutem consequimur.  
Quartò, Utriusque imputationem postulat salus nostra: passivae, ut expietur peccatum jam commissum; activae, ut satisfiat legis mandato, & vitae conditio impleatur: hujus, ut à morte liberemur; illius, ut vitâ & aeternitate donemur: neque enim poena abstractè & solitariè considerata valet ad vitae meritum & impetrationem, quae non perpessioni poenarum, sed perfectae obedientiae promittitur, Levit. 18. 5.  
Quintò, Adversariorum sententia elevat honorem Christi, ejúsque justitiae minuit efficaciam. Si enim ut nobis praeberet obedientiae exemplè (quem secundarium obedientiae Christi usum agnoscimus) Socinum secuti, Christum & satisfecisse & implevisse legem asseramus; detrahamus & merito obedientiae, & personae dignitati: quippe & viri pii, & Martyres nobis obedientiae tramitem ostendunt, & sanctitatis exemplum praebent: neque solùm requiritur ut praeparatio passivae, vel conditio personae Mediatoris, ut victima fiat pro peccatis: ad hoc enim suffecisset originalis vel habitualis Christi justitia, & frustraneum foret Christum vitam duxisse tam sanctam, tot undique miseriis stipatam & intertectam. Quid? quòd & Dei gratiam, & misericordiam, Christi honorem, Christianorum consolationem quàm maximè promovet haec de justitiae activae Christi imputatione doctrina: quod fusiùs demonstrandum foret, si temporis, vel patientiae vestrae dudum lassatae ratio pateretur. Si qui adsunt, qui hac de re secus sentiunt, facilè mihi persuaserim, ab iis me veniam impetraturum, quam, Adversariorum iniquissimus, Socinus hujus sententiae patronis olim indulsit (lib. 8. cap. 4. de Christo Servatore) cujus verba coronidis loco apponam. Non multum refert, inqnit, sive Christi imputatione, sive quacunque aliâ ratione fieri justificatio dicetur, dummodo vitae sanctimonia salva sit: & cap. 1. Condonabit istam opinionem (de imputatione loquitur) proculdubio benignissimus Deus, utpote ab hominis malitia non proficiscentem, si vitae sanctimonia, quam à nobis omnino requirit, incolumis remaneat. At non est quare Haereticorum passimus formidet pietatis dispendium ex imputationis doctrina: nisi eum obsurdescerent Haeretici, ad ravim usque clamamus, inhaerentem justitiam inseparabiliter cum imputata conjunctam, & studium bonorum operum fructum & effectum asserimus fidei, quâ haec justitia Christi applicatur: meritum bonorum operum repudiamus, usum & necessitatem profitemur; excludimus ex actu justificationis, non ab homine justificato: interim asserimus, Justitiam Christi solùm valere, eámque totam desiderari ad nostram justificationem, & concludimus,  Tota Christi justitia imputatur credentibus ad justificationem. 
FINIS.   

The qualification of a Gospel-Minister: in a Sermon on,  ACTS 18. 24. And a certain Jew, named Apollo's, born at Alexandria, an eloquent man, mighty in the Scriptures, came to Ephesus. 
NOthing more conduceth to the souls comfort, and establishment of any Church, than the constant presence of a learned, and the pious example of a religious pastor: as nothing betrays people sooner to ignorance, irreligion, and apostasy, than a want or absence of a judicious and religious minister. Moses cannot 
Exod. 32. 1.  stir from the Israelites to the mount, though upon necessary occasion of converse with God, but presently they fall into Idolatry, worshipping the calf: and it is no great wonder if wolves should make a prey of the flock, when they have no shepherd. Let itinerary non-resident think of this: S. Paul was deeply sensible of it; and therefore the care of all churches being upon him, which he mentions as an additional trouble to all his other: when ever the 
2 Cor. 11. 28  work of the Gospel called him from any church, he was careful to leave, or send another to them, as Titus to Crete, and Timothy to 
Titus 1. 5. 1 Thes. 3. 2.  the Thessalonians, to establish and confirm them in the faith: and here, when he was necessitated to leave Ephesus to go to Jerusalem at the Passeover (conceiving that the fittest opportunity to spread and propagate the Gospel there, rather than any other time of the year) he is careful to substitute Apollo's, (in which Calvin piously 
Calvin. in locum.  admires the providence of God over his church, not to suffer it without a settled minister) who might recompense the loss of Paul, and water that church which he had there planted. Apollo's I say, one fully furnished for the work of the Gospel, and most fit for Ephesus (ministerial gifts then proving most useful, when right placed; the want of which hath rendered many great Paul's, and men of eminent abilities unprofitable, useless, and unsuccessful) famous 
Cor. in locum  then for Orators, and Philosophers, Ut artem arte eluderet, that as Julian the Apostate cried out when convinced, and non-plussed by the reasons of the Christians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that 
Theodoret. lib. 3. cap. 8.  they were catched in their own net, and beaten at their own weapons; so Apollo's here might by his heavenly and ravishing eloquence, catch them in the net of the Gospel, who so much boasted of their fleshly and carnal wisdom.  
Two things are considerable in the words.  
1. The person, Apollos: the same, if you believe Grotius, with 
In locum. Rom. 16. 10.  that Apelles S. Paul salutes and commends.  
2. The qualification: that's twofold,  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, An eloquent man.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mighty in the scriptures.  
1. The person, Apollos: of whom I intended to have spoken little, or nothing, but that I observe the Church-Levellers of our time, who would remove the ancient landmarks, pull up the hedges, and lay the ministerial office open, and in common to all, whose confidence, covetousness, or ambition makes them pretend to Gifts; or whom the less judicious multitude out of faction, or separation, or envy to the settled ministry, or affectation of novelty, or weakness and rashness shall judge gifted, though not called or ordained: they make this instance of Apollo's, as one of their asylums to flee to, whom they allege as a gifted brother, no ordained preacher. Give me leave therefore to suggest briefly some few hints to you, which may lead us into a more full discovery of the person, and may drive these pretenders from that refuge, which they have betaken themselves to in this instance of Apollo's.  
1. It is probable that Apollos (being an Alexandrian) was educated in the school of S. Mark, who first planted the Christian faith here, as Eusebius shows; or, as others conjecture, among the 
H●st. Euseb. lib. 2. cap. 16.  Essens, who had a famous school at Alexandria, and, if you believe Baronius, were convert Jews turned Christians; which he thinks probable, both because those historians which speak of the Jews, as Josephus, Strabo, and the rest, are wholly silent concerning this sect; and chief because all the sects of the Jews, as Pharisees, Sadduces; Herodians, the scripture speaks of as enemies to Christ, but we read of no opposition Christ met with from the Essens, nor doth Christ ever charge or denounce woes against them, as against the rest: though I know others impute this to the fewness of that sect in Jerusalem, whilst our Saviour lived, or else to the peaceable quietness, and calm of their spirit, not being given to contradiction, (as the Sadduces and Pharisees were, men of more hot and fiery spirits) it being part of their religion, as it is of too many of our times, to suffer every man in his; certain it is and confessed of all, that they were very diligent, and industrious in searching the scriptures of the old Testament, especially the Prophets, and so might learn much of Christ; and here, it is likely, Apollos might get his large scripture-knowledge, which he so powerfully managed to the conviction of the Jews concerning Christ; for verse 28. it is said, that He mightily convinced the Jews, and that publicly, showing by the scriptures, that Jesus was Christ.  
2. Observe the place, where Apollo's preached; it was not a Christian constituted Church, but a Jewish Synagogue, verse 26. He began to speak boldly in the Synagogue. It was a general, though corrupt, custom amongst the Jews to indulge liberty to learned men, though no priests, to teach in their Synagogues; as the Scribes and the Lawyers, which the Gospel every where speaks of: upon which custom it was that S. Paul, though of the tribe of Benjamin, was so oft permitted to preach in their Synagogues, as we read throughout this book of the Acts: hence the teaching of the Scribes is opposed to that authority wherewith Christ preached. Mat. 7. 29. it is said, Christ taught the people as one having authority, and not as the Scribes, who had none: So we find Apollo's here preaching in the Synagogue, non ut habens autoritatem, sed scientiam, saith the learned Estius, as making use of, and taking 
in locum, & Mat. 4. v. ult.  advantage of that indulgence of the Jews to preach and spread the doctrine of Christ.  
3. Observe the time when he preached; it was when God for the more speedy and effectual propagating of the Gospel poured out plentifully of the extraordinary Gifts of his Spirit, and it would be rashness in any one to assert, that Apollo's was not extraordinarily Gifted: and if so, this instance will nothing at all advantage those pretenders who want ordinary Gifts.  
4. Consider that this Apollo's was one of John's disciples; ver. 25. it is said, He knew only the baptism of John, that is to say, the doctrine of John concerning Christ to come; and it may probably be thought the contrary cannot be proved, that he was authorized and commissionated by John to preach the Gospel.  
5. Observe what this Apollo's was afterwards; an eminent, public, and authorized preacher in the Church of Corinth; S. Paul's helper and successor 1 Cor. 3. 6. I have planted (saith Paul) and Apollo watered, and therefore S. Paul calls him his brother, 1 Cor. 16. 12. and he is, totidem verbis, in express terms called, a minister, 1 Cor. 3. 5. Who is Paul? or who is Apollo's? but ministers by whom ye believed; and so famous he was, that he hath the church's approbation of his Gifts, verse 27. and when he came to Corinth, he was so eminent, that he proved the head of a sect and faction (which is the highest ambition of their pretenders) 1 Cor. 1. 12. One saith I am of Paul, and I of Apollo's, and I of Cephas, and I of Christ; and though this was after his preaching here at Ephesus, yet I (reading of no ordination he received afterwards) have good reason to believe that he was now ordained.  
6. Negative testimonies from Scripture in things circumstantial are but illogicall, and inartificial arguments. God indeed hath in things fundamental to faith and holiness made a plentiful provision in scripture, which is able to make a man wise to salvation, 
2 Tim. 3. 15, 17.  and perfect to every goodwork. To assume any thing as a rule of life; or foundation of faith, more than that the scripture affords, is to impose upon ourselves, and defame the scriptures; but silence of scripture in things circumstantial, especially in particular instances, is not rationally argumentative. Argumentum ab autoritate negante, sed non ab autoritate negatiuè, valet in Theologicis, saith a reverend man of our own: if scripture had said plainly, that Apollo's was not ordained, the instance had been of some force, but to argue, he was not ordained becaused the scripture doth not say, totidem verbis, he was so, is to me a very irrational and unsatisfactory argument. Nay, if we consider the peremptory strictness of scripture-commands, none should take this office upon him, but he that is called as was Aaron, and that was done by the outward appointment 
Heb. 5. 4.  of Moses; and withal considering the Apostles care to leave Titus to ordain in every city, and his strict charge to Timothy, to lay hands suddenly on no man, to wit, without examination of his 
1 Tim. 5. 22.  Gifts and abilities, and all this to prevent disorderly, promiscuous, daring intrusion into the ministerial office; considering withal the solemn separating of Barnabas and Paul by prayer and laying 
Acts 13. 12.  on of hands, which calling and appointment S. Paul frequently asserts to uphold his authority amongst them to whom he wrote, as to the Romans he tells them he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separated 
Rom. 1. 1.  unto the Gospel of Christ; laying these things and many more which might be alleged together, we, I think, finding Apollo's here preaching (which may equally satisfy other instances brought out of scripture,) have good ground to believe he was ordained, though the scripture be silent in it, when it doth not assert the contrary.  
7. If all this will not satisfy the objectors, let me add this last by way of concession; let those, who lay this instance as a foundation for a Babel of confusion in the church (for there can be no order in a rude and promiscuous parity) I say, let those pretenders demonstrate themselves to be Apollo's, men eloquent, and mighty in the scriptures, and for my part (though I think those most fit to sit in Paul's chair, who have been educated, and instructed at the feet of Gamaliel) I profess, I see no great reason, or evidence of scripture, why they may not be admitted to the ministerial office. But when either out of weakness they dare not, or out of pride and faction they will not submit themselves to the judgement and appointment of those whom scripture, precept, Apostolical practice, and uninterrupted custom of the church hath empowered to set apart and authorize men for this office, and so enter in at the right door; but will audaciously climb up some other way (excuse the expression from uncharitableness, 'tis our Saviour's concerning the Pharisees, who were like intruders in these days) they are but thiefs and robbers, stealing away the hearts and affection of the people, yea, and the maintenance too from the right and duly-constituted ministry.  
These considerations of the person I humbly and willingly submit to your judgements, and shall come now to those qualifications, which were the intended subject of my discourse, when I first laid out my thoughts upon these words.  
First, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may have a  reference,  
1. To his skill in History and Antiquity; thus Lorinus understands the word: a fit qualification for an Apollo's, a minister of the Gospel, to be versed especially in Ecclesiastical and Church-history, where he may observe the various, and several providences of God protecting his church, the original and growth of errors, arguments for the truth, and acquaint himself with those supports and comforts which Christians have had in suffering for it, all which are very useful for an Apollo's.  
2. To his knowledge in scripture; as if herein his eloquence consisted, not in a vain pomp, and proud ostentation of words, but in a powerful and acquaint discovery of that majestical elegancy and heavenly eloquence which is in scripture: no greater eloquence any where then in scripture; he that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is a Metaphor, you know, taken from diggers in mines) search and dive into them, shall find rich and precious mines of eloquence, golden Allegories, height of Metaphors, and all other tropes and figures of Rhetoric more fully and elegantly exemplified, then in any the most eloquent poet, or exactest orator; which the learned Glassius in his Philologia sacra hath admirably discovered.  
True indeed, a cursory and non-observant negligent reader cannot discover it; as a man, who only looks upon, but never digs into a mine, will never find the treasure. S. Austin confesseth 
Lib. 3. Confess. cap. 5.  that, whiles he was a Manichee, he had low and mean thoughts of scripture, visa est mihi indigna, quam Tullianae dignitati compararem, saith he: he thought it not comparable to Tully's eloquence; but when he searched farther into them, than he discovered that elegancy, which became the majesty of Scripture-mysteries, and men acted by the Spirit of God, as you may see at large in that excellent piece of his De doctrina 
Lib. 4. c. 6.  Christiana.  
3. To the freedom and fluency of his language; by which with a pleasing violence he captivated the ears and hearts of his auditors: this is a great gift of God, and a very requisite qualification of an Apollo's, the want of which made Moses decline the office, O my Lord, saith he, I am not eloquent, I am slow of speech, and of a 
Exod. 4. 10.  slow tongue, and could not be satisfied till God gave him the promise of more than ordinary assistance, v. 12. I will be with thy mouth, and teach thee what thou shalt say. This is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the opening of the door of utterance, which S. Paul exhorts the Colossians to pray for to God for him. A free and full 
Coloss. 4. 3.  ability of expressing the conceptions of the mind (according to the capacity of the Auditors) is an excellent and desirable ministerial gift, without which the greatest parts oft prove unedifying and unprofitable.  
4. To his exquisite skill in all arts and sciences; and this the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, as Camerarius notes, and this too is a requisite qualification for an Apollo's, a minister of the Gospel. This was the eminency of Moses, that he was learned in all the wisdom of the Egyptians, that is to say, the liberal arts and sciences, 
Acts 7. 22.  which Austin compares to the Egyptian spoils transferred to the use and service of the Israelites. This was the commendation of Daniel, that he was cunning in all knowledge and understanding, 
Dan. 1. 4.  and skilful in all wisdom and learning. S. Paul was born at Tarsus, the Metropolis of Cilicia, more famous than Athens (if we credit Strabo) for the study of Philosophy and the Greek tongue, and afterwards instructed by Gamaliel at Jerusalem; so Apollo's here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The greater wonder and pity both, that such knowledge, which was the real honour of those, should now be our discredit and reproach: we being fallen into those times of which Espencaeus complained, when Graecè nôsse suspectum erat, Hebraicè propè Haereticum, or, if you will speak in the more uncharitable language of our times, Antichristian; when 'tis the cry of too many, what Festus cried out against Paul, that too much learning instead 
Acts 26. 24.  of qualifying, and enabling any to be Apollo's, ministers of the Gospel, does but make us mad: I wish the want of it did not make them more such. But I shall not now undertake the vindication of learning, from those uncharitable imputations, which hath lately been done by an ingenuous man amongst ourselves; but shall enter upon the second qualification of Apollo's, which I chief intended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mighty in the Scriptures: which I shall speak of; First, Doctrinally, in two particulars,  
1. I shall show the excellency of Scripture-knowledge in itself.  
2. The usefulness of it as to Apollo's, a Minister of the Gospel.  
Secondly, Practically in a few words of Application.  
First the excellency of Scripture-knowledge in itself appears in these considerations,  
1. The excellency of things revealed in scripture, so sublime and spiritual, that the light of nature, and the highest improvement of reason, could never have discovered without divine revelation, as the secrets of Gods electing love, reconciliation by Christ, justification by faith, adoption, the covenant of grace: those are secrets which the eye of reason could never pry into; these were mysteries hidden from ages and generations, but now manifested by the Gospel. To these add the glorious mystery of the blessed Trinity, which is wholly indemonstrable by natural reason; indeed, first supposing scripture-revelation, there may possibly be some resemblances of it found in the creation, as the esse, posse, and operari of every creature, or those three common notions of Belng, O neness, Truth, Goodness, and many more which the schools insist on; and there may be some argument to evince my faith not to be against reason (though I have the greatest reason in the world to believe it, because God says it) as that God should infinitely communicate himself, or from the perfection of the number three, and the great account the Heathens had of it; which arguments Estius urges, who yet confesseth this mystery, abstracted from divine revelation, wholly indemonstrable by any light of reason: this mystery scripture discovers, There are three, who bare record in heaven, the 
1 John 5. 7.  Father, the Son, and the Spirit; and these three are one. To instance but in one, which indeed is the sum and substance of all divine revelation, the mystery of Christ, which is above the reach, and beyond the discerning of most prying and improved reason: I easily believe the Heathens (the wisest of them at least) might have some knowledge of the fall of man, from the rebellion of passion against reason, from the strange proneness which they experienced to vices, quae sine exemplo discuntur, saith Seneca, not inclined to them 
Lib. 3. qùoest. cap. 30.  by any acquired habit, nor led by any bad examples, nay, even to those vices which carry a contradiction in them to natural light; add to them the difficulty of acquiring habits, and exercising the acts of virtue (which would be easy if natural): these were evident signs and effects of some sin, which prepossessed and inhabited our nature, to which purpose that of Austin is excellent, continentia tam concupiscentiae testis est, quàm hostis, Continence is both the enemy, and evidence of concupiscence: for virtue could not be heard, if it were not opposed by the strength of natural inclinations to sin. These, I say, and many other sad effects of man's Apostasy, which might be named, are evidences to reason, that man is not now as he came out of the hands of God, but somewhat degenerate from his original rectitude; but Gods dealing with man in a Covenant-way, and by his infinite wisdom ordering and disposing man's fall and Apostasy, to the accomplishing so great a mystery as the sending of Christ into the world, to restore and recover man into a state in some respects better than that of innocence, is a depth natural reason could never fathom. God inhabiting humane nature, the word made flesh, and so undertaking for the recovery of lost man, Christ in his threefold office, as Prophet, Priest, and King, to dispel the darkness, expiate the guilt, and conquer the rebellion of corrupted nature, healing by Christ's stripes, life by his death, are paradoxes to reason.  
Per mortem alterius stultum est sperare salutem.  
The candle of the Lord, as the soul of man is called, may discover something (though but darkly) of God, but Scripture only is the star to lead us unto Christ. It was a just censure, which Augustin passeth upon Tully's works, that he could not find the name of Christ in them. The Scriptures are the swadling-clothes in which Christ was wrapped. Our reason is of too low a stature, and therefore as Zacheus did upon the Sycamore, we must climb the tree of life, the Scripture, if we would get a sight of Jesus.  
Natural reason may discover the backparts of God in the creature, but if she pretends or presumes to discover the Sun of righteousness, she betrays her weakness and degeneracy; it is one end of Scripture-revelation, to supply the shortness and defect of natural reason. Nay, the glorious Angels, the most quicksighted of the whole creation, could not have discovered these Gospel-mysteries, Which things, saith the Apostle, the Angels desire to look into: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stoop, to peep, to pry into, as things vailed and hidden, 
1 Pet. 1. 12.  alluding to the Cherubims, which were made with their eyes looking down towards the mercy-seat; the word signifies a diligent, solicitous, and through search: Tanta Evangelii, & mysterii salutis majestas est atque jucunditas, saith Glassius, either ravished with the pleasantness, or confounded and blinded with the Majesty of these mysteries. They desire to pry into them, and so they might have done, and been never the wiser, had not God revealed them by Scripture. What the Apostle speaks of that one mystery of 
Ephes. 3. 10.  incorporating Jew and Gentile into one body by Christ, we may say of these Gospel-mysteries, that God revealed to the intent, that unto principalities, and powers in heavenly places might be known by the church the manifold wisdom of God; without which revelation, the Angels had been strangers to these mysteries to this very day.  
2. The excellency of the revelation itself, or manner of revealing them, which appears upon a threefold account.  
1. The fullness and sufficiency of it, both as to doctrine and practice, faith and manners, both to make a man of God wise unto 
2 Tim. 3. 15, 17.  salvation, and perfect to every good work.  
1. Scripture contains a full revelation of all foundations of faith, or things necessary to be believed to salvation, either expressly, or by convincing, evident, and undeniable consequence, and needs not to be eeked out with unwritten traditions, or pretended enthusiasms and revelations. Tradition, which brings down and conveys Scripture-truths through the successive ages of the Church to us, we cannot without ingratitude but acknowledge as an eminent instance, and testimony of God's providence, and none of the least arguments for the authority, and Divinity of Scripture; and in this sense the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the pillar holds forth the King's proclamation, but contributes no authority to it. And in this sense too, S. Augustin's non credidissem Scripturae nisi Ecclesiae autoritas commoveret, may go for good and currant Divinity: we could not have believed the Scripture, because we could not have had it, if providence had not handed it to us by the Church. So revelation of Scripture-mysteries by the Spirit of God we acknowledge as the accomplishment of a great Gospel-promise of the Spirit leading us into all truth: which therefore 
Joh. 16. 13.  the Apostle Paul prays for for the Ephesians, that God would give unto them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit of revelation, the knowledge 
Ephes. 1. 17.  of Christ: but traditions or revelations, as additional or supplemental to Scripture, we reject as detracting from the wisdom of God, and the perfection of revealed truth. Non est scriptum, timeat 
Tertul. Revel. 22. 18  vae illud adjicientibus, to wit, that woe, if any: shall add unto these words, God shall add unto him the plagues which are written in this book; and the Apostle passeth an Anathema upon whoever should (though an Angel from heaven) preach any other Gospel than he had 
Gal. 1. 6.  preached. Notanter dicit praeter non contra; not only what is against, but what is more than Scripture-revelation is to be rejected; there is enough revealed to bring us unto salvation, and what would you have more? These things are written, saith S. John, that ye 
Joh. 20. 31.  might believe that Jesus is the Son of God, and that believing, ye might have life through his name; and Search the Scriptures, for in them ye 
Joh. 5. 39  think to have eternal life: and our Saviour doth not blame them for thinking so. And if Scripture be not sufficient, we may say as the disciples in another case, ad quid perditio haec, to what purpose 
Matth. 26. 8.  was it written? To the law and to the testimony, saith Isaiah. 
Esay. 8. 20.  When the rich glutton in hell desired one should be sent from the dead to his brethren; Abraham sends them to Moses and the Prophets, let them hear them; let them but believe what is in Moses and 
Luke 16. 29.  the Prophets, and they need not fear coming into this place of torment.  
2. Scripture is a full and perfect rule of holiness, able to make the man of God throughly furnished to every good work. Therefore 
2 Tim. 3. 17.  our Saviour, when the Lawyer came and tempted him with that question, What shall I do to inherit eternal life? bids him have 
Luke 10. 25, 26.  recourse to the Scriptures, What is written in the law? how readest thou? This is the only perfect, and unerring rule of true righteousness. Those three words of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Titus 2. 11, 12.  speak the whole duty of a Christian in all his capacities, and relations to God, himself, and his neighbour: and this the Gospel teacheth and engageth us to do. So perfect a rule it is, that the most specious observances, the most glorious performances, the most exact worship is no way acceptable unto God, if not commanded in, and directed by the Word. They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they may have a show of wisdom in Will-worship, 
Coloss. 2. 23.  to the pleasing of men, not to the honour of God. God gave Moses a pattern for the making of the Tabernacle, and David for the 
Exod. 25. 9  Temple, and all things were to be ordered and regulated according 
Heb. 8. 5.  to this pattern. God hath set us a perfect rule of worship in his word, and no service pleaseth him but what is according to this rule: as our Saviour told the woman of Samaria, concerning the Samaritan worship, at mount Garazim, and Jewish worship at Jerusalem, that the Samaritans worshipped they knew not what, the Jews knew what they worshipped, for salvation was of the Jews; Why so? because the Jews had Gods special direction, and appointment of God's word for their service, which the Samaritans had not.  
We acknowledge the Church's power to determine decent observances, and constitutions for public order in the service of God. The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will sufficiently warrant this. 
1 Cor. 14. 40.  The Church is a cipher, stands for nothing, if it hath not power here, and he, who wilfully sleights these, will be found guilty of contempt and disorder: but the imposition of traditional observances in so needless a number, as may seem to reduce us under the Jewish yoke, which neither we nor our fathers were able to bear; 
Acts 15. 10.  or as equally obligatory to conscience as divine commands; or as the immediate worship of God; or as duties essentially necessary in order to salvation, we justly abhor as the Tyranny of Rome, as the infringement of Christian liberty, as a violation and voiding the commandment of God, as our Saviour told the Pharisees, that they made the commandment of God of none effect, that is, slighted & 
Mat. 15. 6.  disregarded by their traditions. All our holiness, all our worship must be regulated by God's will, not our own: Non ex arbitrio Deo serviendum, sed ex imperio; not according to our own fancy, but God's command and prescription. It may seem somewhat a strange expression at first, Israel hath forgotten his maker, and builded Temples; 
Hosea 8. 14.  one would rather think this was a reverencing of God: this is the account of it, God had appointed one Temple, and they multiply and build many, contrary to God's direction and institution. I say of all humane invented will-worship of God, as Tertullian of the Heathen-worship, Ex religione superstitio compingitur, & eo irreligiosior quantò Ethnicus paratior. Men in this are no better then laboriously superstitious, taking pains to be irreligious. And the judicious Hooker determines, that in God's service to do that which we are not, is a greater fault, than not to do that which we are commanded. Amongst other reasons he gives this to our purpose, in that we seem to charge the law of God with hardness only; in that with foolishness and insufficiency; which God gave us as a perfect rule of his worship and service. I shall conclude this point with that of S. Paul, As many as walk according to this rule, peace shall be 
Gal. 6. 16.  on them, and mercy, and upon the Israel of God.  
2. The perspicuity and plainness of this revelation.  
It is the design and plot of Rome to fasten an imputation of obscurity upon the written Word, that hereby she may with more plausible show exalt Peter's pretended successor into the infallible chair, as an unerring interpreter, and also discourage and dishearten the people from reading them. As the spies reported the land of Canaan to be impregnable, and so disheartened the Israelites. Hence the Papists cry out of Scripture, that it is unintelligible, and obscure to vulgar and common capacities, and thus they defame, and raise a false report of the written Word, and make the difficulty of it a pretence for their neglect, and cloak for their ignorance.  
The Scripture was made to be a Christians guide, and rule of life (as I said before): a blind guide, a dark and obscure rule is a contradiction. Thy word is a light to my feet, and a lantern to my 
Ps. 119. 105.  paths, saith David; and the Apostle Peter bids us look to the Scripture, as a light which shineth in a dark place: the same Apostle 
2 Pet. 1. 19  indeed observed in S. Paul's Epistles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some things hard to 
2 Pet. 3. 16.  be understood; this relates to the sublimity and mysteriousness of things revealed, not to the obscurity of the revelation.  
There is a depth of mystery in Scripture, clothed with a plain and familiar expression, Thy testimonies are wonderful, saith David. There is the mystery of Scripture yet follows, The entrance 
Psal. 119. 129. Ibid. v. ●30.  of thy words giveth light, it giveth understanding to the simple. Here are mysteries to exercise the acutest wits, depths for the profoundest judgements to fathom, and yet so plain and obvious, that the meanest and plainest, using the means, as prayer, diligent search, and the rest, may profit by. Here is meat for strong and grown Christians, and here is milk for babes too. In a word, God hath so intermingled, and interwoven Scripture-Revelations with some difficulties, some facilities; that plainness breeds not contempt, nor difficulty neglect and disheartenings, that by the plainness of them he might teach us knowledge, and by the difficulties learn us humility.  
3. The certainty and infallibility of Scripture-Revelation, as being written by the guidance and dictate of an infallible Spirit. All Scripture is given by divine inspiration: no Scripture is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Tim. 3. 16. 2 Pet. 1. 20.  of private interpretation, so our translation, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of any private spirit, which reading I find pleaseth Beza best, as agreeing with what is said in the next verse, that the penmen of Scripture were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the prophecy came not of old time by the will of man, but holy men of God spoke 
Ibid. vers. 21.  as they were moved by the holy Ghost: and therefore Scripture is a certain and infallible rule of faith and holiness.  
This was one end of Scripture, That we might have an infallible rule of life, and judge of saving truth; which, had it been brought unto us only by the acry conveyance of Tradition, uncertain revelation, might soon have been either forgotten, or corrupted. If we leave the Scripture once, we are left at miserable uncertainties, and lie open to all deceits and delusions. If we rest upon enthusiastical revelations, Satan can transform himself into an Angel of light, and delude us: our faith and obedience will 
2 Cor. 11. 13  be always at uncertainties. The revelations of those (who pretend to them) be always various, sometimes contrary, and commonly pretended to, to serve new interests and designs. The Spirit is every man's pretence, and therefore we must have some way to examine, and judge of the truth or falseness and error of every man's spirit: and this can be no other way, but by the infallible Canon of the Scripture. We never find S. Paul alleging any of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,, those revelations which he had when he was caught up into the third heaven, but he hath recourse to the Scripture for 
2 Cor. 12. 4.  the vindication of the Doctrine he delivered; as you may see in his Apology before Agrippa, I continue, saith he, to this day saying 
Acts 26. 22.  no other things, than what Moses and the Prophets did say should come. And the Apostle Peter speaking of the voice from heaven (though 
2 Pet. 1. 18, 19  that was a true one, yet) adds, we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a surer word of prophecy; (to wit, the Scriptures, the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 20.) whereunto ye do well that ye take heed. A voice from heaven may sooner deceive us, than the written Word of God: if we rest upon Traditions; these are oft erroneous (as Rome can witness) at best fallible and uncertain.  
A man can scarce ever know when he hath believed and practised rightly, or enough: Traditions being variable, and oft in divers successions, one contrary to another, in the guidances, and direction of our Pastors and Teachers. Nor can we certainly, or safely resolve our belief into them, for we are bid to try these Spirits, whether they be of God. They may either out of ignorance, 
1 John 4. 1.  or malice misled you: Scripture Canon is the only infallible guide, and God may as soon deceive you, as Scripture can.  
3. The excellent ends fruits of this revelation and the knowledge of it: that is, not only for discourse (though I could hearty wish it were made more use of this way): not only to exercise a subtle wit (though there be Scripture-mysteries will do this too): not only to ripen a lascivient fancy; which are the greatest ends of all other knowledge; but the ends of Scripture-knowledge are more heavenly and spiritual. The Apostle hath enumerated them to our hands, it is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 
2 Tim. 3. 16.  doctrine, if thou be'st ignorant; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproof, if thou be'st erring and misled; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction, if thou be'st sinning; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness, to lead the to, and direct thee in thy duty.  
Consider the excellency of it in these respects above all other knowledge.  
1. It is a confirming knowledge, the foundation and principle of constancy and settledness in Religion. The chief cause of the light Scepticism, and wavering unsettledness of our times, is the want of a sound Scripture-knowledge of the Truth, with which if men's spirits were well ballassed, they would not so soon be tossed about and carried away with every wind of doctrine. The Apostle, speaking of such, giveth this account of it: that they were children 
Ephes. 4. 14.  in understanding. Observe who they are the Apostle speaks of, who are led captive by those seducers, who creep into houses: they are silly women. And why they? the reason is given; because they 
verse 7.  are ever learning, and can never come to the knowledge of the truth. No man can simply desire to be deceived. Error, as error, hath no sutableness, or adequation to man's understanding; but many are deluded by error under the vizard of truth; Jacob was deceived with blear-eyed Leah instead of fair Rachel.  
While men are in the dark, not enlightened by a clear Scripture-knowledge, they oft court error for truth. This never more easy then in these days; when that, which will most secure us from Apostatising from acknowledged and received truth, is a sound Scripture-knowledge: which therefore the Apostle prays God for the Colossians and others, that they might have the full assurance 
Coloss. 2. 2.  of understanding to the acknowledgement of the mystery of Christ, and he gives the reason, This speak I lest any man should beguile you with 
Verse 4.  enticing words.  
2. It is a comforting, supporting knowledge. So David found it, Psal. 19 8. The statutes of the Lord are pure, rejoicing the heart; and verse 10, sweeter they are then the honey, and the honeycomb. The Wiseman (and he spoke it experimentally; as having more wisdom than all that were before him in Jerusalem) found the upshot of all his knowledge to be nothing but vexation of spirit, Eccles. 1. 16. passing this deliberate judgement and sentence upon it, verse 18. that in much wisdom is much grief, and he that increaseth knowledge, increaseth sorrow. But the comfort of Christians was one end of Scripture, which was written, That we through patience, and comfort of the Scripture, might have hope. Here an observant 
Rom. 15. 4.  Reader may discover many glorious promises, which are rich treasures of comfort, full breasts of consolation, from which the pious Christian may suck much supporting and cheering sweetness. Here we may suck and be satisfied with the breasts of consolation, as the Prophet expresseth it, Isaiah 66. 11. The promise is as full of comfort as a dug is full of milk; as crying children are quieted with the dug, so perplexed consciences are quieted and eased by the promises; this all other knowledge in the world cannot help you too. What refuges hath Seneca, the wisest of Stoics, found for doubting and troubled minds? and yet all ended in mere disquietness. Not Athens must teach this lesson, but Jerusalem; not Reason, but Revelation; not Nature, but Scripture. I have read of a woman, who was much disquieted in conscience, even to despair, and endeavouring to prove her own executioner, was comforted by that promise, Isaiah 57 15. Thus saith the high and the lofty one which inhabiteth eternity, whose name is Holy, I dwell in the high and holy place: with him also that is of an humble and contrite spirit, to revive the hearts of the contrite ones: and of another who being ready to die, Lord, saith he, I challenge thy promise, by which thou art engaged to give rest to those who are weary, and heavy laden▪ and so was comforted.  
3. It is a Transforming knowledge; which no other knowledge is. We read, Rom. 1. 21. of the Heathen, who, when they knew God, glorified him not as God: and the Psalmist, having spoken of the knowledge of God in his creatures, subjoins this as the perfection of the word of God, Psal. 19 7. that it converteth the soul, The law of the Lord is perfect, converting the soul. In a word, natural knowledge is only sufficient to make men without excuse, but Scripture-knowledge to make us wise unto salvation. 
2 Tim. 3. 15.   
Secondly, The usefulness and necessity of it, as to an Apollo's, is still in Scripture justly accounted the cognizance, and commendation of of an able Minister. It was Ezras' commendation that he was a ready Scribe in the Law of Moses: and Timothy's, that 
2 Tim. 3. 15.  from a child he had known the holy Scriptures, which Paul notes as the badge of a good Minister: Thou (saith he to Timothy) shalt be a good Minister, nourished up in the words of faith and of good 
1 Tim. 4. 6.  doctrine.  
This knowledge is necessary,  
1. That he may truly and savingly make known, and discover Jesus Christ. This is the great duty of Ministers, which was the end for which S. Paul desired the door of utterance, Colos. 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to speak the mystery of Christ: and therefore he desired to know nothing, among the Corinthians, but Jesus Christ 
1 Cor. 2. 2.  and him crucified. Christ, he is the sum of Law and Gospel; the substance, and as it were Epitome of the written Word. Every thing in Scripture relates some way or other to Christ: the Types shadowed him, the Prophets foretold him, the Sacraments signify him and seal him. The Law is a Schoolmaster to lead us unto Christ; 
Gal. 3. 24.  the Gospel offers him, and conveys him, our faith receives him, our love embraces him, our hope expects him, our obedience imitates and honours him; the promises are grounded upon him, by the Gospel-priviledges purchased by him. Thus Christ is the Centre, wherein all these lines of revealed truth meet, and when a Minister hath discovered Christ, he hath done all; and this he cannot do without the Scriptures, Search the Scriptures, for they testify of me, saith Christ, John 5. 3. We are Ambassadors for Christ; and 
2 Cor. 5. 20.  the Scriptures are our Credential letters, which contain all the terms of reconciliation and peace, upon which we must treat with rebellious sinners, and act for the interest of our great Lord and Master.  
2. That he may preach according to the analogy of faith: which is the Apostles exhortation, Rom. 12. 6. let him that prophesieth prophesy according to the analogy of faith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the scope, consent, and harmony of Scripture. Scripture is its own best interpreter: one Scripture gives light to another: as it was an ordinance of old for the Priest in the Temple to light one lamp by another; and the Jews were wont, when they read Moses, to read so much of the Prophets, as was most answerable to that part of the Law. To observe the consent of Scripture is an excellent means of understanding Christ. The Apostles themselves, though acted by the same infallible Spirit, yet always quote Scripture: not so much to confirm their doctrine, as to demonstrate the harmony of revealed truth, and so to explain obscurer Scripture by plainer; as S. Peter having alleged that place, Psal. 16. 
Acts 2. from v. 25. to 32.  10. Thou shalt not leave my soul in hell, etc. which might seem obscure, he presently adds other Scriptures to prove that this could not be understood of David, but of Christ; as you may see Acts 2. verse 30.  
A Timothy must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of sound 
2 Tim. 1. 13.  words; not only some lose scattered confused notions of Truth, but a methodical orderly Systeme of Scripture-truth, that hereby discovering the dependence of one upon another, he may the more fully understand all.  
This notion of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly to divide the word of ruth, to wit, according to Scripture-analogie and consent, can●not 
2 Tim. 2. 15.  be done without a laborious study, and perfect knowledge of the Scripture.  
3. That he may convince gainsayers: which is a duty the Apostle requires of every Minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Two sorts of Gainsayers a Minister is to grapple with,  
1. Gainsayers in Opinion.  
2. Gainsayers in Practice.  
By Scripture-knowledge he may be able to convince both these.  
1. Gainsayers in Opinion, whose errors contradict the truth of Scripture. And if ever it were necessary to be armed against such, most certainly in our days; wherein it is the height of many men's ambition, and a great attainment to be a Gainsayer to received and acknowledged truth. None so successful conviction of such, as by Scripture-argument; if you allege and urge Reason, some of our Gainsayers are uncapable of it, and will cast it of as Carnal; if Learning, too much (say they) makes you mad: but, as David said of 
1 Sam. 21 9  Goliah's sword, there is none like that, no sword fit to fight with these opposers than the sword of the Spirit, the word of God, none like this; with this our Saviour routed Satan, the Prince of darkness, the father and patron of error, in three onsets; Scriptum 
Mat. 4. 7.  est, etc. as thus afterwards our Saviour dealt with Satan's complices and abettors, as the Sadduces, who denied the resurrection. Have ye not read (he confutes them from Exod. 3. 6.) I am the God 
Mat. 22. 3●, 32.  of Abraham, the God of Isaac, and the God of Jacob? God is not the God of the dead but of the living. So the Pharisees error, concerning the lawfulness of divorce, Christ confutes from Genes. 1. and 2. Have ye not read, that he which made them at the beginning, made 
Mat. 19 4. 5, 6.  them male and female, and they twain shall be one flesh? and so forth. The Apostles afterwards trod in their Master's steps, and wrote after his Copy. Stephen confutes the Jews by epitomizing the history 
Acts 7.  of the Old Testament: S. Paul confutes the Idolatry of the Athenians, from Psal. 50. 8. Who giveth us life, and breath, and all 
Acts 17. 25.  things, as you may see. And this was one effect of Apollo's his accuratness in the Scripture, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he convincèd the contradicting, 
Acts 18. 29.  and gainsaying Jews, that Jesus was Christ. So true is that of Tertullian, that Heretics are lucifugae Scripturarùm, they 
De resur. c●r▪  hate the light of the Scriptures, lest their errors should be detected and reproved. The Papists deny the people the use of Scripture upon this pretence, lest it should breed errors: the truth is, lest it should discover, and confute them. He that doth truth, comes to the light, but error hates it. Thus the Manichees error, of God being 
Psal. 5. 4. Habak. 1. 13.  the cause of sin, flees the light of those Scriptures, Thou art not a God that hast pleasure in wickedness; and, A God of purer eyes then to behold sin; and He that doth sin is of his father the devil. So the Pelagian 
1 John 3. 8.  error of , and the Power of corrupted nature, flees the light of those Scriptures, Without me you can do nothing, saith 
John 15. 5. Phil. 2. 13.  Christ; and, God worketh both to will and to do of his good pleasure. The Antinomian doctrine cannot bear the light of those Scriptures, 
Mat. 5. 17. Rom. 3. 31.  I came not to destroy the Law, but to fulfil it; and, Do we make void the Law by faith? God forbidden: nay, we establish the Law. An induction of particulars would be too tedious; but this in general, that opinion which the Scripture confutes not, either is no error at all, or, be sure, of no dangerous consequence in point of salvation.  
2. Gainsayers in practice, who contradict the purity of the Gospel by holding the truth in unrighteousness and turning Gospel-grace into wantonness; and these are more frequent than the former. Many profess Gospel-truth, yet do not embrace Gospel-holiness: these are to be convinced by Scripture, as our Saviour did 
Mat. 15. 7. Esay 29. 13.  the Pharisees of hypocrisy from the Prophet Esay, This people draweth near unto me with their mouth and their lip, but their heart is far from me. All things, which are reproved, are made manifest by the 
Ephes. 5. 13.  light; that is to say, by the light of the Scriptures. There is a searching power in the word of God, which is quick, and powerful, and sharper than any two-edged sword, and is a discerner of the thoughts and intents of the heart; and if it be powerfully and wisely managed, 
Hebr. 4. 12.  how may a Moses make the heart of a Pharaoh sometimes relent? a Nathan make a David weep? a Paul put a Felix into a 〈◊〉 of trembling? and a Peter make the Jews pricked at the heart? and a John Baptist convince a Herod of his unlawful and wicked enjoyment of his beloved Herodias? How doth the word of God oft drive men from those forts, and succours and delusions which they had framed to deceive themselves, and encourage themselves in the ways of sin? as, others sin as well as I: what saith Scripture to this? Fellow not a multitude to commit iniquity; and, Though hand 
Exod. 23. 2. Prov. 11. 21.  join in hand, the wicked shall not be unpunished. I may defer my repentance from youth to old age, saith another: See what Scripture saith to this, Remember thy Creator in the days of thy youth, etc. and, 
Eccles. ' 12. 1. Hebr. 3. 15. Rom. 6. 23.  To day, if you will hear his voice, harden not your hearts. This is but a peccadillo, saith another: Scripture saith, The ways of sin is death. Such flatteries and deceits the deceitful heart of man is apt to gull itself with. The power of the word is to such as the voice of God was to Adam, Where art thou? and than he could lie hid no longer: it convinceth and discovers them. This is the effect of preaching the word, as the Apostie saith, If all prophecy, (to wit, of the nature of sin, God's wrath against it, and the like, as Pareus glosses) if there come in one that believeth not, he is convinced of all, he is judged of all, and the secrets of his heart are 
Mr. Dod.  made manifest. When a reverend Divine amongst ourselves, had by a powerful Sermon convinced a licentious wretch, who heard him, he fretting and very angry (as wicked men commonly are at a convincing Minister) came to him and charged him with preaching that Sermon against him out of malice and envy; he returned him this answer, If this Sermon had been preached in the dark, when I could not have seen my Auditors, this very word of God would have found thee out, and convinced thee of thy sins. In a word, Rectum & verum est mensura sui & obliqui: therefore Scripture containing all fundamental doctrines of faith, and essential duties of holiness necessary to salvation, must consequently be sufficient to confute, and reprove all contrary sin and error.  
4. That he may instruct the people and inform them of their whole duty. Here they must expect, and require their knowledge; for, The 
Mal. 2. 7.  Priest's lips shall preserve knowledge, and the people shall require it at his mouth. Unless their doctrine distil as the dew, the field of the Lord, the Church, must needs be barren in holiness and fruitless in knowledge. This is the last use the Apostle saith the Scripture is profitable for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: for instruction in righteousness. 
2 Tim. 3. 18.   
True indeed (may the people say) it is fit and necessary, that Objection. Apollos', Ministers, should be mighty in the Scriptures: but, we hope, we may be excused from searching the Scriptures, it is not our duty, we are to expect it from our teachers.  
Indeed this is Rome's language. If you were at Rome, you might Answer. be exempted; that Church will gratify you in this and thank you too: they account it no better to suffer lay-men to read the Bible, then sanctum canibus, margaritas ante porcos projicere, (it is the expression of Hosius) to cast pearls before swine or that which is holy to dogs: you are little beholding to them for this. But, believe it, though Antichrist will exempt you from reading the Scripture, Christ will not, who enjoins it, as a duty upon all to search the 
Joh. 5. 39  Scriptures: and observe the argument he useth to enforce this duty; for in them ye think to have eternal life. If then you expect any interest in that happiness, you are concerned, and engaged in this duty of Scripture-search; which is both commanded and commended in Scripture. Let the word of God dwell in you richly in all wisdom, 
Coloss. 3. 16. Acts. 17. 11  saith S. Paul: and it was the commendation of the Bereans, that they searched the Scriptures daily, whether the things that Paul and Silas preached were true or no.  
The Church of Rome accuse, and charge this promiscuous searching of the Scripture as the cause of Heresy, pride, and faction. I deny not, Scripture misunderstood is sometimes abused to promote these ends: but this is not the natural, and proper effect of reading the Scripture, the ignorance of which, if we believe our Saviour, is the cause of Heresy, and error. Ye err, saith Christ to 
Matt. 22. 29.  the Sadduces, not knowing the Scriptures: and indeed if we be rob of the Compass of Scripture, we must needs split upon the rock of error. In a word then, it is the Tyranny of Rome to withhold it, and it will be your sin to neglect it.  
Application.  
1. This condemns, and corrects that general neglect and undervaluing of Scripture: which (now Atheism is justly feared to be growing upon us) prevails in the world, men preferring every thing else before this. The Papist exalts his unwritten Tradition above the written Word. Pari pietatis affectu suscipimus & veneramur, may seem a modest determination of the Tridentine convention, and much less than their practice speaks. The Enthusiast magnifies his pretended revelation, and Scripture to him is but a dead letter, and the searcher of it but literalis, and vocalis too. But let us return home, and see whither we can plead not guilty: where are our Nepotians, who by diligent perusal of the Scripture, make their souls Bibliothecam Christi, as Hierom saith of him? Where shall we find an Alphonsus, who is reported to have read the Bible ten times over with a comment? or like that Transylvanian Prince, whom Maccovius reports to have read the Bible over twenty seven times? Where shall we find a David, who meditates in the Law of God day and night, preferring it before the honey and the honeycomb, 
Psal. 19 10. Psal. 119. 72. Job 23. 12.  before thoughts of gold and silver? or a Job, who esteemeth the words of God's mouth more than his necessary food? Nay, have we not many proud, cursed Politians, who think it a disparagement to their parts and learning, to condescend to the study of Scripture, and (as he said) think they never spend their time worse than in reading it? Do not idle Romances, and lascivious Poems, and the like, take up the most of our youth-studies? nay, amongst us who look towards the Ministry, doth not a nice and intricate School-man, an uncertain Father, an antiquated Rabbi, justle out the Scripture? I speak not against those in their due order and measure; but I would not have Hagar drive Sarah out of doors. I would not have the Handmaids courted, and the Mistress neglected. If they be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let Scripture be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Preposterous studying these, before we be well grounded and settled in Scripture-knowledge, doth oft fill the soul with such notions, speculations, and prepossessions, as we shall find it very hard afterwards to veil and submit to the simplicity, and truth of the Gospel. Nay, if the most pious, practical, devout writings of men, (with which this age to the glory of it abounds) hinder our study of Scripture, it is our sin and provocation, and a high disparagement of the word of God. Nor indeed can we with the same confidence and security read them, as being oft mixed with error, interest, and inconsiderate zeal, and those other imperfections, which the frailty of the best spirit betrays them to (as waters though never so pure in the fountain, will relish of that mine they run through): as we may promise ourselves from these Oracles of God, penned by the unerring dictates and guidance of the Spirit of God. It is well known what worth Luther's works are of, yet he professeth, Odi libros meos, & saepe opto interire, quòd metuo nè morentur lectores, & abducant à lectione ipsius Scripturae, quae sola omnis sapientiae fons est. That he hated his own books, and oft wished them perished, lest they should be a means to withdraw men from the study of the Scripture, which is the only fountain of true and saving wisdom.  
2. This should put every one of us upon the search and study of Scripture; Which that we may do successfully,  
1. Be much in prayer: that's the key to unlock these cabinets of precious jewels. S. Augustine hath two remarkable stories to this purpose; the one of Antonius the Hermit, who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, that he could, though he knew not one letter, fully understand, and by heart repeat the whole Scripture: the other of a certain servant converted from Heathenism to Christianity, who, triduanis precibus obtinuit, & codicem oblatum stupentibus, qui aderant, legendo percurreret, by three days continuing in prayer had such revelations, that, to the admiration of the beholders, he could read the whole Bible. This is the course the Wiseman directs to, Prov. 2. 3, 4, 5. If thou searchest after knowledge, and liftest up thy voice for understanding, etc. Then shalt thou understand the fear of the Lord, and find the knowledge of God. This S. James exhorts to, James 1. 5. If any man lack wisdom let him ask of God. This David practised, Open my eyes (as he prays to God, Psal. 119. 18.) that I may see wondrous things out of thy Law. The Spirit is the best, nay only rerevealer, and true interpreter of Scripture. What is said of the Jews, that when Moses is read the vail is upon their heart, may be 
2 Cor. 3. 15, 16. Rev. 3. 16.  said of every one, who is not enlightened by the Spirit of God, whose eyes are not anointed with this eyesalve, a vail of flesh, a vail of ignorance, a vail of corruption is upon their hearts. To think to discover the things of the Spirit, without the Spirit, is to dream of seeing without light: now prayer is the way to come to the Spirit. How shall not your heavenly Father (saith Christ, Luke 11. 13.) give the holy Spirit to them that ask him.  
2. Avoid a proud and prying curiosity: this darkens Scripture; when men are not content to know what God would have revealed, but wrist out of the Scriptures what was never intended in them. These are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which S. Peter speaks of, 2 Pet. 3. 16. to whom he therefore saith, the Scriptures are dark and obscure: who play the Chemists with Scripture, and, as they endeavour to do with natural bodies, extort that out of them, which God and nature never put into them. How have the forced Allegories, obscure Cabbalas, impertinent nice Criticisms obscured and darkened revealed truth? which I am so charitable as to think rather Essays for exercising men's wits, then for interpreting and clearing the Scripture.  
I think it a good way to understand Scripture, never to leave the literal sense, unless when it is inconsistent and repugnant to the analogy of faith, than we must seek a figurative, else not; as when 
Matt. 5. 29, 30.  we are commanded to pluck out our right eye, and cut off our right hand, which in the letter is repugnant to the command of not killing, this must be interpreted figuratively of parting with our nearest and dearest corruptions, which are as near and dear unto us as a right hand, or a right eye.  
3. Resolve to practise what you read and understand in Scripture: this is the reason men profit no more in the Scriptures, they hear out of fashion and custom, they read out of curiosity, not conscience. It is grace in the heart, and obedience in the life, which makes men fruitful in Scripture-knowledge: upon which the Apostle Peter grounds his exhortation, 2 Pet. 1. 5, 6, 7. to add to our faith virtue, to virtue knowledge, to knowledge temperance, etc. he subjoins the reason, v. 8, 9 If these things be in you and abound, they make you that you shall not be barren and unfruitful in the work of the Lord Jesus Christ; but he that lacketh these things is blind. The Turk writes upon the outside of his Alkoran, Let no man touch this book, but he that is pure; and the Philosopher gives this reason, why a 
Arist. lib. 1. Ethic. cap. 3.  young man cannot be a profitable scholar in Morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because guided by lust and passion; and the Apostle gives the same reason, why some were ever learning, and could never come to the knowledge of the truth, because they were led away by divers 
2 Tim. 3. 6, 7.  lusts: on the contrary, nothing improves knowledge more than holiness, which David gives as an account of his knowledge, Psal. 119. 100 I understand more than the Ancients, because I keep thy precepts.  
4. Be diligent in reading the Scriptures, which was Paul's charge to Timothy, 1 Tim. 4. 13. Give attendance to reading; make it thy work and business. God is not wanting to the diligent and constant searchers of Scripture. When the Eunuch was reading the Prophet Esay, God provides him an instructor; sends Philip to 
Acts. 8. 9  him to teach him.  
I shall end all this with the exhortation of S. Paul, Coloss. 3. 16. Let the word of Christ dwell in you richly in all wisdom; and S. Peter's conclusion of his Epistles (2 Pet. 3. 18.) shall be the Conclusion of my Sermon; Grow in grace and in the Scripture-knowledge of our Lord and Saviour Jesus Christ: to him be glory both now and for ever.  
AMEN.  
FINIS.   

THESIS' DE FIDE JUSTIFICANTE SUB RATIONE INSTRUMENTI.  
Quam SUB PRAESIDIO ANTONII TUCKNEY, S. T. D.  
Ac in eadem Professoris Regii, Kalend. Julii, 1656. in die Comitiorum CANTABRIGIAE Tuebatur JOANNES FROST, Collegii D. Joannis ibidem Socius, pro gradu Baccalaureatûs in Theologia.   geometric pattern 
CANTABRIGIAE: Ex Officina Joannis Field, Almae Academiae Typographi. Anno Dom. MDCLVII.   

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

Thesis. Fides justificat sub ratione instrumenti.  
FIdem justificare in praesenti quaestione supponimus, ut ab omnibus Theologis ultrò concessam veritatem: Neque de justificationis vocabulo litem movebimus, quippe quod sensu forensi & judiciali, ex idiomate cùm Ebraico, tum Graeco, usitatissimo insuper Scripturae dicendi modo, accipi debere (exceptis Pontiflciis) abunde satis inter nos & Adversarios convenit. Quid per Fidem volumus luculenter constabit ex actu ejus formali; quem statuimus esse, non nudum assensum cum Pontificiis, nec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu de salute certiorationem (nè scrupulos & laqueos conscientiis infirmorum injiciamus): sed fiducialem innitentiam, seu recumbentiam in Christum, quem in foedere Evangelico oblatum statuimus esse objectum specificum fidei justificant is. Fidei quae justificat objectum generale asserimus esse totum Dei verbum; speciale, Christum Mediatorem; formale quod justificat, Christum ut Pontificem, Sacerdotem, ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & pretium redemptionis nostrae; non quòd Christi officia in negotio justification is disjungimus, sed distinguimus: quam distinctionem, quia ut levidensem, & lusoriam sugillant Adversarii, pari instantiâ visum est dilucidare. Ac si quit morbo laborans & in mortis confinio positus, virum adiret curationem ab eo & salutem expectans, petens quem Theologum, Juris-consultum, Medicum simul probè nôrit: ●i dubio procul innititur & confidit, quà Medicus, non quà Theologus, aut Juris-consultus; etiamsi sit haec omnia, & singulis horum pro re nata fungatur officiis. Suffragatur Scriptura, capitis ad Romanos quinti versu nono; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Modus autem, quo Fides justificat, impraesentiarum controvertitur; de quo quinque observavimus celebriorum Theologorum opiniones.  
Prima est eorum, qui existimant Fidem justificare declaratiuè tantùm, & quoad sensum conscientiae internum. Haec Helena, haec Diana Antinomorun; quibus calculum adjecit acutissimus Maccovius, apud 
Pag. 79▪  quem fide justificari nil aliud est, quàm quòd fide cognoscimus, & sentimus nos esse justos coram Deo. Hujus sententiae Hyperaspistes in diversas eunt sententias. Strenuus ille Gratiae divinae assertor, & Remonstrantium Malleus (non sine aliquo honoris titulo nominandus) Twissius, ab aeterno factam electorum omnium justificationem voluit. Nuper laudatus Maccovius ab eo tempore quo Christus promissus est in Mediatorem, Geneseos capitis tertii versu decimo-quinto. Crispus, Antinomorum Antesignanus & Coryphaeus, in morte Crucis, cùm poenas peccatis nostris debitas persolvit Christus, nos à reatu solutos, & justificatos asserit. Alii justificationem fieri volunt, cùm Spiritus nos Christo unit; quam unionem fidei antecedaneam asserunt; quâ accedente dehinc oritur justificationis nostrae sensus.  
Secunda est eorum, qui fidem volunt justificare dispositiuè & inchoatiuè; in quantum radix est ceterarum virtutum, & qualitativa praeparatio subjecti ad justificationis privilegium. Cui porrò adjungunt Bellarminus, & Concilium Tridentinum, spem, timorem, dilectionem, poenitentiam, propositum suscipiendi Sacramentum, & propositum novae vitae. Nudum assensum volunt esse dispositionem; Fidem charitate formatam partem istius justitiae inhaerentis, quâ coram Deo justificam●r: hanc sententiam junctis suffragiis Pontificii profitentur.  
Tertia est eorum, qui volunt fidem justificare formaliter, in quantum actus fidei est res imputata, & à Deo virtute secundi Foederis, per gratiosam acceptilationem habita loco istius perfectae justitiae, quam primum Foedus postulabat. Hanc amplectuntur Sociniani & Remonstrantes. Fides est objectum imputationis, inquit Arminius, epistolâ ad Hippolytum. Deo visum est fidem nostram justitiae loco nobis ducere; ità Socinus. Sed plenissimè hanc explicant sententiam 
Lib. 4. de Servatore, cap. 4. Pag. 291.  Remonstrantes Dordrechtani. Foedus illud novae gratiae, quod Deus Pater per mortis Christi interventum cum hominibus pepegit, non in eo consistit, quòd per fidem, quatenus meritum Christi apprehendit, coram Deo justificemur; sed in hoc, quòd abrogatâ perfecta obedientiae legalis exactione, fidem ipsam & fidei obedientiam imperfectam pro perfecta legis obedientia reputet, & vitae aeternae premio gratiosè dignam censeat.  
Quarta est eorum, qui volunt fidem justificare conditionaliter, quatenus unà cum sincera obedientia est conditio novi Foederis, & causa sine qua non justificationis. In hanc sententiam eunt Doctores Sociniani. Obedientia, quam Christo praestamus, licêt nec efficiens nec meritoria, tamen causa sine qua non est justificationis coram Deo: Verba sunt Anonymi Scriptoris Sociniani. Fides non est accuratè loquendo, causa instrumentalis; sed sine qua non justificationis nostrae: hinc enim dicitur nos fide justificari, inquit Smalcius. Diligenter cavere debemus, nè vitae sanctitatem & innocentiam causam 
Disput. 4. contr. Fratz.  justificationis nostrae vel efficientem, aut impulsivam esse affirmamus, sed tantummodo causam, sine qua eam nobis non contingere decrevit Deus. Verba sunt Socini in Synopsi justificationis. Non difficile esset plura id genus, è Crellii, Volkelii, Socini scriptis proferre testimonia, ni vobis et taedio esset et fastidio. Haec obiter notare visum est, ut sentiamus quàm dolendum sit, è nosiris etiam Theologis quosdam, eósque (quod dolendum magis adhuc) cùm eruditione, tum pietate insignes, sub infelici hoc Socinianorum vexillo militare: útque intelligant juvenes se, dum in hanc opinionem vel coecâ temeritate, vel nimiâ virorum admiratione abrepti, praecipites se dent, Socini, Haereticorum pessimi, premere vestigia.  
Quinta et ultima est eorum, qui volunt fidem justificare instrumentaliter, relatiuè seu organicè, in quantum respicit objectum justificans, Christum nimirum, cujus respectu capacitatem habet admissivam et receptivam. Haec receptissima est Theologorum celeberrimorum sententia, à qua mihi religio est vel latum unguem discedere: utpote quae longissimè abest ab Haereticorum erroribus, omnem praeripit hominibus gloriandi ansam, operum elevat dignitatem, totámque justificationis gloriam Deo et Christo in solidum tribuit. Non vos latet (Viri, Patres, Fratrésque) quàm perplexa et nodosa sit haec justificationis doctrina, quantae de causa formali, meritoria, & id genus aliis in Scholis agitantur lites, quantóque cum sententiarum animorúmque divortio. Inter omnes autem super hoc fundamentali religionis nostrae articulo controversias, haec, quam prae manibus habemus (si Chemnitio fides sit habenda) non infimae notae est; cujus verba (nè videar hodie de lana caprina, aut rei nullius momenti, litem movisse, útque, si quod sit in Auditorum mentibus, amoliar praejudicium) lubet hic referre. Controversia (inquit ille in loco de justificatione) de causa instrumentali una est ex praecipuis, hanc enim doctrinam Diabolus odiosiùs oppugnat; quia bene nôrit causas efficientes sine applicatione non prodesse nobis ad salutem, ideo spargit varias corruptelas, applicationem fieri operibus, vel propriis, vel alienis, vel fide & operibus simul. Et alibi omne suum artificium eò confert, ut organum applicationis vel eripiat, vel labefactet, vel depravet: quod totis viribus conati sunt Pontificii, Sociniani, utinam et non è nostris nonnulli.  
Totam quam suscepimus provinciam eâ, quam rei majestas patitur, et loci vestrûmque ratio posiulat, brevitate, quinque conclusionibus expediam.  
Conclusio prima. Justificatio fidei non est declarativa quoad sensum, sed constitutiva quoad statum. Cujus ratio in promptu est: quòd sensus justificationis oritur ex actu reflexo, ipsa justificatio ex actu directo fidei in Christum recumbentis. Quin et justificari dicimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, coram Deo: Ergò non terminatiuè tantùm in conscientia. 
Rom. 3. 20.  Justificationis insuper sensum amitti posse, & à justificato abesse experiuntur saepius & conqueruntur Sancti. Hinc illae Davidis lacrymae, hinc frequentes Sanctorum planctus gemitúsque. Imò diu saepius est priusquam Sancti assurgere possunt ad sensum justificationis suae: qui postea per recidivationes peccatorum labefactatur, imò obruitur. Sensus insuper favoris divini fructus est, non essentia justificationis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inquit Apostolus. Ceterae virtutes, 
Rom. 5. 1.  ut fructus Spiritûs, & justificationis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nos justos declarant, nullibi tamen iis justificationem adscribit Scriptura. Et ut haec veritas extra omnem controversiae ponatur aleam, perpendite locum Apostoli (ad Romanos cap. 5. vers. 19) Sicut per inobedientiam unius illius hominis peccatores constituti sunt multi, sic per obedientiam unius (scilicet Christi à Deo imputatam, & fide apprehensam) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: ergò non solùm declaratiuè in conscientia. Ut autem antedictis erroribus tempestiuè occurramus, dicimus  
Primò, Justificationem ab aeterno factam non esse. Agnoscimus quid analogum justificationi in decreto Dei; quod tamen, cùm sit actio immanens, non est productivum effectûs ad extra; neque aliquam efficit realem mutationem in subjecto: quae ubicunque fit, sive moraliter, sive Physicè, necessariò fit per actionem transeuntem. Tritum est in Scholis, Praedestinationem nihil ponere in Praedestinato. Justificationis insuper decretum supponit solum esse cognitum, actualis justificatio personae postulat existentiam: enimvero ubi nullus realis reatus, ibi absolutio actualis impossibilis est. Quod enim Maccovius cum Antinomis objicit, res scilicet ab aeterno habere esse cognitum, nihili est, quippe quòd praecognitio divina, cùm sit actus immanens, nil ponit in objecto. Neque diffitemur justificationem habere esse cognitum in ment divina ab aeterno, quae, cùm per actionem transeuntem completur, fit mutatio in subjecto, non in Deo; quia actiones transeuntes dant solùm extrinsecas denominationes Deo. Non dissimili modo, ac si Architectus secum hodie statueret cras domum aedificare; exstructâ domo, mutatio transit in objectum, manente Architecti proposito. Et, ut quod res est dicam, verè portentosa est haec aeterna justificatio. Elevat merita Christi, inania reddit omnia justificationis media, non liceret (quod Sanctis semper in usu fuisse legimus) remissionem peccatorum, sed remissionis sensum à Deo petere: hinc sequeretur perinde justos esse electos antecedenter ad fidem ac post fidem; imò filios esse Dei quos Scriptura pronuntiat filios irae. 
Ephes. 1. 3.   
Secundò, Neque quamprimùm facta est promissio justificari dicimur, nisi virtualiter: hoc est, impletâ conditione, quae fit per fidem. Certitudinem futuritionis fundatam asserimus in promisso, quo fidelitate suâ Deus se electis obstringit, ob interventum satisfactionis Christi, & beneficium sub conditione, & ipsam conditionem ex gratuita misericordia conferre.  
Tertiò, Neque in morte Christi justificari dicuntur electi. Justificationem meritoriam in morte Christi agnoscimus, dicente Apostolo, Deus erat in Christo mundum reconcilians sibi: hoc est, quoad pretii 
2 Cor. 5. 19  solutionem & dationem; cujus beneficium voluit in credentes solùm redundare. Per seipsum fecit purificationem peccatorum nostrorum, ad Hebraeos cap. 1. ver. 3. hoc est; quoad pretium, & sacrificii perfectionem. Fide opus esse asserimus, non ad solutionem, sed ad applicationem. Partum est jus ad justificationem morte Christi, actualiter fit fide. Ut debitor absolvatur, requiritur non solùm solutio debiti à creditore facta, sed desideratur insuper acquiescentia creditoris in ista solutione, & acceptatio à parte debitoris, quâ sibi propriam faciat. Facillimè haec ad justificationem accommodantur, ad qu●m requiritur, praeter acquiescentiam Patris in solutione pretii à sponsore nostro facti, applicatio, & receptio fidei: Uti pharmacum, à peritissimo licèt Medico praeparatum, & morbo accommodatissimum, aegroto tamen non valet ad salutem, nisi sumatur. Omnes promiscuè sub condemnatione, & maledictione legis, irâ Dei, potestate mortis esse, antecedenter ad fidem pronunciat Scriptura, non obstante Christi satisfactione in cruce factâ. An Christus loco electorum erat justificatus & absolutus (quam justificationem mysticam vocat è nostris vir doctus) mihi, fateor, adhuc non constat, neque sum ausus, tacente Scripturâ, definire.  
Quartò, Falsissimum, utpote cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, commentum est, dari unionem cum Christo antecedenter ad fidem, cùm spiritus nos Christo unit ingenerando fidem in cordibus nostris. Operantem Spiritum agnoscimus antecedenter ad fidem; saltem ordine naturae; at inhabitantem, & nos Christo agglutinantem negamus. Inhabitat Christus per fidem in cordibus vestris, inquit Apostolus ad Ephesios, cap. 3. ver. 17. Et, Promissum Spiritum accipimus per fidem, ad Galatas, cap. 3. ver. 14.  
Ex supradictis constabit justificationem fieri in tempore, & concomitanter ad fidem, eodem temporis, licèt diverso naturae, instanti; & fi●ri per actionem transeuntem, cujus effectus est mutatio moralis, non quoad sensum solùm, sed quoad statum.  
Conclusio secunda. Fides non justificat per modum dispositionis, 
Conclus. 2.  aut praeviae, & inhaerentis qualitatis. Hoc Pontificiorum commentum est, quorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hac in re esse videtur, quòd justificationem fieri volunt per motum Physicum, productivum justitiae inhaerentis per modum formae: ad cujus introductionem Fidem (hoc est, nudum assensum) timorem, spem, id genus alias dispositiones, ut subjectum qualitatiuè praeparantes, postulant; prout factum cernimus in ordine ad productionem formarum Physicarum: cùm nos asserimus in justificatione fieri non Physicam & positivam, sed moralem & relativam mutationem, uti infrà pleniùs patebit. Sufficiat interim monere praeparatoriam hanc fidei justificationem repugnare,  
Primò, Scripturae.  
Secundò, Rationi.  
Tertiò, Doctrinae Pontificiae.  
Primò, Scripturae, quae nullibi dicit fidem disponere adjustificationem, sed justificare seu recipere donum justitiae absque operibus. At 
Rom. 5. 17.  quocunque nomine vocetur haec dispositio, sub operibus comprehenditur, ut disertè loquitur Apostolus ad Romanos, cap. 9 ver. 30. Quid igitur dicimus? Gentes, quae non sectabantur justitiam, justitiam apprehendisse; Ergò sine operibus praeparatoriis. Impios insuper (videlicet antecedenter, licèt non reduplicatiuè & consequenter tales) Deum justifi●●re asserit idem Paulus ad Romanos, cap. 4. vers. 5. ideóque non per fidem, spem, timorem, id genus alias dispositiones praeparatos.  
Secundò, Rationi: quia hae dispositiones Hypocritis, imò daemonibus insunt, qui credunt & contremiscunt. Pessimè insuper sanctificationem 
Jac. 2. 19  cum justificatione confundunt Pontificii, quae, cùm non introducitur in subjectum, sed per imputationem fit, non eget praeparatoriis dispositionibus.  
Tertiò, Doctrinae Pontificiae. Quomodo enim hoc de dispositionibus praeparatoriis dogma cum opere operato Sacramentorum cohaeret (quod junctim prositentur Pontificii) ipsi viderint, vos judicate. Concludimus cum Apostolo, Hominem justificari fide, non solùm ergò ad justificationem 
Rom. 3. 28.  disponi.  
Conclusio tertia. Fides non justificat formaliter, ità ut vel habitus vel actus fidei à Deo nobis imputetur ad justitiam, virtute Novi Foederis. Tum quia hoc modo considerata est pars inhaerentis justitiae, & propriae, quam tamen Apostolus justitiae, quâ justificamur, è diametro opponit, ad Philippenses, cap. 3. vers. 9 Ut comperiar in Christo, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Actus fidei opus est, ideóque fidei, in quantum justificat, contradicitur, ut liquet ex Apostolo, ad Romanos, cap. 4. ver. 5. Ei qui non operatur, sed credit, etc. quae verba si de actu fidei interpretemur sensus loci esset; Ei qui non operatur sed qui operatur fides imputatur ad justitiam; ità versu sexto, David beatum declarat, cui Deus imputat justitiam absque operibus; quod perinde esset juxta hanc opinionem, ac si dixisset Apostolus, Cui Deus imputat opus sine operibus. Dogma profectò hoc est periculosum adeò, ut totam evertit justificationis doctrinam, imputationem justitiae Christi destruit, & inanem reddit; legem ex parte saltem abrogat, quippe cui fides, cùm sit virtus particularis, non adaequatè respondet; Deum insimulat falsae aestimationis & judicii erronei, quippe qui imperfectum instar perfecti duceret; justificationis intercisionem ponit, cessante videlicet credendi actu. Quin & ipsa Fides ob multiplices, quibus laborat, imperfectiones eget misericordiâ divinâ. Quòd autem ad gratiosam acceptilationem confugiant, oritur ex malè intellecta secundi Foederis gratia, quae in co non consistit, quòd Deus minorem nunc quàm olim postulat obedientiam, siquidem lex creationis est indispensabilis; sed quòd eam obedientiam, quam nos praestando non eramus in Mediatoris persona gratiosè acceptat, (cùm lex personalem postulabat justitiam) & fide applicatam, misericorditer, virtute secundi Foederis nobis imputat, ut materiam nostrae justificationis. Quod attinet ad locum illum Apostoli, quem substernunt Adversarii, ut errorishujus fundamentum, ad Romanos, cap. 4. ver. 3. Credidit Abrahamus Deo, & imputatum est ei ad justitiam; interpretemur necessum est, vel, de justitia facti non personae, sicut actus Phineae (Psalmo 106. ver. 31.) dicitur reputari ei in justitiam; hoc est, probatus erat Deo actus: vel, si de justitia personae, quò respicere videtur Apostolus, intelligimus fidem metonymicè, relatiuè, concretiuè, seu connotatiuè cum objecto quod apprehendit. Cujus veritas liquet tum ex contextu, vers. 11. vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Tum ex paritate phraseωs in Scriptura, Petrus Apostolus secundam scribit Epistolam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, iis qui aequè preciosam fidem cum ipsis Apostolis sortiti sunt. Quî verò hoc fieri possit ut quilibet fidelium parem cum Apostolis fidem habeat? non in habitu, qui fortior multò, nec respectu actûs, qui vegetior longè erat in Apostolis quàm in inferiori Christianorum plebe: ideóque relinquitur ut sit respectu objecti, Christi nimirum, quem totum infimus credentium amplectitur. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat Apostolus, non quòd in omnibus sit aequalis, sed quia eundem omnes Christum, ejúsque justitiam fide possident, inquit Calvinus.  
Patet insuper ex analogia fidei, quâ ubique in Scriptura praedicatur justitia Christi, non solùm ut causa meritoria, (quod ipsi fatentur Pontificii) sed materialis justificationis nostrae. Per obedientiam unius justi constituuntur multi, ad Romanos, cap. 5. ver. 19 Christus à Deo nobis factus est justitia, 1 Corinth. cap. 1. ver. 30. Nos efficimur justitia Christi in eo: 2 Corin. cap. 5. ver. 21.  
Liquet etiam ex rei veritate; nisi enim fides consideretur objectiuè, nemo fidelium ad statum justificationis assurgeret, nisi qui gradum, & mensuram fidei Abrahamiticae attigit.  
A phrasi denique Pauli alienum est, illud imputari quod inhaeret. Paulus illud imputari dicit, quod quis nec habet, nec fecit. Sic Deus peccata nostra imp●tavit Christo, quae ipse non fecit: pariter, quam nos non fecimus, nobis imputat justitiam Christi. Hanc comparationem instituit Apostolus (Epistolae ad Corinthios, cap. 5. ver. 21.) Fe●it ut qui peccatum non novit, pro nobis peccatum esset, ut nos efficeremur justitia Dei in eo.  
Conclusio quarta. Fides non justificat, ut conditio sine qua non 
Conclus. 4  Foederis unà cum operibus, & nova obedientiâ: vel ut concausa & sine qua non justificationis. Fidem esse conditionem Foederis & causam sine qua non justificationis lubenter agnoscimus, at sub ea ratione justificare fidenter negamus. Hoc enim concesso facultates animae, intellectus, & voluntas, perinde dici possunt causae justificationis, utpote sine quibus nemo justificatur. Fides ut conditio est in nobis, ea autem, quâ justificamur, justitia est extra nos, quam inhaerenti opponit Apostolus, ad Philippenses, cap. 3. ver. 9 Obedientiam agnoscimus esse indispensabile medium salutis, negamus esse causam vel conditionem satisfactionis. Quam distinctionem, quia sugillant Adversarii, ex Scriptura liceat illustrare. Spe salvi sumus, inquit Apostolus ad Romanos, cap. 8. ver. 24. Nullibi dictum legimus, Spe justificati sumus. Conjunguntur fides & opera quoad existentiam, non quoad causalitatem. Opera removemus non à fide, sed à justificatione. Operum necessitatem profitemur, nè pietatis studio post habito peccatis laxentur fraena; negamus operum causalitatem, nè gratiae divinae fiat praejudicium: Si enim ex operibus, tum non ex gratia, affirmante Apostolo. Quod enim objiciunt Adversarii, Apostolum vim justificandi 
Rom. 11. 6.  praeripere operibus ex natura factis, & fidem antecedentibus, non iis quae fidei fructus sunt, & à gratia promanant, tam falsum est, quàm quod falsissimum; quippe quòd Apostolus excludit opera indefinitè, & sine aliquo additamento, etiam pii, & credentis Abrahami; ad Romanos, cap. 4. ver. 6. Beatus cui Deus imputat justitiam sine operibus, non addit legis, sed indefinitè quaelibet opera excludit. Et versu 5. Ei qui non operatur, sed credit in eum, qui justificat impium, imputatur fides ad justitiam: quo in commate omnis operans opponitur credenti; ergò omnia, qualiacunque sint, opera opponuntur fidei. Neque Apostolus in tota hac disputatione, in qua ex professo de justificatione agit, opera operibus opponit, sed opera ubique & fidem, quantùm ad justificationem, inter se committit. Neque agebatur tunc temporis controversia, an haec vel illa opera; sed an fides vel opera justificarent. Quam litem appositissimè dirimit Apostolus, ad Romanos, cap. 3. vers. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Quo additamento saepius utitur Apostolus, non ut differentiam operum insinuaret (opera enim, quae ex gratia fiunt, ad legis normam exiguntur): sed quia omnia à Deo in lege praecipiuntur. Imò saepius in Scriptura Apostolus renatorum opera à justificatione removet. Ad Galatas, cap. 2. vers. 16. Scientes non justificari hominem ex operibus legis, sed per fidem Jesu Christi, etiam nos in Jesum Christum credidimus, ut justificaremur ex fide Christi: de se & Galatis loquitur jam renatis: aliquot enim jam annis antè Galatae fuêre conversi, quàm Paulus illam scripsit epistolam. Quidni dicam materiam gloriandi subministrare vel opera renatorum, si per ea justificarentur? Non ex operibus, inquit Apostolus, nè quis gloriaretur: de operibus autem ex fide & gratia ortis 
Ephes. 2. 9  loqui Apostolum patet ex proximo commate, Ipsius opus sumus creati in Christo Jesu ad opera bona. Sua etiam posi conversionem (de praesenti enim loquitur ad Philippenses, cap. 3. vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) opera detrimenta pronuntiat, & stercora. Cùm autem Jacobus dicit hominem justificari operibus, non fide tantùm, quod Abrahami & Rahab probat exemplis, cap. 2. quod unicum erroris sui Adversarii ponunt fundamentum, & causae praesidium; non abs re erit Apostolos paucis conciliare. Quod facili fiet negotio, si Paulum de fide viva, & per opera efficaci, de justificatione coram Deo, & de iis qui opera jactabant, & propriâ justitiâ intumuerunt; Jacobum autem de fide mortua operibus destituta, de justificatione coram hominibus, & de solifidianis, qui posthabito pietatis studio fidei larvam venditabant, interpretemur. Quae singula ex ipso patent contextu. Fidem, quam intelligit Jacobus, daemonibus tribuit versu 19 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat proximè insequente. Ostende mihi fidem tuam, versu 11. ergò de declarativa loquitur justificatione. Quae utilitas, fratres, si quis dicat se fidem habere; ergò eos alloquitur, qui inane jactabant fidei nomen, operibus vacuum, & à virtutis studio alienum. Ut quod res est dicam, Opera renatorum cum fide conjungere in negotio justificationis, est saepius coctam Pontificiorum Cramben recoquere: qui distinctionem hanc operum, ante & post fidem centies nostris objecere, quo justificationis doctrinam per solam fidem labefactârent: quae olim prora puppisque causae nostrae habita est, & primò jugulum petiit, & in prima reformatione lethale incussit vulnus, & caput imminuebat causae Pontificiae. Fundamentum hoc Religionis nostrae, articulus stantis est & cadentis Ecclesiae, ut olim Lutherus. Galatas, ut à gratia & Evangelio apostatas increpat Paulus eò, quòd opera cum fide miscebant in negotio justificationis, cap. 1. vers. 6. Pessimè certè de Religione nostra merentur, qui Pontificium hoc, imò purum putum Socinianum, dogma diu ab Ecclesiis nostris exauctoratum populo demum propinant. Opera quae ex fide oriuntur, & sunt fructus Spiritûs Sancti, adeò ad justificationem necessaria sunt, ut sine illis fides apprehendens Christum justificare nullo modo possit: verba sunt Andradii. In iis locis, ubi Apostolus fidem operibus opponit, de operibus ejusmodi agit, quae & perfectam, & perpetuam obedientiam continent, qualem sub lege Deus ab hominibus requirebat; verùm non de ●s operibus, quae obedientiam, quam Deus à nobis qui in Christum credimus requirit, comprehendunt: verba legimus capite nono Catecheseωs Racoviensis. Quae eo transcripsi consilio, ut intelligamus ex eorum lacunis, quorum vel nomen detestatur quilibet qui Christianus reverà vult audire, fluxisse putidam hanc de concausalitate operum in justificatione doctrinam.  
Conclusio quinta & ultima. Fides justificat sub ratione instrumenti; 
Conclus. 5.  cujus veritas per inductionem ex antedictis satis patet. Si enim nec dispositiuè nec formaliter, nec conditionaliter, justificat; relinquitur ut rationem instrumenti subeat in negotio justificationis. Cujus loco Sociniani Christum; Bellarminus humanitatem Christi; 
Lib. de justificat. c. 2.  Concilium Tridentinum vel re, vel voto, susceptum Sacramentum; alii Foedus novum substituunt ut justificationis instrumentum. Nos brevitati litamus; sufficiat igitur in explicanda & confirmanda hac Thesi rerum capita delibare. Quod ut feliciùs fiat, haec pauca praemittenda duximus.  
Primò, per [fidem] intelligimus habitum fidei, quatenus se exerit per actum, & respicit objectum, Christum videlicet & ejus justitiam; quo respectu dicimus eam esse animae instrumentum.  
Secundò, [justificare] Sumitur vel actiuè, pro actu Dei judiciali; vel passiuè & terminatiuè, prout in credentem terminatur. Fidem esse instrumentum asserimus, non respectu prioris, cujus causam in solo Dei favore & gratia quaerimus, nobis quod nostrum non erat velut nostrum imputantis; sed posterioris: Ideóque ex instrumentalitate fidei malè colligitur ab Adversariis, hominem se justificare. Deus actiuè justificat credentem, homo non se justificat, sed credit ad sui justificationem (ad Romanos, cap. 10. ver. 10. Cord creditur ad justitiam) dum fide recipit Christum ejúsque justitiam. Idéoque cùm dicimus fidem justificare, passiuè intelligi debet; & idem sonat ac fide justificamur, phrasi nimirum metalepticâ, quâ effectus causae principalis tribuitur instrumentali; ut aratrum dicitur ditare agricolam: instantia est Augustini.  
Tertiò, duplex est instrumentum justificationis. Externum unum, videlicet Evangelium, quo offertur justificatio sub conditionibus Foederis. Remotè Ministri Ecclesiae dici possunt instrumenta justificationis: unde ligare, solvere, peccata remittere dicuntur in Scriptura, videlicet declaratiuè, applicando remissionem poenitentibus & credentibus. Internum alterum, objecti justificantis applicativum, & tale instrumentum asserimus esse fidem: quae est quasi manus animae applicantis, ut Evangelium est manus Dei offerentis justificationem.  
Quartò, Instrumentum est vel Physicum, & Naturale; quod Physicè operatur ad effectum principalis agentis, & quo posito ex naturali necessitate effectus sequitur: vel morale, & ex institutione, per quod volumus omne medium à causa principali assumptum in ordine ad effectum, ad quod per se innatam non habet vim, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hinc Scholastici definiunt, Creaturam posse assumi à Deo ut instrumentum morale, licèt non elevari, ut sit instrumentum Physicum creationis. Fidem in justificatione consideramus ut instrumentum, non Physicum, quasi effectum pari necessitate, ac agentia naturalia per connatas qualitates effectus suos producunt, justificationem efficeret: sed morale, cujus tota vis dependet ex divina institutione: non aliter quàm aenei serpentis aspectus valebat olim ad levamen & salutem Israelitarum. Licèt interim fatemur dari passivam quandam aptitudinem (quam non diffitentur Adversarii esse rationem quare Deo visum est hanc Foederis conditionem instituere) justitiae Christi apprehendendae accommodam; quâ ex dignatione gratiosa utitur Deus ad talem finem. Perinde ac Verbum & Sacramenta sunt instrumenta, quae quicquid habent efficaciae debent institutioni divinae. Per instrumentum igitur intelligimus medium applicationis, in cujus usu ex ordinatione divina participes facti sumus Christi, ejúsque justitiae; quod objectum fides justificans essentialiter connotat: Non quòd fides sit conditio solutionis pretii, vel motivum voluntatis divinae ut velit nostrî misereri, qùod prae se fert Remonstrantium doctrina de fidè praevisa; neque quòd fides ullâ organicâ causalitate justitiam Christi producat; sed quòd oblatam in Foedere Evangelico amplectitur.  
Quintò, Distinguendum est instrumentum efficiendi ab instrumento reciplendi. Posteriori modo fidem esse instrumentum asserimus. Fidem agere in apprehensione Christi non negamus, & moralem efficientiam ei tribuimus, qualem patitur id genus instrumentorum natura; at justificat ratione passivae receptionis. Agit-mendicus dum manum extendit, at non eâ actione ditatur, sed in quantùm recipit thesaurum vel potiùs thesauro quem recipit. Neque hinc colligitur hominem se justificare magis, quàm aegrotos Christi temporibus se sanare, quia credendi exerebant actus in ordine ad curationem: vel mendicum se ditare, quod ei qui eleemosynam erogat aptiùs tribuitur, & meritò in ejus cedit laudes & honorem. Sic fide justificamur▪ sed non ex dignitate fidei, sed ex dignatione divina, cui de integro debetur tanti & tam gratuiti beneficii honos & gloria.  
Sextò & ultimò, Fides consideratur vel in persona justificati, ità radix est omnium virtutum in quantum operatur per charitatem; vel in effectu justificationis, sic janua est ad vitam aeternam; vel in actu justificationis, & eo respectu dicimus esse instrumentum, non quatenus ad extra operatur, sed quatenus ad intra recipit Christum, in relatione ad quem tota vis fidei justificantis consistit.  
Veritatem hoc modo explicatam quatuor firmabo argumentis, & perorabo.  
Argumentum primum sumitur ex frequenti & usitatissimo loquendi modo in Scripturis, in quibus justificari dicimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Romanos, cap. 5. ver. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cap. 3. ver. 22. (per fidem 
Ibid. ver. 25.  Jesus Christi, ut objecti videlicet formalis). 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. iterum hic fidei mentio fit connotatiuè ad objectum, uti saepius alibi: nunquam verò 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi habitum aut actum fidei insinuaret sub ratione conditionis; sed ut veram indigitet causalitatem, non principalem, ergò instrumentalem: neque aliter sonant phrases antedictae [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] quae semper notant instrumentum, cùm ordinem dicunt ad effectum causae principalis: nullibi autem legimus homines per amorem, aut poenitentiam justificari. Imò Scriptura terminis utitur exclusivis respectu omnium universaliter operum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Romanos cap. 4. ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Titum, cap. 3. ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Ephesios, cap. 2. vers. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ubi observandum iterum objectum connotari) ad Galatas, cap. 2. ver. 16. è quibus singulis apertissimè constat, peculiarem aliquam causalitatem fidei competere in negotio justificationis.  
Argumentum secundum sumitur à subordinatione fidei ad Deum, ut causam principalem justificationis. Formalis ratio instrumenti est subordinari & subservire causae principali in ordine ad effectum. At hoc fidei proprium esse disertè loquitur Scriptura. Arbitramur fide justificari hominem, (sed à quo? Certè à Deo) ad Romanos, cap. 3. vers. 28. Unde patet quàm nihili sit palmare illud argumentum, quo triumphum, sed ante victoriam, agunt Adversarii, [Si fides sit instrumentum, tum vel Dei, vel hominis]. Respondemus utriusque diverso respectu, Dei ordinatiuè, & ratione institutionis, tum efficienter, & collatiuè, in quantum Deus nobis fidem, & per fidem justitiam Christi confert, quâ justificamur. Neque hinc sequitur quod observat vir doctissimus, ut Deus credere dicatur, cùm credere sit actus immanens; proindéque Deum non aliter denominat, quàm eff●ctus causam, non ut affectio subjectum. Hominis autem instrumentum est respectu receptionis, & applicationis quoad actum fidei excercitum; quae omnia evidentissima & firmissima habent in Scripturis fundamenta. Deus unus est qui justificat circumcisionem ex fide, & praeputium per fidem, ad Romanos, cap. 3. vers. 30. Ideóque Dei est instrumentum, quo utitur ut nobis conferat justificationem, fide saepius in Scriptura dicimur recipere Christum, ad Colossenses, cap. 2. ver. 6. Joannis, cap. 1. ver. 12. Ergò nestrum est instrumentum applicativum. Unde oritur  
Tertium argumentum, quod desumitur à peculiari respectu quem fides dicit ad Christum, ejúsque justitiam. Quicquid instrumentaliter recipit Christum instrumentaliter concurrit ad justificationem; at hoc fidei peculiare est. Unde Scriptura utitur vocibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae significant recipere illud quod ab alio offertur, & traditur: hinc oculo, pedibus, manui, brachiis, in sacro codice fides comparatur; quippe quâ videmus, recipimus, amplectimur Christum, eique innitimur ad justitiam, & remissionem peccatorum. Quorum fide facti sumus participes, remissionem peccatorum accipimus per fidem, Actorum, cap. 26. ver. 18. & etiam donum justitiae, videlicet Christi, recipimus sine operibus, ad Romanos, cap. 5. vers. 17. Quae ideo saepius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad Romanos, cap. 10. ver. 6. justitia fidei vocatur, hoc est, Christi fide apprehensa. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hoc est, recepta, ad Romanos, cap. 3. vers. 22. Nullibi scriptam legimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; ergò phrasis illa peculiarem prae se fert emphasin. Fides unicè innititur promissioni Evangelicae, quâ promittitur & offertur; unicè apprehendit, & applicat satisfactionem Christi, quâ parta est justificatio & promerita, ideóque specialem habet in justificatione (semper intelligo passivam) influxam. Profectò nugas meras mihi videntur agere, qui fidem fatentur esse instrumentum receptivum Christi, sed non justificationis. (Ac si quis solem videre possit, non viso & recepto lumine.) Cùm nos asserimus fidem justificare objectiuè, in quantum recipit Christum, ejúsque justitiam, (quae Christo ut Mediatori essentialis est) ad quem effectum peculiarem habet aptitudinem. Cognitio recipit solam speciem Christi ut objecti; amor tendit in Christum ob excellentiam personae, vel consideratione bonitatis, & gratiae Christi; Fides cum apprehendit in quantum nostro loco mediatoriam praestitit justitiam peccatis nostris adaequatam, & respondentem, quam dum fides amplectitur Deus personam absolvit à reatu & pro justo habet.  
Argumentum quartum & ultimum sumitur à remotione causarum instrumentalium, quas fidei loco succenturiârunt Adversarii in negotio justificationis. Socinianorum dogma elevat meritum Christi. Bellarmini sententia dividit naturas in officiis mediatoriis. Tridentinum dogma Sacramentorum supra quod par & aequum est evehit efficaciam, quae tamen externa & obsignantia instrumenta si quis dicit, non recuso.  
Foedus novum non justificat nisi aptitudinaliter, & remotè, ex suppositione conditionis praestitae fidei, videlicet, sine qua nemini efficax est ad justificationem. Quid? quòd non agitur controversia de instrumento externo, & offerente, sed interno, & applicante, quale fidem esse asserimus. Quod in promptu esset fusiùs probare ex necessitate imputationis justitiae Christi activo-passivae, quam ratione acquisitionis asserimus esse causam meritoriam; respectu applicationis esse causam materialem justificationis nostrae. Unde justificamur, non solùm quia Christus justus est, (uti calumniantur Adversarii) sed quia ejùs justitia fit nostra gratiosâ imputatione ex parte Dei, reali applicatione ex parte nostrî, quàm (dum opera adjungunt ut concausas) efficiunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & assumentum justitiae nostrae, quod certè Christo, ejúsque omnimodè perfectâ justitiâ indignissimum.  
Possem etiam in causae subsidium eruditissimorum hominum suffragia accumulare ni taedio vobis essem; sufficiat impraesentiarum duorum Theologorum, quos merito pluris aestimant Adversarii, testimonia coronidis loco apponere.  
Primum Bradshavi, Fide totâ, inquit, justificari dicimur, quia ea unicè apprehendit, & applicat justitiam Christi imputatam:  
Alterum Reverendissimi Davenantii, determinatione tricesimâ octauâ. Fiduciae in Christum Mediatorem tribuimus instrumentalem vim justificandi potiùs, quàm ulli actui hominis peccatoris; quia constat eo modo justificari homines, quo gloria divina maximè illustretur, & honor salutis nostrae ad solum Deum referatur. At qui aliis virtutibus & operibus statuunt hominem justificari, gloriam salutis humanae non integram Deo relinquunt, sed merito suo aliquâ parte adscribunt. Nos verò, uti totam gloriam eleemosynae promissae & datae non mendico accipienti, sed liberaliter eam donanti, adscribere solemus: Sic totam gloriam justificationis, & salutis humanae, non fidei in Christum tendenti, & eum ad se attrahenti, sed Deo ipsi assignamus credentem gratuitò justificanti. Haec ille. Et hanc gloriam ut Deo nos etiam servemus illibatam, concludimus  Fidem justificare sub ratione instrumenti. 
FINIS.   

THE LIGHT and DARKNESS OF NATURE, Discovered In a Sermon at S. Mary's in Cambridge on the Commencement-Sabbath, June 29. 1656.  
BY JOHN FROST, B. D. then Commencer.  
Deus est quod vides, & quod non vides. Senec.  
Deus ubique secretus est, ubique publicus, quem nulli licet ut est cognoscere, & quem nemo permittitur ignorare. Aug. ep. 44.   geometric pattern 
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   
ACTS 17. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To the unknown God. 
ANd what such an inscription upon an Altar at Athens, the eye of Greece, and that the eye of the world? and yet so blind, as not to discover the true worship of the true God? Had this Altar been erected in some ruder, more obscure part of Greece, it would have been just cause of wonder: for the Grecians were the most raised, and eminent of all the Gentiles, the most curious and inquisitive searchers into the secrets of all knowledge; which the Apostle takes notice of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greeks seek after 
1 Cor. 1. 22.  wisdom. In which they were such exquisite proficients, that all other nations, even the Romans themselves, in comparison of them, are in Scripture-phrase accounted but Barbarians, I am a 
Rom. 1. 14.  debtor, saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which he seems to amplify, or explicate in the next words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the wise, and to the unwise. But that such an inscription should be found at Athens, a famous University, so named from its dedication to Minerva, the Goddess of Learning; the fountain from which the streams of knowledge were derived to the rest of the world; the seat of the most eminent Philosophers, who here disputed with Paul, (which 
Vers. 18. Lib. de Anima cap. 3. Lib. 1. Deipnosoph.  therefore Tertullian calls linguatam civitatem, in the same place styling the Athenians caupones sapientiae & facundiae, the engrossers and monopolizers of knowledge; whence as Athenaeus calls Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compendium of the world, so the Grecians termed Athens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Greece of Greece, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mother of reason): yet that this Athens should be no less infamous for Idolatry then famous for Learning, must needs much heighten and enhance your admiration. Let the advocates of the power and improvements of nature produce their case, and bring forth their strong reasons (as the Prophet speaks) to evince a saving 
Isai. 41. 21.  knowledge of God attainable by them: surely we shall have the less reason to credit them, since we have the wisest, most raised and improved amongst the Gentiles confitentes reos in the Text by the inscription of their Altars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the unknown God.  
Many such Altars there were erected at Athens, if you credit Grotius. Some of the Ancients, as Oecumenius and Hierom especially, 
Grot. in loc.  conclude, that this was not the whole inscription, only the Apostle makes use of so much of it, as might with advantage usher in his discourse of the worship of the true God, from verse the four and twentieth to the one and thirtieth. Calvin conceives that the inscription was not to any single Deity, but Diis omnibus peregrinis. Heinsius doubts not, but it was erected upon the account of some signal unexpected benefit received; as those which we read of in Tacitus, inscribo adoptioni, and ultioni whence the Apostle takes a suitable argument, from the consideration of the benefits of 
Vers. 24. 28  God, as his making the world, and giving to all things life, motion, and being, to urge upon them the worship and service of the true God. Some think the Altar was erected upon the Persians invading 
A Lapide, B●za, Giotms.  Greece. Others say it was upon the Athenians deliverance form the pestilence, which they, having in yain attempted to remove by homage and service to their native Gods, at last consulting the oracle of Apollo receive a command to Instrate their city by sacrifice, but no God named, to whom they should perform it: Epimenides, then at Athens, counsels them to let the beasts for sacrifice lose, and where they stood still there to erect an Altar, Deo ignoto & propitio; To the unknown and propitious Deity: which being accordingly performed, the plague ceased. Others think it was set up out of superstitious fear: lest some Deity, whom they had omitted in their sacrifices should be incensed, and so plague them. I shall rather conclude this inscription to point at the true God: neque enim ibi alius ignotus Deus praeter verum, saith the learned 
Heins. in locum.  Heinsius. Else the words following the text would scarce be reconcileable to truth, whom ye ignorantly worship preach I unto you; intimating the inscription to have been to the true God. Though whatever the occasion of the erection of this Altar was, it is plain the Apostle had a fair opportunity offered him to discourse of the knowledge of the true God, of whom they betrayed most gross ignorance by this inscription, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To the unknown God.  
The text presents to your considerations, 1 the light, 2 the darkness of nature.  
First, The light of nature; it is inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here is a God discovered and a worship acknowledged due to him by the erection of an Altar.  
Secondly, The darkness of nature, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. These discoveries are but dark, and imperfect, the true God of the Jews was but an unknown uncertain God to the wisest of the Gentiles: as appears by that of Lucan.  — & dedita sacris Incerti Judaea Dei. 
Hence two notes obviously arise,  
1. Some discoveries of God may be made by the light of nature.  
2. Natural light in its most elevated and raised improvements, can make no full and saving discoveries of God.  
By this introductory explication of the words you easily perceive what is the subject of my present discourse, which none I presume can rationally judge unseasonable or unsuitable either to the place I speak in, in an Athens, an University no less famous for Learning then that of old, and infinitely surpassing it for Religion: or the persons I am to speak to, men of eminent and raised improvements. If by the first of these I may quicken any stupid supine sluggard to a diligent industry in reviving and improving those principles, which God in nature hath implanted in him: and by the second knock off any proud wits from resting or vainly glorying in their acquired accomplishments, (which is the sin of most, and ruin of many Scholars) & persuade them, amidst their highest improvements & exquisiteness in Arts and Sciences, to look up to God for higher, spiritual, supernatural discoveries; I shall compass the greatest part of my design in the choice of this subject at this time: which I shall endeavour in the Application, having first handled the points Doctrinally, which I shall now enter upon.  
The Socinian (in this an enemy of man's nature as in the whole model of his doctrine he is of God's grace) denies all natural, whether innate or acquired, knowledge of God.  
The Remonstrant advanceth the light of nature too high, while he asserts the improvements of it to be sufficient to reach a saving discovery of God: either immediately, or (as those who speak with the greatest modesty assert) mediately and dispositively (ut disponantur homines ad praedicationem Evangelii, as the Dort-Remonstrants determine) as obliging God to the bestowing and disposing men to the receiving farther and saving discoveries from God. Each of these doctrines is suited, and fitted to comply with that model of Divinity, which these Doctors have broached and vented to the world.  
The Socinian must not acknowledge man at first to have been created after the image of God in righteousness and knowledge, (which Smalcius therefore calls Idaea quaedam in cerebro nata) lest he be necessitated 
Contr. Frantz. disp. 2  to confess his immortality in that state, and so death to have come into the world as the punishment of sin: for than he must consequently confess the necessity of a satisfaction by Christ for that punishment, in order to man's recovery; to the completing of which this Divinity must be acknowledged as necessary, both which the Socinian blasphemously denies. Now, as consistent to all this, it is his interest to deny all natural knowledge of God, which we truly assert to be the relics and remains of that Divine image, which God drew upon man's soul in his first creation.  
The Remonstrants, in order to uphold the Doctrine of universal Redemption, must of necessity assert an universal sufficiency of means allowed to all, and consequently to those who never heard of the Gospel; which their English Advocate knew well, and therefore roundly asserts, that men may by the light of nature gather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the effect and substance of the Gospel, and (page 11. of the Pagans debt and dowry) that the words of the heaven's day and night, which they speak in the ears of all nations, are the words of eternal life, as well as those which our Saviour himself did speak. Surely S. Peter was of another mind, who, when our Saviour seems to charge him with an intention of Apostasy, makes him this reply, 
John 6. 68  Lord, whither shall we go? thou hast the words of eternal life, but of this more anon. Thus you see while the Socinian would blow out the candle of the Lord, the Remonstrant endeavours to set it up instead of, or to usher in the Sun of righteousness.  
I shall speak briefly to the first of these, as introductoric to the second, which I chief intent.  
Discoveries of God may be made by the light of nature two ways.  
First, By those inbred and implanted notions, those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which are the remains of the image of God in decayed nature; those principles which discovered themselves in the very Heathen: which are partly speculative, the first of which is that there is a God; partly practical, the first of which is, that this God is to be worshipped. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle takes notice of in the 
Rom. 2. 15. Rom. 1. 18.  very Heathens, which he elsewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which still remained impressed upon their hearts: the imprisoning which in unrighteousness left them without excuse, which it could not have done, had there been not remains of natural light to awaken and convince conscience to a self condemnation. Had there not been some natural practical knowledge of good and evil, conscience could not accuse, but upon apprehensions of a Deity, as the supreme judge of the violations of some law known to them. The justice of God in punishing sin, was one of those natural truths, which the light of nature discovered, which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, known to the Heathens. The very Barbarians could conclude against 
Rom 1. 32.  Paul as a murderer, liable to the vengeance of God, when the viper hung upon his hand. By these common notions I mean 
Acts 28. 4.  not the intelligent faculty, nor yet the species of things impressed in the mind, as if all knowledge were nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which was Plato's opinion; nor yet any Idea which God hath form of himself in the mind of man; but some habitual notions and principles, as the remains of that habit of knowledge, which was part of the image of God upon man in his first creation: which lie indeed as sparks under the embers till cherished and blown up by acts of reason, improving them unto actual knowledge. In respect of which Aristotle's Rasa tabula may go for a truth. But the general consent of Nations, who had sine doctrinâ anticipationem quandam Deorum, as Tully speaks, their wholesome laws for the worship of God, their industrious Idolatire, that they would rather 
Lib. 1. de nat. Deor.  debase their nature to stocks and stones, to their stinking garden-Gods, then worship none, are pregnant arguments of apprehensions of a Deity by the light of nature, which is the same in all men, quoad prima principia & secundùm rectitudinem, & secundùm notitiam, as Aquinas determines, as to the first principles both of knowledge 
1 2, 2 dx. 2u. 94. arl. 4.  and practice.  
The Socinian thinks he sufficiently confutes all this by saying, That the Heathen had it solâ famâ, only by report and tradition: but Tully tells us, they had it duce naturâ, and the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by nature. The first principles of which may be born down, and obscured 
Rom. 2. 14.  by Passion, custom in sin, Satan's blinding men's minds; especially if to all these be added Gods giving men up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the abuse of this natural light, as we read he dealt with those Heathens, Rom. 1. 28. but they can be no more wholly abolished then reason itself. I like the determination of Ale●sis in this 
Parte 32. 2u. 27. membr. 3. art. 1.  point, who asserts the light and Law of nature to be delibilis quoad effectum, but indelebilis quoad naturam, which he fitly illustrates by the Eclipse of the Sun, in which the light is obscured, but not extinguished.  
Men may arrive at that senslessness and stupidity, as to live without actual apprehensions of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but none can be without those principles which dictate, and, if improved, would 
Ephes. 4. 19  lead them into some knowledge and discoveries of God. I call to witness the secret lashes of those, who most endeavour to stifle and choke these natural principles, which God left in corrupted nature, for the upholding humane nature (for man without these would be equalised to beasts) and that by their light and improvement man may seek after, and arrive at some knowledge of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle tells us was the end of them: that which may be known of God is manifest in them, saith the Apostle, Rom. 1. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That's the first.  
Secondly, By the contemplation of the Creatures, and Providences of God. Natural reason by a climax, and gradation of causes and effects, may ascend to a discovery of a first being; something of the nature of which is discoverable by Natural light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it being one received Maxim of Reason, that What ever is in the effect is in the cause, either formally or eminently, and therefore the light of nature may discover not only the existence, but some of the glorious Attributes and Perfections of God. The Apostle mentions his Eternity and Power, as knowable by the creatures of 
Rom. 1. 20.  those who had not the Gospel. It is true, while the Heathens dazzled with the glory of the creature, terminated their contemplation in them, the creatures proved occasions of their Idolatry and Atheism. Pliny, that great searcher into Nature, denies a Deity: 
Lib. 2. Hist. n●t. cap. 7.  and Galen hath nothing (as some observe) by which in charity he can be excused from Atheism, but one single hymn in a good mood composed Creatori. Yet the creatures in themselves are as so many mirrors, in which is discoverable the glory of the Creator, which the Psalmist tell us, Psal. 19 1. the heavens declare, namely objectively, as giving man just occasion to celebrate the glory of the Majesty, Power, Wisdom, and Goodness of the Creator. From whose creating all things, the Apostle argues the Gentiles into an acknowledgement of a worship due to God. We preach unto you, that ye should turn from your vanities unto the living God, who made heaven and earth. I find Augustine in his Confessions, thus bespeaking 
Lib. 10. cap. 6.  God, Coelum, (saith he) & terra, & omnia quae in iis sunt, undique mihi dicunt, ut te amem, nec cessant dicere omnibus, ut sint inexcusabiles. Job send us (chap. 12. 7, 8, 9 verses) to the creatures to learn God. Can a man see a fair exquisite picture, and not admire the Artificer? ex pede Herculem, Natural light may trace God by those footsteps he hath left of himself in every creature. So from the management and ordering of affairs in the world, reason discovers the Power and Wisdom of God. Tully concludes that nothing 
Lib. 2 de n●t. D●or.  is so manifest, when men contemplate the heavenly bodies, as that there is aliquod numen praestantissimaementis, quo haec regantur, some admirable wisdom to manage them: and the Apostle tells us, Acts 14. 17. God left not himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even amongst the Heathens, which he proves by Gods giving them rain and fruitful seasons, the issues of his providence, though they had not the Gospel-testimonie of God.  
It is true, the belief of a God was sometimes weakened and shaked by observing the seeming inequality of providential dispensations to good and bad. Cur bonis mala, & bona malis, was a question which puzzled them, which Seneca hath (I had almost said, divinely) resolved: and no wonder when Scripture tells us of Job, David, Jeremiah, the Saints of God were at a loss and stand upon the consideration of the providence of God in this particular: but these did but retard not overturn their acknowledgements of a God, of whom there are such visible discoveries in the least creature (for God is maximus in minimis) that Augustin professeth he doubted 
S●liloq. cap. 31.  more sometimes whether he had a soul, the effects of which he daily experienced, then, utrùm in hac rerum universalitate sit Deus, whether there were a God ruling the world.  
It is true, what ever may be known by the creature is in more legible characters in Scripture: whence the Apostle saith, that by faith we believe that the worlds were framed. The creation of the 
Heb. 11. 3.  world is a truth discoverable by natural light, though the wisest Philosophers erred much in the manner of it, which Moses hath exactly described. The Platonists, as Augustin tells us, asserted the bodies 
Lib. 12. de Civit. Dei. cap. 26.  of men to be produced by their minor Deities, though their souls were created by God. The same truth may be the object of science, as made out by rational demonstration; and of faith, as built upon the authority of God in Gospel-revelation: whence God falls under the object both of Metaphysics and Divinity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Apostle, speaking of those who were destitute of Gospel-light. 
Rom. 1. 19  God hath manifested something of himself to them namely by that common light by which he enlighteneth every one; who comes 
Joh. 1. 9  into the world: to wit, by the light of nature, which improved may bring us to many, though no saving discoveries of God. And that brings me to the second Truth contained in the Text: though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whence ariseth the second assertion.  
That natural light in its most elevated and raised improvements can 
Doctrine.  make no full and saving discoveries of God.  
In the handling which point I shall not dare so far to intrude into the Ark of God's secrets, as to inquire or determine what extraordinary way God may take to manifest himself savingly to those, who had only the guidance of natural light. Secret things belong 
Deut. 29. 29.  to God, revealed things belong to us: but if God did use such, as for my part I will not limit the holy one of Israel, I assert,  
First, It was not as the issue of natural improvement; nor  
Secondly, A fulfilling any promise revealed in the Word; nor  
Thirdly, Any retribution by way of distributive justice; nor  
Fourthly, Any answering a just claim could be made to farther communications: for  
First, Suppose a man to have improved natural light to the utmost height, and this is but suppositio per impossibile;  
Secondly, Suppose him to have attained all moral virtues in gradu Heroico;  
Thirdly, Suppose him most industrious and quicksighted in the study of the creatures and the providences of God: yet I assert that all this cannot reach to any saving discoveries of God, upon this  ground.  
1. Because natural light can reach no discoveries of Christ, whom chrysostom thinks to be here meant by the unknown God, 
In locum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Athenians were wont to worship the Gods of all nations, whence the Apostle justly chargeth them of overmuch superstition, verse. 22. and, because they knew not Christ whom the Christians worshipped, they erected this Altar to him under the notion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: however this may be but a conjecture, certain it is that the utmost light of nature improved cannot discover Christ. You know the old charge, which Augustine lays against tully's works, that he could not find the name Jesus in them. Plato seems to bid the fairest for such a discovery, when he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which sounds like that Scripture, Joh. 1. 3. All things were made by him, and without him was not any thing made that was made: but the learned Casaubon well notes that Plato's 
Exercitat. lib. 1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differs vastly from S. John's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that being only the supreme reason and wisdom used in the creation, which natural light might discover from the creatures; the other the eternal subsisting word made known only by the Scriptures. There is a natural connexion between God and the creature, as between the cause and the effect, so one may be a due medium of discovering the other; but there is no connexion imaginable between the creature and a Redeemer: some indeed lead us a tedious circuit here, and tell us that natural light discovering God to be just, and yet observing his patience, might from thence gather a satisfaction made by a Mediator; but I presume you easily discern a non sequitur in this Argument: for the patience of God argues at the greatest advantage but a reprieve, not a pardon. For it is oft exercised towards the vessels of 
Rom. 9 22.  wrath as the Apostle tells us: or if it might argue the mercy of a Creator, it could not rationally conclude a purchase made by a Redeemer, for the discovery of whom natural light was never intended, which should have been most perfect, had man persisted in innocency, yet the discovery of a Saviour would then have been as unnecessary as it is now impossible by the light of nature, which remained in Adam after his fall, who yet never dreamt of a Saviour, but lay under fears and terrors of an offended justice, till God revealed 
Gen. 3. 15.  to him the promise of the seed of the woman.  
But suppose natural light could reach the knowledge of a Mediator, yet not of Christ as the person, which yet is indispensably necessary, if Scripture may be admitted umpire; This is life eternal, etc. Joh. 17. 3. And, There is no name else given under heaven whereby we must be saved: without whom whosoever dare promise any salvation, 
Acts. 4. 12. Serm. 14. de verbo Dom.  S. Augustin doubts whether that man shall be saved by Christ● & yet some dare entail it upon every Religion, which is the ground of mere Scepticism and equalizeth Turkey and India with England. The Apostle describes those who had only the light of nature, 
Ephes. 2. 12. Matt. 2.  therefore to be without hope, because without Christ. The Magis, though Astrologers, yet needed the guidance of an extraordinary star to lead them unto Christ: of whom when Peter had made that eminent confession, our Saviour tells him that flesh and blood had not revealed it unto him, but his Father. Matt. 16. 16, 17. This Sun of righteousness, as that in the firmament, is only discovered by its own light.  
Secondly, Because natural light cannot discover the means of salvation, as justification, regeneration, faith, repentance: which are matters only of Gospel-revelation, if the Scripture may be heard to speak. The Apostle gives this as the reason of his high valuation of the Gospel, because it only was the power of God unto salvation, 
Rom. 1. 16, 17. Rom. 10. 14.  and he concludes expressly that there is no ordinary way of faith but by hearing. How shall they believe on him of whom they have not heard? yes, saith the Remonstrant so they might by the preaching of the creatures; Sun, Moon and Stars: for vers. 18. it is said, Have they not heard? yes, their sound is gone out into all the earth; which by the Psalmist is spoken of the creatures manifesting God. True, 
Psal. 19  the Apostle useth that Scripture by way of accommodation, to note the intent of Gospel-preaching, not thereby to licence the creatures as preachers of it: but to note the extent and success of the Apostles preaching in the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of the creatures but of the Apostles, and those whose feet bring the gladtidings of peace, vers. 15. Natural light can never discover saith in Christ as the means of salvation: those who would tie that faith mentioned by the Apostle, he that will come to God must believe that God is, and 
Heb. 11. 6.  that he is a rewarder, etc. to a faith in God only as creator should in my opinion do well to consider, that God since the fall is a rewarder to none but through Christ as Mediator, who therefore must consequently be included in the object of that faith by which we please God. So repentance is not discoverable by the light of nature, it was a riddle to the Apostles themselves that repentance unto 
Acts 11. 18.  life should be given to the Gentiles.  
So the righteousness of justification is indiscernible by nature's light; it is in the Gospel only that the righteousness of God is revealed 
Rom. 1. 17.  from faith to faith: yet the discovery of all these is necessary to salvation. He that believes shall be saved. Except ye repent, ye shall perish, 
Mark 16. 16.  Luke 31. 3. These are those mysteries into which the Angels desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stoop that they may pry into: and is the light of nature more prying then the Angelical understanding? By the Church is made known to the Angels the mysteries of salvation: and 
Ephes. 3. 10.  can the Heathens read them in the stars? I think Chemnitius was not too severe in his charge, when he calls such assertions, non humana, sed diabolica ludibria fidei justificantis, & verbi divinitùs patefacti.  
Thirdly, because the light of nature cannot discover the true worship of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as S. Paul chargeth these sublimated 
Verse 32.  Athenians. The light of nature led them not to a true object of their worship: the Apostle saith, Gal. 4. 8. they did worship to them who were no gods; nay, to devils, and not to God. But suppose the right object of worship, yet the due manner is not discoverable by natural light, but only to be learned from the word of God. S. Paul lays it to the charge of the Gentiles, Rom. 1. 25. that they worshipped the creature more than the Creator. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides, as Mr. Mede saith, it should be rendered: but if they did worship the only true God, as Augustin thinks, and Lipsius contends on the behalf of his Stoics; yet in such a manner as God could not accept. Tertullian is express. Eò irreligiosior Ethnicus, quò paratior: the more zealous, the more superstitious. The Samaritan-worship was no less magnificent and pompous, then that at Jerusalem, yet being not suitable to the word of God, our Saviour rejects it, John 4. 22. Ye worship ye know not what: But salvation is of the Jews: Why? because they had the true worship according to the word of God, which natural light cannot discover. Nay, nothing hath more prejudiced Spiritual, Gospel-worship, then measuring it by man's reason, which hath always begat pompous, superstitious outsides in worship, the easiness and splendour of which hath made them grateful to corrupt nature.  
Fourthly, From the necessity of divine supernatural revelation, in order to saving discoveries of God: the Apostle speaks expressly, 1 Cor. 2. 14. that the natural man perceives not the things of God; neither indeed can he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the souly man, elevated by the highest improvements of reason and understanding, if destitute of the Spirit, cannot reach the things of God. That this is the proper importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, appears from the Apostle Judas, verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Any man, solis naturae facultatibus praeditus, saith Calvin; qui humanae tantùm rationis luce 
In locum. In locum.  ducitur, saith Grotius, who hath no other guidance than the light of nature, is he, to whom S. Paul denies a possibility of any saving discoveries of the things of God. The outward shinings of the Gospel can bring us to no saving knowledge, unless the Spirit withal shine into the heart to give the knowledge of God in the face of 
2 Cor. 4. 6.  Jesus Christ; much less can the dim light of nature: if thousands remain blind under the full beamings and sunshine of the Gospel, no wonder they should be in the dark who have only the candlelight of reason.  
These enlightenings of the Spirit will appear necessary, if we consider,  
1. Man's corrupted condition, in which he wants not only light, but eyes; and these the Spirit must communicate; the outward discoveries of the Gospel are ineffectual to it without the Spirit, though Christ himself, the Sun of righteousness, displayed many beams of glorious light in his miracles and doctrine, speaking as never man spoke, still the Pharisees remained in the dark; our Saviour gives you one account of it, Matt. 13. 11. Unto you is given to know the mysteries of the kingdom, but to them it is not given, much less can the most vigorous ray of natural light effect this. Can it discover the object, it cannot renew and change the faculty, nor open the blind eyes, which alone is the work of the Spirit, which therefore S. Paul prays for on the behalf of his Ephesians, Ephes. 1. 17. that God would give them the spirit of revelation to the knowledge of himself, that the eyes of their understanding being enlightened, they might know what was the hope of his calling, and so on. No man hath 
John 1. 18.  seen the Father at any time but the Son, and he to whom the Son will reveal him.  
2 The manner of these discoveries, which is spiritual, which the Apostle gives as the reason why the natural man perceives them not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every object is discovered by a suitable light, therefore the light of reason can no more reach the mysteries of the Gospel, than the light of sense can the objects of reason. The Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my opinion strengthens this argument, while he endeavours to elude it, for he would have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the babe in Christ: for certainly if he, who hath some measure of spiritual discerning by divine illumination (as the least Saint hath) cannot reach such discoveries, they who are wholly destitute of the illumination of the Spirit cannot attain to them.  
Fifthly, From the Scripture-description of those, who had only the guidance of natural light, described to be without Christ, without hope, without God, Ephes. 2. 12. Alienated from the life of God, through the ignorance and blindness of their minds, Ephes. 4. 18. Not to know God, 1 Thes. 4. 5. to be darkness in the abstract, Ephes. 5. 8. And but to grope after God, Acts 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Egyptians under their thick darkness, or the Sodomites when struck with blindness: & farther characterized as those who had a disrelish of the Gospel, which was to them but foolishness. Nay, the most improved 
1 Cor. 1. 23.  of them were the greatest opposers of the Gospel; you have here not only the lesser voluptuous Epicurean, but more strict, refined, 
Verse 18.  elevated and severe Stoics, one of whose principles was to love virtue for virtues sake, opposing S. Paul, and esteeming him but a babbler, and a setter forth of strange gods, while he preached Christ. chrysostom thinks their bringing him to Areopagus was to punish 
Verse 19  him, as they had done Socrates to death by two hundred elghtie one suffrages, for innovating in religion, such an undreamed of thing was a Jesus amongst the wisest Philosophers even at Athens, who set up their Philosophical principles in opposition to the Gospel: upon which account the Apostle warns his Colossians, to beware lest they be spoiled by Philosophy, Colos. 2. 8. Not that the Apostle decries all use of Philosophy (as some in our days, it is hard to say whether with more ignorance or impudence, do) but only so far as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and surely all is not such, unless it be in vain to be rational, that is to say, to be men; for Philosophy is nothing but the genuine birth of right reason: and res Dei ratio, saith Tertullian (the candle of the Lord, saith Solomon) who yet decries Philosophers, as Haeresiarcharum Patriarchas▪ so far as corrupted; but the errors of Philosophy do no more argue the uselessness of Philosophy, than the errors of Divines evacuate the study of Divinity. These belong to Philosophy no otherwise then wens or boils to the body, which being cut off, or cured, the body remains useful and necessary. Philosophy is not opposite, but assistant to Divinity (and while Hagar will wait upon Sarah, no reason why she should be thrown out of doors) though Philosophers have oft been the greatest enemies, and opposers of it. To sum up all, if those who had only the light of nature be thus in the dark, if neither Christ, nor the means of salvation, nor the true worship of God were discoverable by it, it's sufficiency to any saving discoveries, may, I hope, from the premises be rationally concluded.  
But the Remonstrants have one salve for all this, which is that the (facienti quod in se est) improvements of the light of nature, though they be not immediately sufficient to salvation, yet do dispose to the receptions of farther communications of grace, and saving discoveries of God: so the Dort-Remonstrants determine. Truth 
Pag. 327.  is, they have so many subterfuges in making out a sufficiency of means to those who had only the light of nature, that we may say of them, what the Historian observes of some of the enemies of the Romans, Major aliquantò labor est invenire quàm vincere. Give me leave a little to trace those footsteps I observe they have left behind them in their writings, as to that universally pleaded, facienti quod in se est. I say,  
First, Who ever improved natural light and abilities to the utmost? If the Remonstrants please (though I think it will not quit charges) to send out a hue and cry after such, I am confident the return will be a non est inventus, nor could they, though oft solicited to it, bring one instance of any who have by natural improvements arrived at faith: could any have been produced, we should have heard of it with both ears long before this time. Arminius sure was sensible of this, That none ever improved nature to the height, therefore in his writings against Perkins flees to a minùs malè, those who improve somewhat better a natural light than others. But then I demand,  
1. What degree of improvement shall dispose for farther grace? and,  
2. Whether all, except some few of the most profligate and vicious, be not upon this account disposed for saving grace? especially if we stand to the verdict of the Dort-Remonstrants, who determine all to be disposed, qui omnem rationis usum non excusserunt, and then few, if any, are excluded.  
Secondly, How this assertion differs from the Popish merit ex congruo, I shall leave it to you to judge, and to them to make out. I am sure both are equally contradictory to the Apostle, 2 Tim. 1. 9 Who hath called us not according to works, but according to his own purpose, and grace: but if upon improvements of nature, it certainly is of works.  
Thirdly, Doth not this Doctrine friendly shake hands with old Pelagianism, in making grace and nature of the same latitude and extent? Mutant vocem propter horrorem hominis Haeretici evitandum, ut sic eandem pravitatis sententiam Sophistici palliatam introducant: sicque corda simplicium faciliùs corrumpunt, they are the censure of the profound Bradwardine in this very particular: they 
Lib. 1. cap. 26.  gilled the pill to make it more grateful to the vulgar, and while they hug the Heresy, they would not be branded for Heretics. To make any antecedaneous works of ours but the causa sine qua non of grace, is the highest that ever Pelagius went, if you credit the same profound Author. 
Ibid.   
Fourthly, God is no way obliged to make farther discoveries of himself upon the improvements of nature:  
1. The improvements themselves cannot oblige God, as being not acceptable to him, the highest moralities of the Heathens, being but corrupt fruit of a corrupt tree, Matt. 7. 18. and being not the actions of persons in Christ, nor issuing from faith, without which it is impossible to please God, Heb. 11. 6. cannot bring any obligation upon God.  
2. God hath not engaged himself by promise, to make such additions of grace upon the improvements of nature: for  
1. Then God should oft be false to his promise, it being evident that he hath oft bestowed his Gospel and grace upon those, who have least improved their naturals, as upon the Corinthians, 
1 Cor. 6. 10.  who were the grossest of sinners; Tyre and Sidon were better than Chorazin and Bethsaida, yet the Gospel was denied to those, given 
Matt. 11. 22.  to these.  
2. There is no such promise upon record in the word of God; if there be, we demand the Text, and it is at hand, Habenti dabitur. A very great encouragement for you indeed (My Fathers, 
Matt. 25. 29.  and Brethren of the Ministry) to be diligent in improving your talents of Ministerial gifts and abilities: for these are meant in the Parable, the talents were given when the Master went into a far country. 
Matt. 25. 14. Ephes 4. 8, 11  Christ when he ascended gave these gifts, Pastors, Apostles, and the rest. Ministerial gifts are like the widow's oil, which increased by being poured out; whereas wrapping these talents in a napkin, by a careless negligence or remissness, endangers the loss both of our talents, and of our souls, Take from him the talon, vers. 28. Cast the unprofitable servant into utter darkness, vers. 30. but here is not the least assurance, or promise given of grace upon the improvements of nature. The improvement was in the same kind, and so the good use of naturals may be recompensed with a superaddition of greater natural abilities: as God crowns the improvements of grace with farther degrees of grace. Besides the immediate result of the good improvements of these talents, was glory, Enter into the joy of thy Lord, which the Remonstrants themselves will 
Verse 23.  not have to be the reward of a good use of nature, but only a collation of saving grace.  
God therefore is free from all obligation, either by man's merit, or his own promise. Yea, but God will do it, sine alique obligatione, ex meraliberalitate, saith Corvinus oft in several places of his writings against Moulin; but we may justly wonder how Corvinus came to be of God's secret council, that he can determine what God will do, where there is no promise declaring that will; or what assurance can be given to any of grace upon the improvements of nature? where there is no promise to engage God, or found any well-grounded expectation. And what less than the height of impudence is it for the creature to fix laws to the Creator, and prescribe methods to God, which he hath not fixed in his word; but this method is laid ipsâ aequitate Dei naturali, saith Corvinus, upon the equity of God's nature, which obligeth him to it. But is it not as rash pride and presumption, to determine of God's justice, otherwise than God hath done in Scripture? on, but God saith, What could I have done more for my vineyard? Esay 5. 4. but what? because God gives a sufficiency of outward means to his Church, shall his equity therefore oblige him to give sufficiency of inward grace, to those who are without the Church? I leave you to judge of this Logic, and shall conclude this point with that excellent determination of Alvarez, Nulla lex fuit unquam statuta de dandis auxiliis gratiae facientibus totum quod in se est ex facultate naturae, neque Christus morte suâ meruit, aut merere voluit talem legem: God never made, and Christ never did, or would merit such a law, which should oblige God to the conferring of grace upon the improvements of nature.  
Fifthly, Are not the Remonstrants in this Doctrine direct Antipodes to Scripture? which every where resolves all saving discoveries and communications from God, into his discriminating will, not man's previous improvements. Cur his conferat, praeteritis aliis, 
Act. 2. Thes. 2.  pendet ex miserecordia & libertate Divina, our Divines solidly determined at Dort: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Christ, blessing his Father for communicating himself to those who were least disposed, Matt. 11. 25. Even so, Father, for so it seemed good in thy fight▪ God will if you will, say the Remonstrants: I will because I will, saith God, Rom. 9 15. If you improve, God cannot be wanting to you, say the Arminians: It is not of him that willeth, nor of him that runneth, saith the Scripture, verse 16. But after all this there is one shift more, Deus paratus est dare fidem omnibus, quantum in se est; why then certainly omnipotent grace can effect it: certo ordine, saith Corvinus, which neither Corvinus, nor any man else can discover. Nay, he never denies special grace, nisi spretae vocationis respectu, say the Dort-Remonstrants, unless the common call be refused: woe were to the best of us▪ did Gods grace depend upon such a condition, for who doth not refuse common calls? nay, without special grace we cannot but refuse them. Nemo bene uti potest libero arbitrio, nisi per gratiam, is Augustins' Divinity, and our Saviour's doctrine too, John 6. 44. No man can come to me except the Father draw him. True, but God gives an universal assisting grace to all in order to the good improvement of natural light: this is the plea, which their great English Advocate makes for them. But (Brethren) this is a Chimaera, and a dream, which the Scripture gives us no ground to believe: nay, that tells you that God suffered those who had only the light of nature, the Gentiles, to walk in their own ways, that is to say, extra suam gratiam degere, if Prospers 
Acts 14. 16.  gloss may be admitted, to live without the necessary supplies of his grace. Besides, it would be resolved, whether this assisting grace be effectual or no: if so, than all must be in a capacity for saving grace: if effectual, or ineffectual, according to the compliance of man's will, than all is still resolved into nature, nothing given to grace; which is the height of Pelagianisme. Sed quorsum haec perditio? may some say, To what purpose is all this waste of time and words? I shall hope to evidence it no labour in vain, by discovering the practical importance of this truth in the Application, which I shall with all possible brevity dispatch.  
Application.  
First, This may help us to discover the sandy foundation on which the Doctrine of universal redemption, and consequently the whole fabric of Arminianism, stands. For, if this pillar be pulled down, the whole building falls about their ears, which makes them so industriously voluminous in asserting this doctrine above all the rest. Or if the purchase be particular, than the purpose of God, the execution of which that purchase makes way for, must be particular; the necessary consequents of which must be the certain efficacy of grace and perseverance of Saints, because God's purposes cannot be frustrated. Now this Doctrine of universal redemption cannot be upheld without the designation of sufficient means afforded to all men, which to those who never heard of the Gospel can be nothing else but the improvements of nature: God not affording, nay (that I may prevent that common cavil Deus paratus est) resolving not to afford, the Gospel to many of them. Paul was expressly 
Acts 16. 6.  forbidden by the holy Ghost to preach the word in Asia: and the Apostles at first commanded not to go into the way of the Gentiles. 
Matt. 10. 5.  Well but though they had not the Gospel, yet non defuerunt media quaedam communiora, saith Corvinus: but what other those should be besides the light and improvements of nature is not imaginable, the insufficiency of which to salvation hath, I hope, been in some measure evinced by the former part of this discourse.  
Secondly, Hence be persuaded to set yourselves in opposition to this doctrine, in doing which you appear for the honour of God's grace and Gospel. Bradwardine justly entitled his book de causa Dei, when he wrote against the Pelagians: whoever peruseth it seriously will find it a most sovereign Antidote against the poison of Arminianism, against which in this point it is Gods and your interest to appear. First, As you are ministers of the Gospel. The Doctrine of the sufficiency of the light of nature vilifies and debaseth your office: for what need the Commission of Christ to his Apostles and their Successors to teach all nations, if God had before commissionated 
Matth: 28. 19  and improwered Sun, Moon, and Stars to do it? or what need the Stars in the right hand of Christ, if those in the firmament have light enough to lead us to him? Nay doth not this argue you the greatest impostors, while you impose hearing, reading, prayer, conference, meditation, grappling with the difficulties of Scripture upon the people in order to the knowledge of God and Christ: which an Indian or American can arrive at by the contemplation of the creatures and providences of God?  
Secondly, As you are Scholars. This Doctrine, I apprehend, makes Universities and Commencements useless: no need sure of the Schools of the Prophets; you may go without any expenses to school to the creatures. What need youth hazard their eyes in studying the apices and points of the Greek and Hebrew Text, for the understanding of the New and Old Testament, (in the latter of which some of nature's Advocates tell us, there is not a word to be found of faith in Christ) which the Gentiles can arrive at by the improvement of Nature, and read written in the legible characters of the heavenly bodies?  
Thirdly, As you are Christians especially: for this Doctrine,  
1. Robs you of your privileges in the enjoyment of the Gospel and means of grace. Surely, the Apostle was out when he put a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Rom. 3. 2.  to this as the greatest privilege of the Jews, that to them were committed the Oracles of God: and our Saviour mistook, when he said, Salvation was of the Jews. Why it seems by this Doctrine the 
Joh. 4. 22.  Gentiles were every whit as near it, whom yet the Apostle describes to be without hope. And surely we Christians do but flatter 
Ephes. 2. 12.  ourselves in a fools-paradise, while we imagine ourselves so highly advanced in our privileges above the Indian or American, who by this Doctrine can oblige God to give them that grace, which we profess no claim to after our utmost improvements of the Gospel; but say as our Saviour hath taught us, We are unprofitable 
Luc. 17. 10.  servants. What great privilege is it to enjoy Ordinances, if the creatures, and providences of God, can bring any to a saving discovery of him? Or what great advantage to be planted within the pale of the Church, the enclosed garden of God, if the dew of grace fall as plentifully upon the wilderness of the world? Or what need their being added unto the Church who should be saved, if they 
Acts 2. 47.  might as well have attained it out of the Church? Certainly (Brethren) God cannot but be highly provoked by such undervaluing these high Gospel-priviledges.  
2. It voids the exercise of Christian duties; it destroys a Christians gratitude and thankfulness. It is in event to tell God that he was at an unnecessary expense, when he gave us the Gospel; and it must needs dull and take off the edge of our devotions for the Heathen, and quench all zeal, and cut the sinews of all endeavours for bringing them over to the embracing of the Gospel; and tells us we are guilty of a foolish ignorant commiseration when we pity them. Nay, they might rather (were this Doctrine true) pity us, who go about a circuit for that knowledge, which they have a more compendious way to.  
Thirdly, Then no reason so highly to admire (as some do) the moralities and improvements of the Heathens, which as glow-worms might have some glimmering lustre in the night of ignorance; but now the Sun of Righteousness is arisen, they appear to be but of an earthly extraction. Put antur esse virtutes, in quibus regnat superbia & quaedam sibi placendi altitudo ruinosa, saith Augustine. A vein of 
Lib. 21. de Civi●. Dei, cap. 16.  pride and vainglory run through all their moralities, which besides in the best of them were checkquered with some grosser sins.  
Fourthly, Let us with thankfulness advance the mercy of God, in making known himself to us by Gospel-discoveries, he was but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the best of the Heathen: but in Judah is God known. 
Psal. 76. 1.  Blessed be his name, we can say, in England is God known. Raritas 
In 1 Cor. 2. 14. Psal. 147. 20.  ipsa pretium augeat, saith Calvin. God hath not dealt thus with every nation. The Psalmist might well close up with a, Praise ye the Lord, etc. Let us commiserate and pray for those who sit in darkness, let us in Goshen pity Egypt: but let's not advance nature in them to the disparagement of the grace and Gospel of God amongst ourselves: lest while we would seem charitable, we prove unthankful, and by magnifying the light of nature, we disparage the light of the Gospel, and rob God of his freeness, and specialty of his grace. Holy Bernard, complaining to Pope Innocent of Abelardus (Professor at Paris, who it seems amongst many other errors, had broached this, which I have been discoursing of,) censures him thus, Dum multùm sudat quomodo Platonem faciat Christianum, se probat Ethaicum; While he would make Plato a Christian, he proves himself a Heathen. And certainly those, who so highly advance natural light, can have but low, mean, and very undervaluing thoughts of the Gospel.  
Fifthly, Improve Gospel-discoveries of God, by walking answerably to such revelation, let your conversations be such as become 
Phil. 1. 27.  the Gospel of Jesus Christ. Let's blush that moralities in a Heathen should outshine Christianity in us. We know more, let's not practise less. Let's not, as Salvian speaks of some, Gentes agere sub 
2 Tim. 2. 19  nomine Christiano; but let every one, who names the name of Christ, depart from iniquity: otherwise our knowledge of God will but increase 
Luke 12. 47.  our stripes. Though the utmost improvements of nature cannot save the Heathens, (excuse them they will in part, Fabritius shall far better than Catiline) yet the abuse of it condemned them: they perish without the law, Rom. 2. 12. And if this left them without excuse, that they held natural truth in unrighteousness; and 
Rom. 1. 18, 21.  when they knew God, glorified him not as God, as the Apostle saith it did; how much more inexcusable shall the abuse of Gospel-light, and imprisoning it by sin, leave Christians? Solons, Socrates, Scipios, Cato's will appear in judgement against many pretended Christians: It shall be more tolerable for Tyre and Sidon. When God 
Matth. 10. 15 Rom. 2. 9  comes to administer justice upon the ungodly: it will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Darkness seems never so dismal as to those, who go immediately from the light: the darkness of hell will be sadder to none, then to those, who fall into it from under the light of the Gospel. The Pagans plea of ignorance will not excuse him, because voluntarily contracted, and wilfully lived in; but a Christians improved knowledge will much more condemn him.  
Sixthly, Then let's not pride ourselves in our natural improvements, in our parts and endowments. We are here in a place of improvement, and let us improve to the height (for questionless we must be accountable to God for our talents of natural abilities, depth of judgement, acuteness of wit, strength of memory, quickness of apprehension, which I wish they did really believe, or seriously consider, who abuse these to the reproach of Religion, and opposing the truths of God): but let's not rest in these, as in themselves setting us a whit the nearer to the saving grace of God. Nay, if not sanctified, and joined with humility, they may set us at a greater distance from God, and heaven. Great parts and gifts are not just matter of pride and vainglory; but arguments of usefulness and engagements to serviceableness for God; for, to whom much is given, of him much shall be required. These will heighten our account when God shall examine how we have traded with his talents, how honoured him, or benefitted ourselves or others by the knowledge we have of him.  
Indeed pride is the Scholars sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there was a tumour 
1 Cor. 8. 1.  of pride breeding in the Apostle, by reason of his multitude of revelations, had not God let it out by the thorn in the flesh. That 
2 Cor. 12. 7.  chain of gold, which adorns my neck, helps to sink me deeper, if I be a drowning; Arts and Sciences are your ornaments, but if not sanctified, may sink you the deeper into perdition. Surgunt indocti & rapiunt coelum, wes a sad complaint of old. One dram of grace will save a man, when a talon of gifts oft presseth men to hell.  
Seventhly, Let us examine, whether there be not many amongst those, who go for Christians, to whom God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many who know as little of God, as if they lived in America. I believe, you (my Brethren) who deal with the multitude, find this too sadly true, that many worship God upon no other account, than the Romans did their Jupiter, or the Ephesians their Diana; because he is the God of the nations, and country, in which they were born, and their forefather's God, and his worship in credit, and under the magistrates command: who serve God by tradition more than out of conviction of judgement. My Brethren, our spirits should be stirred in us (as Paul's was) with an affection mixed of grief and compassion, 
Vers. 16.  when we observe this. But may not we (even at our Athens) find some to whom God is an unknown God? I hope not; yet (Brethren) notwithstanding all our high-raised notions and speculations of God, he is truly in a Scripture-sence unknown to so many of us as know him not;  
1. Experimentally. The Devils have more notions of God than the greatest Philosophers in the world. It is possible for a man to have many conceptions, and be able accurately to distinguish and solidly to determine concerning the grace of God, and yet in a Scripture-sence know nothing of it, unless he taste and see that the Lord is gracious. Nicodemus a master in Israel, yet ignorant of the work of regeneration, in respect of which an ordinary Christian may know more than the greatest Scholar. I have read of one Didymus a blind man, whom for his incomparable learning S. Jerome was wont to call his Seer: many such there are blind as to the abstruse notions of God; but Seers in respect of experience, which is the only true saving knowledge of God.  
2. Practically and operatively, as our knowledge influenceth upon our lives; to conform them to what we know: otherwise the Gospel and God are but notions to us; and Scripture interprets it as a denial of God, They profess they know God, but in works they deny 
Tit. 1. 16.  him. All our notions of God without this suitable practice can but amount to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of knowledge, not to any saving 
Rom. 2. 20.  discovery: If ye know these things happy are ye if ye do them, not 
John 13. 17.  else: If knowledge would do it the Devils might be in heaven. The exprobratory sentence will be at last, not well read or disputed, great Scholar: but well done thou good and faithful servant. Seneca speaks of some Philosophers of his days, Boni esse desierunt simui ac docti evaserint, who ceased to be good when they began to be learned: I shall charitably believe no such will be found amongst us, for I speak not these things (as S. Paul saith to his Corinthians) to shame you, 
1 Cor. 4. 14.  but as my beloved Brethren and Friends, I warn you and exhort you in the words of S. Peter, to add to your knowledge virtue, that you 
2 Pet. 1. 5.  may be such as Seneca would have every teacher to be, Magis miremur visum quàm auditum, such as may be admired more for holiness of life, than subtlety of learning, which God accounts no knowledge, if destitute of the study and practise of obedience, Hereby know we that we know him, if we keep his commandments. He that 
1 Joh. 2. 3, 4  saith he knoweth him, and keepeth not his commandments, is a liar, and the truth is not in him.  
Eighthly and lastly, I beseech you, Fathers and Brethren, suffer the word of exhortation, which quickens you to zeal and diligence in the dispensation of the Gospel committed to your trust: that you may effect in your people by the preaching of the word, what the highest improvements of nature (as you have heard) cannot reach, to wit, a saving knowledge of God. God instituted the preaching of his word and Gospel to supply the defect of natural light, the Apostle is express, that when in the wisdom of God 
1 Cor. 1. 21.  the world by wisdom knew not God, it pleased God by the foolishness of preaching to save those who believe. God hath commissionated you on purpose, as he did Paul, to open men's eyes, and turn them from 
Acts 26. 18. Mal. 2. 7.  darkness to light. The Priest's lips must preserve knowledge, that the people may seek the law at his mouth.  
In order to bringing the people to a saving knowledge, let me (who would willingly lie as Disciple at your feet) being by providence in this place, take the boldness to give you a threefold direction.  
First, Endeavour to bring those committed to your charge to a Scripture-knowledge of God. Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle; all which Clemens Alexandrinus saith, are but like a rotten nut, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which hath no kernel, nothing to feed souls, which must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the same Author: but according to the revelation God hath made of himself in Scripture. Thus you shall approve yourselves to God in the discharge of your office. Empty airy speculations may (perhaps) gratify the humour, fancy, and curiosity of men; but Scripture-truths only please and honour God. S. Paul's advice to Timothy is very remarkable, Study to show thyself 
2 Tim. 2. 15.  approved unto God, a workman that needeth not to be ashamed: and the way to that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly to divide the word of truth.  
Secondly, Preach a God in Christ. The Heathen can arrive at the knowledge of a God abstractly considered; but a God in Christ is beyond the reach of natural sagacity, but is your Commission to make known. God, saith the Apostle, hath committed 
2 Cor. 5. 19  unto us the word of reconciliation: but what is that? why, that God was in Christ reconciling the world unto himself. Lay this as the foundation of all your building, Christ in his person, and Christ in his offices: Christ in opposition to nature, in contradistinction to merit and your own works and righteousness.  
Thirdly, Let all your other knowledge stoop to the discovering God savingly: and so far as it is not consistent with a plain and profitable discovery of God to the people, lay it aside.  
S. Paul, though brought up at the feet of Gamaliel, yet laid down his learning at the feet of Christ, and professeth, that though he spoke with tongues more than they all, yet in the Church he had rather 
1 Cor. 14. 18, 19  preach five words, that he might teach others, than ten thousand words in anunknown tongue. At Athens indeed, a famous University, he quoteth a Poet, Acts 17. vers. 28: but when he comes to 
1 Cor. 2. 2.  his Corinthians, than he determines to know nothing but Jesus Christ and him crucified: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non magni feci, is Grotius gloss, I valued no knowledge but disesteemed it, that I might bring you to the saving knowledge of Jesus Christ, as crucified. Our Saviour 
Coloss. 2. 3.  who had in him all the treasures of wisdom and knowledge, yet condescended to the capacity of those whom he instructed, speaking 
Mark. 4. 33.  the word to them as they were able to hear it. In this Christ is a fit pattern for our imitation, to teach us by a familiar plainness to descend to the understandings of the people. Quomodò paratus esset impendi pro animabus eorum, si eum pigeret inclinari ad aures eorum, saith Augustin, in his book De catechizandis rudibus. 
Rev. 2. 4.   
In a word, you are stars in the right hand of Christ, which speaks both your security, and your duty; it is the office of stars to shine in the night with that light which they borrow from the Sun: so should you, now we are in a great measure benighted in Atheism, and ignorance, shine with that light you have borrowed from the Sun of Righteousness, who when he ascended, gave these gifts: Apostles, 
Ephes. 4. 8.  Pastors, Teachers, for the work of the ministry, the edifying of the body of Christ.  
There is another notion of the words, which I would willingly touch, Tremellius' translation of the Syriack hinted me to it; that is to say, Deo abdito, to whom the Athenians (understanding from their Sibyls, Philosophers, and others, that there was but one invisible, incomprehensible, ineffable God) erected this Altar, as Spondanus conjectures. God was known to the Gentiles by no name, and that, by which he was called amongst the Jews, might not ordinarily be spoken, as Grotius notes. The name, Jehovah, had so much immoderate reverence amongst the old Jews, that it might not be pronounced but by the high Priest, and that only in the Sanctum Sanctorum, and only on the Day of expiation, as Gregory in his notes observes. Others add that it was used in their sacrifices, and in the solemn benediction of the people. Plato, as quoted by Eusebius (lib. 1. cap. 8. De Praepa. Evang.) styles God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Note:  
God is a hidden and incomprehensible God.  
Hidden,  
1. In his nature and essence, in which respect he is said to dwell in 
1 King 8. 12. 1 Tim. 6. 16.  thick darkness, and in light inaccessible.  
2. In his counsels, and decrees.  
3. In his ways and methods of his providences. They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, past finding out, Rom. 11. 33. a mine unfadomable. These things might have been profitably enlarged. I beg your patience to a threefold improvement of this notion, and I conclude.  
First, As a check to curiosity, the Scholar's sin, fatalis ingeniorum scabies, as Lipsius calls it. O that we could learn contentedly to be ignorant where God would not have us knowing! and let's not account it a disparagement to acknowledge some depths in God, which our shallow Reason cannot fathom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chysostome on Timothy; and 
Pag. 598.  he that thinks to know God as he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pag. 54.  saith the same Father on John. The way to make us mere fools, is to affect to know more than God would have us: Adam's tree of knowledge made him and his posterity fools. He that affects to pry into the body of the Sun, by gazing grows stark blind, and sees less than he might by those scattered rays in the air. So curiosity in prying into God's secrets blinds many, and they know less of him, than they might do by those discoveries he hath made of himself in the book of nature and Scripture. Nae intelligendo faciunt, ut nihil intelligant, saith the Comedian.  
It is the credit of our Religion, to acknowledge such a God as is unsearchable. Erubesce, Philosophe, tam parvum Deum habere, ut tu parvus per parvam mentem tuam totum ipsum scruteris, as Bradwardine checks the prying Philosophers.  
God is most knowable, though we know least of him: as the Sun is most visible, and yet our weak eyes least able to behold it, it is Aquinas' similitude. Non est mirum si ignoratis, majoris esset admirationis, 
Lib. contr. Gentes.  si sciatis, saith Arnobius: and therefore it becomes us to be modest, and humble in our inquiries into God. The Apostle commands us, Rom. 12. 3. to think soberly, Sapere ad temperantiam, as Augustin reads it. Curiosity is a spiritual drunkenness, that, 
Epist. 77.  look, as the drunkard, be the cup never so deep, he is not satisfied, unless he see the bottom of it: so the curious searcher into the depths of God, though never so profound, he is unsatisfied till he comes to the bottom of them: and where the Apostle stands as by the brink of the Ocean, and cries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these presume they can by the line of their reason fathom them; nay, rather than not, they will make all God's depths to be shallows, as the Remonstrants do.  
Me thinks (Brethren) our ignorance in the creatures, and being so far at a loss as to fly to occult qualities, which Scaliger calls ignorantiae asylum, should check our curiosity in the things of God, and teach us to sit down contented to resolve God's actions into some hidden causes, lying secret in the abyss of eternal knowledge, and infallible will. The Heathen Seneca could say, Nunquam verecundiores esse debemus, quàm cùm de Deo agitur: modesty never becomes us better, then when we speak of God. It was good counsel Calvin gave Beza, Cave nè te ullis inanibus argutiis irretias, I shall give the same, especially to younger Students, to avoid entangling with unnecessary niceties, which perplex, not profit; such are thousands of School-niceties concerning God; qui ut intelligatur tacendum est, saith Arnobius; take the English from the Apostle, become fools that ye may be wise.  
Secondly, As a spur to industry. You must not think it an easy thing to obtain a true solid saving knowledge of God: nothing so hard to know as God, which the profound Bradwardine demonstrates thus, Si aliquid sit difficile ad plenariè cognoscendum, & aliquid magis difficile, & aliquid adhuc magis, & ità deinceps, aliquid est summè difficile: & quid nisi Deus? The Wiseman tells you by what means you must come to this knowledge, If thou criest after knowledge, 
Prov. 2. 3, 4, 5  and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures: then shalt thou understand the fear of the Lord, and find the knowledge of God.  
Thirdly, As a quickener of desire, to provoke us to long for heaven, where it it will be our happiness to know God perfectly, though then we shall not know him comprehensively: for God is infinitae veritatis, cognoscibilitatis, as entitatis; so must either lay aside his infinity, and cease to be God, or elevate us above the condition of finite creatures, before we can be capable of any comprehensive vision, which supposeth an equal commensuration between the object, and the faculty: but we shall know God so fully then as to make us perfectly happy, and what we see now but in a glass darkly, we shall then see face to face. Ecce sapientia quâ curiositas hominis satietur! saith Bernard. Then your curiosity shall be wholly satisfied, and your understandings so strengthened and elevated by the light, as to behold that God, which dazzles the weak eye of reason, which elevated to its height, cannot reach any saving knowledge of God: But still he will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the hidden and unknown God.  
FINIS.   

SPIRITUAL THRIFT, OR GOOD HUSBANDRY FOR THE SOUL.  
A Sermon preached in Greys-Inne-Chappel, and enlarged in several Common-Places in St. JOHN'S Chapel in CAMBRIDGE: By JOHN FROST, B. D. late Fellow there, and Preacher in S. Olaves-Hartstreet London.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plutarch.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysostom. in 1 Cor. Hom. 12.  
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   

TO THE HONOURABLE THE LADY ELISABETH TOLLEMACH, Relict and Dowager of Sir LIONEL TOLLEMACH, Knight and Baronet, deceased, All happiness of this life, and that which is to come.  
MADAM,  
YOur esteem of, and favour to the Author of these Sermons, hath made me presume to shroud them under your Patronage, as well to give some countenance to them, as to testify my real Gratitude for your favours to me and mine. Such are your excellent Virtues and Endowments; your piety to God, and devotion in his service; your charity to all, and bounty to the poor; your care and diligence in well-ordering, and good education of your Family; insomuch as not only of your Children, but all your Children, are found walking in the Truth: that I cannot think by these to add any thing to your present perfection. I offer them to you, as poor men bring presents to the rich: if they may carry acceptance from you, and bring profit to any soul, it shall abundantly satisfy me. Two main duties of a Christian are the subject of them, Redeeming the Time, and Profiting by the Word, in both which you are exemplary to others, and so the fittest Patroness for these Sermons: I therefore humbly betake them to your Protection, and you to the Protection of the Almighty: to whose Grace you, and yours, are daily commended in the weak prayers of,  
MADAM, Your most humbly devoted servant, and unworthy Minister, JOHN FROST.   
EPHES. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Redeeming the time. 
HOw beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! saith the Apostle, Rom. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies seasonable, opportune, or a word in its hour, and such indeed is beautiful, as apples of gold in pictures of silver, saith the Wiseman, Prov. 25. 11. And such will this appear to be, which I present you with at this time: whether we consider our times in general, and take up the Apostles argument here, they are evil both in regard of sin and suffering, of error and profaneness, or the place we live in, we shall easily conclude, none to be more engaged in this duty, than ourselves (of this more in the progress of this discourse); or lastly, if we consider that mispence of time, which (I speak it to your shame, and am sorry that I have this occasion of speaking to the words) to the dishonour of God, scandal to these places of education, so shamefully abounds amongst us: so that we may complain of many among us now, as Seneca 
De brevitate vita.  did, Plerisque simul ad temporis jacturam ventum est, profusissimi in eo, cujus solius honesta est avaritia. Time is the only thing we can innocently be covetous of, & yet there is nothing of which many are more lavishly and profusely prodigal. Re omnium pretiosissimâ luditur, we trifle with that which is most precious, and throw away that which is our greatest interest to redeem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Text is a lesson of spiritual thrift, and good husbandry, and resolves itself into this plain Doctrine,  
It is the concernment and duty of every one to be conscientious in redeeming 
Doctrine.  his time.  
In prosecution of which four things present themselves to our discourse.  
First, what it is to redeem the time.  
Secondly, why we are to be conscientious in this.  
Thirdly, who are especially concerned in it.  
Fourthly, the Improvement and Application.  
First, what it is to redeem the time. In the explication of it, I shall lead you no further than the expression in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which is a Metaphor taken from Merchants, and so take the importance of our duty in these eight particulars.  
First, It speaks an act of wisdom in embracing the present opportunity, as opposed to that dangerous folly, by which many befool, delude, and ruin themselves, viz. by resting upon fond presumption of future times, as if they had it at command. Utuntur illo laxiùs, saith Seneca, quasi gratuitò, as if it were at their beck, and disposal, who misspend their present day of grace, and put off the weighty concernment of their salvation, of their trading for spiritual merchandise, till the day be spent, and the mart over; this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Merchant when he comes to a mart or fair, he takes his first season and opportunity of purchasing his commodities, puts it not off to the hazard of an evening, or the next day's bargain, upon presumption then to have it cheaper, lest the commodities be gone in the mean season. In this, the children of this world are wiser in their generations, than we who pretend to be children of light. How do most neglect the present time God puts into their hands? play, idle, nay, sin away their market-day, upon that presumption to have grace and glory at a very cheap and easy rate, when they come to die? resolve, perhaps, sometime hereafter to trade for such merchandise which are spiritual, and while they are reckoning, the evening of death overtakes them, and the mart breaks up, and so they are miserably disappointed. Like the foolish virgins, who had their oil to get, when the Bridegroom came, Matth. 25. 8. then they would have been buying, but then the trading was over, the Exchange shut up. He was a wise Merchant indeed, whom we read of Matth. 13. 44. who without delay presently went and bought the field in which the treasure was hid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all in the present tense. This piece of wisdome-spirituall the Scripture every where urgeth upon us, as Hebr. 3. 15. To day if ye will hear his voice: and, Now is the accepted time, 2 Cor. 6. 2. and so our Saviour, Joh. 12. 33. Walk while you have the light: Our Saviour himself indeed set us a copy and pattern of this in his own example: Joh. 9 4. I must work the works of him that sent me, while it is day. This language becomes every one of us, we must wo●k while we have the day of grace: the night of death cometh, in which none can work. Let us get our work done while our day lasts, the present time is only ours; Pòst est occasio calva, no fastening or taking hold of it: we can no more secure ourselves the future, then recall past time: therefore it is an act of the highest wisdom to embrace the present; the want of which our Saviour lamented in Jerusalem, Oh that thou hadst known in this thy day! Luke 19 41. This is only thine, the next is God's day: This is our day of grace, the next may be the day of God's vengeance. The old world had a long day, while Noah, the preacher of righteousness, warned them; the next was God's day of vengeance, than he brought the flood upon them. Let us then be so wise, as to use that which only is ours. Non tantùm est praesentis, sed vigilantis est observare occasionem properantem, saith Seneca. Let us be so wise as to traffic for heavenly merchandise while our market-day lasts, and so to redeem the time: that is the first particular.  
Secondly, An act of diligence and faithfulness to improve the time God allots us, as opposed to sloth and idleness. Time is a talon, and God expects improvement of it, and God will charge the non-improvement of it upon us, as he did upon Jezabel, Rev. 2. 21. A Merchant is diligent in improving his time for the enriching himself; you shall not find him slothfully idle: so should we, who are trading for heaven, for spiritual wisdom, be as much in seeking, laborious in striving▪ you cannot have them upon easier terms: Prov. 2. 3, 4. there must be getting, and seeking, and searching. Why stand ye here all the day idle? saith Christ, Matth. 20. 6. asleep, saith Calvin. But can we plead, Not guilty? Have not we stood here many a day idle? and misspent much of that time which God gives us to repent, and pray in? Surely, this is not to redeem the time, but, as Zanchy observes, non permittere ut tempus otio elabatur infructuosé. Idleness is the very burial of a living man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the 
●rist. Ethic. lib. 9 cap. 7.  Philosopher, lib. 9 cap. 7. Ethic. Seneca speaking of a most idle person, describes him as one who had been long, but not lived long, diu fuit, non diu vixit. Like the statues of Daedalus, which they tell us seemed to have souls, but were inanimate: such spectrums an observant eye may take notice of daily, which lodge in and about the College, as if they had not souls to improve with knowledge and learning. That is excellent advice of the Wiseman, Eccles. 9 10. Whatsoever thy hand findeth to do, do it with all thy might▪ for Cursed is he who does the work of the Lord negligently, Jer. 48. 10. It is an act of diligence, that's the second particular.  
Thirdly, An act of discretion in laying out our time in our proper callings, as opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 4. 15. It is possible for a man to study hard, and take a great deal of pains to lose his time, and to be laboriously idle, when he lays not out his time in reference to that particular calling he is designed for. A Merchant we know regards not the traffic of other men, but lays out his time and skill for that merchandise which belongs to his particular trade: so should we in the improvement of our time, look especially to that concernment of our particular callings. A man may misspend his time as much aliud agendo, as nihil agendo, doing that which nothing concerns him, as by doing nothing at all. Such are those Dictatores ab aratro, who leap from the plough or shopboard into the pulpit: they may seem to be zealous redeemers of their time; but indeed misspend it as unhappily in placing their endeavours upon that, which God never designed them unto: therefore the Apostle oft restrains our diligence to our particular callings. Rom. 12. 6, 7, 8. Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith: or ministry; let us wait on our ministering, or he that teacheth on teaching: or he that exhorteth on exhortation, etc. And so we may see how specially he instructs Timothy, 1 Tim. 4. 13. Till I come, give attendance to reading, to exhortation, to doctrine: and vers. 15. meditate on these things, give thyself wholly to them: fit employment indeed for a Timothy, suitable to the special office of the ministry. And in 1 Cor. 7. 20. he lays down a general derection for all: Let every man abide in the same calling, wherein he is called, and in that improve, and redeem his time. Domitian was very industrious, but in that unbeseemed his estate & employment: viz. in catching flies. Nero lost his time, when he studied and affected more the commendation of a skilful fiddler than a good Emperor. Our employments should be fitted to our callings, and if so, diligence in the meanest calling is acceptable service unto God: but if otherwise, the greatest labour is but lost time. Thus for a Minister to be immersed in worldly employments is mispence of his time, because a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to his main end and design of his office. Christ will endure no buyers and sellers in the Temple. That diligence, which is commendable in one, may be loss of time in another: thus Romances, plays, and such like are mispence of time in one, whose design is the handling of the sacred oracles? the plea for them is that they elevate the fancy, the truth is, rather they effeminate the mind, that should in the mean time be exercised in deepest speculations.  
Fourthly, An act of labour and solicitude in regaining time formerly misspent: that is, by doubling their diligence for the future. Time let slip is Physically irrecoverable, but in a moral consideration is accounted as regained, when we double our endeavours and care. As a Merchant, who hath had great loss, doubles his labour in his future traffic: so should we who have misspent our time (and which of us hath not too much?) now redeem it, by a more zealous and conscientious improvement of it. Thus we may at once testify the sincerity of our sorrow for our former mispence, and in some measure repair the dishonour we have thereby done to God. Thus S. Paul, who had wickedly laid out his time in blaspheming and persecuting the Church, afterward redeemed it, by labouring more abundantly than all the rest of the Apostles, 1 Cor. 15. 10.  
Fifthly, It speaks an act of prudence, in choosing and embracing the fittest opportunities and seasons for all our actions, and this is the proper import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, season. To this the Apostle directs Galat. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A Merchant watcheth the fittest opportunity for his trade and purchase: so should Christians choose the fittest season for all their actions, wherein they most promote God's glory, their own and others good. All actions of Religion are not seasonable at all times: the Wiseman observes, To every thing there is a season, Ecles. 3. 1. as to instance. Fraternal correption, a duty, in which, if duly exercised, the good of Christians is much concerned, yet not seasonable at many times; as to reproove a scorner in the height of his scorning; or a drunkard in the heat of his cups. When the poor begs, there is thy opportunity of charity, or when their cause is represented to thee. When thou art wronged, then is thy season to demonstrate thy patience and mercy in forgiving. When thou seest a Samaritane lie wounded, then is the opportunity of thy pouring in wine and oil: and, when thy brother falleth into sin, there is the opportunity for exercising thy brotherly help to restore him in the spirit of meekness, Galat. 6. 1. Some actions may be seasonable at all times, so for prayer every time may be seasonable enough, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes. 6. 18. so Rom. 12. 11. where some read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: whence Bellarmine would prove the text to be corrupted; but I think good use may be made of both; as the perceiving the fittest season for those other actions. And so some actions of Religion are more seasonable at some times, then at others: as  
1. The morning of every day for devotion: Aurora Musis; yea, and for the Graces too: so David esteemed of it, Psal. 88 13. In the morning shall my prayer prevent thee: so the primitive Christians judged it the fittest season, as Pliny, no friend to them hath it, They were wont, saith he, Stato die ante lucem convenire, & see Sacramento 
Plin Epist. lib. 10. ep. 67.  obstringere, nè furta, nè latrocinia, nè adulteria committerent. And the morning indeed is the fittest season for all religious exercises: of which one of the Ancients gives this reason, because then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not disturbed with those images and representations of things, which the variety of worldly employments in the day time usually possess us with. This you may observe to have been Job's practice, Job 1. 5. He risen up early in the morning, and offered burnt offerings. And so we read of the Apostles, that they went early into the temple, Acts 5. 21. So early should we be in our actions of devotion.  
2. The Sabbath of every week. That should especially be redeemed, even from those employments, which we may lawfully entertain upon other days: this is, as I may so say, the market-day for souls; in which you may especially trade for spiritual Merchandise, and yet how sinfully lavish are many amongst us of this day, that many amongst us sleep away the greatest part of the market! what else means the absence of so many, especially on Sabbath-day mornings, from these public exercises: the Chapel being thinner then, then at other times? And yet there is a Divine stamp and impression upon this day; and that it be carefully observed by us, all the quitie in the world calls for it, God having indulged us the rest of the week for ourselves and callings; and so we see the Apostles care was to redeem it wholly to holy exercises; upon the first day of the week, the disciples came together, for breaking of bread, and preaching, etc. Acts 20. 7.  
Sixthly, An act of expense and charge, when we are willing to be at cost for the redeeming of our time, and to part with something that we may improve it. As Merchants are at charge for their merchandise, they are oft laying out their treasure, have many a troublesome voyage and restless nights, for the securing and bringing in of their merchandizes: so should Christians spare some of their lawful pleasures and recreations of their natural rest and sleep, that they may redeem and improve their time; which is not only non abuti occasione, sed etiam mille voluptatibus redimere, as Beza glosseth. Merchants prefer the least gain before the fullest pleasure: he adventures all his riches; the Merchant in the parable parted with all, sold it for the field, Matt. 13. It is said of our blessed Saviour, Galat. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the same word that is in our Text). How so? He parted with all, pleasure, profit, life and all, for the accomplishment of this end: so should we in an ingenuous return of gratitude, part with our pleasures and all, that we may consecrate our time to his service. Not, but we may lawfully use pleasures and recreations, so they be not vain, and such as do rather enervate, then refresh the mind, or too much expensive of that time we should redeem to God's glory, and the interest and concernments of our own souls. It was the custom of the Primitive Christians to redeem some time from their sleep for the service of God, which did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clement observes, 
Clement.  exalt them to an Angelical perfection; which lies in a watchful, constant observance, yea, and expense of their time, or eternity rather, in the service of God. And I read in Nicephorus of Theodosius the Emperor, that after the variety of worldly employments, relating to his elvil affairs in the daytime, he was wont to conscerate the greatest part of the night to the studying of the Scriptures: to which end, heh add a lamp so artificially made, that it supplied itself with oil, that he might no way be interrupted in dedicating that time to God.  
Seventhly, An act of watchfulness in avoiding what may betray us to the mispence of time: such are especially frothy and idle discourses, and bad and lose company. A Merchant will not engage himself in impertinent discourse, or voluptuous company, when he should be driving on his trade. These every man must avoid, that would redeem his time; for bad company draws into sin and idleness: upon this account God forbade the nations to dwell with the Jews, Exod. 23. 33. therefore David would have no commerce with such, Psal. 119. 115. as if he could not spend his time in the service of God, while such were in his company. Idle company is the shame of Societies, the bane of piety, the corruption of youth, the quencher of devotion, the lavisher of time. He that desires to be provident of his time, must be prudent in the choice of his Society, otherwise, in bad company, he may quickly throw awaytime, and himself, soul, eternity and all.  
Eighthly, An act of deliberate and resolved judgement, to lay out our time for the best things. As a Merchant will not expend his time and money for toys and trifles, but for pearls, and the like. Curiosè merces considerat ut emat meliores, saith A Lapide on the Text; examines his wares, that he may purchase the best: so should Christians in laying out their time, not lay it out for trifles of the world, but for the greatest things of eternity: not with Martha for the many things, but with Mary for the one thing necessary. The Merchant in the Gospel indeed sold all, but it was to purchase the pearl: and S. Paul counted all loss, but it was to gain Christ, Philip. 3. 8. Those who spend their time for the vanities of the world, for the light air of popular applause, for the shadow of honour, riches, or the like (not to mention the debasing of their souls, which are born to greater hopes and designs): they throw away their time, and often their souls, in such bargains: to whom let me say with the Prophet Esay, 55. 2. Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? We are here at Athens, that Emporium scientiarum, trafficking for wisdom and knowledge; but let me suggest this, We do but throw away our times, though laboriously ordered to this end, if in the mean time we are careless of spiritual wisdom: Those merchandizes are better than the merchandizes of silver, and her gain then of fine gold, Prov. 3. 14. In respect of which, our trading here for all other knowledge, is but mere downright pedlery. We may misspend our time 
Melch. Adam in vit. Lutheri pag. 142.  in our studies, if so addicted to them, as to neglect our devotions, and other studies to God. Melchior Adam tells us of Luther, that every day he spent three hours in prayer, etiam studiis aptissimas, even those that were fittest for his studies: and it was his usual saying, Bene orâsse est bene studuisse: to pray well, with him, was to study well. Prayer is as oil to the lamp, makes it burn clearly, and lastingly. So again, if our solicitude for other knowledge makes us neglect, and regardless of our knowledge of Christ. S. Paul got much knowledge at the feet of Gamaliel, but when he came to understand himself, he counted it all dross for the knowledge of Christ, Philip. 3. 8. If we would be wise Merchants, we must trade for heaven and eternity, and lay up our treasure there, and amidst our heats, and pursuits of other knowledge, lay out our time and prayers especially for the knowledge of Christ, whom only to know is life eternal, John 17. 3. And that is the first General.  
Secondly, Why we are to be conscientious in this. 
2. General.   
First, It is the very end of thy creation: and that,  
1. As a creature: God did not create, and set us in the world, as the Psalmist says of the Leviathan, to take our pastime, to be slothful and idle, but to be in action and employment. God created all things for man, and man for himself, therefore aught to be in continual motion, and tendency towards God. As all things naturally tend to their end, as their rest and perfection: so should man to God, as his happiness and rest. Idleness is a contradiction to the principles of our creation. Man in innocence should have been freed from weariness, but not from employment: he was to dress the garden, and that by God's appointment: And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it, 
Augustin. de Gen. ad. lit. lib. 8. cap. 8.  Gen. 2. 15. Cui summa cum voluptate vacaret, says Augustin. Vexing and tormenting labour, was indeed the punishment of sin, In the sweat of thy face shalt thou eat bread, Gen. 3. 19 Therefore as a creature, redeem thy time.  
2. As the most noble creature. God at first did not create any one thing useless: you cannot cast your eyes any way, but every creature checks, and upbraids your idleness and sloth: and I hope this will not seem an impertinent argument, to put you upon improvement of your time. Solomon sends the sluggard to the Ant to learn industry, Prov. 6. 6. If you look up to the heavens, you see them in a continual motion, and the Sun running his course to supply you with light, and that not as children to play in the Sunshine, but that the Sun arising, man may go forth unto his labour. If you cast 
Psal. 104. 23.  your eyes down to the earth, you shall see it travelling with fruits, and grass, and herbs for your use; and we may well go to school to these to learn labour and industry. Our Saviour sends us to the Sparrows, and Lilies to learn attendance upon Providence: the Prophet 
Matt. 6. 26, 28.  sends the Jews to the Stork and the Ass to learn obedience unto, and waiting upon God, Jerem. 8. 7. Esay 1. 3. and I may send you to every creature to learn this lesson of an industrious redeeming of your time. Christ judgeth the figtree but an unprofitable burden to the earth, when it brought forth no fruit, Luke 13. 7. Now man is the most noble creature, into whom God hath put principles of the greatest activity, as capable of the greatest enjoyments, so fitted with faculties, and principles to move towards them: therefore idleness is a forgetting man's dignity, forsaking the rank God hath set him in, and debasing himself below the meanest creatures, who constantly in their order, and obedientially serve the law of their creation. Nay, look to the creatures above you, the Angels, they are in constant employment, as ministering spirits for your good, Heb. 1. ult. and these may teach you diligence in, and improvement of your time.  
3. Consider, Christ spent all his time in the world for thee: from his birth (To us a child is born; Isaiah 9 6.) to his death, he died for our offences, Rom. 4. 25. His soul was in a continual travel to save thee: and shall not this engage thee? Christ's life was a continual labour to redeem thee; and shall not this engage thee to redeem thy time, and expend thy life in his service? In this he was a pattern, and example for our imitation. The Apostle judgeth this to be the most reasonable thing in the world, 2 Cor. 5. 14. For the love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. So that mispence of our time is not only unanswerable to our creation, but unworthy, and unsuitable to the work of our redemption. For he gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works, Tit. 2. 14. The time thou enjoyest, is the purchase of Christ's blood, and he bought it not for thee, to lavish out on thy lusts, or to throw it away idly: no, the Apostle tells you of another end, 1 Cor. 6. 20. Ye are bought with a price, therefore glorify God both in your bodies and spirits, etc.  
4. Consider, that the Devil is very laborious and industrious in spending all his time to destroy thee. He looseth not a minute of day or night, that he may compass this end: 1 Pet. 5. 8. Your adversary the devil, as a roaring lion walketh about, seeking whom he may devour. Oh that we could learn this lesson from Satan himself, to be as industrious in laying out our time in working out our salvation, as he is in plotting our damnation! The Apostle would have us to learn this from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be vigilant; and so we had need, if we consider, that nothing gives the devil so much advantage of us, 
Hierom. ep. 4.  as idleness. It was good counsel, that Jerome gave to his friend, Facito aliquid operis, ut te semper diabolus inveniat occupatum; that when the devil comes with a temptation, you may answer him, you are not at leisure. The devil's temptations, which rush in upon us with an  violence, cannot without repeated and frequent solicitations get entrance into the soul, if it be well employed. The fowler bends his bow, and spreads his net for birds, when they are set, not when they are upon the wing: so Satan shoots his fiery darts at men, when they are idle and remiss; it will not pierce the soul when it is upon the wing in devotion, or industriously employed in any lawful calling. S. chrysostom mentions two originals of men's ruin; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idleness, and remissness.  
5. Consider, that idleness and misimprovement of our time betrays us to the worst of sins (and this follows upon the former) because it disposes the soul to the entertainment of every temptation. Otlum diaboli pulvinar; Idleness is the devil's cushion; upon which Satan sits, and brood's his temptations. How was David's soul, as tinder to the spark of lust, which Satan injected and threw into it? The glance of Bathsheba so fired his heart, that it broke into a flame of lust: what was the reason of this? He was idly walking, 2 Sam. 11. 2. The Heathens in their Hierogylphicks describe Cupid lifting up a hand and a torch, and idleness managing the hand, and ordering the stroke to the heart, whereby the heart is inflamed with lust. Isiodore calls idleness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
Isid. lib. 1. ep. 9  garrison and sort of the passions, which are all unruly and disorderly: It is promptuarium scelerum, apotheca vitiorum, as another: no sin comes amiss to him; he is plotting himself, and as ready to comply with other men's contrivements of sin, as being at a loss how to spend his time. With how easy a temptation, was Peter brought to deny his Master? the chief reason questionless was pusillanimous fear of suffering, but his idleness might contribute much to it; he was sitting idle in the High-Priests palace, Matt. 26. 69. God prescribed labour to man, not only as a punishment, but as a cure, and prevention of sin: ut laborando recuperet, quod otiosus comedendo perdidit, saith Stella. He was set to dress the garden, and he would 
Stella in 〈◊〉. 10.  idly entertain a discourse with the devil. So pride, that's another product of idleness: when men have little to do, they can find time to invent foolish and ridiculous fashions, only to cherish pride and vanity: and others spending their time on the Lordsday, between the comb and the glass, which should be employed in preparatory acts of devotion, to be consecrated unto God, as introductions to the publick-service: you may find this was the cause of Sodoms' pride, Ezek. 16. 49. abundance of idleness was in her. Thus you see by Scripture-instancies, that Lust, Apostasy, and Pride are the sad issues of an idle misimprovement of time: when men are not faithfully employed, the devil will employ them, (the soul of man is so active, that it cannot be idle, and, if not set on work, the devil will be sure to find work for them) and they are in as ready a posture of obedience, as the Centurion's servants: there is no preserving the health of the body without exercise, and these diseases will grow upon the soul too fast, if not prevented by a diligent improvement, and redeeming of our time.  
6. Consider, Time is a talon, and therefore God expects an improvement of it. Our time is not at our own dispose to be lavished out in pursuance of our own lusts and designs, but a talon to be improved for our Master's glory. And as he expected suitable improvement according to the number of talents, delivered to his servants, Matt, 25. 15. according as one, or more: so as God gives us the longer time, the more years, he expects our improvement of it: every day is a talon of time put into our hands, and therefore he expects we should every day improve it. Nay,  
7. Consider, Time is such a talon, upon the faithful improvement of which, depends the improvement of all our other talents, God entrusts us with, whether gifts or graces. Action, as it begets, so it increases, strengthens, and secures the habits which are lost and weakened, not only by contrary actions, but by remission of their proper act: gifts decay and whither, grace grows dull, and gradually decays, if not acted and improved. The talon laid up in the napkin you know did not increase, no more than if it had been lavishly spent. How many by idleness have suffered their parts and gifts to rust, and by God's judicial proceeding, have lost them fearfully! So unexercised grace is, as comfortless, so withering & decaying. The sword, that is kept bright by using, rusts in the scabbard; and waters, which keep sweet and clean by motion, contract filth, and stinch by standing; air without motion corrupts, and grows pestilential; flames not in motion perish: so do men's gifts rust, and even come to nothing, if not exercised. The soldier's valour decays, and is impaired in the garrison, but is increased and quickened in the field and battle. Idleness and remissness enervate the virtues of the soul, but they are strengthened by improvement. As therefore S. Paul exhorts Timothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to stir up the gift of God that was in him; to keep it alive, as fire, and that by constant blowing: should we preserve our gifts and graces by redeeming of our time: especially,  
8. Considering, that time is such a talon, as God will certainly call to account for. The Apostle urgeth an holy improvement of time upon this account. 1 Pet. 42, 5. these two verses compared together; one thing God will account for at the great day, will be our Time. Oh! how sad will it be for many gray-heads to appear at that day, as old in sin as years, to answer for the expense of three or fourscore years, which perhaps they have uselessly spent in vanity and sin? Then God will bespeak men thus: Come give me an account of that time, which I gave thee to glorify me, and to work out thine own salvation in, and thou hast been spending it in pursuance of the lusts of the flesh, the lust of the eye, and the pride of life. What a sad charge will this be at that day to thousands in the world? Oh that we had hearts to consider it, before it be too late, while time lasts, before eternity overtake us! what account shall they give of their time, who lavish it out in idle sports and pastimes, in pride, excess, and vanity? as that King of Persia, of whom Aelian tells us, 
Var. hist. lib. 1.  who promised a large reward to any, who would invent any new sports and recreations. See how the Wiseman checks young men, (who commonly are most profuse, and careless of their time) in the midst of their jollity with suggesting this account unto them. Rejoice, O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine own heart, and in the sight of thine eyes, but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9 he speaks by an Ironical concession, Go on, spend your time in vanity, but after you have done so, know for certain you must come to judgement.  
9 Consider, it is a day of grace, and the time of patience, which God now affords thee. Now the door of mercy stands open, therefore we should not, with the foolish virgins, sleep away this time, lest the door be shut against us, as it was against them, Matt. 25. 10. So as Esau, who lost the blessing, because he came to late: this is the time of our reprieve allotted unto us, in which to sue out our pardon: Account that the long-suffering of the Lord is salvation, 2 Pet. 3. 15. Plutarch calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and much more to the same purpose may be found in that excellent piece of the slotheness of the gods in punishing sinners. The Scripture speaks the same, Rom. 4. 2. the goodness of God should lead thee to repentance: and Revel. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, time, that she might repent. He now stands at the door and knocks; he gives us a day of grace, and it will be our interest to redeem it to those ends, for which he affords it. Time is illud unum; quod nè gratus quidem potest reddere, says the Heathen Seneca. 
Senec. ep. 1.   
10. Consider, It will be your wisdom to redeem it: Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is desperate folly and madness for a condemned malefactor to trifle away the time of his reprieve, as arguing a slighting of the Prince's favour in allowing it to him: or for a Merchant to idle away the time of his trade: we are here upon our reprieve; it doth speak our unsensibleness of, and unthankfulness for this mercy of God, if we foolishly lavish it out, and not improve it to get our pardon, and peace made and secured. It is the time of our trading, let us not be such fools as Solomon speaks of, Prov. 17. 16. as having a price in our hand, and have no hearts to use it. Our Saviour makes it a Character of a wise man, that he got his house built upon a rock, before the floods came, and the winds blue, Matt. 7. 24, 25. it will be our wisdom to get ourselves built upon the rock, Jesus Christ, by faithl; to lay out our time in making our calling and election sure, Philip. 2. 10. It is your wisdom, especially if you,  
11. Consider, This day of grace will not always last. The time will come, if we now neglect them, that the things that belong to our everlasting peace will be hid from our eyes, Luke 19 41. Jerusalem's day had a night, and then she was left in darkness, who had formerly slighted the light: you may see the length of your time, Psal. 90. 10. It is soon cut off, and we flee away; this must have a period. The Apostle tells us, that the long-suffering of God waited in the days of Noah, 1 Pet. 3. 20. yet that day ended in a deluge. If the figtree was spared three years, yet afterward it was cut up.  
12. Consider, Thou knowest not how soon thy time may end, thy day be spent; perhaps when thou least expectest it. The night may overtake thee, before thou thinkest thy day half-spent, and thereupon art remiss and secure, as promising thyself a longer day: the bridegroom came at midnight, while the foolish virgins slept, Mat. 25. The last day shall come upon many unawares, and especially you know upon whom, and it is upon such, as misspend their time in surfeiting, and drunkenness, and the cares of this life, Luke 21. 34. How soon a period may be put to any of our days, he only knows, in whose hands our times are, Psal. 31. 15. therefore it is our concernment to redeem our present time. It is a saying of the Jews, which De Dieu quotes out of Hillell, Noli dicere, donec vacabit mihi, differre studium Legis, fortasse non vacabit: and it was good counsel he gave his Scholar, that he should be sure to repent one day before he died; which came to this, that he should repent every day, because he knew not, but that might be the day of his death. The Apostle useth the shortness of life, as an argument of labour, 1 Cor. 7. 29. This I say, brethren, the time is short: not over solicitous for the things of this world, but employing our time for the concernment of eternity.  
13. Consider, That time once gone is lost irrecoverably. We use to say, time stays not the party's leisure, nor is it to be recalled at his command: the foolish virgins knocked, but it was too late, & the door was shut upon them, and they irrecoverably excluded. Time is the only thing irrecoverable: this is a jewel, which if once lost, can never be found again. If you lose Heaven, peace, liberty, ordinances, nay, God himself, you may recover them again with seeking & pains: but misspent-time, as he in Gregory's days being summoned by death, cries out, Inducias vel ad horam, but an hour, a minute, but could not obtain it.  
14. Consider, That upon this time depends eternity. Every man is suae fortunae faber in a sound sense: he is now laying out for himself an eternity of miseries or happiness: he is laying up a good foundation for time to come, laying up treasure in heaven, by improving his time, or else by despising and neglecting this day of grace, treasuring up wrath to himself, Rom. 2. 4. and as the tree falls, so it will lie: as time leaves us, so eternity will find us: therefore, let us redeem the time.  
15. Consider, The longer our day of grace is, if misspent, and missimproved, the greater will be our condemnation. And God, as Valerius Maximus observes of Dionysius, tarditatem supplicii gravitate compensat: the blow of justice will be the heavier, the longer it is in coming. The longer God is lifting up the hand of justice, & our repentance prevent it not, the stroke will be the greater: as Lipsius observes: 
Lips. lib. 2. cap. 13. de constantia.  God's grace and mercy, ità poenae intervallum est, ut-sit & augmentum. The time of God's grace is so now a reprieve: that if we continue to abuse his mercy, the execution will be the heavier. Gray-hairs found in thè way of fin at that day, will have the hottest place in everlasting burning.  
16. Consider the greatness of our work, compared with the shortness of our time, and this may provoke us to diligence in improving it. He that hath a long journey to go in a winter's day, will not loiter, but make haste. This is our case: our day is but a winters-day, both sad and short, our journey long, the way narrow and straight, therefore we had need hasten, and strive to enter, and press forward toward the mark, and run with patience this spiritual race. Our work is to get God appeased, our peace made, our election assured, and for these the Apostle tells us, we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, give all diligence. The best means for 
2 Pet. 1. 16.  us to use in this, is oft to compute and compare our work, and our time together; So teach us to number our days, that we may apply our hearts unto wisdom. men's inapprehensiveness of the greatness of 
Psal. 90. 12.  their work, or presumption upon the length of their day, makes them so remiss and negligent in improving their time, with the sluggard crying, yet a little sleep, and Lord have mercy upon me, as if this would set all straight.  
17. Consider, What a sad reflection it will be in hell to remember a misspent day of grace. Son remember, said Abraham to Dives. Will it 
Luke 16. 25.  not be sad for Capernaum to reslect thus; I was exalted to heaven in the enjoyment of means and ordinances, but am now cast down to hell for not improving those means? And for souls to reflect thus; We had offers of grace made us, we were beseeched tobe reconciled, we were told over and over, that we could not escape, if we did neglect so great salvation: but now our case is desperate, we lavished away that time in sin, which God gave us for repentance; and much of that time in idleness, when we should have been at Church, and at our devotions: Well, God is just, our destruction is of ourselves. Such thoughts as these will be the Hell of Hells. Oh! What would such souls give for a reprieve? Would they not purcahse that time they idled and sinned away, with some thousand years' continuance there, if at last, they might be released? Consider this you that forget God: while it is time redeem it, that you never come to lament the miss-improvement of it in a sad etermtie, when time shall be no more, and repentance will be too late: 'tis too late for Esau to weep, when the blessing is gone, Hebr. 12. 17.  
18. Consider, The best of us have done much dishonour to God in former mispence of our time: let us therefore now redeem it. This argument the Apostle uses to urge the laying out of our time in reference to the glory of God, in 1 Pet. 4. 2, 3. To live no longer the rest of the time in the flesh to the lusts of men, but to the will of God: for the time passed of our lives may suffice us to have wrought the will of the Gentiles, etc. Hereby we may repair God's honour, and testify the sincerity of our repentance and conversion. Acerrimus stimulus nobis esse debet; ad bene currendum, dum reputamus, nos magnâ parte vitae extra vian errâsse, saith Calvin. S. Paul had been a long time out of the way, 
Calv. in loc.  but when once set into it, he presseth forward to have the mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the very same word by which he expresseth his former persecution, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: intimating the same contention of, and 
Acts 22. 4.  zeal in his Religion, as before he had demonstrated in his persecution.  
19 Consider, That the mispence of time makes thee odious to God. God abominates idleness: time is his creature, and he hath allowed none of it for sin and idleness, though some of it for honest recreations. God hath sent every one of us upon some errand or other into the world: if we be negligent, and sluggish in it, we are like smoke to the eyes, and vinegar to the teeth, and an offence to the pure & holy eyes 
Prov. 10. 26. Hesiod. ●py. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23.  of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Hesiod.  
20. Consider the argument of the Text here; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the days are evil. And if ever this were pressingly, and rationally argumentative to enforce the duty, it must be certainly for us. Musculus complained of his times, Adeò deploratè mala sunt, ut nè emendari sustineant, nec diutiùs ferri queant: so may we of our times, they are unsufferable yet uncorrigible. If you consider the words either in respect of those common evils which attend mankind; such are common afflictions, diseases, wars, uncertainty of our enjoyments of life itself: so the argument is universal to all persons and times: but when times are evil in respect of some particular evils, then especially is time to be redeemed, as our times now are in respect of a double evil, each of which enforceth this duty upon us: viz. the growth of error, and the open and abounding profaneness among us.  
I. The Growth of error: and this should put us upon diligence, especially us, who are in, or look towards the Ministry: we should double and redouble our diligence, that we may be able to appear against error for the truth, and by sound doctrine to convince the gainsayers, Tit. 1. 9 When S. Paul saw the times coming, in which men would not endure sound doctrine, but after their own lusts heap to themselves teachers, being turned away from the truth unto fables, he thought it then very seasonable to write to his beloved Timothy, to be instant in season, and out of season, 2 Tim. 4. 2, 3, 4. How much more engaged are we to diligence and industry, upon whom those days which S. Paul only foretold, are sadly fallen? When the devil sows most of the tares of error in the field of the Church: then should the spiritual husbandmen be most vigilant and industrious to cast them out, lest they choke and overgrow the good seed of the word. And to this end, more knowledge (I think) is requisite to the discharge of the Ministers calling now, then perhaps was when error was more modest, and withal more restrained by a strict discipline. Every man is naturally apt to applaud the production and birth of his own fancy and imagination (so the Ethiopian thinks his black the greatest beauty) and through pride (which is the womb of error) to vent and broach this fancy, though to the disquiet of the Church: therefore, if not restrained by fear (for men naturally are slavish, not ingenuous) much more if publicly authorized, (usually it appears with the face of authority) and the devil will be sure to promote it; he will send up the smoke of the bottomless pit, to obscure the beauty of truth; he will get in his cloven foot, and divide the seamless coat, it being the maxim of his Politicians, Divide & Impera, Divide and Rule: and here indeed is the source of all the errors of our times. Now than we, as Saint Paul, whose spirit was stirred in him, to see the idolatry of Athens; and whose zeal would not suffer him to do any thing against the truth, but all for it; we should lay out our time to fit ourselves with weapons to fight against error, and defend the truth, and to countermine Satan's devices. S. Paul met with many oppositions; sometimes he had to do with lose Libertines, who made the free grace he preached, a cloak of maliciousness: another while with proud Pharisaical Justiciaries, who denied grace, and cried up works: the Apostle was to grapple with both these, and so he laboured more abundantly then all. The great Controversy of the 
1 Cor. 15. 10  former age was with the proud Papist, as S. Paul at Ephesus, with the beast of Rome. But he that will look now into the ministry, must reckon to deal with the subtle Socinian, the lose Antinomian, the canting Quaker, the petulant Anabaptist, the conceited Separatist, the muddy Atheist: we had need to provide our weapons, before we go into the field; and, having so many spiritual Goliahs to encounter withal, it is our concernment and duty, to get our sling, and our smooth stones out of the brook of the Scriptures, by which we may strike them in the forehead: yea, and to go down to the Philistines to sharpen our weapons, I mean to furnish ourselves with tongues and sciences, and rational improvements, to enervate the strength and subtleties, and detect the vizards and fallacies, which error usually puts on to delude the ignorant and inconsiderate. Scarce any of the Fathers had so many errors to oppose as S. Augustine; the Pelagian on the one hand, and the Manichee on the other: so none more laborious than he, having left us many monuments of his unwearied diligence; whence he was styled, Malleus haereticorum. Now so many endeavour to raze the foundation, the spiritual bvilders should labour more in edifying the truth, and Church of God: the creeping in of so many wolves into the flock should put the Pastors upon more vigilancy, and diligence; now the darkness of error, and night of ignorance is upon us: how should these stars shine in the firmament of the Church? And while others, so many Sanballats and Tobiah'sses, endeavour to obstruct, hinder, and overthrow the truth, we should endeavour to lay out our time to ennoble and patronise it.  
II. The open and abounding profaneness that is among us, that Atheism, licentiousness, contempt of God and his word, and those other crying sins, which run in the midst of the nation, should powerfully provoke us to redeem our time: and that upon a fourfold account.  
1. That we may discountenance and give a check to profaneness, that our lives may be a constant standing reproof to the wickedness of the times, so the Apostle in this 5. of the Ephes. enjoins at ver. 11. Have no fellowship with the unfruitful works of darkness, but rather reprove them: but how shall that be done? he tells us at ver. 8. walk as the children of light: and Philip. 2. 15. that ye may shine as lights amidst a crooked and perverse generation. The more others lavish out and misspend this time in lose and licentious walking; the more should we endeavour to redeem it by a strict, and conscientious conversation.  
2. It will be a Christians praise and glory to be good in bad times, to be good husbands when others are prodigals about us. Thus S. Augustine gives a reason, why God permitted Adam at first to be tempted, That he might have had the more glory, if he had used his lilibertie to resist and withstand that temptation. Non mihi videtur, saith he, magnae laudis fuisse futurum hominem, si propterea posset bene vivere, quia nemo malè vivere suaderet. It is less commendation to be good when we have no temptation to be bad: but when in licentious times, being on every side surrounded with temptations, we go still on in a way of holiness; this is our just praise and glory, as it was of Lot, to be righteous in the midst of unclean Sodom.  
3. In such times we are in most danger to be misled. Piscator gives this reason, why the profaneness of the times should put us upon the redeeming of the time: quia periculum imminet piis à corruptelis mundi. When it is, as in 1 Joh. 5. 19 the whole world lies in wickedness; the best are in great danger to be seduced, either into error, sin, or both: we should therefore redeem the time, that we may be able to prevent the one, and oppose the other.  
4. Our redeeming the time may make the times better. It is the evil of sin, that make the days evil. The Apostle speaking of the perilous times which should be in the last days, in 2 Tim. 3. 1. he tells you the reason of it, in verses 2, 3, 4, 5. the latter of which, (viz. Having a form of godliness, but denying the power) I fear hath a great influence upon the evil of our days. Now the only way to amend the times, is to amend ourselves. God would soon amend the times, if once the men that live in the times were amended. It was good counsel Daniel gives to Nabuchadnezzar, Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquillity. All men cry out of the times; but who cry out of, or leave their sins, which make the times so bad? When the Israelites had sinned in making the calf, Moses spends his time in prayer, Exod. 32. It was achan's wedge, that made it a bad day to Isreal: when he was removed, God was appeased, Josh. 7. Our times are evil; let us not repiningly despond or quarrel, but let us lay out our time in prayer and repentance to make them better. And so much of the second General.  
Thirdly, Who are especially concerned in this. Though indeed 
3. General  none can be exempted from this, yet we shall see, that some are more especially concerned in it: and these I shall reduce to these six ranks.  
I. Young ones. These should especially redeem their time. Young Merchants are most vigorous and active in their trading. It is the Wiseman's counsel, Eccles. 12. 1: Remember thy Creator in the days of thy youth: it briefly suggests several considerations, which may provoke youth to a diligent improvement of their time: as,  
1. Consider, This is most worthy of, and most acceptable unto God, to give him the best of our time, who best deserves it: it is most unworthy of God, to give him our feeble age, when Satan hath had the strength of our youth spent in his service: to give the spirits of the wine to Satan, and the dregs to God. Nun pudet te id temporis bonae menti reservare, quod in nullam rem conferre potest? saith Seneca: to give to God that time, which the infirmities of age makes useless for any thing else? Give me leave to make 
Mal. 1. 8.  use of that of the Prophet Malachy, Will the Prince think you entertain a crippled rebel, who hath been all his days fight against him under his enemy's colours? Wilt thou give the best of thy life unto Satan, be under his service, and think to list thyself under Christ's banner, to fight the good fight of faith, when thy strength and activity fails thee? Tunc vivere incipere, cùm desinendum est; & indè velle vitam inchoare, quò pauci produxerunt, as the Heathen says: Then to begin to live, when you should die, and to date your life from that time, to which the life but of a few is lengthened. God, under the Law, would have no blind, or lame for sacrifice, as in Deut. 25. 21. The firstborn were holy to God: and he required not only the first-fruits, but the first of those first-fruits, Exod. 23. 19 All which was to signify unto us, that young years offered to God, are a sweet-smelling savour in his nostrils.  
2 Consider, This is most for your comfort: that you may in time of age, affliction, and death, with peace and comfort reflect upon your youth, the mispence whereof does oft cause sad reflections of spirit in riper years, and fills the soul with horror and amazement. Job was made to possess the iniquities of his youth: his youth had the pleasure of those sins, which his age now felt the smart of. When guilt shall fly in the face of an awakened conscience, and God for them shall exercise the soul with inward terrors, as Job describes the condition of a wicked man, Job 20. 11. Poenis quas sibi sceleribus adolescentiae acquisivit, says Beza, with those punishments, which are the issue of the sins of youth: nay, though God hath upon your repentance pardoned those sins, yet he may in old age chasten thee for them; than you may come sadly to speak that language, Rom. 6. 21. What fruit have we in those sins, whereof we are now ashamed? These questionless cost David many a sad tear, and mournful prayer, as we see in Psalm. 25. 7. Remember not the sins of my youth. As it is in the body, licentious youth contracts those distempers, which are the burden and sorrow of old age, filling them with pains and aches: So it is in the soul, those sins, which by mispence of time youth rush into, may prove the sorrow and vexation of age: but well-improved youth makes age comfortable.  
3. Consider, It will be an Antidote and prevention against those sins, which youth is most liable and prone to. Youth having less wisdom to discover, and less strength to resist and withstand temptation to sin, more open to solicitation by reason of unruly passions, bad examples, and council of others, is most liable to sin. Wherewith shall a young man cleanse his way? saith David Psal. 119. 9 these being most subject to defilements: David answers the question; By taking heed thereto according to thy word, and one of the precepts of that word is To redeem our time. Flee youthful lusts, says Paul to Timothy, 2 Tim. 2. 22. the flames of lust are most apt to enkindle by the heat of youth.  — Cereus in vitium flecti monitoribus asper, 
Horat. de Art Poet.  
So Horace; Youth is wax to every impression of vice: and the Poet gives you the reason of it.  

Quaritur, Aegysthus quare sit factus adulter:  
In promptu causa est, desidiosus erat.   
It was his idle mispence of time which blew up and fomented the sparks of lust for  Otia si tollas periêre Cupidinis arcus. 
4. Consider, It is your gathering time, and an age most capable of improvement: as tender twigs, most flexible; as wax fit for good impressions. Whereas, if this time be misspent, the heart grows hard through custom in sin, the devil gets stronger possession, the memory grows more unfaithful, the understanding weaker: God is provoked in a judicial way to take away your gifts and parts which you justly forfeit by a careless wrapping your talents in a napkin. The Wiseman sends such sluggards to the Ant to learn wisdom: 〈◊〉 provideth her meat in summer, Prov. 6. 8. So soon as the sun ariseth the bee flies abroad to gather in her honey: in youth our parts are active and vigorous, therefore then redeem your time.  
5. Consider, This will both sweeten and facilitate employment to you afterward. The sins of youth oft make men unserviceable in riper years, or if repent of and forsaken, yet they are oft a reproach and discouragement to men in their employments. Ephraim was ashamed, because she bore the reproach of her youth, Jer. 31. 19 S. Paul therefore writing to his young Timothy informs him how to secure himself from contempt: These things command and teach, & so, Let no man despise thy youth, 1 Tim. 4. 11, 12. Sins of youth lay men open to reproach, even then, when afterwards they prove eminent & serviceable in the work of God. Besides, mispence of youth must necessarily make our service and employment abroad more difficult: for men to have their seed to seek, when a harvest is expected from them: whereas your laborious improvement of this time makes service easy and familiar, when having laid up a treasure and stock of knowledge he is able, as the Scribe instructed to the kingdom of Heaven, to bring out of his treasure things new and old. Matth. 13. 52.  
6. Redeem this time in conformity to Christ, and the best Saints. Christ was at twelve years of age about his Father's business, Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the study of the Scripture. 2 Tim. 3. 15. And it is recorded as a just commendation of that good Prince Josiah, that while yet young, he began to seek after the God of David his father, and at twelve years old zealously appeared against Idolatry. 2 Chron. 34. 3. Let us then tread in the footsteps of these Saints, and be followers of them, as they were of Christ, who redeemed his whole time to the service and glory of his Father.  
II. The second rank of those who are most especially concerned in this is, such men as are of greater abilities and opportunities. To whom God gives ten talents, he expects an improvement from them, answerable to that they are entrusted with: the improvement of five will not serve for him, who both received ten. To whom much is given, of him much shall be required, Luc. 12. 48. men's great gifts and parts are ready to puff them up with pride: S. Paul was in danger of this 2 Cor. 12. 8. and this is the abuse of the gifts of God, which, if rightly used and improved, should not leaven us with pride, but engage & quicken us to more serviceableness for God, and not censuring the gifts of others (by which practice we either charge God for giving them no more, or sacrifice sacrilegiously to ourselves, that we have so much; when as we have nothing, but what is received) endeavour to improve, and use our own.  
III. The third rank: such, who by idleness and looseness have misspent much time formerly: The Apostle Peter urgeth this. 1 Pet. 4. 2, 3. The later any of us have come into the vineyard, the harder must we labour to get our work done before the evening of our days, when our account is to be made. As the Merchant, (to which I told you the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was an allusion) who comes when the mart is ready to break up, he will hasten his traffic, and double his diligence; so a traveller that oversleeps himself in the morning, will be upon the spur all the day after, that he may come to his journey's end in time: so should those who have loitered and idled away much of their time formerly, now with the more earnestness press towards the mark, and run the race that is set before them.  
iv Those who are engaged in special service for God: such are Magistrates and Ministers. Of the first you know what the Poet 
Hom. II. ss.  saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Magistrate must not sleep a whole night: but the other is more considerable; we must be labourers, not loiterers in God's vineyard: as they are described Heb. 13. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies, Noctes insomnes agere, as they that watch. S. Paul was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these watch often, 2 Cor. 6. 5. Diligence and labour is commendable in any; but in none more, then in a Minister of the Gospel. The Priest under the law had the shoulder in the Sacrifice, to intimate that burden and labour, which lay upon him. See what employment S. Paul puts upon his young Timothy, 1 Tim. 4. 13, 14. Till I come, give attendance to reading, to exhortation, to doctrine, etc. And if you consider duly that exact Scripture-knowledge, and in order to that, the knowledge of tongues, arts and sciences, to qualify a man for that employment, together with the end of it, the concernment of souls: (and add the danger of negligence in this work, God having pronounced him cursed, Jerem. 48. 10. and that those souls shall be required at our hands, who perish through our negligence, Ezek. 3. 18. as Judah stood engaged for Benjamin, so Ministers for souls: God will require, God 
Gen 43. 9  will require an account of them from them;) you will easily conclude it their interest more especially than others, to redeem this time.  
V Those especially are engaged, who live in these places, and that not only because we have greater opportunities (of which before) but chief because our improvements are the interest and concernment both of Church and State. All men's eyes are fixed upon us, and their expectations are from us, and therefore we must redeem our time, that we may be a credit to our places, and a blessing unto the Church, and be able by our serviceableness, when God calls us out, to give an account of the expense of our time here, by contending for the faith against all novel encroachments of error, heresy, and the like.  
VI And lastly, Those especially, who have bad experience of the grace of God, who are truly enlightened, and brought home unto Christ. And therefore you may observe, that the Apostle urgeth this duty upon the Ephesians, from the consideration of their regenerate condition, Ephes. 5. 8. Ye were sometimes darkness, but now are ye light in the Lord; therefore it follows, walk as children of the light: and having again said at ver. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give the light; it follows in ver. 15. walk circumspectly, not as fools (as formerly, mispending, and lavishing out your precious time) but as wise; and that hath reference to this, Redeeming your time. So the Apostle elsewhere frequently argues from the change of our state and condition, to the change of our conversation: so Rom. 13. 11. And that knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer: and at verse 12. The night is far spent, the day is at hand, let us therefore cast off the works of darkness, and put on the armour of light, etc. However men 
Psal. 104. 23.  sleep in the night, yet when the Sun ariseth, man goeth forth unto his labour; so however men idle in the night of their unregeneracte, when the Sun of righteousness is risen upon them, than they must up and be working. Observe again, how the Apostle urges this in 1 Thess. 5. 5, 6. Ye are all children of the light, and of the day, we are not of the night, nor of the darkness: Therefore let us not sleep, as do others, but let us watch, & be sober. And therefore Paul himself, that had wickedly misspent his time, in persecuting of the Church, and blaspheming God, when once he was brought home, desires to improve it for God: and therefore calls out, Lord, what wilt thou have me to do? and this 
Acts. 9 16.  briefly upon these considerations, which I do but touch, and leave to yourselves to be enlarged.  
1. They have more to improve then others. They have not only common gifts, but a talon of special grace, which they should trade with, and endeavour to improve.  
2. They have the greatest mercy to engage them. The Wiseman urges it upon some, in consideration of the great work of creation, 
Ecc●es. 12. 1.  Remember thy Creator in the days of thy youth: how much more should an interest in the work of redemption wrought by Christ engage unto this? he having redeemed us to this end, that we might redeem our time for his service, Luke 1. 74.  
3. They have the greatest hopes in their eyes to encourage them. Consider, how laborious and diligent he will be, who hath the obtaining of a kingdom in his eyes: and should not Christians much more, eyeing their inheritance incorruptible, and that kingdom, which fadeth not away: For which cause, saith the Apostle, we faint not, etc. 2 Cor. 4. 16. but upon what ground? because we know that he, which raised up the Lord Jesus, shall raise us up also by Jesus, verse 14. and, we look not at the things which are seen, which are but temporal, but at the things which are not seen, which are eternal, verse 18.  
4. They are best able to judge of the pretiousness of time, and how much it is their concernment to improve it, they having the glory of God, and their own salvation in their eye; they know what the mispence of time means; it hath been the burden of their spirit, and the sadness of their souls; they know and see into the danger of lavishing out their time, which others, who discern none of these, prodigally throw away.  
5. And lastly, Their mis-improvement of time is the greatest scandal unto others. Every one is apt to take offence at, and encourage themselves in looseness by, the remissness and idleness of those, who own Christ, and profess the Gospel. When my foot slippeth, 
Psal. 38. 16.  saith David, they magnify themselves against me. So the Apostle tells us of the Jews, Rom. 2. 24. that the name of God was blasphemed among the Gentiles through them. And, how apt are men to take an occasion by our idleness to reproach Learning, and Religion too? The Apostle therefore, with whom I shall conclude the Doctrinal part of these words, exhorts; Walk in wisdom towards them that are without, Redeeming the time, Coloss. 4. 5.  
Fourthly, The improvement of this by some Application. 
4 General. Application.  And the Application of this shall be only twofold.  
1. To check and reprove men's mispence, and mis-improvement of their time. Nothing more precious, yet nothing less regarded: may we not complain of many, who profess themselves Christians, as Seneca does of the Heathens; Magna pars vitae malè agentibus, maxima 
Epist. 1.  nihil agentibus, tota aliud agentibus dilabitur. We hold our time of God, as our great Landlord, and how are most like to bad Tenants, who return little or no homage to him for it: but improve God's talents in the devil's service. Quem mihi dabis, saith Seneca, qui aliquod temporis pretium ponat, qui diem aestimat: Where shall we find a man, who sets a due value and estimate upon his time? What between doing nothing, and that which is worse than nothing, sin, most men's time slips away. I only suggest unto you this; Time will have an end speedily, and what will you do, when God calls to an account of that time which you have spent upon your lusts, and though it may seem to have been pleasant, yet without repentance it will be very sad: even as it fared with those jolly ones, in Job 21. 12, 13. They take the timbrel, and harp, and rejoice at the sound of the organ. They spend their days in wealth, and in a moment go down to the grave: and well were it for them, if they might rest there; but it will be more horrible, as in verse 30 of that chapter, The wicked is reserved to the day of destruction, they shall be brought forth unto the day of wrath.  
2. To quicken us to a conscientious performance of this duty by a laborious improvement of our time. This the Apostle presses, 1. Thess. 4. 11. That ye study to be quiet, and do your own business: and again in 2 Thess. 3. 10, 11. For even when we were with you, this we commanded you, that if any would not work, neither should he eat: For we hear that there are some which walk among you disorderly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Disorderly walking, especially in mispending, and mis-improving our time, is very unsuitable to a Christian. I shall therefore show you briefly, to what end, and how you should improve your time conscientiously, and so dismiss the Text. It must be done,  
I. To the glory of God: Whatsoever you do, saith the Apostle, do all to the glory of God, 1 Cor. 10. 31. Did we consider this in the improving our time in our studies, and ask ourselves this question, Can God have any glory from this kind of study? it would certainly cut off the study of many unprofitable, impertinent, idle books, which enable men only for some idle frothy discourse▪ to the dishonour of the great God, Time is God's creature, and his talon, therefore to be employed only to his glory.  
II. To the good of others. So the Apostle expressly, Gal. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: While we have time, let us do good unto all. That Roman Emperor set a just estimate upon his time, who accounted that day lost, in which he had done no good unto some. This concerns those especially, who are entrusted with the care of others. Titus Vespasian was wont to say, Hodie non imperavi, quia nemini benefeci: a speech worthy of an Emperor, whose chief care should be for the public good; so should we also, who are entrusted with the care of others, account that day misspent, in which we have not endeavoured some way to better them, Ut non negligunt opportunitatem lucrifaciendi errantes, incredulos, inter quos vivebant, says Musculus: so also the Apostle exhorts, Coloss. 4. 5. Walk wisely to them that are without, redeeming the time.  
III. To our own salvation, neglecting no opportunity whereby we may promote it, willingly engaging in every duty and practice, which hath a tendency to it: thus working out our salvation with 
Phil. 2. 12.  fear and trembling. But withal we must observe, that this must be done,  
1. Presently, lest it be too late. As Thales being solicited to marry when young, answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is too soon; when old, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is too late: so many, who have thought much too soon to dedicate themselves to God, in their age have sadly in the despair of their spirit cried out, It is too late: let us resolve therefore as Elihu in Job, 
Job 24. 32.  If I have done iniquity, I will do no more, that is, in mispending, and mis-improving our time, but in the present redeeming of it. It is one of the masterpieces of Satan, to destroy souls, by tempting them to defer and delay the improvement of their time, suggesting unto them, It will be time enough afterward: thus the young Gallant is persuaded to spend his time in pride, and vanity, till he hath none left to pray, repent, and return in. As a cunning usurer flatters his debtor, tells him all will be well, till he hath failed his day, and then seizeson his land: so Satan flatters men into security, persuades them that they have day enough before them, till they have sinned away their day of grace, so God is provoked at last to give them up to that master, whom they have served all their time, to receive their wages in eternity of misery. Cursed be that Proverb, A young Saint, an old Devil: you do not oft see young Devils prove old Saints. Solomon gives better advice, Prov. 22. 6. Train up a child in the way he should go, and when he is old, he will never departed from it: and the Prophet Jeremiah, It is good for a man, that he bear 
Lam. 3. 27.  the yoke in his youth: the yoke of obedience, as well as of affliction. Let me reason then with you, as S. Augustine did sometimes with himself, 
Aug. Confess. lib. 8. cap. 5.  Quam diù cras & cras, quare non hodie? Modò & Modò non habent modum. We should redeem every day, as if it were our last. Ille beatissimus est, & sui securus possessor, qui crastinum sine solicitudine expectat: Quisquis dixit vixi, quotidie ad lucrum surget, saith Seneca. 
Senec. ep. 12.  We should without anxiety or solicitude expect a morrow, and with diligence and conscience improve to day. To day, while it is called to day, if ye will hear his voice etc. Hebr. 3. 15.  
2. Resolvedly, lest you be hindered: you will meet with many impediments, much difficulty, and many temptations to misspend your time, we need therefore take up a resolution to go through: so long as there is a Devil and a world without, and flesh within, we must expect to meet with impediments in every religious way: but we ought in the strength of God to resolve against them, to avoid, and encounter them. Eccles. 11. 4. He that observeth the wind, shall not sow, and he that regardeth the clouds shall not reap; and he that makes difficulty an argument against duty, shall never perform any. Difficulties should make a Christian more diligent and watchful, not more secure, and careless. Solomon marks him for a sluggard, that pretends a lion in the way, why he should not go forward, Prov. 22. 13. Cùm ità corruptum est seculum, videtur diabolus tyrannidem occupare, ut non possit tempus Deo consecrari, nisi quodammodo redemptum, so Calvin. Daniel would redeem his time for prayer, though 
Calv. in loc.  he knew for certain, he should be cast into the den of lions: and the three children would not worship the golden image, though they knew a fiery furnace, heat seven times hotter than ordinary, was provided for them: nor the Apostles desist from preaching though they knew they were sure to suffer for it: and not only so, but they rejoice that they could redeem their time at this rate, Acts 14. 18, 19 You may perhaps meet with contempt, David was the song of the drunkards; 
Psal. 69. 12. 2 Sam. 6. 16. 2 Cor. 12. 10.  you cannot dance before the Ark of God, but you shall have a scoffing Michal; be loaded with reproaches, as S. Paul was, who yet gloried in them; you must remember to go through all resolvedly, to redeem your time to God. The Primitive Christians bought this time with the price of their blood, that they might consecrate it to God. S. Paul would go up to Jerusalem, to preach the Gospel, though his life lay at stake for it, I am ready not only to be bound, but to die at Jerusalem, Acts 21. 13.  
3. Perseveringly, lest you be turned back. It is one of Satan's methods in his temptations, when Christians have been performing duties, especially if with freedom and enlargement, to tempt them after that to remit of their watch, and be secure, and so gets advantage over them: we must not make the improvement of one day an argument of mispending the next, but lay out every day by labour and diligence. It will be the privilege of Saints in heaven, that they rest from their labours; while they are here, they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Rev. 14. 13. Phil. 2. 12.  work and work out their salvation with fear and trembling: they will find constantly much work to do; old corruptions to mortify; sins to repent of, and pray against; graces to act and increase; gifts to be stirred up; comforts to be maintained and upheld; personal and relative duties to be performed; general and particular callings to be attended; several relations to be filled up: and this will take up our time here, if seriously remembered.  
But do you allow (some may say) no time for Recreations? Yes, so they be not too expensive of time, but enablements to our particular services.  
No time for enjoyment of friends? Yes, much, and by that you may best redeem your time, by discourses to the edifying and building up of one another in your most holy faith. What no time 
Jud●, v. 20.  for secular employments? Yes, employment in thy calling is redeeming thy time: and if thou dost not so employ thy calling, as therein to provide for thine own, thou art worse than an infidel, 1 Tim. 5. 8. I speak only of lavishing out your time in the service of sin. And therefore, to draw to a conclusion, Remember, that if he, that wrapped up his talon in a napkin, was cast, as an unprofitable servant, into utter darkness, as it is Matth. 25. what place in everlasting burn shall be laid out for them, who lavish out their talents in the service of their lusts, and sacrifice their time constantly unto the devil, and the world? But he that improves his time, and talents, though never so small, shall be rewarded by God with a most ample and everlasting reward: for, Blessed is that servant, whom his Master, 
Matth. 24. 46.  when he cometh, shall find so doing.  
FINIS.   

THE BARREN SOIL, OR, The GROUNDS and REASONS OF UNPROFITABLENESS under the means of GRACE.; Together with the suitable remedies and cures, discovered in the following Sermons on HEBR. 4. 2.  
By JOHN FROST, B. D. late Fellow of S. JOHN'S College in CAMBRIDGE.  
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   

HEB. 4. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word preached did not profit them. 
LUther lays this down as the character of a good 
Fabritius, loc. Com. Luth. pag. 82.  Divine, To be able rightly to distinguish between Law and Gospel. Qui bene nôrit discernere Evangelium à Lege, gratias agat Deo, & sciat se esse Theologum. Upon this account sure, they are bad ones who confine the Gospel to the times of, and after Christ; as if the Jews before Christ had been wholly under a Covenant of works, having Law only without any Gospel preached to them: an assertion which the discovery of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 3. 15. of the seed of the woman; the prophecies, types, and sacrifices sufficiently evince to be false and unsound; but we need go no further for a confutation of this error, than the words immediately before my Text, where the Apostle speaking of the Jews in the wilderness, tells us they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evangelized, or gospelled as well as we now, & insin●et idem Evangelium, saith Camero, the same Doctrine for substance, though not for clearness of Revelation, which the Apostle takes notice of, as the chief privilege of the Jew above the Gentile, Rom. 3. 2. and this as their glory, that to them did belong the covenants and the promises, Rom. 9 4. and the Psalmist as a distinctive privilege to the Jew, Psal. 147. 19, 20. A promise they had of entering Canaan as typically of their everlasting rest; but they fell short of it through unbelief, Heb. 3. 19 The Gospel was preached to them, but because of unbelief, being not mixed with faith, it became unprofitable to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Text.  A little for Explication. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] We translate it, the word preached; it is fully, and so in your margins, the word of hearing, which briefly hints and suggests these two things,  
First, Most worthy to be heard. Whether we consider the author of it, God himself; or the excellency of the things revealed, Christ, and Salvation by him; or the excellent end of the word of 
2 Tim. 3. 15, 17.  God, which is to make us perfect in every good work, and wise unto salvation, the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens calls it: as 
Clemens, p. 27.  the manna to the Israelites; our viaticum to our heavenly Canaan. Others may be heard in their time and place, Plato, and Aristotle, Aquinas, and Austin: I think they are too severe and more ose, who think these not worth lending an ear too. The Gibeonites may draw water to the Sanctuary; the Egyptian pearls may enrich the Israelites; the Gentiles may be afforded an outward room in the Court of the Temple. There is certainly excellent use of the Fathers of the Church, to evidence the consent of truth and unity in several ages; and if ever to be listened to, in this age, (wherein we have almost lost the truth in a crowd of errors) wherein yet they are most neglected. To me, next to Scripture-evidence, universal consent (if there be such a thing to be found) seems the most cogent for embracing doctrines of faith; we should especially attend to what the 
Revel. 2. 7.  Spirit saith unto the Churches. But others may be listened to, so they be cited without affectation and vainglory. S. Paul was resolved against coming to his Corinthians with enticing words of man's wisdom, as desiring to know himself, and preach to others nothing but Christ, and him crusified: yet himself hath adopted more than one of the expressions of the Heathens into Scripture, and especially, when he preached at Athens, cited one of their own Poets, Act. 17. 28. But all others are only to be heard, as they conform to the word of God, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as most worthy to be heard. That's the first.  
Secondly, As most necessary to be heard; and that both in respect of Divine command, and in reference to our own good, for our illumination: for as Clemens saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
psal. 19 8, 9 Clemens, p. 30.  so is the world, so is the soul without the light of the word of God, notwithstanding all the star light of other knowledge. So necessary for the begetting and increasing faith, it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 3. 2. and the Apostle makes it an impossibility in an ordinary way, to believe without hearing, Rom. 10. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; How shall they believe? that is, ordinarily they cannot. So again necessary for the begetting and upholding the comforts through the Spirit, creating the fruits of the lips peace. In a 
Isa. 57 19  word necessary, as the fiery pillar to guide us to our heavenly Canaan: for 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 5. 20. the word of life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 13. 26. the Gospel of salvation, Ephes. 1. 13. Necessary for our spiritual strength and growth; the want of it is compared to a famine. What weak bodies have men in a famine? what starved souls under the want of the word of God? so as it is most worthy of hearing in itself; so most necessary to be heard in respect of us. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] It did not profit; that is, not truly and savingly. From this exposition you may easily prevent me in your thoughts, in what must be the subject of my discourse; viz. Unprofitableness under the means of grace, the preaching of the Gospel.  
In speaking to which, lest (as it was said of Diogenes, that he trampled upon Plato's pride, but majori cum fastu,) I should preach unprofitably, whilst I speak against unprofitableness under preaching; I shall confine myself to this plain, practical, and (I hope) profitable Doctrine.  
The generality, or most of those who hear the word, do not truly 
Doctrine.  and savingly profit by it. A truth, which they that run may read in the experience of this present age; in which (I think, I may say it without any dishonourable reflection upon the former, or pride of present times) the Gospel was never more frequently, or powerfully preached; yet how little profit by it, I call to witness the profanation of Sabbaths, noon day-sins, neglect of ordinances, contempt of Ministers, those monstrous Sects and Heresies, those outrages and that profaneness, which prevails amongst us; which might justly astonish and amaze us, did not this lessen the wonder, that from the first preaching of the Gospel it hath been so. At the first dawning of the Gospel, in that promise of the seed of the woman to break the serpent's head, yet Cain a murderer: Afterward Noah was a preacher of righteousness, yet the old world remain ungodly. Isaiah 
2 Pet. 2. 5. Isa. 53. 1.  complaineth, who hath believed our report? Descend to our Saviour's times, there you find Christ himself preaching, the Pharisees deriding him, Luke 16. 14. In the Apostles times, Paul preached Christ at Athens, and there he is accounted a babbler, and a setter forth of strange gods, Acts 17. 18. Again, he preacheth to a company of women, and only Lydia's heart's opened, Acts 16. 14. Simon heard the word, and yet remained in the gall of bitterness, Acts 8. 23. And the Apostle applies the Prophet's complaint to Gospel times, Lord, who hath believed our report? Rom. 10. 16. The Word is compared to meat; but the richest fare will not make some men fat and thriving: to seed; yet you know in the Parable Mat. 13. 3. but one of those four grounds, into which it was cast, was good, and brought forth fruit, verse 23. So, though this seed of the Word was sown in Jerusalem by the hand, yea, and watered too by the tears of her Saviour, yet she remained fruitless and barren, 
Luke 19 41.  and at Christ's second coming, he shall find iniquity abounding, charity cold, and scarce faith on the earth, Matthew 24. 12.  
In prosecution of which Doctrine I shall show,  
First, What it is savingly to profit by the Word.  
Secondly, The grounds and reasons of most men's unprofitableness under the Word.  
Thirdly, Apply it in two words, one to the Minister, and the other to the people.  
For the first: 
1. Partic.   
In this it is necessary to speak distinctly, thereby to correct those common mistakes whereby most men do dangerously delude themselves. One remembers the Text; a second picks a flower of Rhetoric; a third runs away with a notion; a fourth admires the preacher; a fifth gets a little floating head-knowledge; a sixth makes a few formal resolutions; a seventh is somewhat moved and affected at a Sermon; another lastly praiseth the quaintness and elegancy of the preacher: and each of these thinks himself abundantly profited by the Word.  
It is then,  
I. Not to profit and advantage a man's self in the world by the profession and constant hearing of the Word: though this be all the profit they look after, who count gain godliness. Men care for 
1 Tim. 6. 5.  the Gospel no longer than it is consistent with their worldly advantages, who when they come to serve God in attendance upon his word, secretly sacrifice to the Idol Self, and propound no more to themselves, then secular advantages. Quantas nobis divitias comparavit haec fabula Christi? as Leo the tenth was oft heard to say. Men may esteem the Gospel but a Fable, and yet adhere to it for outward advantages; care not for Diana, but her silver-shrines; that affect not the Gospel so much, as that respect and profit it brings them in. That this is the temper of many, is evident from this; that if the world solicits Demas, he forsakes Paul; the Scribe 
2 Tim. 4. 10. Mat. 8.  cares not for following Christ, though he profess zealously, when once he understood he had not where to lay his head; and many such followers we have, like those, John 6. 26. who followed Christ, not for love to his person or doctrine, but for the gain of the loaves.  
II. Not to admire or praise the preacher. The Church is not a Theatre, but a Market; and it is not a plaudite that's expected from you, to close the Sermon with a hum; but that you should be trading here for spiritual merchandise; that you may go from hence richer in faith, and more increased in all grace. Ezekiels preaching was to the Jews as a very pleasant song, yet they profited not by it, for they did not practise, but their hearts went after their covetousness, Ezek. 33. 31, 32. So oft as you approve the Preacher and his Doctrine, and do not so profit as to practise it, you are self-condemned, and guilty in the judgement of your own consciences.  
III. Not only to be enlightened by the Word. I know spiritual illumination is the first work of the Spirit by the Word, where it savingly profits; S. Paul was sent to the Gentiles first to open their eyes: but that which I here assert is, that there may much common illumination be wrought by the Word of God, where it doth not savingly profit. It is most evident from Heb. 6. 6. where we read of some who were once enlightened, yet in a possibility to Apostatise, and fall away, and that beyond the renewing to repentance, so consequently of salvation. And indeed, this illumination is one requisite in the unpardonable sin, it must be after the knowledge of the truth, Heb. 10. 26. A man may have his head full of the word of God, and be never the better for it. Simon Magus was wrought into an historical belief by the preaching of Philip, yet not savingly profited by it, but still remained in the gall of bitterness, Acts 8. 13, 23. A man may be enlightened to know, and to discourse of the Word of God, and yet not savingly profited by it.  
IU. Not barely to be affected and delighted with the Word of God. This may arise not from the efficacy of the Word, but from the sublimity of the truths contained in it. For truth, the more sublime it is, the greater delight it bringeth with it; but this is neither solid nor lastin: those who receive the seed into stony places, were such as heard and received the word with joy, but they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 13. 20, 21. it lasted but for a while. The night of persecution damps his joy, and he turns Apostate. Ezekiel's preaching was to the Jews as a well-tuned instrument in the place forequoted; Herod heard John Baptist gladly, Mark 6. 20. Those we spoke of before, Heb. 6. 6. had tasted of the good word of God; that is, found some relish and delight in it, and of the heavenly gift, and the powers of the world to come; all which from verse 9 appear not to be saving gifts. For the Author there tells those to whom he wrote, that he hoped better things of them, and, such as accompany, salvation; whence it is obvious to collect, that those whom he had mentioned in the foregoing verses, were not sanctifying, but common gifts of the Spirit of God, amongst which is this light, superficial taste, and relish of the Word of God, which may arise either from our 
〈◊〉  affection to the Preacher; or from some common work of the Spirit of God. As the hearers of John, Joh. 5. 35. rejoiced for a season, yet, vers. 38. had not the word abiding in them.  
V. Not barely to be wrought upon by the Word, to reform some gross sin, or to comply with a partial, outward, obedience unto God; for thus Herod when he heard John Baptist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mark 6. 20. he did many things. Gross sins spoil credit, cross interest, rack conscience; and upon these motives a man may forsake them, and yet not savingly profit by the Word of God. A man may hear, and practice much of what he hears, the Word powerfully awakening natural conscience, and stirring up, and closing with the dictates of it, till it comes to some darling-bosome-lust; and then the word proves ineffectual. Herod hears John Baptist gladly, till he came to his Herodias; the youngman brags of an universal obedience to the commands of Christ, till he comes to his covetousness, and prescribes him to sell all. A man may in part be outwardly reform by the Word of God, and yet not inwardly renewed, and so not savingly profited. So much negatively: I shall not lead you far for a positive resolution.  
The word than profits, when 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mixed word: that speaks a threefold reference.  
First, To seed.  
Secondly, To meat.  
Thirdly, To Physic.  
Seed must be mixed with the soil, and with the dew and rain from heaven, or else it will not spring. Meat must be mixed with the stomach, or else it will not nourish. Physic must mix with the humour, or else it will not cure. When, in analogy to all these, the word is mixed, than it may be said savingly to profit. And first as seed.  
I. When the word of God is rooted in the heart. This is the seed mixing with the soil, it is not seed kept in your barn, or granaries, or cast superficially on the earth, that will grow and increase; it is not the word of God scattered upon the ear, or laid up in your heads, or in your paper-books; but treasured up in your hearts which will savingly profit, therefore God promiseth this to his people, Jer. 31. 33.  
The reason why the seed thrived not upon the stony ground, was because it had no root, Matth. 13. 21. It is but sowing in the air, if the Word takes not root in the heart: As it is said of Mary, she kept all Christ's sayings in her heart, Luke 2. 51. The Wiseman requires, Prov. 2. 1. that we should hid his commandments with us. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Clemens, as seed in the earth, which he calls 
Clemens, pag. 270.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spiritual engrafting; the graced must be mixed with the stock, if it thrive; the seed with the earth if it springs; the word with the heart, if it profits, as it were incorporated.  
II. When it fructifies in the life, As the seed did in the good ground, Matth. 13. And this is consequent upon the former, if it takes root downward, it will spring upward. It is a dangerous deceit many are under, who satisfy themselves with a bare hearing of the Word, and never look to the fruit of it in their lives. It may fructify diversely, as the good seed did, in some an hundred, in some sixty, in some thirty; but it argues the seed lost; if it doth not fructify in some measure.  
III. When mixed with the dew of heaven. Though the seed be good, and the husbandman skilful and laborious, yet there must be influence and dew of heaven, or else no fruitfulness. The Word may be good, the Minister laborious in season, and out of season. Paul 
1 Cor. 3. 6.  may plant, but 'tis God must give the increase. Adjumenta doctrinae tunc prosunt animae adhibita per hominem, cùm Deus operatur ut prosint, is Austin's Divinity, cap. 16. lib. 4. De Doctrina Christiana. The manna mhich descended to feed the Israelites, came down 
Exod. 16.  with dew; so when the dew of God's grace and blessing descends with the manna of the word.  
Secondly, As meat. I. When it abides with us. Meat profiteth not, except it be detained in the stomach; which is done oft, when the stomach is weak, by mixing something with it: so the Word of God than profits, when 'tis retained in the heart: that will be when admiscetur dono fidei, saith Camero on the Text. Unbeleif is a throwing up of Spiritual nourishment again: faith retains and digests it. Let the word of God, saith the Apostle, dwell in you richly, Colossians, 3. 16. Thus the word profited David, Psal. 119. 11. Thy word, says he, have I hid in my heart, that I might not sin against thee.  
II. When it assimulates. So it is in meat; Only with this difference, that the meat is assimulated into the likeness of the body that receives it, and is nourished by it: but our souls must be assimulated to that word which they receive, and by which they are spiritually nourished. When we are delivered into the mould, and form into the image of the Word (Rom. 6. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into which you were delivered) framed as metal in a mould, into the likeness of the Word of God; then we profit by the word; and when, as the Apostle saith, we beholding as in a glass the mirror of the Lord, are changed into the same image from glory, etc. 2 Cor. 3. 18.  
III. When it nourisheth. This is consequent upon the former, the Word than profits, when it is not only as an immortal seed to 
1 Pet. 1. 23. Ibid. 2. 2.  beget us; but a spiritual food to nourish us, when as newborn babes we grow by the sincere milk of the Word; when we grow in knowledge and in grace, not only in high-flown notions, and ecstatical raptures, but grow inwardly, and vitally. To grow in the head, while the vitals decay, is, you know, the symptom of a disease: a Christian then profits, when by the Word he grows more active in faith, more fervent in charity, which are the vitals of Religion.  
Thirdly, As Physic. I. When it searcheth. As when Physic mixeth and meets with the humour, it gripes and puts the patiented to pains; so the Word of God, when it meets with our corruption and searcheth it, it gripes and pains the soul. So did Peter's Sermon, when it met with the particular corruption of the Jews of crucifying Christ, it pricked them at the heart, Acts 2. 37. When Paul's discourse meets with a Felix's injustice and intemperance, it gripes him 
Acts 24. 52.  so, that he trembles. That Physic works not kindly, which doth not make the patiented sick: The Word of God than operates kindly, when it makes the soul sick of sin. But this is not enough therefore,  
II. When it purgeth and heals. And to this end, it must be mixed too. As there must be due ingredients in every potion, suitably designed for the Cure of each disease: so there must be in the Word of God; and this requires much spiritual skill in the Minister, the spiritual physician. Some are lethargical in security, these must have the corrosives of threaten: Others fainting in despondencies & fears, these must have the cordials of the promises: others paralytical, weak in their graces, these must be brought to the bath of the blood of Christ to strengthen them. There is a healing virtue in the Word of God, whence perhaps it is that the Scripture is called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the form of sound Words, 2 Tim. 1. 13. efficiently, as making sound, and this must be added to the former; for the Word oft convinceth where it converteth not, (as the most obstinate sinner sometimes): The incision's made, but they run away from the Physician before they are bound up, and so are not healed. Conviction is no more conversion, then lancing a wound is the healing of it: then Physic is the cure. So you have seen briefly what it is to profit by the Word of God.  
Secondly, The grounds of unprofitableness may be drawn from 
2. Partic.  five heads.  
I. The Preacher.  
II. The Hearer.  
III. The Word itself.  
FOUR God.  
V Satan.  
From each of these we may take an account, why the Word profits not the generality of men.  
I. The Minister. For I think he cannot plead not guilty in this particular. But as Diogenes, when he saw a lose scholar to be beaten, charged the Master; so when we see so many unprofitable hearers, we may in a great measure charge and blame the Preacher, and that in these ten respects,  
First, Many preach unsent; run before they have their errand; thrust into the office without a Commission; and that I confidently affirm to be one reason why the Word profits so little.  
It might seem a digression from the Text, but I am sure not impertinent to the times, if I should enter a discourse of the necessity of a lawful call, in order to the preaching of the word, and to inquire whether to preach without it be not a neglect of a divine ordinance and institution, a closing with and gratifying the Papist and Socinian, a contradicting the universal practice of the Church, a violating the rule, of prudence, order, and right reason, a prostrating the authority and exposing the function to contempt, and laying it open to the presumption of every pretender to gifts. But I shall only at present in all submission propound these two Queries as to the point in hand, and wholly submit them to your judgement.  
1. Whether he, who preacheth without a lawful call and Commission, can pray in faith for a blessing on what he preacheth, as an ordinance of God in reference to the end of preaching, which is Conversion of souls? If he can, he must have some promise to ground that faith and prayer upon, which the Scripture, I dare say, affords not; nay, God saith the contrary of those Prophets, Jer. 23. 32. I sent them not, nor commanded them, therefore they shall not profit this people at all: and if it be said these were false Prophets who prophesied lies, I wish it were not the case of our pretenders, who are generally broachers of some gross error; But however it is to be observed, that their not profiting is not charged upon the falsity of their Doctrine, but their want of sending, and being commissionated to the office. An Ambassador is not like to treat effectually on terms of peace, if he neglects his Commission: no more are those who negotiate upon terms of reconciliation of sinners to God, who run without sending.  
2. Whether for the people to expect profit by such, be not to look for God's blessing out of God's way? That Scripture is express Rom. 10. 14. where if the Apostles gradation were rational it must argues a necessary a dependence of preaching upon sending; as of hearing upon preaching; as of faith upon hearing, viz. all in an ordinary way of God's dispensation. Not to limit God, but that he may work by extraordinary means, but for us to expect them, when we may have ordinary means according to divine institution to patronise encourage disorder in the Church and plainly to tempt God; No Manna in Canaan where you may blow and sow: No depending on extraordinary workings (and such must the profit by unsent preachers be, if ever it be) where God affords us ordinary means of our spiritual proficiency.  
Till I can satisfy myself in these two doubts, I must resolve the unprofitableness of the Word into the preaching unsent. And pardon me if any think otherwise here, though I with that learned Chemnitius conclude this to be good Divinity, Ecclesiae non debent, 
Chemnit. in loc. pag. 129.  nec possunt cum fructu audire eos, qui non habent legitimae vocationis testimonia. As you then intent to profit by the word, practise our Saviour's command, Matth. 9 38. Pray ye therefore the Lord of the harvest, that he would send labourers into his harvest.  
Secondly, The Ministers neglect of private prayer that the word may profit. A duty cetainly much imcumbent on the dispensers of the Word of God, in reference to the spiritual advantage of the people; for this cause Paul bowed his knee to God for his Ephesians. The 
Ephes. 3. 14. 1. Cor. 3. 6.  hearers profit aught to be the Preachers aim, which he cannot effect without God; he may plant, but 'tis God must give the increase. It is the Lord, which teacheth us to profit; and no more effectual applications of ourselves to God, then by prayer. Paul, we know, was rapt up into the third heaven, ut ad Apostolatum suum instructior rediret, saith Musculus: so should every Minister, by holy meditation and devout prayer, if he will be a profitable preacher of the Gospel. Austin tells us, that a Minister may profit more, pietate orationis, quàm oratorum facultate, 
Lib. 4. de Civ. Dei. cap. 5.  by the piety of his devotion, then by an affected laborious studied eloquence: and therefore goes and adviseth every Minister; by praeying for himself and his people; to be orator antequam dictor, to be a solicitor at the throne of grace, before an orator in the pulpit, that, priusquàm exerat proferentem linguam, ad Deum elevet sitientem animam; he should first breathe the long of his soul in prayer to God, before he vents the meditations of it to the people. The foolish virgin's lamps went out for want of oil, Matth. 25. David calls the Word of God a lamp, Psal. 119. 105. Those that carry this lamp to enlighten others, must keep it alive by the oil of devotion. The neglect of prayer is the Ministers sin, and a prejudice to the efficacy of the word he preacheth; as Samuel said; 1 Sam. 12. 23. God forbidden that I should sin against the Lord, in ceasing to pray for you; but I will teach you the good and the right way. You see praying and teaching must go together.  
Thirdly, Many do not preach what for the matter of them can profit: whilst neglecting the wholesome word of God, they elevate the hearer into a stupid ignorant admiration, soaring aloft in the clouds in high Platonical notions, and abstruse Metaphysical abstract speculations, with which they stretch their own, and break their auditories brain to conceive, which may gratify an humour, please an itching ear, satisfy a nice curiosity, feed the fancy, but never satisfy and nourish the soul, which comes hungering to the ordinance. For souls, as Clement saith, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their proper nourishment; 
Clemens, pag. 272.  you may as well feed bodies with shadows, as souls with such lean jejune notions: of such stuff in a pulpit (for elsewhere I disparage it not) I will only say what the same Author saith of all the Greek Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a rotten nut, you may break your teeth in cracking it, and then meet with no kernel, nothing which can satisfy, or nourish you. The Apostle speaks about striving about words to no profit, but subverting the hearers, 2 Tim. 2. 14. it is the Word of God which is the proper food for souls to thrive by; this is a spiritual paradise, the flowers of which have not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a grateful savour, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Hom. 1. p. 2.  as chrysostom saith, fruit to nourish the soul. All other things are but husks, and this only the solid food. If Plato and Aristotle's Philosophy and Metaphysics can build up a soul to heaven, we may spare our bibles.  
Fourthly, Affectation of popular applause and credit, which purse the preacher upon studying more what may please, then what may profit. A doctore glorioso, was one of those things which Luther was wont to pray God to deliver his Church from, from vainglorious preachers; such as he elsewhere calls Theologi gloriae, and gives this description of them, dicant malum bonum, & bonum malum, they can call good evil, and evil good; and than you may easily judge how little they are like to profit their hearers. This affectation makes many both unfaithful, and unfruitful in this office: S. Paul opposes this to the service of Christ, as if they were inconsistent, Gal. 1. 10. These are like unfaithful Ambassadors, who, when they are commissionated to promote their Prince's interest, they carry on their own: or like ill spokesmen, who being sent to woe for Christ, speak for themselves only. I speak not against approbation, as the result of the work, (for which God is pleased to crown the laborious, and encourage his faithful ministers) but as the primary intention, or ultimate end of the preacher. This is oftenest the sin of young Divines: how oft has this put men upon preaching error itself, and so poisoned, not profited their hearers? Tertullian mentions it as the policy of Heretics, neophytos collocare ut gloriâ eos obligent, quia veritate non possunt, to promote young upstarts as the broachers of their Heresies, that whom truth could not, affectation of vainglory might engage. It is hard what I say, not impossible, to carry on the interest of souls, and our applause together. The Apostle telling the Thessalonians, 1 Thes. 2. 8. that he was affectionately desirous of them, he tells you, verse 5, 6. we used not flattering words, nor of men sought we glory.  
Fifthly, Ignorance in the dispensers of the word: such as the Apostle describes, 1 Tim. 1. 6, 7. who are desirous to be teachers of others, understanding neither what they say, nor whereof they affirm. Like Ahimaaz, will needs be running upon the message, and yet have 
2 Sam. 18. 22  no tidings to carry to the people, but need still to be taught the first principles of the oracles of God. It is said, Mal. 2. 7. and they shall 
Heb. 5. 12.  seek law at his mouth: and so they may from too many and never find it; and this is seriously to be lamented. I am sure God complains of it, Jer. 2. 8. that they that handle the law, knew him not. I shall not digress to show the usefulness of all knowledge to a Minister of the Word: only as pertinent to my present subject, show that ignorance in the preacher must needs cause unprofitableness in the hearer, for how shall he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, apt to teach? how shall he rightly divide the Word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to give every soul his portion? or be able 
2 Tim. 2. 15.  to speak a word in season: who hath not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? or how shall he unfold God's word to others, who knows nothing of it himself? We (saith the Apostle) have the mind of Christ, 1 Cor. 2. 16. and so must every profitable Minister have, and this ignorance is seriously to be lamented in many new upstarts in our days, who I do not say but they may promote a civil interest, for so did Jeroboam's Priests of the lowest of the people, 1 Kings 13. 33. but little like to advance the interest of souls, but a great deal more danger that these blind guides should lead the people together with themselves into the ditch.  
Sixthly, Miscarriage in the Minister's provision and preparations: which are sometimes so nice and curious, like some dishes that are made of so many ingredients, they rather nauseate then nourish: sometimes so careless, rude and undigested, that they bring a disrepute upon the Ministry and account preaching but, as the Athenians did, vain-babling. Observe S. Paul's advice to Timothy, 1 Tim. 4. 13, 15. Till I come give attendance to reading, to exhortation, to doctrine, neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery. Meditate on these things, give thyself wholly to them, that thy profiting may appear to all, that is, not only that whereby he himself was increased in his gifts, but rather that by which the Church was edified and profited: mal● de ministerii effectu interpretari, saith Calvin. S. Augustin 
Calv. in loc. Lib. 4. cap. 10. de Doctr. Christ.  would have preachers look rather quantâ evidentiâ, then quantâ eloquentiâ, with what evidence they speak more than with what eloqu●ce, and to use diligentem quandam negligentiam, careful of their matter, but less nice of their expression, so it be apt and significant; sic detrahat ornatum, ut sordes non contrahat, that they neither too curiously affect the dress of Rhetoric, so that the Auditor only plays with the dish, nor yet a sordid rudeness, lest he nauseats his spiritual food: both these may cause unprofitableness in the hearer, though I think an elaborate affected quaintness, more than a careless plainness. An iron key will unlock what a wedge of gold will not, a powerful plainness will open hearts sooner, than the studied words of man's wisdom.  
Seventhly, Cowardice of preachers: which makes them afraid to preach what may most probably profit their hearers; which upon some carnal interest or respect durst not reprove sin, either to secure the friendship of some great one, or the liking and love of the people, and this puts them upon preaching smooth things, and placentia, so sowing pillows under men's elbows, and daubing with untempered mortar. Nathan is then like to rouse David, when he comes home to him with a Thou art the man. You know the like 
1 Sam. 12. 7.  good Theodosius got by Ambrose his sharp reproof of him, upon which the Emperor professed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that Ambrose only deserved the name of a Bishop: which as it spoke the mild Christian temper of the Emperor, so the faithfulness and courage which becomes a Minister of the Gospel; not to fear the faces of men; but to cry aloud and spare not. This was the courage of Paul, though a prisoner, to reprove Felix of his injustice and intemperance: and John the Baptist to tell Herod of his Herodias. When Luther was charged by some for too much bitterness against Henry the eight, he made this Apology, magnum non est, si ego Regem terrae mordeo, quando ipse nihil veritus est Regem Coeli blasphemare: he thought it below the courage of a Minister, to fear to reprove an earthly Prince, who feared not to blaspheme the King of Heaven. If ever we intent to profit by preaching, we must be instant in season, and out of season, that is (as both chrysostom and Theophylact) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in dangerous, as well as in peaceable times, 2 Tim. 4. 2. and he tells you how, in the next words, reprove, rebuke.  
Eighthly, The unsuitableness of the Ministers gifts, as to that particular charge he is set over. The misplacing of men's gifts and abilities is a very great cause of unprofitableness. Many men, who for their great learning and exemplary conversation, might seem fit to be shining lights in the Church of God, yet are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle requires, apt to teach, or condescend to the capacity of a meaner auditory, and so great parts oft prove unserviceable in the Church.  
Ninethly, The want of a holy zeal in the preacher of the word. A cold preacher makes a careless, and so consequently an unprofitable hearer. Every preacher should be an Apollo's, who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 18. 25. fervent in the spirit; and the effect of it was answerable, viz, the conviction of his obstinate auditors, verse 28. and as John Baptist a burning as well as a shining light. Isaiah's 
Isa. 6. 6.  tongue was touched with a coal from the altar before he prophesied. The Spirit descended upon the Apostles in fiery tongues, to inflame them with a holy zeal: and presently after Peter converts three thousand at one Sermon, Acts 2. 41. When the Law was given, the mount was on a flame, before the Trumpet sounded; and he that 
Exod. 19 18, 19  sounds the silver Trumpet of the Gospel to others, should himself be inflamed first with a holy zeal and fervour, and this will make him profitable to his hearers: because this holy zeal will put a man upon improving his gifts, and laying out himself faithfully for God, and in an earnest desire of gaining souls, willing with S. Paul to spend or to be spent; whereas it is as improbable that cold, lukewarm preachers should inflame or enliven others, as it is for dead embers to kindle others.  
Tenthly, The Ministers living contrary to his preaching: this makes his preaching unprofitable. Observe what God saith, Psal. 50. 16, 17. Unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction, and cast est my words behind thee. They, who would profit others, must magna vivere as well as magna loqui, saith Erasmus, they must live as becomes that Gospel which they preach to others. Operum copia egregia est fandi copia, saith Augustine: he preacheth best who lives best. Praebeat aliis exemplum, 
Lib. 4. cap. 29. de Doctr. Chr.  & sit ejus quasi copia dicendi forma vivendi, saith the same Author. Let him exemplify his doctrine in his life, and preach that as profitably in his conversation, as in the pulpit: otherwise he pulls down with his hands, what he builds up with his tongue, and corrupts them more by his practice, then profits them by his preaching: In prosecution of this, I shall say three things.  
I. He may be a powerful and profitable preacher of the Gospel upon his repentance and reformation, who hath been guilty of sins of a deep die. I speak this to vindicate and assert the absoluteness and freedom of God, in making use of, and choosing what instruments he pleaseth. Paul, once a blasphemer and a persecutor, afterwards laboured more abundantly than all the rest of the Apostles, 1 Cor. 15. 10. Peter thrice denied his Master, yet after his repentance profits three thousand by one Sermon. Potest fieri, ut quis 
Acts 2. 41. Parae● ibid.  rectè doceat alios, & seipsum non corrigat: ut qui aliis profit, seipsum praetereat. Aegidius gives a reason why Christ chose some of his Apostles out of gross sinners; ut non tam voce, quàm exemplo concionarentur de gratuita remissione peccatorum, that they might not only preach Christ by their doctrine, but be themselves visible monuments of the free grace of God. Matthew, once a Publican, may upon his return, make an Apostle.  
II. It is possible that one, who himself is not converted, yet may be instrumental to convert others. The word preached is the instrument of the Spirit of God, who blows when and where he listeth. 
John 3. 8. Paraeus in Phil. 1. 18.  Malitia Ministrorum non derogat efficaciae ministerii, is Paraeus' divinity. God may strike a right stroke, although with a crooked instrument. It is not Paul that plants, but God that gives the increase. The word is the sword of the Spirit, it is the spiritual seed; the Spirit may strike home with his own sword, though managed, and prosper his own seed, though sown by a leprous or dirty hand. The carpenters may build an ark for Noah, and be drowned themselves. The sea-mark may rot itself, and yet give others warning to avoid shipwreck. Judas, though a son of perdition, yet used and called as an Apostle, Luk. 9 6. Gifts and graces are two different things: it is hearty to be wished, and carefully to be endeavoured for, that these were never separated in the Ambassadors of the Gospel: but he who wants grace for his own salvation, may have gifts bestowed upon him for the edification of others.  
III. It is not very probable they should, nor can I think they usually do savingly profit their hearers. Observe what the Prophet saith, Mal. 2. 6. speaking of Levi, The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. As it is said of Barnabas, Acts 11. 24. that he was a good man, and full of the holy Ghost. Whereas he who lives contrary to his preaching, sermo multus, nullus 
Lib. 2. de considerate. ad Eugenium.  fructus, as Bernard saith; he may speak much, but profit little. And that upon a  account.  
1. Because he prostitutes his authority and forfeits his hearers belief of what he preacheth, Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest idols, dost thou commit sacrilege, etc. Rom. 2. 22. As if he should say, It is a shame thou shouldest, and thou spendest thy breath to little purpose if thou dost, With what face and confidence can he appear against sin in the pulpit, who countenanceth and patronizeth it in his life? Gild makes men fearful in reproving others, and this (though seldom acceptable to the hearer) is the most profitable way of preaching: rebuke, exhort, saith the Apostle, 2 Tim 4. 2. Nihilo plus fidei continent conciones, 
Calv. de scandal. pag. 107.  quàm si fabulam in scena ageret histrio, saith Calvin. A lose liver is oft credited no more in the pulpit, than an actor upon the stage, who personates a Prince, when all the bystanders know he is but a Beggar; who hath jacob's voice, but Esau's hands; who acts a double part, of a Saint in the pulpit, of a sinner out of it: and does not this justly put such an argument as this into the people's mouths, If it be true what he speaks, why doth he not practise it? If right as he lives, why doth he not preach it? Thus both his authority and credit are forfeited, and then it is easy to judge how little his preaching is like to profit.  
2. Because hereby he exposeth his person and office to contempt and scorn. The sin of Elie's sons caused the people to abhor the offering of the Lord, 1 Sam. 2. 17, It is not learning, or great preferments, or a studied quaintness, or laborious eloquence, can uphold the credit or repute of the Ministers and preaching so much as a suitable living and conversation. This raiseth, even in wicked men oft-time, a reverend and high esteem of the works of the Ministry, and of the person for the works sake: as it did in Herod to wards John Baptist, Mark 6. 10. S. Paul's counsel to Timothy is very observable, 1. Tim. 4. 12. Be thou an example of the believers, in word, in conversation, in chsrity, in spirit, in faith, in purity. An exemplary life is a good preservative against contempt, or at worst a ground of comfort under it: whereas an unsuitable conversation lays both office and person open to obloquy and disgrace. Give me leave to allude to what is said of Naaman, 2 Kings 5. 1. he was a great man with his Master, and honourable, he was also a mighty man in valour, but he was a leper: this latter obscured the glory of his greatness, and riches, and valour: so when it shall be said of a Minister, he is learned, judicious, solid, acquaint, elegant, powerful, but covetous, worldly-minded, idle, lose, passionate, this spoils all; and the former cannot so effectually provoke honour and esteem, as the latter procure contempt and shame. and if the person and office be laid open to contempt, the doctrine is little like to profit. If the Pharisees be offended with the person of Christ, they profit not by, but deride his doctrine.  
3. Because hereby he forfeits those gifts by which he should be able to profit by his preaching. As he sinks into profaneness, so also into shallowness of apprehension, weakness of judgement, slipperiness of memory, unruliness of passion, prejudice against the truth, and the like. Add to this Gods judicial with-drawments oftentimes of his gifts, and the knowledge of his truth from those, who abuse the one, and hold the other in unrighteousness. God, as the Apostle tells us, gives them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to an irrational sottishness of mind. 
Rom. 1. 28. John 7. 17.  Holiness of conversation is the most effectual and compendious way to increase our gifts: for the secret of the Lord is with them that fear him, Psal. 25. 14. whereas it is not probable, he should know much of the mind of God, who wilfully neglects to practise it. As when it is said of Elie's sons, 1 Sam. 2. 12. that they were sons of Belial, there follows, they knew not the Lord. Sin obscures the undeerstanding, and corrupts principles, and forfeits our gifts, and then they are little like to profit.  
4. A bad example is more prevalent to corrupt and misled men, then good counsel is to profit and advantage them. Suadet loquentis vita, non oratio; Life-oratory is the most powerful: Seneca gives the 
Scneca. ep. 6.  reason, Homines magis credunt oculis quàm auribus; Men believe what they see, more than what they hear. And they who give their doctrine the lie in their lives, are not like to persuade others to credit it. When those, whom the Apostle exhorts to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 5. 3. the examples of the flock, lead the sheep of Christ astray by their lives. Observe what God chargeth the Prophets of Jerusalem with, Jer. 23. 15. Therefore thus saith the Lord concerning the Prophets, Behold, I will feed them with wormwood, and make them drink the water of gall: for from the Prophets of Jerusalem is profaneness gone forth into all the land: and Mal. 2. 8. Ye are departed out of the way, ye have caused many to stumble at the Law. When these stars are erratic, no wonder, if those who walk by their guidance wander. If the salt want savour, no wonder, if the people be not seasoned with knowledge and grace. A godly Minister is a daily preacher, while his life is a standing reproof to sin, and an argument of piety. Sermo tuus in exemple tuo videbitur, sic non solùm praeceptor veri, 
Senec. ep. 20.  sed testis eris. It is said of Christ, that he was a Prophet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 24. 19 mighty in deed as well as in word. S. Paul, who so oft exhorts other to mortification, brings his own body into subjection, and himself runs, as an example to provoke his Corinthians so to run that they might obtain, 1 Cor. 9 24, 25, 26, 27. How beautiful are the feet of those, that preach the Gospel of peace? Rom. 10. 15. Their feet, their walking, not their tongues only, their speaking. I shall end this with Paul's advice to Timothy, 1 Tim. 4. 16. Take heed to thyself, and unto thy doctrine. We must do both, as ever we expect savingly to profit either ourselves, or them that hear us. I shall end all with a double Application:  
First, To the Ministers, that they should endeavour so to preach, that they may profit; not barely that they might please: for delect are 
Lib. 4. c. 12. de doct. Christ. 1 Cor. 9 16.  suavitatis, docere necessitatis, saith Austin: necessity is laid upon you, yea woe too, if you preach it not to profit by it.  
Preach to profit.  
I. In conformity to the examples of Christ and his Apostles, that ye may write after their copy, Christ came not to seek his own glory, John 8. 50. and, I receive not honour from men, saith he, John 5. 41. Christ makes it the badge of a false prophet, to seek himself and his own glory, John 7. 18. Christ's message and work was to call sinners to repentance, to seek & to save what was lost, to bind up 
Matth. 9 13. Isa. 6. 1.  broken hearts, to proclaim liberty to the captives, and the opening the prison to them that are bound: And the Apostles trod in their Master's steps: take the one example of S. Paul, who laboured more abundantly than all the rest of the Apostles, and all to the profit of the Churches: I have kept back nothing, which might be profitable to you, saith he to the Church of Ephesus, Acts 20. 20. he was affectionately desirous of his Thessalonians: and he tells his Corinthians, more than 
1 Thess. 2. 8.  once, of this, that he was made all things to all men, that he might 
1 Cor. 9 22.  save some; that he did not seek his own profit, but the profit of many, 
1 Cor. 10. 33  that they may be saved; and again, I seek not yours but you: The care 
2 Cor. 12. 14 2 Cor. 11. 28  he had of the Churches, he reckons as the greatest of his labours▪ and to name no more, how desirous was he of the good of the Philippians, that he could rejoice in being offered as a sacrifice upon the service of their faith, Phil. 2. 27.  
II. To gain and uphold the repute of preaching and the ministers in the hearts of the people. Nothing doth this more effectually, then plain and profitable preaching. The Apostle speaks to this fully, 1 Cor. 14. 25. Learned preaching may beget such an admiratition in the people, as they may cry you up for a Scholar; and acquaint preaching may get you the eulogiums of an orator; but of the powerful and convicting preaching of a Christian, they will say God is in you 
1 Cor. 14. 25  of a truth: though such is the ingratitude of many in these days, that they are ready to cast dirt in the face of that ministry, by which, unless wilfully blind, they cannot but observe thousands, and confess themselves, if at all, profited and converted.  
III. Because this is the very design of your office: the end of your ministerial gifts and abilities. The manifestation of the spirit is given to every man to profit withal. 1 Cor. 12. 7. And the Apostle speaking of these gifts, which Christ, when he ascended, gave to the Pastors of his Church, Ephes. 4. 8, 11. tells you the use and end of them, verse 12, it is; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ. And S. Paul tells his Corinthians that his authority was given him for edification. 2 Cor. 10. 8. Those titles, whereby Scripture sets out the Ministers and their office, speak this. They are ambassadors; 2 Cor. 5. 20. that engages them to negotiate the people's reconciliation to God: Angels, Rev. 1. 20. and you know they are ministering spirits sent forth to Minister for them that shall be heirs, Heb. 1. 14. bvilders, 1 Cor. 3. 10. that speaks their duty to edify the people in faith and knowledge: stewards, Titus 1. 2. and therefore it is their duty, to distribute what they are entrusted with for the good of the family of God the household of faith: nurses, 1 Thess. 2. 7. and so must give out the sincere milk of the word whereby the children of God may grow: stars, Revel. 2. and therefore must shine for the benefit of others, especially in this night of ignorance and Atheism. For us then not to aim at profiting by our preaching is to abuse the gifts of God to another end than that for which God gave us them.  
iv For your own comfort, both here and hereafter. It will be your comfort upon a deathbed, when conscience shall testify to the sincerity of your desires of profiting the people of God. It must be sad surely, at such a time, for any of us to reflect upon our unfaithfulness in this office: when conscience shall tell us to our faces, we ascended the pulpit, more to please a fancy, or promote a party, or to advance ourselves, then to profit or save souls. On the contrary, a faithful discharge of our office, will be then comfortable: this was the matter of S. Paul's rejoicing, 2 Cor. 1. 12. for the accomplishment of which he esteemed his life not dear to him, Acts 20. 24. and so indeed he did, for when he was ready to be offered, this was his comfort, 2 Tim. 4. 6, 7. For I am now ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith.  
V Because your reward will be certain and great, Dan. 12. 3. One of those three aureolas which the Schoolmen speak of, by which they mean some additional accessions to the essential happiness of Saints, they assign to the Doctors of the Church: and Scripture speaks of a Prophet's reward, Matth. 41. as exceeding the reward of a righteous man, with which the Apostle Peter encourageth the elders in their duty, 1 Pet. 5. 2, 4. You see then how good ground there is for this promise, and if you would preach to profit, you must preach,  
1. Constantly, in season, and out of season, 2 Tim. 4. 2. especially considering we are fallen into those times the Apostle there foretold, and useth as an argument of timothy's diligence, v. 3, 4. The worse the times, the more errors abound, the greater ought our zeal and diligence in the Ministry to be. We must not only as the highpriest under the Law, go into the Sanctum Sanctorum once in a year; preach a Sermon, which smells of the lamp, now and then, but we must be instant, attending to doctrine, and continue in it. 
1 Tim. 4. 13.  Christ enjoined it thrice to Peter to feed his lambs, and his sheep, John 31. 16. If each Minister wrote after S. Paul's copy, Acts 20. 20, 21. many might be kept close to that truth, from which of late they are apostatised, and reap more profit by the Word of God.  
2. Condescendingly, suitably to the capacity of those who are to hear: nothing more easy, then to excuse the vulgar with an affected height of eloquence and learning: quae quicquid non intelligit plus miratur, as Hierom saith: who are wont highly to admire, what they do not at all understand: but this will never savingly profit them. If I come unto you speaking with tongues, what shall I profit you? saith S. Paul, 1 Cor. 14. 6. and v. 4. that is powerfully and plainly. This was our Saviour's practice by familiar parables to stoop to the capacity of his hearers, Mark 4. 33. and I know not whom we may better imitate; in this we must, if we aim at profiting by our preaching.  
Secondly, To the hearers: that they would endeavour so to hear, that they may profit. For your thriving under means and profiting by preaching of the Gospel, will be,  
I. A credit to the Gospel, as proclaiming to the world that the Gospel is more than a mere notion, and that there is a power, virtue, and efficacy in it: while men's unprofitableness opens the mouths of the enemies of that Gospel to charge it as a humane invention and policy to keep men in awe and subjection: but when they shall see the Gospel having a powerful influence upon your hearts and lives, they will presently conclude it to be the power of God unto salvation, as S. Paul tells his Thessalonians, 1 Thes. 1. 4.  
II. The joy of Angels, Luke 15. 7. I say unto you likewise, joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, that need not repentance. And the means of that is the Word preached, compared to the grain of mustardseed, Mat. 13. 31. if you take it down, it will make you weep, as Peter's Sermon did the Jews.  
III. The advantage and comfort of your Pastor and Minister. I have no greater joy then to hear that my children walk in the truth, saith John to his beloved Caius, 3 John v. 4. What comfort and joy must it needs be to a faithful Minister, to be able to say, Behold, I and the children that God hath given me, Heb. 2. 13. When he shall see of the travel of his soul and be satisfied. When with S. Paul he can say, Such have I begotten in Christ through the Gospel, 1 Cor. 4. 15. S. Paul calls his converted Philippians his crown and his joy, Phil. 4. 1. and his Thessalonians his glory and his joy, 1 Thes. 2. 20. and as it is his joy here, so it will be his comfort at the last day: upon which account the Apostle urgeth this upon his Philippians, c. 2. v. 16. holding forth the word of life, that I may rejoice in the day of Christ that I have not run in vain. holding forth] viz. in their lives; and upon the Hebrews, 13. 17. Your profiting by the Word will several ways be the Minister's advantage; I'll but hint.  
1. As a testimony to the lawfulness, and evidence of the power of his preaching: and at once a credit both to the Ambassador, and his message, the preacher and his Gospel. The converted Corinthians were the Apostles commendatory Epistles to set off the worth and efficacy of his Apostleship, 2 Cor. 3. 1, 2. and he tells them 1 Cor. 9 2. the seal of my Apostleship are ye in the Lord: as if he had said, your conversion is as undoubted an evidence of the truth of mine Apostleship, as a Princes seal added to letters patent to commissionate an Ambassador.  
2. As a security and encouragement to increase those gifts by which he may profit. When a Minister sees no issue of his prayers and Sermons of many restless nights, and weary days; how does it discourage him in his labours? and while you are careless to profit, he proves idle in his study, and negligent to improve his gifts, which consequently must rust and decay. An unprofitable hearer oft makes a cold, careless, dull preacher, and besides, God for your unprofitableness, may withdraw his assistance and gifts, and dry up the breast for your neglect of the sincere milk of the Word.  
3. As that which sweetens all his enjoyments. A large revenue, a great living, a fair repute, a fullness of outward accommodations, satisfy not a faithful Minister, while the people remain unprofitable, that he sees not the fruit of his labours.  
4. It is your own concernment and interest. For it is sad if the Word preached profits you not: for if not this, probably nothing else will: as Abraham told Dives, soliciting for one to be sent from 
Luke 16. 51.  the dead to his brethren. If the Word profits you not the case is desperate. You had better never have heard of the Word, a Turk and an Indian will come off better than you at the last day, Mat. 10. 14, 15. It will be sad for Capernaum, exalted up to heaven in the enjoyment of the word and ordinances at that day, for not profiting by them, to be thrown down to hell: so for those unbelieving Jews here, to whom the Gospel was preached as well as to us, but the word did not profit them.   
HEBR. 4. 2. The word preached did not profit them. 
THe second ground of not profiting by the word preached is in respect of hearers. 
II. Sermon.   
First, A careless, negligent non-attendance to the word preached: when men's thoughts are not gathered up, but roving, their eyes gazing about, their ears not fixed upon the word of God; when they bring their bodies hither as so many carcases, but their souls are elsewhere. The covetous man's soul is locked up in his chest at home, and there idolising in his thoughts his Mammon of unrighteousness, while he should be serving God in the Temple; the voluptuous Gallant comes there for fashion, in the mean time his thoughts are taken up with the newest fashion, or perhaps with his hawks and hounds; the ambitious man, while taking a nap at Church, dreams of honours and preferments: so that we may say as Seneca did of the Philosopher's schools, Magnam hanc anditorum 
Scnec. ●p. 108.  partem videbis, cui Philosophi scholae diversorium otii fit. Many make the Church a meetingplace of idleness: indeed God complains of this himself, Ezek. 33. 31. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them, forwith their mouth they show much love, but their heart goeth after their covetousness: their thoughts are wand'ring in the world, while their bodies are confined to the Church. And this non-attendance is much to be lamented, that many whom you shall observe with a constant unweariedness attentive to a ballad, idle tale, or at a stage-play, at an hours Sermon and preaching of the word of God are tired, dull, heavy, drowsy, and unattentive; so that we may lay it to the charge of our Auditors, that Demosthenes reproves the Athenians for; that when he made an Oration de Asini umbra, they were all very attentive to hear him; but making another 
〈◊〉. C●s. Con.  the salute Graeciae, they all deserted him. Many can lend an ear to a tale, a fable, or Romance, who are negligent and non-attendant upon the word of God: and this must needs prove unprofitable upon a double account.  
I. It is so in the acquiring of all other knowledge, if he that learns regards not what is read unto him (as suppose a scholar his Tutor's lectures, or an apprentice his master's directions) he is not like to profit by them; so it is in getting wisdom by the word of God: if we would profit by it, we must be such as the Auditors were in Luke 19 47, 48. of whom it is said, they were very attentive to hear him.  
II. When God comes by his Spirit to make the word effectual to any soul, he raiseth it to an holy and careful attention to the word preached. This is most evident in that pregnant place, Act. 16. 14. concerning Lydia, whose heart the Lord opened, that she attended to the things spoken by Paul: and how oft does our Saviour provoke the attention of his Auditors by this expression, He that hath an ear to hear, let him hear? You must bring an holy attention of body, and intention of mind, if ever you intent savingly to profit by the word of God: as it is said of those in Acts 8. 6. They gave heed unto those things which Philip spoke.  
Secondly, The proposal of wrong ends in hearing: the generality of hearers do not propound to themselves those ends, for which God hath appointed the preaching of the word; such are the enlightening, strengthening, comforting, quickening, convincing of souls; and upon search it will be found, but a few come for those ends. Some come into the Church, as if a man should go into an Apothecary's shop, (not for a medicine to cure them, that were well, but) for a Recipe to sleep; I call to witness the drowsiness, and laziness of many. Others are Athenian Auditors, come only to hear something that is new. Others out of custom; because others do, 
Acts 17. 21.  and themselves have been accustomed to it. Others out of fashion, more than devotion. Others come to contradict and oppose, as the Jews did Paul, Acts 13. 45. Others, not as they should do, willing to be judged by the word of God, but to judge it, and the preacher for it; which make the pulpit, not a tribunal before which they should be judged, but a bar before which the preacher must be cited, censured, and judged; these come to pick a hole in the preachers coat, not out of a conscience of their duty in hearing and obeying the word of God. Others come out of affectation of eloquence, as a man goes to an Oration or Comedy, and then it is no wonder, that whiles he catches at the shadow of Rhetoric (as the dog in the fable) he loses his spiritual food, the bread of life. These are like the proud Greeks, which seek after wisdom, to whom the preaching of the Gospel seems but foolishness. Others come perhaps 
1 Cor. 1. 13.  to promote their interest in the world, like those hearers of our Saviour, John 6. that followed him for the loaves. Others come only to hear, not to learn or practise. Sicut in theatrum voluptatis 
Seneca ep. 108.  causâ, ad delectandas aures, as Seneca speaks of some, who came to hear Lectures of Philosophy; Non id agunt, ut aliqua vitia deponant, ut aliquam legem vitae accipiant, mores suos exigant; sed ut oblectamento aurium perfruantur; Aliqui & cum pugillaribus veniunt, non ut res accipiant, sed verba, etc. Others come with their table-books, which, though good, is not sufficient. Others to see, and to be seen, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens expresses it; as 
Clem. pag. 272  Gallants flock to a city, not for any business they have there, but to see the stately buildings, and to be seen themselves: and when men come for such ends as these, it is no wonder that they go away without any profit. You should come, if you intent to profit, as Naaman did to Jordan, to have your leprosy cleansed, that you go away from it, as Seneca would have men from the hearing of Philosophy, aut saniores, aut sanabiliores; or as the impotent persons at the pool, John 5. that you may be put in, and healed, and strengthened: come as to that word, which hath God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, in 1 Cor. 1. 21. and that in order to your salvation. But you will say, If men come for these ends, were it not better that they stay away? I answer, No, it is sinful to come thus in the circumstance; but it is sinful in genere actûs to neglect coming. However come, though out of curiosity, so did S. Austin to hear S. Ambrose, yet was catcht by it: though perhaps to sleep (as old Father Latimer said) God may take you napping: though to oppose and deride the preacher, so did the Jews, Acts 2. 13. charge the Apostles as drunkards; yet of them three thousand were added to the Church. The net of the Gospel is spread, and thou mayst be caught, though thou intendest it not. As he that comes into the Sun, though he intends it not, may be warmed. Qui in unguentaria taberna resederunt, & paulò diutiùs commorati sunt, odorem secum loci ferunt, says Seneca: so while you stay out a Sermon, some savour of goodness may rest upon you, though perhaps you intent nothing less: if thou comest for these ends, thou mayst, though it is unlikely thou shouldest, profit.  
Thirdly, Worldly mindedness: This much hinders the profiting of the word of God. Our Saviour tells you this expressly in, the parable of the Sour, Mark 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is a deceitfulness in the world to draw our hearts from the word of God; and that three ways.  
I. As it alienates the affections of men from the word of God. They whose desires run after, and whose love is fixed upon the world, must needs have the one dearer, the other cold to the word of God, You cannot, saith our Saviour, serve God and Mammon, Matth. 6. 24. The heart cannot be set upon both treasures at once, no more than can one eye be lifted up to heaven, and the other cast down upon the earth, at the same time. It was the farm, and oxen, that disaffected those from the Supper, to which they were invited, Luk. 16. 14, and therefore the Apostle exhorts, Set your affections on things 
Col. 3. 2.  above, and not on things on the earth: you cannot do both together: and S. John, Love not the world, nor the things of the world; if any 
John 2. 15.  one love the world, the love of the Father is not in him: and if not the love of the Father, there is like to be little affection to the Word of God. Our Saviour expresses this, by sowing among thorns, Matth. 13. 24. Worldly cares are thorns (as in many other, so especially) in this respect; that as thorns eat out the heart of the earth, where the seed is sown; so do the cares of the world the desires of the soul towards the word of God; Nummus ill is magis resonat, quàm verba 
Ambr. serm. 8. in Psal. 119.  divina, saith Ambrose.  
II. As it prejudices them against the word preached, that they shut their ears against it, and will by no means entertain it: the Psalmist compares the wicked to the deaf adder, Psal. 58. 4, 5. Augustin upon that place tells us how the adder does it; allidet unam aurem terrae, & de cauda obturat alteram: thus, when men have their hearts laid upon the world, it is no wonder, that they are deaf to the word of God: clausas aures habent & sono aeris obtusas, says Ambrose, the sound of their riches, deafens them to the word of God. A worldly man's heart must needs be full of prejudices against the word, and the great doctrine of it, self-denial, taking up the cross, and parting with all for Christ: upon hearing of these doctrines, they are ready to say, This is an hard saying, who can bear it. This was that which prejudiced the Jews against Ezekiel's preaching, Ezek. 33. 31. that though they were convinced of the truth of it, and brought into a liking of it, yet they did not profit by it: because their hearts went after their covetousness. This prejudiced Demetrius and others against the Gospel, as in Acts 19 27. so those against Paul and Silas, Acts 16. 19 The word of God does most hardly take place in a covetous man's heart.  
III. This worldly-mindedness oft makes Apostates from the word of God: the young man in the Gospel heard Christ, and pretended an universal compliance to his commands, Matth 29. 21. but covetousness lay at the bottom, and therefore, when Christ prescribed his parting with all, he apostatises from his former profession. This made Demas leave Paul, 2 Tit. 4. 10 While men's hearts are set upon the world, and their thoughts wholly taken up with earthly things, they grow into a disaffection of the word of God, and the preaching of it: and when any danger for the words sake appears, they fall from it: yea, notwithstanding that seeming joy and delight they entertained it with. This is most evident in the parable of the seed which fell on the stony ground, Matth. 13. 20. If therefore you would profit, when you come to hear the word, you must lay aside, not only your worldly employments, but your earthly thoughts and desires, which otherwise will choke the word of God. When Abraham went in obedience to the command of God to sacrifice his son, he left his servants, and his Ass behind him, Genes. 22. 5. nè impediretur, saith Paraeus, so should we all our earthly thoughts and designs, when in obedience to the precept of God, we come to hear the word: that our hearts be emptied of these cares, nè intus existens, etc. And we find worldly-mindedness called by the Apostle the root of all evil, Tim. 6. 20. the root of this, amongst the rest, unprofitableness. Therefore it is observed, there were fewer Apostates in the Primitive times because then there was little worldly advantage to tempt and solicit them from the Gospel.  
Fourthly, Neglect of prayer. I shown you before the Minister's engagement to pray for the people: in 1 Sam. 12. 28. now I shall show you the neglect of this duty in the people is a great cause of this unprofitableness. You are to pray therefore,  
I. That God would open the Minister's mouth: this S. Paul oft puts those upon, to whom he wrote, as the Ephesians, cap. 6. ver. 18, 19 and the Colossians, cap. 4. ver. 2, 3. both for inward gifts, and abilities, & the outward exercise of them: from which place we may note, 1. That there can be no profiting without a door of utterance: 2. That God must open it, as he did for Moses, who was of slow speech, Exod. 4. 10, 11, 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so Clemens Alexandrinus. God is the only teacher of us to speak, and of you to profit: He must open our mouths and your hearts, as he did the heart of Lydia, and the word to both, before it can profit. So God says in regard of the people Esay. 48. 17. and so Christ promises to his ministers Luk. 21. 15. 3. Prayer is the key to open this door of utterance, to reveal the secret cabinet of Gods will and word: Knock, and it shall be opened is Christ's promise in Matth 7. you must knock by prayer at the gate of heaven, that this door of utterance may be opened to the Minister: S. Paul mentions this to his Corinthians, 2 Cor. 1. 11.  
II. That God would open your hearts: God must do both, or neither will be done, Acts. 16. 14. S. Paul prays for his Ephesians, chap. 1. ver. 17, 18. and David for himself, Psal. 119. 18. Cathedram habet in caelo qui corda docet, says S. Augustin. You may open your ears 
Lib. 4. cap. 16. de Doct. Christ.  to the word of God, and all the while your hearts may be shut against it, unless God open that. As our Saviour spoke to his disciples; Having ears hear you not? etc. so it will be with every one, whose heart God doth not open: the Minister may bring the Word to the ear, but it is the spirit only, can carry it effectually to the heart: Prov. 20. 12. The hearing ear, and the seeing eye, the Lord hath made even both of them. God must not only give thee the word, but an eye to see it, and a heart to embrace it: as it is said of Christ's preaching to his two disciples, Luc. 24. 45. Then opened he their understandings, that they might understand the Scriptures. The sum of it is, Prayer is the means to open the Minister's mouth to speak, and your hearts to entertain the word so, as to profit by it; and therefore neglect of this must needs cause unprofitableness. The Wiseman directs you to this course, as in Prov. 2. 2, 3, 4, 5, 6. It is the Lord only that gives it, and if you would have it from him, you must cry after it: If any of you lack wisdom, you must ask it of God, James 1. 5. How deeply are most men to be charged here? I accuse none of you: but I wish you to deal faithfully with yourselves. How seldom do you pray seriously to God, before you come here? Have you this morning been upon your knees, earnestly begging of God for the Ministers, and yourselves? if not, no wonder if you go away, as you come; charge it upon yourselves (quarrel not with God, his Ordinances, or his Ministers) as the cause of your unfruitfulness; if you come without praying, I do not wonder, that you go away without profiting.  
Fifthly, Pride; when men come with proud hearts to the preaching of the word: they are more ready to scorn and oppose the word, then to profit by it.  
This hinders,  
I. Pride of our own righteousness. When men are puffed up with a conceit of that, they discover not their want of the word of God, and so undervalue and sleight it: this was the reason, why our Saviour's preaching wrought so little upon the Pharisees, as you may see John 39 40. they were not convinced of their blindness and sin, but lifted up with an opinion of their own holiness: so it was with the Jews too, Rom. 10. 3. If ever we intent to profit by the word, we must come emptied of our own righteousness, and breathing after the righteousness of Christ held forth in the Gospel. An humble, though notorious sinner will profit more at the word, than a proud self-justitiarie: as the Publicans did at the preaching of our Saviour, more than the Pharisees.  
II. Pride of our own knowledge: this makes men think that constant preaching of the word is needless: we shall hear nothing, but what we have heard before; we know it as well as the preacher can tell us: this is the pride of men's hearts. It was the Athenians pride of their Philosophical notions, which made them esteem Paul's preaching as a vain babbling, Acts 17. As some proud scholars think themselves beyond their Tutors reading: so many are too goodly to be taught. High Seraphical souls, that are lifted up above ordinances; that pretend to such growth, that they can live without this spiritual food: there is pride of heart at the bottom of all. In heaven we shall live immediately upon God; but here mediately by his ordinances: there we shall see face to face, but here in the glass of the word: and if we desire to profit by it, we must bring an humble frame of spirit. Jobs language would become us well, Job 34. 32. That which I see not, teach thou me: wait at wisdom's gates for further discoveries, for here we know but in part, and see nothing but darkly: the best of us had need daily of eyesalve from Christ to have our eyes opened by the word: we 
Acts 26. 18.  must become sensible of our ignorance, and in this become fools, that we may be wise: this pride must needs make the word unprofitable upon a three fold account.  
1. It makes men untractable, and unteachable. A proud heart is apt to set up many carnal reasonings, and proud imaginations, which exalt themselves against the word: those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Cor. 10. 4. whereby they quarrel with the truth of God, as Nicodemus, when our Saviour preached to him of regeneration, he was as at his, How can this thing be? John 3. It was this pride made the Greeks count the Gospel foolishness, 1 Cor. 1. 23. This pride makes men despise the word, and they think it a kind of pusillanimity of spirit to submit to it: who is the Lord? saith proud Pharaoh, Exod. 5. 2. and thereupon rejects all his messages by Moses: so those proud 
Jerem. 44. 16  Jews in Jeremiah. Clemens Alexandrinus says, The word is not to be submitted to the judgement of those, who are not yet humbled, but have their mind's pre-occupied and prejudiced by proud carnal reasonings. Observe what the Psalmist says, Psal. 10. 4. God is not in the thoughts of his heart. The proud will not seek after God, that is, in his ordinances; he thinks it needless, or else below him: the proud Pharisees were of all other men the most untractable of Christ's doctrine.  
2. Because pride makes men unwilling to hear what may most profit. A proud heart cannot endure to hear his particular sins, his darling corruptions struck at, or discovered by the word of God. A particular reproof of sin, is certainly the most profitable, 2 Tim. 4. 2. and this a proud heart cannot endure. If Christ reproves the Pharisees hypocrisy, they are enraged against him, and plot his death. Herod must not endure to hear of his Herodias: see Prov. 1. 25. where it is said, Ye set at nought all my counsel, and would none of my reproof: these were proud scorners at the 22. verse, and you may easily judge, how little like these are to profit. He is not like to have his wound healed, that cannot endure to have it searched.  
3. Because God will have nothing to do with such in his Ordinances. He gives more grace to the humble, but resists the proud, James 4. 6. God is his enemy. God, as I may say, every Sabbath keeps open houses; every one may come, but, believe it, a proud heart is like to go away without his alms. He fills the hungry with good things, but sends the rich empty away, Luke 1. 53. and we find at Isaiah 66. 5. that God speaks comfort to such as tremble at his word, not that scoff at it, and slight it, as a proud heart doth. God pours the oil of grace and knowledge into empty vessels: and therefore, as you desire to profit by the word preached, so labour for an humble frame of spirit. It is said by the Wiseman, Prov. 11. 2. with the lowly is wisdom: and to this end I shall suggest only three notes.  
I. This is the proper qualification of scholars in any science. Nothing hinders knowledge more than pride: this was intimated in the posture, which scholars amongst the Jews were wont to use, viz. to sit at their Master's feet: so we find it Acts 22. 3. as an expression of humility. It is Philo's observation, that when the Essens came into the Synagogue, each scholar, according to their standing, was wont to sit at their Master's feet: this expression speaks aptness to learn, and also a modest humility. Quòd si haec reverentia terrenis praeceptoribus debetur, quantò magis nos ad Christi pedes jacere convenit, ut ex coelesti solio loquenti dociles nos prestemus, says Calvin. 
Calv. in locum  We read of Mary, Luke 10. 39 that she sat at Jesus feet and heard his word: upon which says S. Augustine, Quantò humilior ad pedes Domini sedebat Maria, tantò ampliùs capiebat. We must cast ourselves at the feet of Christ in his Ordinances, if we will be his scholars. It is said that the people stood at the feet of the mount, when the Law was given, Exod. 19 17. so must we sit at the feet of Christ, when the Gospel is preached.  
II. This humility will make us teachable by the word of God. An humble heart is like melted wax, which is fit to receive the impression of the word of God, and willing to be moulded, and fashioned according to it. An humble heart trembles at the threaten, and so is like to profit. God will dwell with such, Isaiah 66. 2. It closes with the commands of it: as Cornelius said to Peter, Acts 10. 33. We are all here present, to hear all that is commanded of God: and David tells us, that he will hear what God speaks, Psal. 85. 8. It submits to the reproofs of the word of God; it accounts of them as precious oil: whereas a proud heart holds up against the threaten, 
Psal. 141. 5.  slights the commands, and rages against the reproofs of the word of God. That place of the Prophet Jeremiah, Jerem. 13. 15. is full and worth our observation. Hear ye, and give ear, be not proud: for the Lord hath spoken: as if he had said, If you continue in your pride, you will never give an ear to the word of God. But,  
III To make all sure, an humble heart shall have the Spirit of God for its teacher, and then such shall be effectually and profitably taught: the humble he will teach, Psal. 25. 8, 9 it shall have the Spirit to lead into all truth, John 16. 13. The more humble, the more of the teachings of God. It is said, that the Spirit descended upon Christ in the form of a dove: the dove is a meek creature, to teach us, that the discoveries of the Spirit are made to humble hearts.  
Sixthly, The sixth ground is carnal reasonings, and prejudices in the hearts of men, which pre-possessing the soul, make the word ineffectual: which prejudices, while they remain, obstruct the soul against the word of God: these are as so many bolts upon the doors of our hearts, that the word can get no entrance; these are naturally in every one of our hearts: and they are of two sorts.  
I. Against the word itself.  
II. Against the preacher of it.  
I shall discover and remove some of them.  
I. Against the word itself, which although it be admirable in itself, and appointed for most excellent ends by God, yet are many prejudices against it in men's hearts: as  
1. The meanness of this Ordinance, and seeming outward inconsiderableness of some hours speaking, which makes many to disesteem it: whence the Apostle calls it the foolishness of preaching, 1 Cor. 1. 21. because most men are apt to judge it so. The ground of this prejudice is men's non-attendance to the authority of God's institution: as if a man should consider the matter, not the stamp of the coin, which may make base metals currant: we should attend to God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon it, which makes it valuable; as the diamond in a ring makes the ring much more precious; and as the seal upon a schedule, which makes it effectual to the purposes contained in it: so is it the institution of God, that makes this Ordinance so worthy and considerable; and if we would profit by the word, we must remove this prejudice against the word for the means of it in itself, and come to it, as God's institution, and in obedience to his command, and then are you like to thrive and profit by it. The Apostle gives you this, as an account of the Thessalonians thriving under the Gospel: that they received the word, not as the word of men, but (as it is in truth) the word of God, 1 Thes. 2. 13. and this made it to work effectually in their hearts.  
2. The pre-possession of some politic opinion, it may be, in compliance of some great ones, and the strain of the times; hence the word of God finds no entrance: much truth is stifled upon this account, because it will not comply with men's politic concernments, and the opinions they have taken up in compliance with their outward advantages; when truth comes to cross these, than it is rejected. This is no new thing, it was so in our Saviour's time amongst the chief Rulers, John 12. 42. and with the chief Priests and Pharisees, John 11. 48. and upon this account both Christ, and his doctrine was rejected; and hence it is said, that the great ones received it not, John 7. 48. Thus many make truth to stoop and veil to politic designs; and this makes the word of God ineffectual. Ahab would not make restitution of Naboth's vineyard, because it would not stand with his interest: thus doctrines do oft ebb and flow upon politic considerations, and and the truth is lost in the world.  
3. All is done by the Spirit, the Word is but a dead letter: may we not therefore better expect the whispers of it, then to be tied to a constant attendance upon the word preached? As if the impotent people John 5. should have argued, we cannot be healed unless we be put in, therefore we will not lie at the pool: nay, they knew but one of them could be healed at a time, and yet all lay expecting. Is it in vain to sow your seed, because you can have no crop without the influence of heaven? so no sowing the seed of the word, because no thriving without the Spirit? It is said, James 1. 18. Of his own will begat he us of the word of truth. The word is Gods, yet we are begotten by the word. So S. Paul tells his Corinthians, In Christ Jesus I have begotten you through the Gospel, 1 Cor. 4. 15. Because the hand writes, is the pen therefore needless? The Corinthians were S. Paul's epistle, written by the finger of the Spirit, and Saint Paul's preaching too, 2 Corinth. 3. 3. The Sun enlightens, but by a medium: the Spirit begets and regenerates, but by the word: as in 1 Pet. 1. 23, 24.  
4. I have already profited by the word, and therefore I have no further need of it. The Apostle commands indeed, that we should attend upon the preaching of the word, but no longer, then till the day star arise in our hearts, 2 Pet. 1. 19 and I find that already in those appearances of Christ to my soul, and these spiritual illuminations I have communicated unto me, therefore I am disobliged from any further attendance upon the word. In the removing of this scruple, I desire these particulars may be considered.  
I. Thy former experience of the efficiency and power of the word will, if they have been true, sweeten the word more to thee, raise up thy esteem of it, revive thy delight in it, and engage thee in a further, and more cheerful attendance upon it. I beseech you, consider that pregnant place of the Apostle, 1 Pet. 2. 2, 3. As new born babes desire the sincere milk of the word, that you may grow thereby. If so be ye have tasted that the Lord is gracious. A true taste will sharpen our appetites, as a child that hath tasted the breast, is still longing and crying after it, and can hardly be weaned from it: so it will be with every true child of God, who hath relished this sincere milk of the word: he gets a stomach by eating. Indeed a man may have a light, superficial taste of the word, and apostatise, as in Heb. 6. 6. and that is sad: but a real experience of the power and sweetness of it most effectually quickens desires after it. So it did in David, Psal. 63. 1, 2. He had seen, and therefore desires to see. As it fared with Jonathan, 1 Sam. 14. 27. Mine eyes have been enlightened, because I tasted a little of this honey: so it is with Christians, who have tasted the sweetness of the word, they are enlightened to see the excellency, and desirableness of it, which quickens their desires after it: as in Psal. 34. 8. taste that you may see. It is the want of taste and experience, which hinders men from the sight of the excellency and desirableness of it. I should suspect that man never to have profited by the word, who himself pretends so to have profited by the word, as to be justly exempted from any further attendance upon it.  
II. We will charitably suppose it to be true, that thou hast been converted by the word preached: but art thou so perfect all on a sudden, that thou needest no furtherances and additions of further degrees? What? because thou art born again, is therefore the sincere milk needless, by which thou shouldest grow? Thou professest the truth, well; but dost thou not need to be confirmed by the word preached? It was the Apostles work to confirm the souls of the disciples, Acts 14. 22. and surely most needful in these unsteady, unsettled, wavering, and apostatising times, when many who have professed highly, have apostatised foully. Be your knowledge true, it is but imperfect, for we know but in part, and therefore you still need the word to be a light and a lamp to you: your affections sanctified, but perhaps are dull and heavy, they need the word to quicken and inflame them, as Christ did his disciples, Luke 24. 32. Thou art at the highest pitch of thy attainments: why? Christ hath given Pastors for the perfecting of the Saints. Ephes. 4. 12. or, if thy graces thrive and grow, still thy comforts may be but weak and languishing; therefore, thou still needest the word quicken and strengthen them; for God creates the fruit of the lips, peace. They are not sensible of their imperfection sure, who feel not the want of a constant supply of the word of God. The meat of one day, will not serve you for a week: and surely you do not pray only for bodily, but spiritual food, when you say, Lord give us this day our daily bread. The Israelites gathered their Manna in the wilderness daily, and not once for all; if laid up, it putrified: while we are in our pilgrimage, we must daily gather the Manna of the word of God to nourish us, till we come to our heavenly Canaan, and then we shall not need it. Naaman washed seven times in Jordan before his leprosy was cleansed: some of the old leprosy of sin cleaves to the best, and we must be continually washing in the waters of the sanctuary: and Blessed is the man that heareth me, watching daily at my gates, etc. Prov. 8. 34.  
III. As to the Scripture pleaded in Peter, it is necessary to observe, 
2 Pet. 1. 19  that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, until, doth not denote the term of time, but as Beza notes on Matth. 1. 25. tempus interjectum simpliciter denotat; it asserts the present, but denies not the future time, as Scripture affords us many instances: as Matth. 28. 20. I am with you unto the end of the world. What, no longer? Yes, it will be their happiness to enjoy him to eternity. So Matth. 22. 44. Sat thou on my right hand, till I make thine enemies thy footstool: But shall Christ sit there no longer? Yes surely. So here, until notes the end of the word, not the term of time for our attendance. We must attend so long, but it doth not say, then no longer use of it. The Enthusiasts use this place to favour their neglect of the word; for by the daystar, they would understand extraordinary immediate revelations: so by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but it is evident, the Apostle meant the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 20. as opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 16. such are these pretended Enthusiasms. But,  
iv Attend to the word preached till that time, and then you shall be exempted: but I pray mistake not, it will not be till you come to heaven; then only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the daystar will fully appear in your hearts. The Apostle here seems to me to oppose this and the other world. While we are here in this world, we are but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore need to attend to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to a light to guide us: but in the other world, Christ as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall arise with an immediate and clear light upon our souls. When we shall not need the medium of Ordinances; but shall see God face to face; then shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawn, that the Apostle speaks of; then they shall arrive at heaven, where they shall have no need of the candle of Ordinances, nor the Sun, but the Lamb shall give them light, Apoc. 22. 5. So long as the best of us are on this side heaven, we have but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that in a dark place. Indeed we have a clearer light shining now, then was in the Old Testament; but if compared with the light we shall enjoy in heaven, it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a dark place: and thus learned and judicious Calvin in terprets the words. Ego hanc caliginem, cujus Petrus meminit ad totum vitae stadium extendo, ac diem tunc demum nobis illucere interpreter, cùm facie ad faciem videbimus quod nunc cernimus per speculum & in aenigmate. It is true that the Sun of righteousness does shine in the Gospel, and by that into our hearts; but in the greatest communication of light, there is a mixture of some darkness. We are in the body but as in ergastulo, as in a prison, though some light come in by the craneys, yet more darkness remains upon us. Then shall the day fully appear, when all clouds of ignorance and error shall be scattered, and the full rising of the Sun of righteousness be upon us. Here Calvin observeth, Nos tantundem absumus à pleno die, quantum à perfectione fides nostra abest: our light here is but dim, our faith but imperfect; therefore while we live in the world, we shall want the lamp of the word to guide us; without which we walk but in darkness. They live upon death itself, as Clemens elegantly, and see no more than one wrapped up in thickest darkness of the most obscure night. The full appearances of God are in heaven, here he manifests himself by his word, and to expect other ways of discovery is but to tempt God. Attend then to the word of prophecy till the daystar ariseth, that is, till you come to see God face to face, and then no use of Ordinances; in the interim attend upon it, as the ordinary instituted means of your spiritual proficiency. Content yourselves with this manna, while you are in the wilderness, and then you shall eat of the milk and honey of that heavenly Canaan which is above.  
5. I enjoy God in my private retirements, and live immediately upon God; and is not this a happy anticipation of heaven? Yes, too happy for any one to enjoy on this side heaven. It was above the estate of man in innocency, to whom then there where means and Ordinances appointed, as the Tree of life, which some assert as a means of preserving that immortality, in which he was created: but all agree about it, as a Sacramental sign of that eternity, which he should have enjoyed in happiness upon performance of obedience, which God required. Our enjoyment of God here is in and by the Ordinances: we see the power & glory of God in the Sanctuary, as it is Psal. 63. 2. an immediate vision is a reserve for heaven. Here God is to be seen as revealed in the word, there we shall see him, as he is: here in a glass, there face to face: here enjoyed in prayer, hearing and other duties, which are our spiritual converses with God, there in an immediate vision and fruition. And this I take to be the meaning of that expression in 1 Cor. 15. 28. That God may be All in All: when as it is said ver. 24. that then cometh the end, when he shall have delivered up the kingdom of God: viz. as to the manner of Administration by the preaching of the word, and other Ordinances: then there shall be none of these, for that fruition of God immediately shall be in stead of them all.  
6. And lastly, I have attended long, many years upon the word preached, and I find no profit: therefore it is in vain to attend any longer. I confess the nonproficiency of so many under means is a great discouragement both to Minister and people. S. Paul was inclined to be discouraged upon this account as appears by Acts 18. comparing the 6, the 9, and 10. verses together: and to the people, as if their fields should yearly be sown, & yet remain barren, it would much discourage them to sow them again: therefore give me leave to speak a word or two to each.  
I. To the Minister. Hast thou preached long, and no profit appears in thy people? First, mourn in secret for it: water the word with thy tears: thus did Christ over Jerusalem, whom he had oft discovered himself to, and preached, Luk. 19 41. Peter wept himself before he converted others. Secondly, pray much that it may profit: you may profit more pietate orationum quàm oratorum facultate, saith S. Augustin: a praying Minister will profit more than an eloquent orator. Thirdly, reform thyself: perhaps thy sin may hinder the efficacy of the word, and the seed may not thrive, because thou sowest it with a leprous hand. Observe what Christ saith to Peter, Luk. 22. 32. When thou art converted, strengthen thy brethren: and when thou art converted thyself, it is like that thou mayest profit more by thy preaching. But, Fourthly, by no means give over: the people's neglect of theirs, cannot exempt thee from thy duty. Woe be to me, if I preach not, saith S. Paul, and whether the people will hear, or whether they will forbear, we must preach: for, 1. thy word may profit afterward, we must not limit God, but attend our duty: when Elias was so much discouraged, God had seven thousand reserved: so when Paul was disheartened, God encourages him with this, I have much people in this city, Acts 18. 10. It is an excellent saying of Seneca, An profecturus sim nescio: malo mihi successum deesse 
Seneca ep. 25.  quàm fidem. It is better for us to be unsuccessive, then disobedient. It is not for us to know the times and seasons, which God hath reserved. The husbandman sows his seed, though he can give himself no assurance of a crop: which Metaphor the Apostle leads us unto Jam. 5. 7. he does not sow and reap both in a day. 2. The sincerity of your obedience and endeavour will however be acceptable unto God, as abraham's was in offering his son, though the event followed not, therefore in God's account he did it, Hebr. 11. 17. God in his accepts the will for the deed, 2 Cor. 8. 12. which is a special ground of comfort to Christians in every calling and employment. But, 3. thy reward shall be secured, Esay. 49. 5. God rewards not only our success, but our faithfulness. S. Paul would have the Philippians to hold forth the word of life, that he might rejoice in the day of Christ, that he might not seem to have run in vain, nor laboured in vain: and indeed the Ministers of the Gospel may seem to labour in vain, in respect of the efficacy of their Ministry, but certainly it shall not be in respect of the reward of it.  
II. To the people. It is serious matter of lamentation, that the Ministers should have occasion to complain with the Prophet, Esay 8. 18. Behold, I and the children, whom the Lord hath given me, are for signs and wonders in Israel; that is, because they were so few and rare: and that they should have occasion to complain with the same Prophet, Esa. 53. Who hath believed our report? And it is sad for you, Brethren, if it be any of your case: if it be, mourn over it, and pray against it, as the Prophet David, Psal. 119. 18. Open mine eyes that I may see into the wonders of thy Law: and withal observe with me;  
1. God doth not expect equal proficiency from all: as a Master, or Tutor doth not of all scholars, whom yet he may approve and commend for their diligence. This I speak for the comfort of those Christians, who are the most conscientious waiters on the Ordinances, yet complain they profit not answerably. The good ground in Matth. 13. 23. did not bring forth equally, but some thirty, some sixty, and some an hundred: fruitful fields bring forth unequal crops; so it is possible, that among those who conscionably attend on the Ordinances, some may profit more than others.  
2. Thy proficiency may not appear presently: as oft we are in despair of our fields, yet afterwards receive a good crop. In the night of temptation, or the like, the word may be obscured, and not appear, but may afterward show itself to the comfort of thyself, and rejoicing of others.  
3. Perhaps thou profitest more in thy actions, than thy knowledge. They are not always the best proficients in the word, who declare most, and know best; if thy affections be inflamed towards the word, and thou be'st carefully conscientious to practise suitably to thy knowledge, thou hast profited more than your notional high-flown professors, which yet are cold and careless.  
4. Be still constant in thy attendance upon the word. This is thy seedtime, therefore practise the Wiseman's advice, which he gives, Eccles. 11. 6. In the morning sow thy seed, and in the evening withhold not thine hand. The good ground brought forth fruit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 8. 15. that is, though persecuted for the word: or else though no present crop, or present profit. We read of the impotent persons, John 5. 3. that they lay at the pool, though they were not presently put in: and amongst them there was a man there, who had an infirmity thirty eight years, at vers. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as chrysostom observes, stupendious patience: and speaking in that Homily on John 5. of the admirable patiented waiting of that impotent person, he adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: we grow cold and remiss after a small time of waiting. He lay thirty eight years, yet not healed, and yet did he not give over waiting: so should we at this spiritual Bethesda, to be cured of our spiritual infirmities: though some of you may have lain as long unprofitably at the Ordinances, as he unhealed at the pool, yet wait still, the time may come, and will be: Who among you will hearken for the time to come? Esa. 42. 23. Improve that thou hast already received, and wait on God for an increase in his own way, and thou art under a promise to receive it: for Habenti dabitur, Matth. 25. 29.  
Secondly, Prejudices against the Preacher; and these are either,  
I. Against his Person. We are offended at the meanness of it, he is a man like ourselves, or else we are dis-affected to him, and both these cause unprofitableness under the word preached, as it did in our Saviour's auditors, Matth. 13. 55, 57 The Pharisees were offended at the person of Christ, and so rejected his doctrine. Ahab hates Micaiah, the Prophet of the Lord, and therefore refused to inquire of him, 1 Kings 22. 8. This sinful respect of persons, hinders the efficacy of the word, as it oft begets disaffections in the heart of people towards the ablest Ministers. These come not to hear the word, but the man: till you esteem the person, you will hardly profit by his doctrine. I plead not for a superstitious reverence of their persons; but as the Apostle, 1 Thess. 5. 13. I desire that they may be esteemed very highly for their works sake. These prejudices are oft times causeless, arising from our own corruptions, either because we are too apt to entertain reports against them, contrary to the Apostles rule, in 1 Tim. 5. 19 or else affectation of novelty disaffects us to them; or want of charity to cover their failings; but pry into their faults and failings, though they be but the spots of God's children. This is most irrational, if we did but seriously consider, that the efficacy of the word depends not upon the Minister. Peter at one Sermon in Acts 2. converted more, than Christ did in all his time for aught we read. We should not disaffect the message for the messenger, but rather esteem the messenger for the message sake: we should mind the pearl that is brought us, more than the hand that brings it.  
II. Against his gifts: I would hear him, but his gifts are mean and small. I could hearty wish, that there were not too great ground of this prejudice and complaint at this day, when we have so many of Jeroboams Priests, every one that will, as in 2 Sam. 1. 20. Tell it not in Gath, publish it not in the streets of Askalon. I dare say, some triumph at it; but for duly-constituted Ministers, if faithful, though of lesser abilities, let me suggest,  
1. Variety of gifts are for your good and advantage, as the holy Apostle tells us, 1 Cor. 3. 22, 23. whether clegant Apollo's, or profound Paul, or solid Cephas; all are for your good. Observe diligently that full and pregnant place in 1 Cor. 12. from ver. 7. to ver. 12. One interprets solidly, another reasons profoundly, a third applies powerfully, a fourth wins affectionately, and another demonstrates cunningly, and all to thy profit. There are two things suggested which may help to unprejudice us in this particular: 1. the freedom of the Spirit, in distributing these gifts, at vers. 11. and therefore we must not quarrel with the wisdom of God in it. 2. the end, for which God hath designed this variety, viz. our profit, at vers. 7. there are not the meanest gifts, but an humble self-denying Christian may make use of, and profit by.  
2. This prejudice reflects dishovourably upon God, and takes his glory and gives it to the instruments. God will have the glory of his power and mercy to be magnified; and therefore sometimes uses the meanest gifts to the greatest ends. As this advanced his glory at the first, that the Gospel should be propounded by such inconsiderable persons, as a few fishermen. God consulted his glory, when he put this heavenly treasure in earthen vessels, 2 Cor. 4. 7. Look not on glittering of the sword, but to the hand that wields it: look up from men to God, as S. Peter spoke to the men of Israel, Act. 3. 12. concerning the cure wrought upon the lame man: Why gaze ye on us, it was not we but God. God often uses feeble instruments, that himself may have the greater glory; and lays aside great parts, when men begin to glory too much in them. The same truth is 
John 3. 8.  preached by all, and the Spirit bloweth where he listeth.  
3. Perhaps he denies his abilities for thy good. He could be Seraphical, and in the clouds, but he stoops and descends to thy capacity; and denies himself, that he may gain thee. S. Paul was wrapped up into the third heaven, and could speak with tongues more than all, 1 Cor. 14. 18. and yet desired to speak rather to edification. Judge charitably; it is likely the Minister denies his excellency, as desirous that thou shouldst be brought in love with the naked truth of the Gospel, and not with the dress it comes in, that the Gospel may come by its own power and efficacy upon thy soul, therefore he studies a familiar plainness.  
4. The abler thy Preacher is, if thou profit not so much the more by him, the greater will be thy condemnation. Satisfy not thyself therefore with this, that thou livest under an able Minister (men may affect this more for their credit, then aiming thereby atttheir profit) nor let this exalt thee in contempt of others, thy account will be the greater; and if thou profitest not so much the more, very sad. How sad will it be for Jerusalem, who had Christ preaching amongst them, yet refused and rejected him: and those, against whom the Apostles shaked of the dust of their feet, for the not-entertaining of the Gospel: and for you, Brethren, who enjoy as much of Gospel-light as ever appeared upon the world, if you shall be found unprofitable at that day, when many, who have lived under less means, shall be found improved suitable to the means they lived under, and so consequently rewarded, and you, who have been under the richest dews of heaven, be found unfruitful, you shall be dispatched with the unprofitable servant, Matth. 25. 30. Take you, and cast the unprofitable servant into outer darkness, there shall be weeping, and gnashing of teeth. Away then with these prejudices, which must needs make the word unprofitable: while one quarrels with the method, another with the expression, a third with the matter, a fourth with the delivery, the word is like to profit little.  
Seventhly, The seventh ground is hardness of heart. That natural hardness, which is in every one of us, much hinders the working of the word of God in us: that heart of stone resists the divine impressions of the word; and therefore, God when he promises to write his Law in our hearts, he first promises to take away this heart of stone, Ezek. 36. 26, 27. One thing in the stony heart is impenitrableness, and this makes men threatning-proof, and judgement-proof: they tremble not at the one, nor are broken by the other. And this especially, when the soul comes to be hardened by custom in sin: the seed, you know, which fell on this ground, perished. Hardened Pharaoh slighted all Moses's messages, and remains hard under variety of God's judgements, both threatened and inflicted. Observe the exhortation of the Apostle, Heb. 3. 13. To day, if ye will hear his voice, harden not your hearts; as if he had said, If once your heart be hardened, it will be to little purpose to exhort. A hard heart may be moved by the word of God, but still remain, and afterward message of God, but still remain, and afterward grow more obdurate. Pharaoh is a sad example, whom every message of God hardened more. As rain may wet a stone outwardly, but still it retains its innate hardness; so it is possible, a hard heart may seem outwardly to melt into some tears, the effect, perhaps, of a man's natural temper and constitution, yet remain hard and unbroken: as it was with those in the Prophet, Jerem. 5. 3. Thou hast smitten them, yet they have not grieved, etc. Notwithstanding the variety of God's providences, & the Prophet's solicitations to return, they remained hard. The Scripture calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11. 8. the spirit of slumber; so deep and dead a slumber, that the threaten of the word cannot raise, or awaken them out of it: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle speaks of the Ephesians, in chap. 4. 19 they feel no impressions of the word upon them: nay, it makes them to rage against it, as the Jews did, Acts 7. 51. Ye do always resist the holy Ghost; that is, speaking by the Prophets and Apostles, as appears, verse 32. The hard earth must be broken up,  your seed will thrive in it: so must the hard heart, that the seed of God's word may take rooting in it. The word is the instrument of the Spirit to break up the heart; and therefore compared to a hammer that breaks the rock in pieces, Jerem. 23. 29. and till this be done, there can be no profiting by the word. Josiah was of a tender heart, and so melted at the word of God, in 2 Chron. 34. 27. so must all be, who intent savingly to profit by the word. There is indeed a hardness of heart, which excludes all possibility of profiting by the word: I mean, when God seals up men judicially under unprofitableness for their former resisting and opposing the word of God. Of which I understand that place, John 12. 40. He hath blinded their eyes, and hardened their heart, that they should not see, etc. This was Pharaoh's case, when he had hardened himself, God at last hardened him so, that he refused the messages of God to him by Moses, till he was utterly ruined; when men's consciences, as the Apostle saith, are cauterised and seared; they grow insensible under the word of God, and the shinings of the Gospel, (as the Sun the clay) more hardens them: as it fared with the Jews, Ezek. 2. 4. for all his oft speaking unto them, they were impudent, or, as it is in the margin, Hard of face.  
Eighthly, The eighth ground is unbelief. This the Apostle adjoins in the Text, as the cause of the Jews unprofitableness, because it was not mixed with faith, and truly this must needs cause unprofitableness, both because we cannot draw near to God in his Ordinances without this. Unbelief is a departing from God. We may present our bodies indeed before God, yet without faith can we not digest the word of God into spiritual nourishment, as Clemens Alexandrinus says.  
There is required of us,  
1. An historical faith, whereby we believe the word of God to be the word of God, and close with the truth of it in our assent and judgement. The understanding is the leading faculty of the soul, and the guide of reason; I shall never close with that truth in my affections to love it, in my will to practise it, which I do not first assent unto in my understanding: nor can the will embrace that as good, which the understanding assents not to as true. But this is not enough; for there is required further,  
2. A particular applying faith, whereby the soul closeth with the word, as proper to itself: when it particularly applies the promises, and closes with the reproofs and threaten of the word. This makes the word of God to be ineffectual, because men shift it off from themselves; as, such a reproof of sin concerned not me: the Minister reproved such an one, etc. A man may assent to the truth of a promise, and yet it be a dry-breast to him without the application of it by a particular faith: so to the truth of a threatening, and yet not be humbled. Faith is necessary to the hearing of the word profitably.  
I. As the eye of faith discerns the truth of the word, as it pries into the mysteries of the Gospel, which the natural man perceives not. The Apostle 1 Cor. 2. 14. gives a reason why a natural man cannot perceive these; because they are spiritually discerned, and so no object suitable to a carnal eye. It is said of Christ's entertainment, John 1. 5. The darkness comprehendeth not the light: every unbeliever is no better than mere darkness, though improved with the height of acquired knowledge; as Nicodemus and Paul are very pregnant proofs of this: and I appeal to yourselves; Are men like to profit by the word they perceive not, nor understand?  
II. As it makes the soul to relish, and delight in the word of God. To an unbeliever, the great mysteries of the Gospel are but foolishness, 1 Cor. 1. 23, 24. The carnal mind is not subject to the law of God, saith the Apostle, Rom. 8. 7. A carnal mind may approve of the word of God, as true and good, but never close with it throughly and hearty, because it is contrary to it. As a learned man may approve of the light, as excellent in itself, but will not endure to look long upon it, because it may be hurtful to his weak eyes: thus a carnal heart may assent to the truth of God's word, and be convinced of the equity and goodness of it, yet not close with it, because contrary to his carnal interests, and corrupt principles; and so long no profiting by it. As S. Augustine saith, Quid haec duo conferunt 
Aug. lib. 4. c. 13. de doctr. Christ.  homini, qui & confitetur verum, & collaudat eloquium, nec inclinat assensum? who inclines not his assent, viz. so as to practise it.  
Ninethly, The nineth ground is love of some darling and bosom sin and corruption. The Apostle indeed, James 1. 21. commands to lay aside all superfluity of naughtiness; but especially any darling sin, which else will make the word unprofitable upon a double account.  
I. As it prejudiceth the soul against the most profitable preaching. Such an one must have placentia, and speak the language of those in Isaiah 30. 10. They say to the seers, see not: and to the Prophets, prophesy not to us right things, but speak unto us smooth things, etc. Wholesome reproofs are too bitter pills for him to take down, because they will stir the humours that are corrupt. And therefore you shall observe, that some, who have seemingly made large progress in the profession of the word, have been wholly offended at it, when it hath searched, and disturb their secret bosom corruption. Thus it was with Herod, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he did many things, and demonstrated a very fair affection to the word of God, as in Mark 6. 20. till it came to his Herodias; and then he is incensed so far against John, as to take off his head: nay, the young man went further, to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all these have I kept, and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from his youth, Mark 10. 20. till it came to his covetousness, than the commands of Christ prove ineffectual, and he goes away sorrowfully. While a man retains the love of any darling sin, he is apt to come with a settled resolution, let the Preacher say what he will, show him the nature, danger, and guilt of such or such a sin, to go on still, as it is Jer. 2. 25.  
II. As it disaffects them to the preacher. That did disaffect the Pharisees so much against Christ, his reproving their darling sin of Hypocrisy. This caused Felix to dismiss Paul, his touching upon his darling sin of intemperance and injustice. And hence proceeds the ebbings and flow of men's affections to the same Minister. You shall have some, who will constantly attend upon a Minister, and afford him a very fair aprobation, till he come powerfully to search his bosom corruption, than he is offended, nay, and perhaps persecutes the Minister too. Thus it fared with Christ himself,: one while they cry, never man spoke like him, and another while, Crucify him, crucify him. See the Galatians inconstancy to S. Paul in Galat. 4. 14, 15, 16. they afforded him both reverence, verse 14. and love, verse 15. rari amoris indicium, oculos eruere plus est, quàm vitam profundere, says Calvin: but how soon is this love degenerated into hatred and enmity, verse 16. and that only because he told them the truth. Veritas odium, as saith the Comedian: so tell men the truth in laying before them the evil nature and danger of those sins they live in, they presently entertain a secret enmity against them: and if once men's spirits come to be embittered against the preacher, suavis non erit doctrinae gustus; they will find no sweet relish in the word of God.  
Tenthly, The tenth ground is unpreparedness, when men rush out of their worldly employments without prayer or meditation into the house of God, never considering either into whose presence, or service they come. God requires a holy preparation to all our services, and that not only habitually, but actually prepared and disposed for them. Keep thy foot, saith the Wiseman, Eccles. 5. 1. when thou goest to the house of God. This holy preparation was shadowed out by the people's washing their clothes before the delivery of the Law, Exod. 19 10, 11. and by Moses his putting off his shoe, before God spoke, and discovered himself to him, Exod. 3. 5, 6. intimating a putting off our carnal affections, and purging our souls before we come to hear the word: this is necessary, because to come without this preparation,  
I. Is irreverent. You esteem it justly a high incivility to press into a Prince's Palace with ragged, dirty clothes, or to sit at his table with unwashen hands. How much do men affect cleannesses, and study neatness, when they present themselves to the presence of any great man? and is it not much more irreverent to appear before God in his Temple in our sins and corruptions? May we not justly fear to be an offence to his pure eyes? How do men study words and gestures suitable to the person of any great one, to whom they make their applications? and doth not a resolved prepared reverence much more become us, when we address ourselves to God? David resolved himself upon this preparation, Psal. 26. 6. I will wash mine hands in innocence, so will I compass thine altar. Thus when Jacob went to worship God at Bethel, he purged his house of all the Idols, and made his sons to wash their clothes, Gen. 35. 2, 3. We should not only have our hearts raised to awful apprehensions of God's Majesty and presence, but our outward man also composed to a decent becomingness and holy reverence, as Jacob said of Bethel, Gen. 28. 16, 17. How dreadful is this place! And thus did Cornelius, when Peter was to preach unto him, set himself in the presence of God, Acts 10. 33. So should we come with that reverence and preparedness, as becomes the presence of God.  
II. Unprofitable. Hence that caution, Luke 18. Take heed therefore how you hear. Thorns grow naturally; but seed, you know, thrives not, but when the ground is first fitted and prepared: sin increaseth naturally in our corrupt hearts, but they are no fit soil naturally for the word of God, they must be first fitted and prepared before the seed will grow and thrive there. Unpreparedness makes every duty to be ineffectual as you may see in Job 11. 13, 14. Give me leave to allude to that of the Wiseman, prepare thy work without, and make it fit for thyself in the field and afterward build thine house, Prov. 24. 27. so say I, Prepare thyself at home, and then come to build up thyself in faith and holiness. And unprepared hearer will be an unprofitable hearer.  
Eleventhly, The eleventh ground is Curiosity: when men come to the Word, affecting more the elegancy of the expression, than the wholesomeness of the truth. Cui nullus in dicendo sermo placet nisi Grammaticè fuerit conceptus, Dialecticè imaginatus, Rhetoricè purpuratus, as S. Augustine expresses it. Such like not their spiritual food unless it be adorned with the flowers of Rhetoric, who regard more how handsome the provision be, than how wholesome. Hence error many times handsomely dressed finds more entertainment, than a plain truth. So men take poison instead of nourishment: thus when men catch more at an elegancy in a Sermon, than a promise; they may be pleased perhaps, but little profited. In seed you look not at leaves, as you do in flowers; but at the inward virtue, whereby it hath an aptitude to fructify: so should we in the seed of the word, not prise the outward seeming dress and beauty of it so much, as the inward efficacy of it, whereby it may fructify in your hearts and lives. Qui maturitatis fructum quaerit, despicit amaena camporum, says Chrysologus. 
Chrysolog. serm. 18.  He that desires profit from a field, looks to the ripeness of the corn, not to the beauty of the cockle, which may more gratify the eye but not fill the barn and granary: so he that desires to profit by the word, must not attend the adorning of Rhetoric, which may perhaps more please the fancy, but not at all relish the soul, such may more gratify the palate, but it is not so good for nourishment. The affected elegancy of a Sermon may more gratify curiosity, but not profit and nourish the soul. It is true that S. Augustin observes, that propter fastidia plurimorum, etiam ea, sine quibus vivere non possumus, alimenta condienda sunt. But they live miserablely that live altogether upon sauces. There is another curiosity, much like this, which makes the word unprofitable, and that is a nice squemishness, that men nauseate truth, that they have heard of before; as an ill squeasy stomach, which cannot make two meals of the same meat: whereas, we had need, considering our dulness to understand, our forgetfulness of what we have heard, to have the same truths preached over and over again, and yet shall we find all little enough. We may see what was the temper of those in Acts 13. 42. they besought the Apostles, that the same words might be taught again the next Sabbath: this I speak, not to patronise laziness in the preacher, but to correct the curiosity of the hearer; which makes the word become so unprofitable to them.  
Twelfthly, The twelfth ground is, Not attending upon a constant settled ministry. This is that which God hath used from the first planting of Churches for the edification of his people, as appears from Acts 20. 28. and confirmed by the practice of the whole primitive Church. Trees oft transplanted can take no firm rooting: a rolling stone, we say, gathers no moss: those, whose fickle unsettledness prompts them to run from this Minister to that, and to settle under none, are like to profit very little by the word. This S. Paul reproves sharply in his Corinthians, 1 Cor. 1. 12, 13. He walks securely, that is guided by some fixed star, whiles he who follows some meteor is led into some bog or pit: so those, who walk by the light of some settled Minister as a star fixed to his orb, are preserved safe in the way of Religion, but those who follow wand'ring meteors fall into some pit of error. Many thrive and live healthfully on one dish, while others surfeit of variety. By attending upon a settled Minister, you come to be acquainted with his style, familiar with his phrase, and learn his method; which will facilitate, and strengthen memory, that you may carry away, and profit more by him.  
Thirteenthly, The thirteenth ground is want of love to the word of God. Men come out of custom, and not out of a real sense of the want of the word, or with any love unto it. If men had such affections to the word, as David professeth of himself that he had, Psal. 119. 20. that his soul did even break for the long he had after God's word, much more would they profit by it. If with Job they prized it more than their ordinary food, Job 23. 12. A man that sits down to his meals, when he hath no liking to the meat set before him, he will not nourish kindly by it, neither will any nourish spiritually, that brings not a good affection to the word of God.  
I. It is so in all other knowledge: you may perhaps have it by experience. If you put your children to a trade which they do not desire or love, they will scarcely prove artists in it; so if men put their children out, intending to make them scholars; if they do not love their books, they will prove but dunces; and therefore many parents do wisely dispose of their children, according to their affections and inclinations: so if men love not the word of God, they are not probable to make any great proficiency in it. Love is a quickening affection; what I love, I am ready to take pains for, and not to endure to be without it. Thus if men did love the word, they would take pains for it, familiarize it to them by much reading, frequent hearing, serious meditation, and not endure to be without it. Let David be an example; Oh, how do I love thy Law! and this puts upon meditating upon the law day and night: and when he was without it, he mourns for it, and says, One day in God's courts is better than a thousand elsewhere; and he cannot reflect upon his former enjoyment of that word without a tear, Psal. 42. 4. The Apostle is very full and pertinent to this purpose, 1 Pet. 2. 2. As new born babes desire the sincere milk of the word, that you may grow thereby: as a child finds sweetness in nothing but the breast: so that it cries if it be without it; and thus if we affect the word, we shall thrive by it.  
II. This provokes God to proceed judicially, to give men up to unprofitableness, and while they like not the truth, to give them up to error. The Apostle is express in this, 2 Thess. 2. 10. And here we see that notional professors, who have got a notion of truth in their heads, but not the love of truth in their hearts, oft turn Apostates, and backsliders, as these times give us sad experience of. When the Israelites began to loath manna, God gave them quails indeed, but his wrath with them, Numb. 11. 33. and leanness into their souls, Psal. 106. 15. So when men love not the manna of the word, etc. Love of the truth puts men upon a constant attendance upon the word, as the means of grace and knowledge: and so consequently, they are like to profit by it: so it is said of the Thessalonians, that they were exemplary believers, 1 Thess. 1. 7. and the reason thereof is given, vers. 6. because they received the word with much joy.  
Fourteen, The fourteenth ground is a resting in the Ordinance, in the opus operatum, the work done; and so look no further. And this men are very apt to do, as Micah blesses himself, Judg. 17. 13. because he had gotten a Levite into his house: so many conclude the love of God, and their own security, barely upon the enjoyment of a ministry and preaching. So did those in Jer. 7. 4. They cry out, The Temple of the Lord: and so many also of the Gospel, We enjoy that, and therefore all is well. You may find some making plea of this unto Christ, Luke 13. 26. Thou hast taught in our streets; but Christ dismisses them for all that, with a nescio; I know you not, vers. 27. Thus did the Jews of old, as in Rom. 2. 17. they rested in the law, and made their boast of God: and so do Christians now, they think that they have done God service abundantly, if they have heard two sermons on the Sabbath-day, and never look to their proficiency. As many an idle scholar satisfies himself, that he hath been at his Tutor's lecture, though he cares not to profit by it. If you rest only in this, it may be so far from profiting you, that it may be your ruin. Christ at the last-day will acquit none for enjoying the Gospel, but condemn them for not profiting by it, 2 Thess. 1. 7.  
Fifteenthly, The fifteenth ground is Unfaithfulness of memory, and forgetfulness, when the word goes in at one ear, and out at another. When this spiritual food stays not with us, it is not like to nourish us. The word must be treasured up in the memory, before it can fructify in our hearts. It is not the forgetful hearer that is blessed, Jam. 1. 25. such an one is like a man who looks his face in a glass, and presently forgets; so such an one takes a glance at the word, and the word is out of his memory, assoon as himself is out of the Church. If you would profit by the word, you must practise the Apostles counsel, Hebr. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let nothing slip: a Metaphor from a sieve or leaking vessel, when the liquor runs out as fast as it is put in. But because want of memory is a great complaint among many, and some of them, out of question, serious Christians, I shall give these brief directions.  
1. Pray for the Spirit: one office of whom is to be a remembrancer, John 14. 26.  
2. Meditate in private upon the word of God. Men go out of the church presently to their worldly employment, and give liberty to their vain thoughts, and idle discourses, and so the word is forgotten.  
3. Confer with others about the truths thou hearest. This conference will both strengthen memory, and fasten truths in it, and also quicken and inflame affections to it; as coals lying together kindle each other: thus did the disciples, Luc. 24. 14. Rather than forget a profitable truth consult the minister: it is needless modesty in thee, if thou inquire not, and pride in him, if he does not inform thee.  
4. Get your affections raised and inflamed to truth. If men loved the word of God, they would remember it more: did you ever know a covetous miser forget where his bags were laid: if we could esteem the word as our treasures, and greater treasures than those of Gold we should remember more of it.  
5. Perhaps, what thou remember'st (though but little) keeps thee to close walking with God. Be not discouraged, thou thrivest more than one, who can carry away a whole Sermon, and lives not suitablely, and likely it is, that God may bring into thy remembrance more, according as thou standest in need of it.  
6. Improve what thou remember'st by prayer and practice. Retire thyself, and turn the Sermon into a prayer, and that will rivet it in thy memory: however turn it into practice, and thou wilt never forget it. An artist will never forget the rules of that trade, which he daily practiseth: Sermons are but notions to such, who experience not the efficacy of them in their lives.  
Sixteenthly, The sixteenth ground is affectation of novelty and itching ears. This puts men upon heaping to themselves teachers, and forsaking sound preaching, and teachers too. The Apostle foretold such there should be in 2 Tim. 4. 3, 4. and we may safely say, that it is fulfilled in our days. This is one of the great springs of heresy and error, the mind of man is novitatis avida; and hence new error pleaseth many more than old truth, and every new-fangled opinion, though he that runs may read it contrary to Scripture and reason, creates in men's minds at least a suspicion of the truth, which all ages of the Church hath professed. I am sure Christ makes it the badge of his sheep, that they will only hear his voice, and not strangers, Joh. 10. 5. his voice in his word and by his Ministers. While men keep not to the wholesome word of God, but affect this variety of fancy & opinion, they surfeit, not thrive. Gellius 
Gell. lib. 3. cap. 13.  tells us of Demosthenes, that he being young and Plato's scholar, by chance going to hear Plato, resolved experiri an ad digna auditu tanto properatum studio foret; upon which he deserted Plato, and became Callistratus his disciple: thus many affecting novelty, though formerly in profession disciples, are now turned to fables, and in stead of being nourished by the word, are poisoned with error.  
The seventeenth ground is, Neglect of a careful practice of what we hear: if men came with a resolution to practise, they would go away with much more profit: for this would bring them with a great appetite and liking of the word of God: as they in Acts 10. 33. They professed themselves to be as in the presence of God to hear all; that is, to hear so as to practise. This is your wisdom, Brethren, to come with a resolution to practise: for which you have our Saviour, Mat. 7. 24. He is a wiseman, that heareth and doth my say: and S. James would have us not to be hearers only, but doers of the word, Jam. 1. 22. for such only are blessed in our Saviour's account, Luk. 11. 28. I pray, consider that prophecy of Gospel-times, with what resolution they invite one another to hear: viz. with a resolution to practise, Esay. 2. 3. Come let us go up to the mountain of the Lord, to the house of the God of Jacob, and he will teach us his ways: and what more ordinary, then to call on one another in these days, Come, we will go hear such a man to day? but observe what follows; & we will walk in his ways: and do you invite one another, Brethren, for this end? nay, rather when you go to hear the word, is there not oft a secret reserve in your heart to go on in your sins? They who come with such a resolution, and not to practise, are not like to profit by the word. It is by this that Christ will have his disciples known, Joh. 8. 31. If ye continue in my word, then are ye my disciples indeed: and to those God tells us, that he will continue his mercy and goodness, Psal. 103. 17, 18. To such as keep his covenant, and that remember his commandments to do them.  
The eighteenth ground is, Anger & malice either against the word, or the Minister of it. Many, when the word of God searches and finds them out, rage against it, or the Minister of it. As you may see they dealt with Stephen, Acts 7. 54. they gnashed upon him with their teeth: and at vers. 57 they ran upon him with one accord, and cast him out of the city. Therefore the Apostle exhorts those, who would so receive the word, as to save their souls, to receive it with meekness, Jam. 1. 21. that is, with a mild, humble, tractable spirit: that as the Preacher is to instruct you in meekness, 2 Tim. 2. 25. that is, with gentleness and tenderness to your persons, with anger and zeal against sin; so you are to hear with submissive and tractable spirits, as they did, Acts 10. 33. laying aside all enmity against the word and the preacher of it. And when by the word he convinceth you, look upon him as a Chirurgeon, that comes to search your sores in order to a cure; and when he presseth duty, be facile and tractable. The wisdom that is from above, saith S. James, is gentle, 
Jam. 3. 1●  and easy to be entreated: and where shall we find this wisdom in men? you shall sooner enrage then persuade. As concerning the generality of men, those the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, absurd men, 2 Thess. 3. 2. that will quarrel with the Chirurgeon, when he comes to bind up their wounds. You must learn, Brethren, to submit to the word of God in humility, if ever you will profit by it; say as did Samuel, Speak, Lord, for thy servant heareth.  
The nineteenth ground is, Neglect of a special application of the word preached. Each hearer almost is ready to put off the word of God to another: Such a reproof concerned not me: there the Preacher hit such an one: such a threatening is nothing to me: and many such like. If ever you will profit by the word, you must do as the disciples did: when Christ had told them one of them should betray him, each of them applied it to himself, saying, Lord, Is it I? so you must make a particular application of promises, threaten, and precepts. The best food will not nourish, unless it be received; you cannot live by feeding another man; no more will the word of God, except it be particularly applied to ourselves. It should at least put us upon a serious examination; Doth this threatening appertain to me? Have I interest in this promise? The child may starve, though the mother hath a full breast, if it sucks not at it: so we at the breasts of the promises, unless by the Application of a particular faith, we make them our own. We must not only hear of the promises slightly, but we must search them out, and that so as we may know them for our good, Job 5. 27. In a Prince's proclamation, every one will look to that which concerns himself; so should we in the proclamation of the Gospel, look to that which in particular concerns us, and in particular apply it to us. And therefore you may observe, that when God makes the word to be effectual, he does it by a particular application of it to the soul; as in that of Nathan to David, Thou art the man: for it is true that Job hath observed, Job 33. 14. God speaketh once, yea twice, yet men perceive it not: but then in vers. 6. He openeth their ears, and sealeth their instruction: that is, by a particular application of the word. I know there are and may be miscarriages here: the presumptuous sinner is too ready to catch at, and run away with a promise: the humbled dejected sinner to despair under threaten: A great piece of wisdom it is to apply the word suitably to our conditions: if fainting, the promises; if secure, the threaten: and this is so to be wise, as to be wise for ones self, Prov. 9 12. and so to profit by the word.  
And this is the second ground of unprofitable hearing in regard of Hearers: the third ground is in respect of the Word itself.  
The third General ground of unprofitable hearing is in regard of the Word itself. But you will say, How is it possible that the word itself should be a cause of unprofitableness, which Scripture so much magnifies, and dignifies with such glorious titles, that speak the power of it. As that, The Gospel is our salvation, Ephes. 1. 13. The sword of the Spirit, Ephes. 6. 17. The ministration of the Spirit and righteousness, 2 Cor. 3. 8, 9 and that it is the power of God unto salvation, Rom. 1. 16? I answer, It is not the cause of unprofitableness properly, but by reason of men's corruption it is so by accident. The word in itself considered is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. but through men's corruptions, it becomes unprofitable, because common: the Israelites at first admired the Manna, but afterward loathed it, when it grew common, and began to entertain long after their onions, and garlic in Egypt; and we may see how they quarrel, and murmur at it, Numb, 11. 5, 6. Oh disingenuous ingratitude! what could they have better than meat from heaven? I wish this were not the language of many! what, nothing but this preaching? the old complaint was, that, men were like to perish for want of vision: now men begin to surfeit on it. Man's corrupt nature affects variety, never long pleased with the same thing, and long enjoyment breeds a disrelish in us of the best things, we prise pearls, chiefly, because rare and costly: the Romans wore them upon their shoes, when common: uniones emergere è luto cupiunt, saith Tertull. much ado to keep them out of the dirt: thus the pearl of the Gospel is trodden under foot, because ordinary and common. The Indians prise not precious pearls so much because common; which our Merchants venture expense and danger to procure: many prise not the preaching of the Gospel, which the Merchant sells all for, that he may purchase it. And how do we disesteem that means of grace which many a dark corner of the nation would be thankful to enjoy? I pray God we be not taught at length how to value our plenty of the bread of life more by the want of it.  
How do they prise the salutes of the sun, who have half a years darkness? which darkness teaches them the value of it; while we pass it over, and look upon it as an ordinary thing, because we enjoy it daily. The Egyptians sure never prized light so much, as when they had experienced the plague of darkness. How would thousands in the nation, in the world, prise that light of the Gospel, which we undervalue, and grow wanton under? It is indeed much pity and shame to us, that good food should be nauseated, because often set before us: it is a sign our stomaches are not good; our spiritual appetites are distempered. The Scripture speaks fully to the ready and cheerful entertainment of the Gospel-sound, when it was first preached to the Gentiles, as appears by the instances of Cornelius' whole family, of Sergius Paulus at Ephesus; yea, even Caesar's household at Rome, Philip. 4. 11. and from the sudden and large spreading of the Gospel in Rome, Corinth, Ephesus, and the rest. See we how it was in the days of Samuel, 1 Sam. 3. 14. the public exercise of the prophetical office was much decayed by the negligence of old Eli, and wickedness of his sons. Pauci erant pii in populo, & his erat pretiosum verbum, quia rarò fiebat ejus audiendi copia: so Paraeus upon the place. When preaching was more rare, some would have traveled to hear a sermon, who will not now stir out of doors for it: and this must needs cause unprofitableness; for while men have low thoughts of the Ordinance, they will profit little by it. What the Wiseman saith, Prov. 25. 17. Withdraw thy foot from thy neighbour's house, lest he be weary of thee; may be applied to this thus; That men are apt to nauseate the word of God, because so oft enjoyed by them. Men look at it as a matter of course, and regard not the institution and Ordinance of God, and so under-valuing it, remain unprofitable under it. See how God lays this to the charge of Israel, Hos. 8. 12. I have written to him the great things of my law, but they were counted as a strange thing. Written to him] in contradistinction to all other people; yet he disesteems them. Singulari privilegio & eximio illos prae aliis ornavi, 
Paraus in loc.  & ipsi súsque déque habent, quasi rem nihili: so Paraeus. And this charge it is to be feared, may be laid to many in these days, who pretend fair to the word of God.  
The fourth General ground is in respect of God. Unprofitableness, as a sin, cannot come from God, but as a punishment of men's former neglect, and wilful contempt of the word of God: for though God's holiness permits him not to have any hand in sin, as sin, it being a contrariety to his nature, and that which he indispensably hateth, yet God may will sin as a punishment, not out of love to the sin, but to punish the person: for though sin be intrinsically evil, yet the manifestation of God's justice is good: and God for former provocations oft judicially leaves the creature, and permits him to fall into further sin, as he dealt with the Gentiles, Rom. 1. 21. and so was the incest of Absolom, as a punishment of David's adultery, 2 Sam. 12. 11. Now God proceeds judicially against those who live unprofitably under the word, these eight ways.  
I. Sometimes God proceeds in severity against their persons, ruins and destroys them. If Christ comes year after year into the vineyard, and finds the figtree to bear no fruit, he gives commission to cut it down, Luke 13. 7. When God expects, brethren, your fruitfulness under the means, and finds you unprofitable, his wrath is provoked, and you cut up as a burden to the earth; so Matth. 3. 10. Thus God dealt with the Jews, 2 Chron. 36. 15, 16. he bore with them a long time, till there was no remedy. God will not always endure to have his messengers and messages contemned. Read Jerem. 7. 12, 13, 14. and see there how God dealt with Shiloh, and what he threatens to do to the Jews, and the reason of all was their unprofitableness, as we see at ver. 10. they pretended fair to the word and house of God, yet did they not profit so, as to leave their sins: for this God threats their ruin.  
II. Sometimes he denies and withdraws that grace from them, by which they may be enabled to profit; and thus God may be said to concur to men's unprofitableness; as the Sun may be said to be the cause of darkness, by withdrawing its light. When men obstinately resist the strive of the Spirit in the ministry of the word: God saith, My Spirit shall no longer strive with him. As he saith, Hos. 4. 17. Ephraim is joined to idols; let him alone: and in Revel. 22. 11. He that is filthy, let him be filthy still: so, he that is unprofitable, let him be unprofitable still. Oh sad judgement! and is as sadly expressed, Esay 66, the 3, and 4. They have chosen their own ways, and their soul delights in their abominations: I also will choose their delusions, etc. which is as much as to say, he will leave them to themselves, and suffer them to go on to be deluded by those delusions, as such they having wilfully chosen. Men care not to profit by the word, and God gives them over to unprofitableness, as Christ cursed the figtree, Matth. 21. 19  
III. By taking the Gospel wholly away, and removing the candlestick from them. Thus Christ threatened to proceed against Ephesus, unless by a speedy return she prevented it, Rev. 2. 5. Jerusalem was come to the height of wickedness, when the Gospel was removed, Matth. 23. 37, 38. The Jews by a wilful contempt first put away the Gospel from themselves, before God took it away from them, as the Apostle speaks expressly, Acts 13. 46. God will not always cast this pearl before swine, who, as Clemens expresseth it, delight more in the mud of their lusts, then in the pure waters of the Sanctuary in the word of God. God will not always cast his children's bread to the dogs. God threatens a famine of the word upon the Jews, Amos 8. Would you know the reason? see ver. 5. they began to be weary of it, and unprofitable under it. As a master sometimes deals with a bad servant, pulls his livery over his ears, and turns him out of doors; so God oft deals with men, takes away his Word and Ordinances, his livery and cognizance: or, as a man divorcing an adulterous wife, takes away all her jewels and garments, and puts them upon another; so God, when people go a whoring, takes away from them the Gospel and Ordinances, which are the glory and ornament of a nation, and gives them to others.  
iv If he does continue the Gospel, yet he takes away the able and faithful Ministers of it. Observe how God dealt with his vineyard, Isa. 5. great expense you may see he had been at, vers. 2. so much, that he appeals to their own judgements, what he could have done more, what cost he should further bestow upon them, as to outward means, ver. 4. but there being no suitable thriving under all this, see how the Lord proceeds judicially against it: after the threatening of a total devastation, ver. 5. he adds, that the clouds should rain no more upon it. So doth God deal with an unprofitable people, he removes these clouds (as Ministers are called) who are to drop fatness into the soul, and lets you sit under clouds without water, and none of the dews of heaven in them to make you thrive. And how hath God dealt of late in this Nation, removing from us many eminent Preachers, and pulling down many pillars of the Church? And may we not justly fear, that this hath been by many men's unprofitableness and wantonness under the word of God? Is it not a sign that God's vineyard hath brought forth little fruit? when God hath eclipsed so many stars of the first magnitude? Is it not to be feared it is because men have neglected to walk by, and improve the light of those, who have held out the Gospel to them?  
V By taking away the Ministers gifts. The people are apt to complain of nothing more, then that their preachers want abilities and gifts: perhaps it is a judgement upon your unprofitableness under, and abuse of the word. Alas! the Minister is nothing without divine influence, and communication in his ministerial endowments. It is God that gives some Apostles, some Prophets, etc. Ephes. 4. 11. And he may ofttimes withdraw this influence. God may dry up the breast, because you thrive not by the sincere milk of the 
Hom. 12. in Ezek. 3. 26.  word. Propter malum populum, etiam bonis tollitur sermo doctoribus, so Gregory.  
VI By denying success to the word preached, though he continue able Ministers. God must give the increase, even when a Paul preacheth, and an Apollo's waters; which he is pleased oft to deny. Because of our neglect and contempt of his word, and carelessness to profit under it, he denies the dews of his blessing, which should make the seed of the word thrive and prosper. Or, if the Minister preaches powerfully, yet perhaps not suitably to thy necessities, not what may profit; and this by a secret judgement of God upon thy obstinate unprofitableness under former enjoyments of the word. You have a very pregnant instance of this, Ezek. 3. 26. where God tells the Prophet, that he should be dumb, and not be a reprover unto them: and these reproofs (as I have often hinted) are most like to profit; as S. Gregory says, Magna omnipotentis Dei gratia est, cùm iniquè agentibus 
Gregor. in Ezek.  durus à doctoribus s●●mo increpationis profertur.  
VII. By 〈◊〉 lose a spirit of delusion, and by suffering false prophets to deceive, and gull the people, and to poison them with error instead of feeding them with the word of God. When Gods vineyard brings forth briars instead of fruit, he suffers the wolves, and the foxes to eat it up, Esay. 5. 4. sive obrepant vulpes & lupi in Ecclesiam, hoc totum tribuere convenit ingratitudini nostrae: quia fructum non reddidimus, qualem decebat, fuimúsque desides & otiosi, saith Calvin. And 
Calv. in loc.  I cannot but in my serious thoughts resolve that inundation of Heresies upon this nation, and all those delusions, which go abroad, into the judgement of God, giving men over to strong delusions to believe lies, because they improved not, nor delighted in the truth, in the love of it: as God gave the lying spirit commission to go and deceive Ahab, 1 Kings 22. 22. And sure God hath in his justice and wrath, for our wantonness under and inconstancy to the truth, let lose many lying spirits in our days, which miserablely misled many into damnable Heresies.  
VIII. By delivering up to Satan, and permitting him to have power over them. It is said of Judas, John. 13. 27. that Satan entered into his heart: if the word take not possession of thy heart, the devil will, whom God useth as the instrument and executioner of his just judgement: even that spirit, who worketh powerfully in the children of disobedience, Ephes. 2. 2. I add one caution, lest I might seem to speak too harshly and severely of Gods proceeding, that God doth not proceed thus judicially presently upon every neglect of his word, but after long exercise of his patience, and after much obstinacy, and wilful contempt of his word. He did not presently cut up the fig tree, but expected three years, and upon importunity spared it one year more, Luk. 13. 8. God forsakes not any till they obstinately forsake him: non deserit nisi deserentem. Christ did not presently discharge himself of Jerusalem but after many calls and warnings and wilful contempt of all these; How oft would I have gathered thee, and thou wouldst not! Matth. 23. 37. He warns Ephesus to repent before he takes away the candlestick. Rev. 2. 5. Let us then improve this time of patience and the Gospel, while we enjoy it, lest through the hardness of our heart under it, we treasure up wrath against the day of wrath. Rom. 2. 5.  
The fifth General ground of unprofitable hearing is in respect of Satan, who doth what he can to make the word unprofitable, several ways and devices Satan hath to compass this end. Sometimes he is at your elbow jogging you asleep, that men sleep away a Sermon: sometimes he steals away the word you have received, which our Saviour expresseth by the seed that fell by the ways side, Matth. 13. 4, and 19 otherwhile he presents your thoughts with the glory, and greatness of the world, and so they are wand'ring and distracted: sometimes begetting prejudices in your hearts against the word, or the preacher of it, and so disaffecting you to the truth preached: sometimes suggesting suitable motions and temptations to steal away your hearts from the word, as to the voluptuous man's pleasure, to the ambitious man honours; so suiting their corruptions, and by that they prove careless to profit by the word. And the truth is, the more powerful the word is, the more the devil opposes it; and the more the light of the Gospel hath appeared, the more hath Satan sent out the smoke of the bottomless pit to obscure it; and therefore though the multitude of heresies & errors which abound among us be real matter of a lamentation, as being a sign that the devil hath set his cloven foot amongst us; yet I cannot but from hence conclude, there is agreater power of Gospel-light, which the devil thus endeavours to extinguish; it appears, that the sun is up, that these locusts swarm so. If now you ask me; why the devil so much opposes the word and Gospel? I answer  
I. Because himself hath no share in it: he is fallen irrecoverablely from God and as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he endeavours to bring others into the same destruction with himself; he envied man's estate in paradise, and thought to have ruined him, but perceiving man by a second covenant in a possibility of a better state than that, he more envies his recovery which the Gospel discovers and conveys, as being the Gospel of reconciliation, and therefore he endeavours to make this ineffectual.  
II. Because it is a means to ruin and demolish his kingdom. The word of God is mighty to throw down Satan's strong holds, 2 Cor. 5. 10. whereby he keeps possession of the soul. As the walls of Jericho fell down at the noise of rams horns, so at the sound of the Gospel the walls of Satan fall down. Some stones out of this brook will conquer our Goliath: this sword of the Spirit conquers Satan, Ephes 6. 17. When Christ had sent out his seventy disciples to preach, the effect of it was; that Satan fell like lightning out of heaven, Luke 10. 18. that is, that power and dominion he exercised before in the world. This was one end for which God sent Paul to the Gentiles, Acts 26. 17, 18. Hence it is that Satan employs all his subtlety and strength against it; for where the word comes in power, the devil is a loser by it: he looseth a subject of his kingdom, who by the word is brought from under his obedience. While men remain his subjects; he lets them alone quietyly, all is in peace while the strong man keeps the house; but when the Gospel comes to bring his subjects to the obedience of God, than he raiseth all the force he can against it by himself and wicked men. He hath the possession of our corrupt hearts, and therefore will not submit to a dis-possession without much resistance. The Gospel brings us from under Satan's power by a pure conquest; for he will not deliver his right and possession upon terms. The devil looks upon it as his interest to oppose the Gospel to uphold and secure his own kingdom. Observe what the Apostle suys expressly to this, 2 Cor 4. 4. The God of this world hath blinded the eyes of them, lest the light of the glorious Gospel should shine unto them: when the Gospel shines in his full lustre, the devil endeavours to blind men with wilful unbelief, that they see it not. The ultimate end that Satan aims at in this is the ruin of their souls: and therefore, in order to it, is careful, that they come not to the knowledge of the truth, without which is no salvation, 1 Tim. 2. 4. which he knows they cannot do, without the shining of the light of the Gospel into their hearts, and therefore endeavours to hinder it what he can. The Prince of darkness rules in dark ignorant souls, holds them by those chains of darkness, and endeavours to shut their eyes, lest by the light of the Gospel they should discover the delusions by which he hath held them captive, and so these should be taken from under his obedience: as in the day we discover the vanity of our night-phantasies, dreams and imaginations. In a word, Satan looseth where the word profiteth, therefore he doth all he can to oppose it.  
To conclude with these brief directions, by the use of which we may become hearers with profit.  
I. Go to the word as the word, and for the word, So thou meetest with the wholesome word of God, regard not the dress it comes in: Bonorum ingeniorum insignis est indoles in verbis verum amare, non 
Aug. de doct. Christ. lib. 4. cap. 11.  verba; Augustin. Say thou, Lord, here I come to thy word, nothing else will satisfy me, not husks but bread in my father's house.  
2. Come to the word as the means of salvation. Were men convinced throughly of this, that their salvation was concerned in the word, they would certainly be more careful to profit. They who are sound taught and instructed by the word of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Clemens observes, they mount up to heaven as on eagle's wings. Think with thyself every Sermon thou comest to, Now I come to further my salvation, my soul is concerned in this Ordinance, this Sermon will be but like Vriah's letter to me a message of death, if I profit not by it: did men come with these resolutions, they could not but go away with profit. I shall conclude therefore with that of the Prophet, Esay. 55. 3. Incline your ear, and come unto me, hear (but remember so to hear, as to profit by your hearing) and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David.   
FINIS.   

THE SEVERITY AND impartiality OF DIVINE JUSTICE.  
A Sermon preached before the JUDGES, at the Assize at Cambridge, July 25. An. Dom. 1654.  
By JOHN FROST, B. D. late Fellow of S. JOHN'S College in CAMBRIDGE.  
Justitia non novit patrem, non novit matrem, veritatem novit, personam non accipit, Deum imitatur. Cass. in Psal.  
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   

To the right WORSHIPFUL SIR HENRY FELTON, BARONET, All increase of true Honour with God and man.  
RIGHT WORSHIPFUL;  
THere is store of Sermons extant; the Pulpit scarce affordeth more than the Press: neither know I which is more advantageous. The sound of the Word pierceth more; the letter written endureth longer: the voice extendeth but to some few present; the writing to many absent, & the Author, though dead, yet speaketh. Here are two added to the number, and by the relict of the deceased presented to the public view: which I crave leave to honour with your name. Why I do so, I need not give account to the world, which already knoweth your worth and deserts; and shall know by this that I acknowledge them: besides my special obligations to you for your favour to me, and my son, unknown to the world. Sir, you were willing to have been his Patron whilst he lived, be pleased now to vouchsafe the Patronage of this his Posthumous issue: which I humbly commend to your care, and you, with your virtuous Lady, to the grace of the Almighty, wishing you both all that little happiness the earth can afford you, and fullness of glory in heaven,  
Your Worship's most humbly devoted, JOHN FROST.   
COLOS. 3. 25. But he that doth wrong shall receive for the wrong which he hath done: and there is no respect of persons. 
SOme of the ancients have charitably excused the Heathens Polytheisme, by that probable conjecture, that they worshipped not divers gods but one and the same, according to those various benefits they received from him, or those divers apprehensions they had of him. As Lipsius, speaking 
Lipsius' dissert. 9  of the gods of the Stoics, saith, they were rather multitudo nominum then numinum, a multitude of names rather 
Lib. 4. de Civit. Dei, cap. 24.  than of natures. And Augustine, in his book de civitate Dei, brings in the Heathens pleading for themselves, that they were not so ridiculously ignorant as to think virtue, or fortune, and the rest gods, but only divers expressions of the same deity. Which opinion may gain further probability, if we consider what unworthy, unsuitable apprehensions men are apt to entertain of God. Most men (like that Roman painter arelius, who was wont to draw the faces of all his images according to the likeness of that beauty which himself most affected) framing a god to themselves, suitable to their own carnal interests, and corrupt affections, not conceiving of him as he is, and so truly making God an Idol. Thus some fancy a god to themselves all of justice, breathing out nothing but fire and brimstone against sin, armed with nothing but vengeance and terror, and they can by no means frame to themselves one conception of his mercy; and this is the misapprehension which the humbled & despairing sinner lies under, who can speak no other language of God, then that of Job, The arrows of the Almighty are within me, the poison 
Job 6. 4.  whereof drinketh up my spirit, the terrors of the Lord do set themselves in array against me. Others (which indeed is the more frequent, and the more dangerous mistake) fancy to themselves a notion of God as all love and mercy, all tenderness and compassion, in the mean time either through unbelief not crediting, or through inadvertency not actually considering the justice of God; and this is the misperswasion and error of the presumptuous, secure sinner, and that which encourageth him to a constant and confident continuance in sin against God, and wronging his neighbour; this prompts and encourageth the superior to oppress his inferior, and him to rebel against his superior. Therefore the Apostle here undertaking to press upon these Colossians a just and suitable deportment to every subordination God shall set them in, (which is the relative importance of the words:) having, verse 24. alured them by the hopes of mercy, or a reward, he here persuades them by the terrors of the Lords justice against those, who in any capacity or rank whatsoever (for so Zanchy extends the words) wrongs or injures another. But he that doth wrong, shall receive for the wrong which he hath done, etc.  
As if he had said:  
Let none lay aside the belief of the justice of God, or encourage themselves 
Paraphr.  in sin, by hopes of impunity; let not the poor inferior servant (for the words are peculiarly spoken for the comfort of such, by the general consent of expositors) repine despairingly, because here perhaps he suffers wrongfully▪ nor yet the superior triumph proudly, because he can at present oppress securely, for there will come a time (though now the poor and inferior are oppressed without relief, and great ones Tyrannize without control, when he (be he Prince or Peasant, honourable or despised, rich or poor) be he what he will be (these circumstances of the persons are not valued or considered by that impartial justice of God from which he) that doth wrong, shall receive for the wrong which he hath done, etc.  
The words you see are the description of God's severity against sin; their terms may briefly be explained thus:  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) He that doth wrong. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Budaeus. Or if you will take the Philosopher's account of it, it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to injure another knowingly contrary 
Steph. ex Arist. Rhet.  to some law, either the superior law of God, or the subordinate (so far as just) laws of men, agreeing with the law natural and eternal; so that every sin as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Apostles phrase, 1 John 3. 4. so it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too, a wrong to God, our neighbour, ourselves; and in this latitude I shall here consider it.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Shall receive. The word properly signifies such a receiving as is by way of return or recompense: that is, He shall have the just reward of that injury whereby he wrongs another.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Non personam significat, sed personae attributa & circumstantias: Stephan. Scripture speaks of God, as having a gracious respect to some men more than to others: Jacob have I loved, and Esau have I hated, Rom. 9 13. Thus God had respect to Abel not to Cain, Gen. 4. 4, 5. But the persons here signifies the outward circumstances and qualifications of men, those which make men glorious and valuable in the world, such as Honour, Riches, Authority, Greatness, Learning, Parentage, Country, which are the admiration and terror of men, yet can neither procure God's favour for, nor secure the sinner from the stroke of Divine justice. Which interpretation is evident from the context, and I shall further clear it anon.  
In the words thus opened, four particulars are considerable. 
Division.   
First, The indispensable necessity of justice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he shall receive, it cannot be otherwise.  
Secondly, The equity of Divine justice: it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That is, pro gravitate peccati sui, saith Paraeus: According to the nature, and proportionably to the greatness of the injury.  
Thirdly, The extent and universality of Divine justice. And that is double,  
I. Of the Person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let him be what he will be.  
II. Of the Sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What ever his sin and injury be.  
Fourthly, The impartiality of Divine justice; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. There is no respect of persons.  
To which four particulars, if I may beg leave to speak,  
First, Absolutely, in themselves:  
Secondly, Relatively, as to the persons engaged in the affairs of this day, I shall dismiss both the Text and Congregation. And  
First, Of the indispensableness of justice upon those who do wrong: they shall receive.  
I. They may lawfully from the hand of the civil Magistrate.  
II. They shall certainly from the hand of God.  
I. They may lawfully from the hand of the civil Magistrate. The Apostle tells us, he is God's minister, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a revenger to execute wrath upon him that doth evil, Rom. 13. 4. There are indeed a generation of men in the world, who brand all justice with the name of cruelty, and Magistracy with the titles of Tyranny and usurpation: some such there were in the Apostles time; Peter tells us of some who despise government, and speak evil of dignities, 2 Pet. 2. 10. and Judas verse 8. of such whom he calls filthy dreamers, who despise dominion. The Manichees conceived that Magistracy was a constitution of their b●d god; such were the Weigelians, and Swenkfeldians of latter years, and such are many amongst us at this day: and if we observe them they are the very same men, who would pull the sword of the Spirit, the word of God, out of the mouths of Minister's; who would wrest the sword of justice out of the hand of the Magistrate (the design sure is, that so their licentiousness might go unreproved by the one, and unpunished by the other) only here is the difference, though they have already so far thrown off religion, as not to regard the one, yet they have not so far laid aside the natural principle of self-preservation and policy, as not to fear the other. Truth is, they fear the Magistrates sword is too edged a tool for them to meddle withal; they know that if they oppose it, they are like to feel it. It hath always been so, that the Magistrates and Ministry have had the same opposers; and the same principles of Pride, Faction and Ambition carry men out to contemn both, as imagining themselves too knowing to be taught by the one, or too good to be ruled by the other. It was thus of old; those leading famous rebels, Corah, Dathan and Abiram, gainsay and oppose as well Moses the Magistrate, as Aaron the Priest: and think both of them take too much upon them, to lift themselves above the congregation of the Lord, Numb. 16 3. and therefore they both envy Aaron his Priesthood, and Moses his Authority; they will neither hear the one, nor obey the other, v. 12. And it is so still; those who now cast dirt in the face of the Ministers, would most certainly, if they had power and opportunity, lay the Magistrates honour in the dust, and cry down them as Tyrannical, as they now do these as Antichristian.  
I question not (my Honourable Lords) but we shall find you ready and zealous (and the rest of the Magistracy of this Nation) to assert the sword of the Spirit to us, and I shall (I am confident as the mouth of all the sound Ministry of England) vindicate and assert the power of the civil sword to you, and that upon these grounds; He that doth wrong, must receive from the hand of the Magistrate:  
1. That the Magistrate may faithfully discharge that office which God hath entrusted him withal. God hat● put a sword into the Magistrates hands, and he expects he should not bear it vain, Rom. 13. 4. not bear it for honour to himself only, but for terror to offenders, verse 3. Rulers are not a terror to good works, but for evil. He is not to wear it as a badge and ensign of Honour, but draw it as an instrument of Justice. It is the very end of his office: Governors, saith the Apostle, are sent by God, there is their Commission; if we 
1 Pet. 2. 14▪  would know the end wherefore, the next words resolve us, they are sent by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the punishment of evil doers. And it is this Divine Authority, which makes that justice in the Magistrate, which would be cruelty and murder in another. The wise God hath not entrusted the sword of justice in the hands of every private man: how soon then would the whole world become an Aceldama, if every man might be the revenger of his own wrongs? Therefore God, who hath forbidden private Christians to avenge themselves, Rom. 12. 19 Dear beloved, avenge not yourselves, etc. yet Chap. 13. 4. hath authorized the Magistrate with his Commission to be the avenger of wrath upon those that do evil. Et quis obedientiam in crimen vocet? saith Austin in this case, Quis obsequium pietatis 
Lib. 1. de civ. Dei, cap. 26.  accuset?  
2. That he may acquit, and clear himself of the guilt of other men's sins. Those sins which the Magistrate, either out of Cowardice, or Partiality, punisheth not, he makes his own: and what men commit as encouraged by seeing others go unpunished for the same sins, (and sure no greater encouragement to a licentious corrupt heart to sin, than hopes of impunity) the guilt certainly is devolved upon the Magistrate, who by punishing it in some should have prevented it in others. Camerarius tells us of a wise answer, though 
Camerar. pag. 469.  made by a fool, to a King of France, who being solicited to give out a pardon for a murderer made this the ground of his denial, that it was the third murder that man had committed, No, my Sovereign, saith he, it is but the first he hath committed: you committed the second, and the third, Nam si primi veniam illi non dedisses unicum illud commisisset. It was his first pardon which made him promise himself security, and so encouraged him to commit the like sin.  
It is the charge God lays upon the Princes of Judah, Isa. 1. 23. that they were companions of thiefs, that is, coercendis & puniendis furt is operam non impendebant, saith Calvin, They did not endeavour to 
Calv. in loc.  restrain and punish them, and therefore are interpreted as partners with them. Famous is that story of Ludovicus, one of the Kings of 
Camer. ibid.  France, to this purpose, who being at his devotions was solicited to pardon a Malefactor condemned to die; he, as willing to shake off such an unseasonable importunity, granted the request; but 
Psal. 106. 3.  suddenly meeting with that passage of the Psalmist, Blessed are they that keep judgement, and be that doth righteousness at all times, recalled the Malefactor, and revoked his former grant of mercy upon this reason, Principem, qui punire potest crimen, nec punit, non minùs coram Deo reum esse, quàm si id ipse perpetrâsset: that Prince or Magistrate, which can, and will not punish sin, is in the judgement, and sight of God as guilty of it, as if he had committed it. There are no men in the world more guilty of other men's sins, than Ministers and Magistrates, the first by not reproving, the other by not punishing.  
3. In faithfulness to the offendor: to him that doth wrong, the Magistrate by punishing him may do him a real courtesy (as certainly they did the thief who condemned him to the same Cross with our Saviour) and his receiving punishment by the hand of the Magistrate may be a means of his repentance (for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plutarch) and so prevent his receiving it from the just hand of God. Magistrates in Scripture are oft called Fathers, as Pater patriae among the Romans; and we know what Solomon saith of them, Prov. 13. 24. He that spareth his rod, hateth his son: and severity and justice against the sin, may oft in the event prove mercy to the sinner: but however, He that doth wrong shall receive, etc.  
4. In order to the common and public security, that by one man's punishment others may fear to sin. Which is the account Moses gives of God's appointment of capital punishments under the judicial law: as the seducer from the true worship of God was by God's command to be stoned, Deut. 13. 10. and the end is expressed, verse 11. that all Israel might hear and fear, and do no more such wickedness. And the false witness to be punished, Deut. 19 19, 20. That those which remain may no more commit any such evil amongst you. That which is a punishment to one becomes a terror to all. Besides, punishments are necessary for the protection of weak and unarmed innocence; to which Magistrates are, or should be, a refuge and shelter; and which is chief, for the security and defence of the Laws, which would be every villain's scorn and derision, if they were not hedged in with thorns (as I may say) and secured by punishments. For though the most ingenuous principle of obedience be love, yet the most common principle is fear: and those who will not for conscience sake, as the Apostle commands, Rom. 13. 5. conform to the Laws, yet will for wrath's sake, for fear of punishment: and many whom Religion will not, Policy will oblige to obedience. God sees it necessary to secure his own Laws by annexing punishments to them: man's corrupt nature is become now servile, and with those in Psal. 2. 3. would think of breaking all bands in sunder, and casting away the cords of God's commands from them, did they not fear as it follows there, v. 9 to be bruised with the rod of iron.  
Many keep Gods Laws more out of fear of Hell, than out of any love to Holiness: and much more invalid will any humane Laws be without punishments annexed. If men could promise themselves security from the punishment which the Law threatens, they would quickly indulge themselves the liberty of violating what the Law commands. I like not indeed Draco's Laws, which were so cruel, that they were said to be written in blood, not with ink; nor approve of Caligula's decrees, which were termed furores, non judicia: and surely capital punishments, should then only be inflicted, when the Laws cannot be secured, nor the public safety and peace preserved without them. But without some punishment, neither can be safe; the Magistrate's authority would be contemned, and the Laws, like Cobwebs, swept down by every hand: and therefore those same men (I mean the Socinians and others) who inveigh against all punishments (especially, if capital) as a breach of charity, charge the Laws too, as a violation of Christian liberty: these are timely to be looked too. Magistrates in Scripture are called Physicians; it is a cruel pity in a Physician, to 
Isa. 3. 6, 7.  spare an ounce or two of corrupt blood, and thereby endanger the health of the whole body. A Gangrened member must be cut off, that the whole be not corrupted, immedicabile vulnus ense rescindendum est, Nè pars sincera trahatur; so must a corrupt member of the Commonwealth: and however this may seem cruelty to the Offendor, yet, I am sure, it is mercy and pity to the Public, which can oft no otherways be secured and preserved from danger.  
By this time, I hope, you see the Magistrates right to punish them who do wrong; but lest the great Nimrods' of the world might here take sanctuary, and because of their own power or policy, or of the Magistrates cowardice or partiality, they may hope to escape the stroke of the civil sword, and so be encouraged to tyrannize and wrong others, let them know they shall certainly receive at the hand of God for what ever wrong they do, etc. that brings me to the  
II. The indispensabilitie of divine justice. A truth very necessary to be demonstrated, because though the worst of Atheists fear it, (a clap of thunder strikes a Caligula under his bed, as fearing the stroke of a revenging justice, and a discourse of it strikes a cruel Felix into a fit of trembling) yet many would go for Christians, who do not believe it, or at least do not express the power of such a persuasion in their lives. Would there be so many mighty Nimrods', hunters after their neighbour's estates and lives? so many unjust Ahabs and the like? if they really believed they should receive for that wrong they do, from the hand of an indispensable impartial justice? Truth is, men must offer violence to the principles of natural conscience (in which there are strong impressions of this truth, as being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that judgement of God, which the Apostle saith the Heathen, though given over to a reprobate sense, had a 
Rom. 1. 28, 32.  knowledge of) before they can cast off all thoughts and jealousies of a revenging justice: but few live under the actual belief of it; the fear of it scares them, but the belief of it doth not reclaim them. Truth is, most men have many carnal prejudices against it; as, to do thus is the mode of the world; and, I shall escape as well as others; and, not to do it will cross my gain and profit; and, that which indeed is the chief, and makes most Atheists, is present prosperity: they can do wrong and yet thrive and prosper: and this makes many think God rather likes and approves of the sin, then intends to punish the sinner. Thou thoughtest, saith God, Psal. 50. 21. that I was such a one as thyself, but I will reprove thee. As that Tyrant Dionysius, as Valerius Maximus tells us, when he had rob the temple of Proserpina, 
Val. Max. lib. 1. cap. 1.  having a safe voyage at sea, videtisne, saith he, quàm bona navigatio ab ipsis diis immortalibus sacrilegis tribuitur? as if he had said, See how the gods love sacrilege. I shall therefore endeavour, hoping to give a check to sin, especially to injustice and wrong, to demonstrate the indispensabilitie of Divine justice in three or four particulars.  
1. From God's absolute indispensable hatred of sin: the principle and rise of which is not his revealed will, but his nature; he is of purer eyes then to behold iniquity, Heb. 1. 13. God hates sin not only as a breach of his Law, but as a contrariety to his nature and holiness; he may as soon not be God, as not hate sin; and what is hatred in God, but voluntas puniendi? not any passion or perturbation: as Aquinas saith, all the affections of men are attributed to God, quoad effectum, non affectum: and what is the effect of anger, and hatred in us, but a desire of revenge and punishment? so in God it speaks his indispensable will to punish. The Poet's attribute to Justice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slow feet: so slow is Divine justice, that sometimes it overtakes not a sinner in this life (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plutarch) but it will sooner or later reach him. God, saith Augustin, punisheth some sins here, that men may not question his 
Aug. lib. de civ. Dei, c. 8.  providence: not all, lest he should wholly anticipate the last judgement. But it seems to me impossible, but God should sooner or later punish sin, which he so naturally hates and abhors; therefore calls 
Jer. 44. 4.  it in the Prophet Jeremiah, that abominable thing which his soul hates.  
2. To vindicate his glory, and repair his honour, which sin robs him of. He is a jealous God, namely of his honour: God will have his 
Exod. 20. 5.  glory from every man one way or other; those that will not glorify him by doing his will, God will glorify himself upon them by punishing them against their own. The obedience of the whole creation, being a present debt, can never make reparation for that dishonour the least sin brings to God: God will therefore repair it by glorifying his justice upon their disobedience: and so make them bear the severity of his justice, who would not submit to the justness of his commands.  
3. To assert his dominion over the creature. Every sin is a throwing off, and disowning the Sovereignty of God, and affecting an independency upon him. The first sin was ushered in thus by our first parents ambitiously affecting, and credulously believing what the devil most falsely promised them, to be like Gods. Those mine enemies 
Gen. 3. 5. Luke 19 27.  that would not I should reign over them, etc. That would not; this is the language of every wilful sin, it is virtually a laying aside the rule and authority of God, with that proud Pharaoh, Who is the Lord 
Exod. 5. 2. Psal. 2. 3.  that I should obey his voice? Or, as those in the Psalmist, Let us cast away his cords from us. As if they should say; we will be ruled by our own laws, and not be bound up to any superior commands: and thus interpretatively deny their dependence and subordination to God. God can no other way maintain his dominion over them, then by punishing, which they have endeavoured to cast off by sinning. As a Prince cannot keep up and preserve his rule and dominion over his subjects otherwise, then by punishing them if they turn rebels: so God upholds his dominion, by punishing those who acknowledge not his Sovereignty in commanding: and he that chooseth to obey his own will in sinning, shall be subordinate to God's sovereignty in suffering. But,  
4. Lastly, and particularly, as to the case of wrong and injury, God will certainly punish, to assert and clear up his Saint's innocence, which here in the world is oft trodden upon by the foot of pride and tyranny; which the Apostle to the Thessalonians mentions as an argument of just dealing with our brethren, Let no man go beyond, or defraud his brother in any matter, because the Lord is the avenger of all such, 1 Thess. 4. 6. The Poets feign Justice to be the daughter of Jupiter, whom he hath set over the world to revenge those injuries one man does to another: I am sure God (if he doth not in this life plead the cause of the oppressed, as sometimes he doth) hath appointed a day in which his justice shall punish them, who here unjustly punish his. It is (saith the Apostle, 2 Thess. 1. 6.) a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled peace. You may see, perhaps, the proud Nero's, and Caligulaes' of the world treading stately, and proudly vaunting, commanding, threatening upon the stage of the world (as Emperors in some few Scenes of a Tragedy) but if we stay to the last act, we shall see their Scarlet double-dyed in blood; or if innocence be thrown, and persecuted off the stage before the act be ended, there will come a time when the righteous shall rejoice to see the vengeance; and wash his feet in the blood of the wicked, those which here oppress and wrong him, saying with the Psalmist, Verily there 
Psal. 58. 11.  is a reward for the righteous, verily he is a God that judgeth in the earth.  
II. The equity of God's judicial proceed; it is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. God's justice lays out divers and various punishments according to the nature, degree, quality, and circumstances of men's sins. This is that which Scripture speaks of so frequently: God will render to every man according to his deeds, Rom. 2. 6. every one shall receive according to that he hath done, 2 Cor. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, receiving the reward of unrighteousness, 2 Pet. 2. 13. God shall cause every man to find according to his ways, Job 34. 11. And indeed it cannot be otherwise; for shall not the judge of all the world do right? saith Abraham, Gen. 18. 25. he can do nothing but right; the creature is under such an absolute subordination to the Sovereignty and dominion of God, being in his hand as clay in the hand of the potter, (which is Scripture language) that it is not capable 
Rom. 9 21.  of receiving any wrong from God; and God's holy will is so absolute independent a rule, and square of all righteousness and equity, that he cannot do any injury to the creature. Is God unrighteous who taketh vengeance? saith the Apostle to the Romans, Rom. 3. 5. Indeed there may be some seeming inequality in Gods judicial proceed here in the world: Providences here are oft so intricate (like Ezekiel's wheels moving one within another) such unequal distributions of rewards and punishments, the righteous oft suffering, while the wicked flourish, that some have from hence taken occasion to quarrel with the Justice, and deny the Providence of God. But be sure God's ways are always just, when most secret; and it will become the modesty and humility of a creature (though God's judgements are unsearchable, and his ways past finding out) yet 
Rom. 11. 23.  to acknowledge with David, that the Lord is righteous in all his ways, and holy in all his works: and where we cannot fathom to cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, oh the depth! and at that last great day, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the day of the revelation of the righteous judgement of God, as the Apostle calls it, Rom. 2. 5. then God will unriddle all his mysterious providences, & vindicate all his proceed from the imputation of injustice, which here the ignorance or malice of men may charge them with. Then we shall discern, as the Prophet Malachy saith (though here, perhaps, we cannot) between the righteous 
Mal. 3. 18.  and the wicked, between him that serveth God, and him that serveth him not. God lays not out equal punishments for unequal sins, but at the last day there shall be a tolerabilius, a more tolerable for Tyre and Sidon, for some sinners, then for others.  
III. The universality of God's justice, both as to persons and sins. We must all, saith the Apostle, stand before the judgement- seat of 
Rom. 14. 10, 12.  Christ, and every one shall give an account of himself to God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Plutarch. The most hardened, proud, stouthearted Pharaoh cannot withstand the meanest instrument of Divine justice,, if armed with God's Commission; the guilty malefactor may many ways escape the stroke of civil justice; perhaps he can conceal the fact from the knowledge of the Judge; but not hiding any sin from the eyes of omniscience (as the sinner oft desires, and sometimes is so far deluded, as to think he can do it, and thereby is encouraged to sin more confidently). 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things are anatomised and open to the eyes of him, with whom we have to do, saith the Apostle, Heb. 4. 13. and, He sets our most secret sins in the light of his countenance, saith the Psalmist, Psal. 90. 8. Well, but if the malefactor be convinced of the fact, he may break prison, and flee; but whither shall a guilty sinner flee to escape God's justice? If I go into heaven, thou art there, Psal. 139. 8. but thither he is not like to come; for there enters nothing that worketh abomination, Rev. 21. 27. If he goesinto hell, there justice finds him, God is there also, saith David; yea, there as a most severe Judge. In earthly judicatories, the person may be guilty, yet may escape the censure of the law for want of witness to prove the fact; but God, when he judgeth, summons in the sinners own conscience, which is instead of a thousand witnesses, so he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-condemned, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wholly without excuse. Here many, though guilty enough, yet by their power or greatness have out-grown civil justice, and are too big to be meddled with, such shall especially receive from the hands of God. S. John saw in the Revelations, the 
Rev. 20. 12.  great as well as the small stand before God's tribunal; and judged according to their works. The wrongs that Magistrates and great ones do to others here, as being most exemplary, directly contrary to the end of their office; for which they must be accountable to God, and forfeiting that trust God hath reposed in them to right others, and as being such, for which they seldom receive any punishment from the hands of men, God will most certainly and severely punish. Here it is possible, the Judge may be terrified by greatness, or corrupted by money or favour, to be partial in the execution of justice; but God nec terretur potentiâ, nec flectitur gratiâ, is neither scared by power, nor prevailed with by favour; but he that doth wrong shall receive for the wrong, etc.  
And lastly, here the sin may be such, as the law takes no cognizance of: de minutis non curat lex, and cogitationis paenam in foro nostro nemo luit: but the least sin shall fall under the Censure of Divine justice. Every idle word must be accounted for, every secret and vain 
Mat. 12. 36.  thought; God, saith the Apostle, shall judge the secrets of men according 
Rom. 2. 16.  to my Gospel. Our Saviour lays him who wrongs his brother by an immoderate passion, unworthy language, or the like, open to, and 
Mat. 5. 22.  in danger of hellfire. God is especially a swift witness against those that oppress others, that wrong and injure their brethren. Scripture 
Mal. 3. 5.  affords us many sad monuments, and signal instances of God's justice against such: Ahab gets Naboths vineyard and the dogs lick his 
1 Kings 22. 38. Acts 5.  blood. How sudden and severe was God's justice upon Ananias and Sapphira's sacrilege? the consideration of which might justly make many in our days tremble. How were daniel's false accusers made a prey to those lions, to whose cruelty he by their false witness was condemned? I wish all that are interessed in the employment of witnesses this day would consider this & tremble, for certainly the false witness shall not go unpunished, Prov. 19 5. So for bribery, what got Gehazi by Naaman's gifts, but his leprosy to him and his 
2 Kings 5.  posterity?  
iv The impartiality of God's proceed; God is no respecter of persons.  
1. Not in the communications of his mercy: this the Apostle Peter affirms with much earnestness: of a truth, saith he, Acts 10. 34, I perceive that God is no respecter of persons, but in every nation he that feareth him and worketh righteousness is accepted with him: and the Apostle, sure, spoke this experimentally, who of a poor fisherman was accepted to be an Apostle. Truth is, there is nothing which God more hates, or which Scripture more industriously frees God from then this accepting persons: yet nothing, which the proud corrupt reason of man (which the Apostle justly calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enmity 
Rom. 8. 7.  against God) more ordinarily chargeth God with. If God from, eternity chooseth one, leaves another; if in time he confers his grace on one, which he denies to another; giveth one assistance to persevere, leaves another to the apostasy of his own heart: presently one English Arminius and others cry out, he is a most shameful accepter of persons, unjust, and what not? I wish these men would give God that freedom, which sure themselves would, and every man may enjoy without imputation of injustice and partiality; to wit, to bestow when, and where he will, and upon whom he will, what he hath an absolute interest in, and right to: so, is it not lawful with God to do what he will with his own? Is thy eye evil because God is good? by these men's good will, God should neither have the sovereignty of his counsels, nor the freedom of bestowing his graces. I wish these men would consider the truth of that, in gratuitis non datur acceptio personarum: surely a man is unjustly charged with partiality for giving that to one, which he is not bound to give to any; for accepting of persons is a sin against distributive justice; & locum habet 
Aquin. in Rom. 2. 11.  in iis quae dantur ex debito, saith Aquinas. Now God is no man's debtor, and in giving his grace to some he doth no wrong to others, because he might have denied it to all: God may silence such reasonings as he did the murmuring labourer, who quarrelled with him for giving the other a penny; Matth. 20. 13. Friend I do thee no wrong. God, in the distribution of his graces, acts not as a Judge but as a Lord: and the motives of it are not any outward, undue circumstances of the persons, but merely his own will, dividing to every 
1 Cor. 12. 11 Ephes. 1. 11.  man severally as he pleaseth, &, working all things after the counsel of his own will: as a demonstration of which he oft bestows his grace upon those who as to humane judgement seem most unlike, and unqualified; witness a persecuting, blaspheming, Saul; a licentious Mary Magdalen; an unjust, injurious thief; it will puzzle the sharpest wit to find any other motive and ground of this then the sovereignty and good pleasure of God, unless they will say blasphemy and uncleanness be qualifications for grace. Surely, God doth this, as thereby to reap the greater glory of his grace, so to show his freedom and 
Aquin. 2. 1. 2● q. 63. art. 3.  absoluteness in communicating it. God's bestowing his grace (saith Aquinas sound and excellently) is datio pertinens ad liberalitatem, non ad justitiam, a gift not of debt but of grace and liberality, and in such there can be no respect of persons. God in this regards not the outward qualities and circumstances of men; not greatness or learning; for not many wise after the flesh, not many mighty, or noble are called; 
1 Cor. 2. 26.  but hath respect to his own counsel and purpose, and that must stand. I will have mercy on whom I will etc. Rom. 9 15. And if proud reason (as it is usual) charge this as arbritrariness and tyranny: that in Job may silence it, Is it fit to say to a King thou art wicked? and to 
Job 34. 18, 19  princes ye are ungodly? how much less to him that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they ane all the work of his hands. And I shall say with S. Augustine, scrutetur qui potest profundum, veruntamen caveat praecipitium: while he quarrels with and pries into the counsels and secrets of heaven, let him beware he falls not into the depths of hell.  
2. Not in the executions of his justice: but whom that finds under the same guilt, it condemns to the same punishment. This the Apostle asserts, 1 Pet. 1. 17. Who without respect of persons judgeth according to every man's works: and the Apostle to the Romans, Rom. 2. 9, 10, 11. Tribulation and anguish to every soul that doth evil, to the Jew first, and also to the Gentile; for there is no respect, etc. Yet each of these had what to plead; the Gentile his ignorance, the Jew his privileges as Gods peculiar: but justice spares them not, because they enjoyed them, but punished them more severely, because they contemned and abused them: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Jew first, at the ninth verse of that second chapter to the Romans. The Gentiles punishment shall be less, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom 
Chrysost. in loc.  on the place, because they have not the law accusing them. It is not the enjoyment of Ordinances, and outward privileges, which the Jews rested in, and which (I fear) is the rotten foundation which too many Christians build upon, which will secure a sinner from the stroke of an impartial justice; but if contemned and mis-improved will 
Hebr. 2. 3.  make it heavier. The Jews rested in their outward circumcision as their security, but Moses bids them circumcise their hearts, & that upon 
Deut. 10. 16 17.  this ground that, God was a terrible God, which regardeth not persons. No outward circumstances of the person can overbalance this impartial justice; not a man's greatness & honour, these too oft aggravate his sin, and increase his punishment. Magistrate's sins are of a deep die, scarlet sins, and will provoke a severer justice: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Chrysost. in Rom. 2. 9  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom: In God's judgement greatness of person is inconsiderable. The Angelical excellency could not secure or exempt them from the severity of God's justice, they are reserved in everlasting chains under darkness unto the judgement of the great day, Judas 6.  
Nor will riches profit in the day of God's wrath; as God dislikes not holiness though under rags, so he approves not sin under the gayest coat; nor will patronise profaneness, and wrong under Prince's robes and crowns. He accepteth not the person of princes, nor the rich man more than the poor; in the place of Job before cited. 
Job 34. 19  Lazarus' rags make him ne'er the less fit or welcome guest into Abraham's bosom; nor can all Dives his pomp, and wealth, and delicious fare, secure him from the sentence of justice, dooming him to eternal flames. God likes neither the one better for his riches, nor the other the worse for his poverty. All a wicked man's riches purchase for him only a hotter place in hell, (at Rome indeed they 
Jam. 5. 2.  may perhaps buy him a pardon) and but treasure up wrath; their 
Ezek. 17. 19  silver and their gold shall not be able to deliver them in the day of the wrath of the Lord.  
Nor will a wicked Achitophel's policy secure him; you know it hastened his ruin here, and will increase it hereafter. Nor shall the great Scholars learning (if without holiness, and doing the will of God) at the day of God's judgement avayl him any more but to increase his stripes. Surgunt indocti, & rapiunt coelum, was an old and 
Luke 12. 47.  a sad complaint of the Father. Nay, that best piece of learning, to teach others, will not stay the hand of justice, if such be workers of iniquity. Many will come at the last day with that plea, We have 
Matth. 7. 23.  prophesied in thy name, who yet shall be dispatched with a Nescio vos, I know you not, depart from me ye workers of iniquity. All the fair shows and appearances, the affected garbs, and hypocritical personating Religion, (if without the power of godliness) will not then be considerable, any further than to bring upon men's heads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greater damnation, as our Saviour told those arch-hypocrites the Pharisees, Matth. 23. 14. Adam's fig-leaves will not secure him from the summons of God's justice: the paint of hypocrisy falls off at the fire of God's wrath. That of chrysostom is full to this 
Chrysost. in Rom. 2. 11.  purpose; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God will judge at the last day not according to the quality of the persons, but the difference of the actions, whether good or bad; therefore God is described by S. John at the last judgement, as sitting upon a great 
Rev. 20. 11.  white throne; which speaks both glory and purity; no spot of injustice or partiality in it, but (as at the words following) both small 
Ibid. v. 12.  and great are judged, every one according to his works.  
And now give me leave (Right Honourable) with that modest 
Application.  humility as becomes my years, and yet with that holy boldness as befits my Office, to urge the imitation of this Divine justice upon you. I shall endeavour to do it so, that I may seem neither to forget to whom, nor yet from whom I speak. God hath put his work into your hands: you are in the place of God to the people, you judge 
Gen. 50. 19  for him, you have the stamp of his authority upon you, he hath honoured you with his name, I have said ye are gods; wherefore judge 
Psal. 82. 1.  as he does. Arnobius tells the heathens, that their gods were such, 
Arnob. pag. 190.  quorum similes nec vos esse, nec alium quempiam velitis; as they were ashamed either themselves or others should imitate: but Scripture represents God to us as a pattern for our imitation; Be ye holy as I am 
Matth. 5.  holy, and perfect as your heavenly Father is perfect. Imitate him as Christians, much more as Magistrates. Imitate his vindicative justice; which is sometimes in Scripture called his holiness: and herein 
Josh. 24. 19  in imitate,  
First, The equity of his justice, by proportionating punishments to the nature of the offence; to punish less than the fact deserves, may be of bad consequence to the public; to punish more severely than it deserves, is always injustice to the offendor; so far innocency itself suffers, as any man is punished beyond the demerit of his offence. The Roman fasces were a bundle of rods, with an axe in the midst, to signify the equity of Magistrates in punishing some only with a rod, others with the axe: the one for lesser faults, the other for capital crimes.  
Secondly, The universality of his justice. Let not any wrong go unpunished, whether it be in men's good names (which to some are of as great concernment as their lives) by defamation; in their estates, by injury, robbery, and oppression; or in their lives, by murder; or in all these by false accusations and witnesses. But I mention this head that I may commend to your justice especially the wrongs of God; those which more immediately strike at his honour & his glory. My Lords, God is very severe in revenging the wrongs done to you, when the Apostle Peter speaks of Gods reserving the wicked to the 
2 Pet. 2. 9, 10.  day of judgement to be punished, he ushers this in with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chief them who despise government, and are not afraid to speak evil of dignities. And when the people would have rejected Samuel from 
1 Sam. 8. 7.  being Judge; saith God, they have not rejected thee, but me. He interprets injuries done to you, as done to himself; and therefore you have all the reason in the world to be sensible of, and zealous in punishing those wrongs which are done to God. Let me expostulate a little: Shall the least dishonourable word against an earthly Potentate be punished? and shall those foul-mouthed Rabshakehs, who reproach the living God by horrid blasphemies, go secure and unobserved? Shall an affront to an Ambassador be justly censured as an indignity to the Prince; and shall those who scorn, defame, injure, and evil entreat the Ambassadors of God, (who come to them upon terms of peace and reconciliation from him) as carnal and Anti-christian, not be looked upon as wronging God himself, and dealt withal accordingly? I am sure Christ esteems them so; He that despiseth you, saith he, Luke 10. 16. despiseth me, etc. Shall an insurrection in the State (and that justly too) be punished as rebellion? and shall those who are up in open arms against God, and bid defiance to his Ordinances, Word, Ministers (which have been the glory and happiness of the Christian world for this sixteen hundred years) escape without the least censure? Shall a thief, who steals to the value of a few pence endanger his life? and shall others rob God securely, and without danger? If you ask how that is, not I, but the Prophet Malachi shall resolve you; In tithes, saith he, and offerings. 
Mal. 3. 8.  In a word, shall schism and faction in the State be punished as rebellion? and shall open heresy (I speak not of circumstantial opinions) in the Church be tolerated under the calmer title of tenderness? I must beg a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I cannot imagine what plea can be rationally made for this; either we must say, The Magistrate is not interested in the care of Religion, and that's directly contrary both to Scripture practise, and precept; the Apostle making this the very argument why we should pray for all that are in authority, that we may live not only peaceably, but in all godliness also. It is, certainly, the 
1 Tim. 2. 2.  Magistrates duty to preserve Religion, as well as keep the Peace. Or else we must say, that no Heresy wrongs God, and that is to make Religion an indifferency, and to cut the sinews of all endeavours after truth. What think you of those damnable Heresies, which Peter speaks of? Even denying the Lord that bought them, and 
2 Pet. 2. 1.  is not to deny God, to wrong him? Else we must say, that we do not know what Heresy wrongs God, and that's to turn Religion into a light Scepticism, & to make it the greatest uncertainty in the world. Or lastly, that no Heresy, though broached and owned, is to be observed, and taken notice of by the Magistrate, otherwise then as it hath an influence upon the disturbance of the State; and that seems to me to be as much as if we should say, The peace of the State ought to be more dear to a Christian Magistrate, then either the truth or the glory of God. In a word, to punish such as I have been speaking of capitally, is unwarrantable cruelty; but not to restrain them at all seems contrary to that zeal which a Christian Magistrate ought to have for God and Religion. I shall end this point with a holy meditation of one of the burning and shining lights of this age; In mine own wrongs I will hold patience laudable, but in God's wrongs impious.  
Thirdly, The impartiality of divine justice, there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God; nor ought to be with you: nothing given so frequently in charge in Scripture that I know of as this, not to respect persons. And that in reference to God himself, Deut. 1. 17. ye shall not respect persons in judgement (for the judgement is Gods): but hear the small as well as the greater. And elsewhere, Thou shalt not wrest judgement, 
Deut. 16. 19 Leu. 19 15.  thou shalt not respect persons. And in Leviticus, Thou shalt not honour the person of the mighty, nor respect the person of the poor: neither cowardly fear the one, nor foolishly pity the other; though the poor be especially the Magistrates charge, and it ought to be his care to defend him and pity him, so far as may be sine laesione justitiae, saith 
Aquin. 2. 2. Exod. 23. 3.  Aquinas. So in Exodus, neither shalt thou countenance a poor man in his cause: that is, with violation of justice and equity. And to name no more; to have respect of persons is not good, saith Solomon. 
Prov. 28. 21.  The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (if we believe Zanchy) is properly verbum 
Zanch. in Ephes. 6. 9  forense, a word of Assizes, & de judicibus propriè praedicatur. Accepting persons is a sin incident to those who are employed in matters of judicature, and transactions of Law; and is as commonly (I fear) practised, as it is little understood: when Jurours are byassed more by love or hate to the person, then by conscience of their oaths or insight into the cause: when verdict is the language of their affection, or praejudice, not of their knowledge and conscience: when the interest of some near relation, or a suggestion from a friend sways them more than the equity of the cause; when witnesses swear home in one man's cause and wont in another, though they know as much of it, and the case depends on it: when a lawyer pleads the poor man's cause faintly and coldly (though perhaps the most just) the rich man's with abundance of zeal, and heat of passion; all this is a vicious and sinful respect of persons. And suffer me (Right honourable) to be your remembrancer, though I confidently believe you both know these things, and abhor them: when one man's cause is expedited and dispatched upon the bare consideration of some outward qualification, (as Riches, Friendship, Kindred, Country or the like) and in the mean time, a poor man's case is deferred and protracted: when one man's case upon the like consideration is sifted into, another man's perfunctorily passed over: or the Jury better informed in one man's case then in another: when one man's case is weighed in the balance of equity; a second of prejudice; a third of favour and affection: when of two involved in the same guilt one meets with a milder sentence than the other, as being a friend, or rich, or powerful, or because of some circumstantial opinion, or the like: when the person commends the case, not the case the person: in a word when any consideration besides the equity of the cause, and justness of the law, prevails with the Judge in judgement, this is an unjust, and sinful respect of persons. God standeth in the congregation of the mighty, he judgeth among the Gods, saith David, how long will ye judge unjustly, and accept the persons of the 
Psal. 82. 1, 2.  wicked? 'Tis a great and crying sin, certainly, the very ruin of societies: it overturnes, and perverts the end of the Laws, (the protection of which the meanest may challenge as his right) which as they were made, so should be executed, without respect of person. 'Tis a sin, which robs the subject of his liberty and security, and makes him slavish and servile, whilst he fears (if he cannot be assured of an Impartial execution of the Laws) a lesser fault in him may feel a severer hand of justice, than a greater in another. Riches or Honour, Diversity of opinions, or what ever other circumstances of the person, altar not the nature of homicide, or adultery, or theft: God is equally dishonoured, the commonwealth equally suffers, the law is equally violated by these sins, be the person what he will be; therefore respecting these must needs be an overthrowing of the laws, and a perverting of judgement. Besides, this sin disposeth a man to other sins, to all kind of iniquity; to have respect of person, saith Solomon, is not good; for a piece of bread that man will transgress. 
Prov. 18. 21.  Yea, it lays him open to the curse of the people: so the same Wiseman, He that saith to the wicked, Thou art righteous, him shall the people 
Prov. 24. 24.  curse, nations shall abhor him. And that which is worse and most aggravates the crime, Judges on their tribunals personate and represent God, and so by respecting persons make God a partner in 
Drus●us in difficil. loc. in Deut. 3.  that sin which he most hates. Drusius notes that the Ancients painted justice, peplo oculis obducto, with a veil drawn over her eyes; to signify that impartiality, which ought to be in the administrations of justice. Judge's should be seeing into the cause: (that's the Judge's honour and the people's advantage and security; as S. Paul accounted it his privilege to answer before Agrippa, because he 
Acts 26. 2.  knew him expert in all customs and questions; so I am confident others will find this their advantage from you, Right Honourable) but blind to the person; knowing, but not partial.  
A Judge, saith the Philosopher, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, living & breathing 
Arist. Polit. lib. 5. cap. 7.  justice. The Judges in Egypt were painted without hands, and blind. And the Areopagites, who were Judges at Athens, passed their sentence in the night, and had their judicatures in some dark rooms, that so they might not be byassed by prejudice or affection to the person, to give wrong judgement: and, I question not, but you will be found such in our Athens. And by thus imitating the justice of God you may hereby;  
I. Promote the end of the Laws, and the end of your office, which is the public security, which is no way better consulted then by justice and equity. S. Austin plainly denies, that ever the Roman polity 
Aug. de Civ. Dei lib. 10. c. 21. & lib. 4. cap. 4. Lipsius' de const. lib. 2. cap. 13.  could be called properly a Commonwealth, upon this ground, that; ubi non est justitia, non est respublica: he calls Commonwealths without justice, but magna latrocinia: or, in Lipsius his language, congeries, confusio, turba: 'tis but an abuse of the word Respublica, Commonwealth, where the public good is not consulted by an impartial justice and equity; 'tis but a confused heap, a rout of men. Or, if we will call it so at present, it will not be so long without justice: for besides that injustice and oppression makes the multitude tumultuous, and fills the people's heads with dangerous designs (Rehoboams oppressing his subjects occasioned the revolting of ten tribes; 
1 Kings 12. 1 Sam. 8. 3.  and it was the injustice of samuel's sons (when Judges) which made the people so impetuous in desiring a King.) Besides this, I say, it lays a Nation open and obnoxious to the wrath and vengeance of God; as God threatens to judah in the Prophet: They (namely the 
Isa. 1. 23, 24.  Princes) judge not the fatherless; neither doth the cause of the widow come unto them: therefore saith the Lord, I will ease me of mine adversaries, and avenge me of mine enemies.  
The Law is the pulse of the Commonwealth, you may know what temper the body Politic is in by the motions of justice, and executions of the Laws: this oft prevents or diverts the judgements of God upon a nation. Phineas executes judgement, and 
Num. 25. 11. 2 Sam. 21. 14.  stays the plague: so the three years' famine ceaseth upon David's executing judgement upon saul's sons. Justice is the best establishment of Commonwealths; The King by judgement establisheth the land, saith Solomon, Prov. 29. 4. And it is a good security against the proceed of God's justice against a nation; Run ye through the streets of Jerusalem, saith God, Jer. 5. 1. and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, and I will pardon it. This is the advantage (my Lords) the public will reap by your impartial execution of justice and equity. But  
II. You may with the greater comfort appear another day before the tribunal of God's impartial justice, to give account of your stewardships. You are set up by God, you judge for him, your authority is from him, that speaks your power, and our obedience; even for conscience sake, Rom. 13. 5. And let me mind you, that your account must be to him, and that bespeaks your care and faithfulness. There is a day coming, wherein all, both small and great, must appear before the judgement-seat of Christ; and then with what judgement you here judge others, yourselves must be judged, and with what measure you 
Matth. 7. 2.  meet, it shall be measured to you again. Then with what horror and amazement shall an unjust cruel Felix appear a prisoner at the bar, to receive the final sentence of that judgement, at a discourse of which he trembled here, though a Judge upon the bench? How 
Acts 24. 25.  fearful a thing will it be for such a Judge as our Saviour speaks of, who neither fears God, nor regards man, at that day to fall into the 
Luke 18, 2.  hands of the living God, the impartial just Judge of all the world? How shall Pilate tremble to see Christ then Judge, whom here he judged and condemned? Then shall you, (my Lords) having here faithfully improved that talon of power and authority God hath entrusted you with, receive the Euge of those good servants, Well 
Matth. 25. 21  done good and faithful servants, you have been faithful over a few things, I will make you rulers over many things, enter you into the joy of your Lord. I shall end all with that famous Jehoshaphats charge to 
2 Chron. 19 6.  the Judges, Take heed what ye do, for ye judge not for man, but for the Lord; wherefore let the fear of the Lord be upon you, take heed and do it, for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. Take heed, for God is with you in the judgement: he is with you, to see and take notice of you, that calls for your faithfulness: he is with you to protect you; that speaks your support and encouragement: And I shall pray, that he would be with you to counsel and direct you, and that will promote your comfort, and the Nations happiness.  
FINIS.   

DEI PECULIUM, OR, GOD'S PECULIAR PEOPLE.  
In a Sermon preached at S. gregory's by S. Paul's, at the Lecture there, August 19 1656.  
By JOHN FROST, B. D. and late Fellow of S. JOHN'S College in Cambridge, and Minister of Olaves-Hart-street in London.  ACT. 20. 28. Ut pascatis Ecclesiam Dei, quam acquisivit sanguine suo. 
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   
TITUS 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A peculiar people. 
Π 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word invented by the Greek interpreters, if you credit Stephanus, upon their authority used by the Greek Fathers, and in this place only by the Apostle adopted into Scripture: it is of near alliance to that other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our Saviour useth, Matth. 6. 11. which Hierom understands of that bread which came from heaven, Christ himself, spoken of, John 6. 51. the peculiar nourishment of Saints, fed on by faith. But I shall not trouble you or myself with any nice Criticisms as to the word; but shall engage into what is of substantial and fundamental concernment. And so in the whole verse six things are considerable.  
First, A redemption asserted, as made by Jesus Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he might redeem; the word signifies a redemption by way of price and purchase.  
Secondly, The means of this redemption, or the price paid in order to it; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who gave himself; the price was not silver and gold, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precious blood, 1 Pet. 1. 18. Justice in God could require no more, Love in Christ would suffer him to give no less.  
Thirdly, What this redemption is from: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all iniquity; both as to guilt and power. Whence the Apostle Peter makes the terminus à quo of this redemption, our former vain conversation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For Christ to have redeemed men from the guilt of punishment, and not from the power and practise of sin, would be no less then for Christ himself to have come into the world to have been a cloak and patronage for impiety.  
Fourthly, That to which we are redeemed by Christ: that is, to holiness and purity. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ purchased not only pardon, but grace and holiness for his people: that we being delivered, might serve 
Luke 1. 74, 75.  him in holiness and righteousness all the days of our lives.  
Fifthly, The object of this redemption, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a peculiar people: such as Christ's purchase gave him a peculiar right to; therefore 'tis added here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto himself.  
Sixthly, A description of the persons redeemed, à posteriori, of this peculiar people by an inseparable effect or adjunct: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Zealous of good works; not cold and perfunctory, but fervent and zealous in practical holiness.  
Each of these will fill up an hours discourse; I have singled out the fifth as my present subject; to wit, the persons redeemed, whom the Apostle here calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a peculiar people, whence the observation is obvious and plain, that  
God and Christ have a peculiar people in the world. 
Doctrine.   
In the prosecution of which, I will show you,  
First, In what respects a people may be said to be God's peculiar.  
Secondly, What this peculiar people is.  
Thirdly, How it appears that God hath such a peculiar people in the world.  
Fourthly, Improve all by some application. For the first, God hath a peculiar people in three respects.  
I. In respect of outward dispensation, and distinguishing administrations. Thus the Jews of old were Gods peculiar: his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom 
Exod. 19 5.  he calls his peculiar treasure. God caused his Word and Ordinances to be dispensed amongst them, which the rest of the world were strangers to; he entrusted them with his divine oracles, which the Apostle notes as their distinguishing privilege from the Gentiles; and the Psalmist as their peculiar prerogative. The rest of the 
Rom. 3. 1, 2. Psal. 147. 19, 20.  world were like the dry barren Wilderness, they God's Enclosure, his Vineyard, who had plentiful showers of the dew of heaven falling upon them: and so they shall be part of God's peculiar again: the Scripture gives us evident ground to believe their conversion to the faith, especially, Rom. 11. from verse 23. to verse 28. I think we are much in the dark as to the time of their restitution: I verily believe the Idolatry of Rome (which is the Jews greatest stumbling-block) must first be removed, Religion reform. This may be a digression (however it is but a short one) as to the Text, but not to the Intendment of the Lecture. And in this respect likewise the Christian part of the world is God's peculiar, as distinguished from Pagans, and Mahometans, and the rest: in the Christian part of the world, England is God's peculiar: in England, let me say, London is God's peculiar; a place like Capernaum, exalted up to heaven in the use and enjoyment of Ordinances; I hearty pray it never have Capernaum's doom, to be thrown down to hell for the contempt and abuse of them.  
II. In respect of special office and employment. Thus Magistrates are God's peculiar, (he hath honoured them with his own name in Scripture, Psal. 82. 6.) peculiarly representing his Dominion; his Deputies and Vicegerents on earth; they rule by him, Prov. 8. 15. and should for him; they are his Ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle, Rom. 13. 4. Thus also the Ministers are God's peculiar, in respect of Function: as the tribe of Levi was under the Law; as being a special right of Ordination set apart for special services. Separate me Barnabas and Saul, saith the holy Ghost, for the work whereunto I have called them, Acts 13. 2. which you may see was done accordingly, verse 3. by fasting and prayer, and laying on of hands. The Ministerial office lies not in common to all: but there must be such a calling, and lasting function as distinct from the people. You may find them distinguished expressly, Revel. 2. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto you, and unto the rest: whence the Ministry in antiquity is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a portion, set a part and dedicated to God's peculiar service, and acts of worship and discipline; which not other can perform as acts of office. The Magistrate's duty is to uphold, but not to exercise these peculiar acts; which when Theodosius the Emperor would have been intermeddling with, he received this repulse by S. Ambrose: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that, his scarlet made him a Magistrate, not a Minister.  
III. In respect of special grace and favour: though God bear an universal philanthropy to all men as his creatures; yet he loves some with special love and distinguishing favour: which David 
Psal. 106. 4.  prayed to God he might have the experience of, Remember me, O Lord, with the favour thou bearest unto thy people. Thus God hath a peculiar people in two respects.  
1. In respect of choice and purpose; so many, who at present lie in common with the rest of the world, not yet effectually brought home by the power of God's Word and Spirit, (I mean elected though unconverted persons) are God's peculiar. Many of God's jewels lie a long time in the mire and sink of the world. S. Paul was a chosen vessel, though at present breathing out blasphemies and threaten. 
Acts 9 ●5. Verse 1.  These (me thinks) are like a piece of gold not yet refined, but designed by the goldsmith for some special use. These our Saviour speaks of, John 10. 16. And other sheep I have, which are not of this fold, etc. Whether you understand there the Gentiles not yet called home by the Gospel, or all unbelievers amongst Jews and Gentiles, who, in respect of purpose, belonged to the sheepfold of Christ: sufficient it is to my purpose, that Christ calls some, though in a present state of unbelief, his sheep; to wit, in respect of God's secret purpose; ad arcanam patris electionem hoc 
Calv. in loc.  refert, saith Calvin. So in a remote potentiality, which, by virtue of the purpose of God, and stipulation of Christ, is certainly to be reduced into act, they may be called Christ's sheep, his peculiar which God loves with a love of benevolence, not complacency; for so to love any unholy person is a contradiction to his purity and nature; the love of election is amor ordinativus, not collativus, a love preparing mercies for us, not bestowing them: praeparatio beneficiorum, as Augustine calls election, which being an immanent act makes no change in the creature, but distinguisheth persons only as to a secret purpose in God.  
2. In respect of actual claim and interest. And thus Saints believers who are effectually brought home, and gathered by the Word, accompanied with the Spirit, out of the world (and this is the fruit of the former) are his peculiar: as our Saviour▪ said 
Rom. 8. 30.  to his disciples, John 5. 19 I have chosen you out of the world. And these I conceive are meant here, the Apostle speaking of such as are a purified people, and zealous of good works, the characters of Saints.  
And this for the first.  
Secondly, What this peculiar people is: of which briefly, because I intent the third particular. The Original gives me ground of a sixfold description of them by six qualifications.  
I. An excellent people. So the Original in the Text imports, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod est praestare, as Grotius notes, coming from a Greek word, which signifies to excel. So David esteemed of the Saints, (however the world accounts them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, offscouring; 
1 Cor. 4. 13.  and no wonder, for wicked men esteem Christ himself to have no form or comeliness, etc.) as an excellent generation. Excellent in respect 
Isa. 53. 2. Psal. 16. 3.  of that image of God they bear, and those relations they stand in to him. Solomon passeth the same judgement upon the Saints, Prov. 12. 26. The righteous, saith he, is more excellent than his neighbour. Religion and Holiness puts a splendour upon persons, such as even dazzles theeyes sometimes of wicked men, and begets in them, though no true love, yet an awe and reverence, as is evident in Herod, who feared John Baptist, Mark 6. 20. knowing he was a just man, and an holy.  
II. A separated people. Symmachus explains this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, è numero electum, one that is chosen and taken out of the number of others. So the Lord hath a peculiar people, whom he hath separated unto himself, both in respect of Election, God, looking upon the corrupted Mass of mankind by a free act of his Sovereign will, pitched his thoughts upon those, leaving these; the first an act of the highest mercy, the other no act of injustice, because God was under no obligation by grace to repair what man by sin wilfully lost and forfeited. Deus de suo bonus, de nostro justus, saith Tertullian. Separated again by discriminating grace in effectual vocation: The Lord hath set apart him that is righteous for himself, Psal. 3. And they shall be separated hereafter at the day of judgement; that's the day in which he makes up his jewels, and separates the sheep from the goats, the wheat from the chaff, determining that to the fire, gathering this to his garner. 
Mat. 3. 12.   
III. A hidden people. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, quasi instar peculii reconditum: hidden to the eye of the world in their life: for their life is hid with Christ in God, Col. 3. 3. hidden in respect of their comforts, A stranger doth not intermeddle with their joy, Prov. 14. 10. It is the hidden manna, Rev. 2. 17.  
iv They are a precious people. Quasi charissimas & pretiosissimas opes, saith Beza. Precious in respect of the price laid down to purchase them; the redemption of their soul is precious, Psal. 49. 8. Precious in respect of their graces; precious faith you read of 2 Pet. 1. 1. Precious in respect of that esteem God hath of them; they are his jewels, Malach. 3. 17. Precious in the eyes of God, Isaiah 43. 4. Precious to God in their lives, and precious also in their deaths, Psal. 116. 15.  
V A rare people. Quod rarum est, & inusitatum, that's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Budaeus. Thus the true Saints are but a rare people in respect of the wicked of the world. Christ's flock is but a little flock, Luke 12. 32. Even amongst those who are called the elect are but few, Mat. 20. 16.  
VI A beloved people: so Pagnin translates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod, 19 5. Thesaurum dilectum, a beloved treasure: so Saints are called, the beloved of God, in the epistle to the Romans, Rom. 1. 7. whom he loves with a special distinguishing love through Christ. God makes demonstration of universal love to all his creatures, Mat. 5. 44, 45. in the exercise of his general providences, upholding and ordering all things as his creatures; so his tender mercies are over all his works, Psal. 145. 9 But the love which he bears to his peculiar is a peculiar love; that the love of a Creator, this of a Father; that founded in his nature, the other in Christ.  
Thirdly, The third particular, How it appears that God hath such a peculiar people in the world.  
This peculiarity appears,  
I. In the distinguishing love of the Father.  
II. The special undertake of the Son.  
III. The peculiar workings of the Spirit.  
The first of these is discovered seven ways.  
1. In God's special purpose and election. Universal election is a contradiction in adjecto: thus God had a peculiar from eternity: he hath chosen us, saith the Apostle, Eph. 1. 4. before the foundations of the world: and this not upon a prevision of any moving impulsive conditions in the creature (for whatsoever good is in the creature, faith, holiness, perseverance, are all the fruits of this electing love, Acts 13. 48. Some goodness in the object must provoke our choice, otherwise it is irrational; but God (who is Sovereign and absolute) chooseth persons to make them good, Ephes. 1. 4.) but by his own free and gracious purpose and will. Predestinated, saith the Apostle, according to the purpose of him, who worketh all things after the counsel of his own will, Ephes. 1. 11. and, according to the good pleasure of his will, verse 5. That conditional purpose pleaded for by so many must necessarily suppose a fallibility in God's knowledge, which can have no foundation in respect of things future, besides the free determinations of God's infallible will. And, supposing God's foreknowledge of things, which the Patrons of conditional purposes, must, and do confess (unless they will Socinianize): I do not see (and, I confess, after my utmost search, here I stick) how they can avoid that necessity of futuritions, which they condemn in others: for God's knowledge is as undeceivable, as his will is infallible: a mistake or error in the one is as inconsistent with divine perfection, as frustration in the other. The Socinians indeed easily cut the knot, by denying the foreknowledge of God, and making his knowledge co-existent with the objects known; which is a piece of mad Atheism, if you credit Augustin, confiteri esse Deum, 
Aug. l. 5. de civ. Dei. c. 9  & negare praescium futurorum apertissima est insania: (known to God are all his works from the beginning of the world, Acts 15. 18.) but to confess God's foresight, and leave all events determinable by the arbitrary indifferency of man's freewill, is such a piece of inconsistency, as, I must profess, I understand not how it is reconcileable to reason. God hath a peculiar people in respect of his own foreknowledge; God hath not cast away his people which he foreknew, Rom. 11. 2. contradistinguished to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (The election hath obtained, and the rest were blinded, verse 7.) Our Saviour more than once mentions, John 17. 6. a peculiar people given to him by his Father, which are peculiarized and contradistinguished from the world, verse 9 The fullest Scripture to prove this peculiarity, is Rom. 9 11, 12, 13. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth: it was said unto her, the elder shall serve the younger. As it is written, Jacob have I loved, ' but Esau have I hated.  
2. In respect of discriminating grace in effectual vocation: and this in pursuit of and equal latitude with the former peculiarity of election, Rom. 8. 30. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 28. called according to his purpose. That this GRACE is given to all, is an assertion so contradictory to the whole current of Scripture, that, I profess, I have oft wondered, that it should have any abettors amongst wise and considerate men. Had the Gentiles this? whom God suffered to walk in their own ways, Acts 14. 16. and who want the Gospel, and the preaching of Christ, and so consequently are without a possibility of believing in an ordinary way; for Rom. 10. 14. How shall they believe in him, of whom they have not heard? Have all within the sound of the Gospel this? No surely: for Christ saith, Matth. 11. 25. I thank thee, O Father, because thou hast hid these things from the wise and prudent, and hast revealed them to babes. God gives grace sufficient to all men, to leave them without excuse, and vindicate his judicial proceed against them from all charge of injustice; but that God gives all sufficient grace to elicit supernatural acts of faith, and other graces in order to eternal salvation. I cannot believe, so long as that discriminating Text is upon record in the word, Matth. 13. 11. To you it is given to know the mysteries of the kingdom of heaven, but to them it is not given. And while Scripture peculiarizeth this grace, and determines it to the same latitude with divine purpose and election; God hath called us, saith the Apostle, 2 Tim. 1. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to his own purpose: therefore there can be no universal grace without universal election; because the actual bestowing of converting grace is the issue of election, Eph. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Who hath blessed us with spiritual blessings, according as he hath chosen us before the foundations of the world.  
3. In respect of a peculiar providence of God; whereby he takes care of and watcheth over his peculiar people: God exerciseth an universal providence over the world, Psal. 36. 6. he preserveth man and beast; but he hath a special care of his own people; and thus, I conceive, you must understand that text 1 Cor. 9 9 Doth God take care for oxen? that is, not comparatively to the care he hath of his people. When judgements are upon the rest of the world God hath then a special care of his Peculiar, God calls his people his hidden ones, Psal. 83. 3. that look as you hid your jewels in time of plunder; so God hides his peculiar by his providence in times of danger. Thus he hides Noah in the Ark, when a deluge overwhelmed the world; and secures Lot, when fire from heaven destroyed Sodom. David was confident of this special providence of God; In the time of trouble, saith he, he shall hid me in his pavilion, in the secret of his 
Psal. 27. 5.  tabernacle shall he hid me; he shall set me upon a rock: and so elsewhere he saith, Thou shalt hid them in the secret of thy presence from 
Psal. 31. 20. Psal. 143. 9  the pride of man: and, Deliver me, O Lord, from mine enemies I fly unto thee to hid me. God hides good Josiah, lays him up under ground (as many do their plate and jewels in time of war) safe from 
2 Kings 22. 30.  the evil to come. He hides Jonah in the Whale's belly from the rage and fury of the waters. Observe Deut. 32. 9, 10. For the Lords portion is his people, he found him in a desert land, in the waste bowling wilderness: he led him about, he instructed him, he kept him as the apple of his eye.  
4. In respect of peculiar audience and acceptance. They have, as the hand of God to protect them, and the heart of God to love them, so the ears of God to hear them. The eyes of the Lord are upon the 
Psal. 34. 15.  righteous, and his ears are open to their cry, saith David. As God hath an open hand to relieve them, so an open ear to hear them: whereas the wicked of the world find God turning a deaf ear to their prayers; 
Prov. 15. 8.  they are but abominations unto him: If I regard iniquity, saith David, Psal. 66. 18. the Lord will not hear me. Quantum à praeceptis, tantum ab auribus Dei longè sumus, saith Tertullian. If you ask the English of it Solomon gives it, Prov. 28. 9 He that turneth away his ear from hearing the law, even his prayer shall be abomination. But now, memoria praeceptorum viam orationibus sternit in caelum, as the same Father goes on. Obedience procures us audience in the court of heaven, as the Allegiance of a subject doth in prince's courts upon earth. The prayer of the upright is God's delight, Prov. 15. 8. These are Gods peculiar favourites, therefore their petitions are heard, they have a friend and Advocate at Court to put them up and present them, and a promise of audience, whatsoever ye shall ask in prayer believing, 
Matth. 21. 22.  ye shall receive. If at any time they miscarry, it is by reason of the unbecomingness of their petitions, either they ask what is not honourable for God to give, or safe for them to receive; at least 
Jam. 4. 3.  not at present: or they ask amiss, as to the manner.  
5. In regard of a peculiar covenant, which God hath made with them: I mean the covenant of grace. Indeed, all professing Christianity are, I conceive, within the covenant, in respect of outward administrations and privileges; but the benefits of the covenant, remission, justification, adoption, and the rest, belong only to the elect-regenerate, God's peculiar. The conditional covenant is in the 
Ezek. 16. 8.  dispensation of the Gospel offered to all, and the grace of the covenant upon the condition; but there are a peculiar people in behalf of whom God hath undertaken for the working of the condition in them, as well as bestowing the benefit upon them, Jer. 31. 33. But this shall be the covenant that I will make with the house of Israel after those days, saith the Lord: I will put my law in their inward parts, and write it in their hearts, and will be their God, & they shall be my people. Thus, I think, it may be safely expressed, The covenant of grace is tendered to all, the grace of the covenant given but to some. Gather my SAINTS together to me, those that have made a covenant with me by sacrifice, Psal. 50. 5. Sacrifices were for confirmation of covenants.  
6. In respect of peculiar chastisements and corrections. Daily observation tells us, that God afflicts good and bad, but with a vast difference; he afflicts his own people in a special peculiarity; these, as a father his children; wicked men, as a Judge doth a malefactor. Therefore, notwithstanding what some of late have written to the contrary, I cannot submit to call the afflictions of God's people properly punishments, because they issue not from pure justice, which was satisfied by Christ so far as vindicative, on the behalf of believers: by which though afflictions and death itself were not wholly removed, yet changed into chastisements and trials. The afflictions of the godly are sometimes the issue of the anger of a provoked father, and that mixed with love: for, whom the Lord loveth 
Hebr. 12. 6.  he chasteneth: but not the effects of his wrath as an incensed Judge. They differ as much as a Lord's cudgelling his slave, or a Princes gibbetting a rebel, and a father's whipping his child. As Moses his rod, out of his hand a serpent, in his hand a rod. To a wicked man afflictions are a cup of trembling, fore-tasts of the vials of wrath: to a godly man but a cup in the hand of a father (and though there 
John 18. 11.  may be some drops of the anger of a father in it, yet with an allay and mixture of mercy and love) or a potion from the hand of our Physician who intends our health. Augustine differenceth them, as a butchers cutting the flesh, and the chirurgeons doing it. God established it as his method of dealing with Solomon; and so with all 
2 Sam. 7. 14▪  his people. And these chastisements are the badge and cognizance 
Hebr. 12. 7, 8.  of these peculiar ones.  
7. In respect of that peculiar glory God hath designed them to, which is the portion only of his Benjamins. God, saith the Apostle, 1 Thess. 5. 9 hath not appointed us unto wrath, but to obtain salvation by our Lord Jesus Christ. It is your Father's good pleasure, saith Christ, Luke 12. 32. to give you the kingdom: which Scripture calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a kingdom prepared for them from the foundation 
Matth. 25. 34  of the world: laid out for them by God's electing love; purchased and prepared for them by Christ; they fitted and prepared for 
Joh. 14. 21. Coloss. 1. 12 Matth. 25. 34  it by the sanctification of the Spirit; and at last put into possession of it by Christ himself. This is the peculiar portion of those, who by God were given to Christ, who will see to secure it to them: and 
Joh. 17. 24.  this glory is peculiarly laid out for some; and, if you would know to whom, S. John tells you, Rev. 21. 27. to such as are written in the Lamb's book of life.  
II. This peculiarity appears in the undertake of Christ: and here is a  peculiarity.  
1. In respect of a peculiar covenant and stipulation with his Father, for the bringing home such a peculiar people, given into his hands as Mediator; Lo, I come to do thy will, O God, Hebr. 10. 7. God gave such a peculiar into the hands of Christ, declaring his determinate will for their salvation: and to do this will of his Father, 
John 6. 39  Christ came to the earth, and submitted to all the conditions agreed upon, in order to their recovery; All that the Father giveth me, saith 
Vers. 37.  he, shall come unto me. And this it it, which Divines call the Covenant between the Father and the Son, as distinct from the covenant of grace made between God and man.  
2. In respect of a peculiar purchase, Gal. 4. 4, 5. To redeem them that were under the law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it signifies a purchase by price. Pray, observe that in 1 Pet. 2. 9 But ye are a chosen generation, a peculiar people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: a purchased people, it is in the margins of your Bibles: populus acquisitionis, in the Vulgar. He lays down his 
John 10. 15.  life for his sheep: unbelievers are none of those sheep. It was his Church only, which he purchased with his own blood, Acts 20. 28. 
Vers. 26.  Christ loved his Church and gave himself for it, Eph. 5. 25, 26, 27. It is his people only which he saveth from their sins, Matth. 1. 21. And where Christ is said to die for all men, and for the world, you are to interpret it of all sorts and conditions of men, of every kindred, 
Rev. 5. 9  and tongue, and people, and nation; of the Gentiles as well as of the Jews, in comparison of whom it is evident the Gentiles were called the world, as Rom. 2. 15. And as to that middle reconciling opinion, so much contended for at this time, that, Christ died intentionally for all upon the condition of believing, and yet with a special intention, according to the determinate purpose of his Father, of actual bestowing faith and salvation upon certain persons; it is, I profess to you, to me (pardon my weakness) a most unintelligible thing, (Will any wise man pay a ransom for a captive, and at the same time intent that the captive shall have no benefit by it? It makes Christ's death to be in vain to the greatest part of the world; whereas Scripture tells us, that not one soul shall miscarry, John 10. 15. and shall any of those sheep finally miscarry, compared with vers. 28.) unless it be asserted that the condition of faith be in every man's power, either by his natural abilities, which is downright Pelagianism; or else by some supernatural grace given to all, which is semipelagianisme, and both which the patrons of this opinion dis-own. For Christ to die to establish a covenant with all men, upon an impossible condition, is as much illusory, as if he had not died for them at all: for an hypothetical promise upon an impossible condition is equivalent to a pure negation, as any know who are the least acquainted with the principles of Logic and Reason. And therefore (till I can see further light to the contrary) I must think it most rational to proportionate the means to the end, and so extend the death and purchase of Christ, to no greater latitude then to the purpose of God, for the carrying on of which it was designed; unless it be understood only of sufficiency of price.  
3. In respect of a peculiar intercession. Christ's interceding at his Father's right hand is discriminate, Joh. 17. 9 I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine. And this I humbly conceive to be a good argument à majori to prove the peculiarity of Christ's purchase: for undoubtedly Christ would not have grudged the expense of a prayer on the behalf of those, for whom he shed his blood; for, certainly, Christ's intercession is in pursuit of his purchase; the effect of which is the actual bestowing of what he here bought for them by his blood, viz. faith, perseverance, which are the fruits of Christ's prayer, as appears by his speech to Peter, Luk. 22. 32. Now this intercession is determinate to a peculiar people even to the elect, (and yet is of equal latitude with his death) who shall lay any thing to the charge of Gods elect? it is Christ that died, (saith the Apostle, Rom. 8. 33, 34.) who also makes intercession for us. And unquestionably had Christ given himself and now interceded for all, all should be made partakers of spiritual saving blessings; for as the Apostle saith Rom. 8. 32. he that spared not his own son, but delivered him up for us; how shall he not with him freely give us all things? and John 11. 42. Father, I thank thee, that thou hast heard me, and I knew that thou hearest me always, Non dubito (saith Vasquez) Christum peculiari oratione & voluntate 
In 1. qu. 23. art. 5. p. 94. c. 3.  merita sua illis applicasse qui praedestinati & electi fuerunt: consonant to this is joh. 17. 24. I will that they may behold my glory which thou hast given me, etc. they determinately, not others.  
4. In respect of peculiar communications from Christ, which proceed from that special relation which they have unto, and peculiar union with Christ, as members to the head: for though there be a laying out of grace for some in divine purposes, yet there is no effectual partaking of it, till actual believing: for communion is founded in union, the bond of which is faith, Eph. 3. 17. by means of this union a Christian partakes of grace, of sense, motion, growth, life, from Christ, as the head only communicates to the united members, Christ is the Saviour only of his body, Eph. 5. 23.  
III. This peculiarity appears in the peculiar workings of the spirit, and here is a  peculiarity.  
1. In respect of peculiar illumination. The Apostle speaking of the shortness of natural light, as to saving discoveries, 1 Cor. 2. 9, 14. yet adds ver. 10. but God hath revealed them to us by his spirit, etc. so in that most excellent Scripture, 2 Cor. 4. having said ver. 3, 4. that the Gospel is hid to those that are lost, he adds ver. 6. an intimation of a special illumination indulged to Saints: For (however he dealt with others) God, who commanded light to shine out of darkness, hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. David makes this an argument in begging illumination of God, I am thy servant, saith he, Psal. 119. 125.) give me understanding. A wicked man may have much common illumination, but such as vastly differs from the illumination of the Saints: those puff them up with pride, these humble them; though I confess, this leaven is apt to infect the best, as Paul 2 Cor. 12. 7. Notwithstanding those, the soul stands at a distance and enmity from Christ, nay oft apostatizeth from the profession of him: but 
Heb. 6. 4.  these bring the soul effectually to close with Christ; Every man (saith Christ, joh. 6. 45.) that hath learned of the Father, cometh unto me. That's a head-floating illumination, this an heart-affecting illumination: that, like the light of a glow-worm, which hath no heat in it, this like the light of the sun warmeth and quickeneth where it comes: it is called the light of life Joh. 8. 12. it provokes Saints to love God and to trust in God, Psal. 9 10. they which know thy name will put their trust in thee. Common illumination in a wicked man is like the sun shining upon a dunghill, calls out its stench and corruption, whereas this illumination is a heart-changing and a life-reforming knowledge. See Ephes. 4. 20, 21, 22.  
2. In respect of a peculiar sanctification so in the text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that he might purify unto himself a peculiar people: so Tit. 3. 5. He saved us by the washing of regeneration and renewing of the holy Ghost. Sometimes Gods peculiar lie wallowing in the mire 
Ezek. 36. 25.  of sin a long time with the rest of the world, in the grossest pollutions, till God by his grace and spirit sanctifies them to himself as a peculiar. Therefore God promiseth in the Prophet his spirit, as clean water to sanctify the people, I am sure so it was with the Corinthians, 1 Cor. 6. 10, 11. And such were some of you: but how come they to be otherwise? why, ye are washed, ye are sanctified by the spirit of our God. Christ is made Sanctification as well as Righteousness 
1 Co●. 1. 30.  to his people: Righteousness by imputation, Sanctification by powerful and gracious energy, and operation.  
3. In respect of peculiar sealing. Seals note propriety; we seal what is our own. God sets the seal of his spirit upon believers, to note that propriety he hath in them; it is peculiar to such, Eph. 1. 13. in whom also after you believed, you were sealed with that holy spirit of promise. So 2 Cor. 1. 21, 22. who hath sealed us, and given the earnest of the spirit in our hearts. It notes that esteem God hath of his people, (we do not use to seal up trifles but jewels which we most value) and his special love to his chosen one's: Christ set his spouse as a seal 
Cant. 8. 6.  upon his heart, the seat of love▪ thus you find out of every tribe a peculiar number sealed to God, Rev. 7. 5. God seals none with his spirit, but whom he hath sealed with the privy seal of election, of which the Apostle speaks, 2 Tim. 2. 19 The foundation of God standeth sure, having this seal, The Lord knoweth them that are his.  
4. In respect of special and peculiar communions with God, Eph. 2. 18. For through him we both have an access by one spirit to the father: through Christ, as Mediator meriting our access to God, by the spirit directing and assisting us in our addresses to him: 1 John 1. 3. Our fellowship is with the Father and the Son; a thing which wicked men are wholly strangers to; men in a natural condition are described to be without Christ and God; that is, can have no communion 
Eph. 2. 12.  with him, for, as the Apostle saith, 2 Cor. 6. 15, 16. What concord hath Christ with Belial? what communion hath light with darkness? fellowship with sin, and communion with Christ are inconsistent: all communion with God is grounded in a covenant-interest: by the fall man lost all communion with God, and cannot be restored to it but through a Mediator, in whom we have interest upon the account only of the covenant of grace: but wicked men are strangers to the covenant, Ephes. 2. 12. communion flows from union, now the spirit being the bond of union must also be the means of Communion, (and this is the Saints Peculiar, whose communion with God here, is mediate in Ordinances, in which a wicked man enjoys nothing of Gods, which is the Saints privilege here, as immediate Communion is their happiness and glory hereafter, sed quorsum haec, may some say? This I shall endeavour now to show you, by some short and plain Application.  
First, It serves to silence those who rob God of his peculiar, or, at Application. least, of his glory in having a peculiar people: as those do, who assert the death of Christ to have been equally intended for all; those, who lay all the success of Christ's undertake, and of grace offered, upon the arbitrary, uncertain determination and compliance of man's fallible, nay, corrupted, will. By which means it may come to pass, (nay, were it so, it would come to pass certainly) that God should have no peculiar people: for the corrupt will cannot incline to close with grace, till grace subdue the perverseness of it; or, to speak the best, should God have a peculiar upon this account, he must account himself beholding to man for it, who determined himself to accept of those offers, all which would otherwise have been in vain and ineffectual. It would be most easy to answer that question of the Apostle, 1 Cor. 4. 7. Who maketh thee to differ? or, What hast thou which thou hast not received? Lord, might the soul say, I have this actual acceptance of thy grace offered, which I never received. But Scripture hath taught us the contrary language; It is God which worketh in us both to will and to do of his own good pleasure, Phil. 2. 13. therefore we cannot will before grace, because grace worketh the will. So to assert any fore-seen conditions in us, as the motives of God's eternal love, is to rob God of the glory which he hath of peculiarising a people to himself; for, upon this account, God did not choose us, but we him; whereas the Apostle tells us, 1 John 4. 19, We love God because he first loved us. God loves his people into holiness, not because they were so, either in themselves, or in his foresight: no, When I saw thee polluted in thy blood, behold, this time was the time of love, saith God, Ezek. 16. 6, 8. God could foresee no conditions as furure in his people, but what his own will determined to work in them: and nothing could move him to will it, but free and undeserved gr●●● and love. So, those, who assert the sufficiency of natural light to the salvation of the heathens, pull down God's enclosure, and lay all in common, without any peculiarity of privilege to those who enjoy the Gospel and Ordinances, which in the Apostles judgement peculiarized the Jews of old, What advantage then hath the Jew (saith he, Rom. 3. 1, 2.) much every way, chief because that unto them were committed the oracles of God.  
Secondly, Let it be a warning to wicked men, to have a care how they in Use 2 any kind injure the godly: they are God's peculiar; he hath a special care and tenderness of respect towards them: all the injuries you do them reflect upon God. Thou reproachest and revilest them, nick-nam'st and scoff'st at them, Isa. 37. 23, 24. but dost thou think ●n the mean time that thou reproachest God by this? Thou persecutest them, and dost thou think by it thou persecutest Christ himself? Acts 9 4. Thou oppressest them, and dost thou think that he that toucheth them, toucheth the apple of God's eye? Zach. 2. 8. thats a part sensible of the least offence; therefore (saith God, Psal. 105. 15.) touch not mine Anointed, and do my Prophets no harm. Let wicked men assure themselves, that the godly, whom they persecute and butcher, will one day be thorns in their sides, they do but kick against the pricks, as Paul, Acts 9 5. What will you do when God comes to make inquisition for blood? be sure God will avenge the quarrel of his peculiar ones. God expresseth his care and tenderness of his people, by his carrying them upon eagle's wings, Exod. 19 4. It is observed of the Eagle, that she only of all the creatures carries her young ones upon her wings for their security, that whoever shoot at the young ones cannot hurt them, but through her wings; wicked men cannot injure the people of God, but they wound God himself; and will not God avenge the quarrel of his elect, which indeed is his own? yes, he will avenge it suddenly, Luke 18. 7, 8.  
Thirdly, This gives us an account why the world doth not fall about the Use 3 ears of wicked men. God hath his peculiar people, and some not yet gathered in: till they be completed, the world shall endure. If there had been but ten of these peculiar people in Sodom, God had spared it. So soon as Methuselah is dead, then comes the flood. Godly men are the pillars of the world, which uphold it from overwhelming wicked men: I bear up the pillars of it, saith David, Psal. 75. 3. God suffers the tares to grow for the wheats sake, Matth. 13. 30. The Saints are the security of the place wherein they live; Sodom was safe whilst Lot was in it, Gen. 19 22. Israel safe whilst Josiah lived, 2 Kings 22. 19 Hippo could never be spoiled whilst Augustin lived, as Posidonius tells us in his life: and Luther, it is said, while he lived, by his prayers kept of the civil wars from Germany. Moses stood in the gap, and prevented the destruction of the murmuring Israelites, Psal. 106. 23. Phineas stays the plague.  
Fourthly, Then censure not the godly, as guilty of unnecessary preciseness, Use 4 or affected singularity, if they be more scrupulous and strict, and fearful of sin than others are. Wicked men strange at this, as the Apostle tells you, 1 Pet, 4. 4. They think it strange that you run not with them to the same excess of riot, speaking evil of you. Beloved, if seriously weighed, it is no matter of wonder; for they have peculiar engagements to holiness upon them: the presence of distinguishing love to engage them against sin; as Joseph argues from the special favours he had received from his Master, to the avoidance of injuring him, Gen 39 9 so Saints from determinating love. Christ hath redeemed me; and is not a redeemed bondslave under special engagements of homage to his Lord? What, shall I wound my Saviour by sin, who hath already been wounded for it? Besides, Saints are sensible of their engagements. No man in the world but hath sufficient engagement upon him to holiness, merely upon the account of Creation, Providences, and common mercies; but their insensibleness is the cause of their unthankfulness: but Saints live in a meditation, and under a sense of mercy, thy loving kindness, saith David, Psal. 26. 3.) is before mine eyes. Their slips are more dishonourable to God, than the sins of others. God's honour is wounded, and his ways reproached by reason of their sins; therefore in tenderness to the honour of God, they are engaged in a fear of, and watchfulness against sin; besides, they have a principle within acting them to holiness: they have experience of the beauties of holiness, and that peace which the practice of it brings in to them: and they have more to lose then others by sin, the sense of Love, the smiles of a Father, the light of God's countenance. They cannot sin so cheap as others can; you may pardon them well, if they fear the loss of their peace, Divine Eclipses and withdrawings; if they dread broken bones, which a David cries out of, Psal. 51. 8. after a wilful sin.  
Fifthly, Let this lay a threefold engagement upon God's peculiar; Use 5  
I. Unto thankfulness. Psal. 135. 2, 3, 4. Ye that stand in the house of the Lord, in the courts of our God, praise the Lord, for the Lord is good, for the Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure. Special praises should be the Echo of peculiar mercies. You may find the Church magnifying Christ upon this very account, Rev. 5. 9 The Doctrine of universality of grace destroys all thankfulness, unless to ourselves; makes all the sacrifices of praises needless, sacrificing to our own nets, applauding the power and freedom of our own wills. It is discriminating grace will raise the soul to thankful admirations of God, in that language of Judas (not Iscariot) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world, John 14. 22.  
II. To love; both to God, who thus peculiarized you, and to love one another. However your heads may differ, let your hearts unite: you are Temples of the same Spirit; spouse of the same husband; members of the same body, 1 Cor. 12 25, 27. and (what greater argument of love?) you are purchased by the same blood, sanctified by the same Spirit, objects of the same special love; and, I am sure, the Apostle from hence argues strongly for brotherly love: Beloved, if God so loved us, (saith he, 1 John 4. 10, 11.) we ought also to love one another. You are eodem sanguine glutinati, as Augustine expresseth it: and is Christ divided? It is the check the Apostle gives to the uncharitable dissensions of the Church of Corinth, 1 Cor. 1. 13. And lastly you are designed for the same glory.  
III. To special service for, and obedience to God. Discriminating mercies are in all reason to be improved as arguments to peculiar services: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5. 47. What do ye more than others? as if he had said; more is expected from my disciples, then from the Publicans; as your privileges are peculiar, so should your services be too;  
For,  
1. This is the proper intendment of distinguishing mercy: the end of God's peculiar dispensations to a person or nation. Observe what God saith of Israel, Deut. 26. 18. The Lord hath avouched thee this day to be his peculiar people: but to what end? that thou shouldest keep his commandments. Hath God distinguished thee by Electing love? the end of it is thy Holiness: He hath chosen us that we may be holy, and without blame before him, Ephes. 1. 4. Hath he peculiarized thee by Effectual grace and Vocation? It is that thou mayst be holy, 1 Thessal. 4. 7. For God hath not called us unto uncleanness, but unto holiness. Art thou Christ's by a peculiar purchase? the end of it is thy Holiness, 1 Cor. 6. 20. For you are bought with a price, therefore glorify God in your bodies, and in your spirits. Hath God exercised any peculiar providences towards thee? the end of them is thy obedience. The Psalmist having spoken of all the Providences God exercised over Israel, infers this as the just issue of them; That they might observe his statutes and keep his laws, Psal. 105. 45. So God's peculiar Covenant engageth to Holiness, for it is mutual. The end of God's peculiar Chastisements is his people's Holiness, Hebr. 12. 10. God chasteneth, saith he, for our profit: that we might be partakers of his holiness. And then the hopes of that peculiar Glory we are designed to, should engage to Holiness, 1 John 3. 3. Every man that hath this hope purifieth himself. The special Sealing of the Spirit tends to this, that we be careful that by sin we do not grieve him, Ephes. 4. 30. so the end of Communion with God is Holiness: what else makes the Angels and Saints in heaven more holy but this? Thus you see, you frustrate the end of Mercy, if it doth not make you more holy.  
2. It is the most ingenuous return of gratitude, which we can make to God for his distinguishing love. Sins under mercies, as they have the highest guilt, so are arguments of the greatest disingenuity. What, Do you thus requite the Lord? Deut. 32. 6. Obedience is the best thankfulness: without which our verbal returns for mercy are but a compliment. The thankfulness of the life redounds to the honour and praise of God in the world: and this God expects from his peculiar people, if you consult that pregnant Scripture, 1 Pet. 2. 9 Ye are a chosen peculiar people, that ye should show forth the praises of him, who hath called you, etc. Otherwise God is thus reproached by your sinfulness:" Yonder's a people who boast of being God's peculiar; do not you observe they live as other men do? they can cheat in their shops, dissemble in their deal, be frothy and vain in their discourses, live in neglect of Familie-duties, as deeply immersed in the love of the world, as compliant with every foolish fashion, as ambitious of honour, as false in their promises as others, whom they censure as of the world and castawaies. But now saith Christ, Herein is my Father glorified, if ye bear much fruit, etc. John 15. 8.  
But how shall I know whether I be one of God's peculiar people, Question. or not?  
The Text is hemmed in with a double evidence, so that which Answer. way soever you cast your eyes, you may discover if you examine impartially. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purify goes before, and zealous of good works comes after: so that inward Purity, and outward Conformity, a pure Heart, and a holy Life, are the two special Evidences of God's peculiar: for they are both the issue, and fruits of that faith, whereby we have a peculiar interest in Christ, Acts 15. 9 Purifying their hearts by faith; there is the former; and for the latter, Gal. 5. 6. Faith works by love.  
I. Then, art thou inwardly purified from spiritual pollutions? else thou art none of God's peculiar as yet. Thou becamest mine, says God, Ezek. 16. 8. What then? Why then washed I thee with water, yea, I throughly washed away thy blood, verse 9 Else thou art no branch engrafted into Christ, for every branch he purgeth, John 15. 2.  
II. Art thou holy in thy outward conversation? God's peculiar are an holy people, Deut. 14. 1, 2. For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people. To pretend to a peculiarity of interest in God, while men willingly continue wallowing in the mire of iniquity, is a desperate soul-damning presumption. If you would lay any claim to God's privie-Seal of Election, you must bring, and be able to show the broad-Seal of Holiness. Mark how the Apostle joins these together, 2. Tim. 2. 19 The foundation of God standeth sure, having this seal, The Lord knoweth them that are his: And, Let every one that nameth the name of Christ, depart from iniquity: yea, and follow Holiness too. The Apostle speaks fully, 2 Corinth. 7. 1. Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Text, Zealous; not cold or lukewarm, but cheerful and industrious in the practice of Piety; and thus you may evidence yourselves to be of that peculiar people, whom Christ gave himself to redeem; so saith the Text, Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people zealous of good works.  
FINIS.   

THE UNHAPPINESS of the Wordly-mans' PORTION, Set forth in a Sermon preached in S. Mary's Church in Cambridge, May 25. Anno Dom. 1654.  
By JOHN FROST, B. D. and then Fellow of S. JOHN'S College in Cambridge, and late Pastor▪ of Olaves-Hart-street in London.  
Mundus iste periculosior est blandus, quàm molestus: magìs cavendus, cùm se allicit diligi, quàm cùm admonet, cogitque contemni. August. ad Diosc.  
Quid vis utrùm amare temporalia, & transire cum tempore: an mundum non amare, & in aeternum vivere cum Deo? Aug. in 1 Epist. Joh. c. 2. v. 17.  
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   

To the WORSHIPFUL CAPTAIN THOMAS OGLE, ESQUIRE, Increase of Grace, strength of Body, and perfection of Virtue.  
Worthy Sir;  
SInce it is thought fit by some, at the importunity of many, that these Sermons should come forth in public: I have attempted to Dedicate the same to you, in respect of your many favours, and my obligations. You were pleased to honour the Author with the tuition of your firstborn, Mr. Ashfield Ogle, the excellency of your strength, the hopes of his country, the delight of all that knew him; who prevented his Tutor in the heavenly glory, but he soon followed after him: and, I trust, as they oft conversed and prayed together here on earth, so they are now together praising God, and singing Halleluiah in heaven. Sir, the title to these is not unfitly yours; for you are one of those, whose portion is not in this life only: but you have a glorious inheritance reserved for you in the heavens, through the freegrace of God our Saviour, who came into the world to save sinners; to whose grace I commend you, and your virtuous Consort, and resolve myself,  
SIR, Your Worships in all due observance, JOHN FROST.   
PSALM 17. 14. Which have their portion in this life. 
THat there is a providence watching over the world, ordering, and disposing the events, and seeing to the management of things here below, hath been, and is as universal an acknowledgement, as that there is a God. But the mysteriousness of God's outgoings in his providences hath oft occasioned the Atheism of some, and the distrust of others: especially in that seeming-unequal distribution of these temporal blessings with a full and liberal hand to the worst of men, whilst the best have no other portion carved out for them, but the bread and water of affliction; as if God had no regard unto the world, but all events happened by careless chance and fortune. Scarce any Question troubled and perplexed the ancient Philosophers more than this; Quare malis bona, & bonis mala eveniunt? Why the worst of men often enjoyed the best of the world? this occasioned the Stoics Fate, and Epicures Atheism: this made some of them call in question the Justice, others quarrel with the Providence, a third sort to deny the Being of God. To consider that Licinus was entombed in a stately marble, grave Cato confined to a straight and narrow sepulchre, valiant Pompey laid in none at all, made them draw this inference, Credimus esse deos? shall we think there are any gods? which Lipsius saith were affectuum voces, non judiciorum. 
Lips. Manud. ad Philos. Stoic.  Nay, the Scripture tells us how this hath often occasioned doubtful repining distrusts in, and shaken the faith of the best of God's Saints. Jeremy desires to enter a dispute with God concerning the righteousness of his judgements in this particular, Jer, 12. 1, 2. which hence appears to have been his weakness and infirmity, because in the midst of this distrust he acknowledges God's justice in all his proceed. With this Job seems to be dissatisfied, and under a present temptation to question God, Job 21. from vers. 7. to vers. 16. and the Prophet Habakkuk, chap. 1. v. 13. and David, that man after Gods own heart, was oft assaulted with this temptation to distrust, upon consideration of the flourishing estate of many wicked in the world, Psal. 73. from vers. 2. to the 8. to consider that they were not plagued, v. 5. and he plagued all the day long, vers. 14. This tempted David to three great miscarriages;  
First, to conceive of piety and holiness, as an useless, vain, unprofitable thing, vers. 13. when he saw piety persecuted, and wickedness enthroned.  
Secondly, To uncharitable rash judging of the Saints, v. 15. intimating his temptation to say so; so apt are men to judge the straightest staff crooked in the water, and the most upright Saint hypocritical, when afflicted.  
Thirdly, To question providence, ver. 11. as if the eye of God could not see these disorders in the world, and permit them; so liable is the faith of the best to weakness and infirmities: which David could not conquer, till he went into the Sanctuary of God, and understood the miserable end of wicked men,  seeming happiness they enjoy here, v. 17, and that their portion was only in this life, as he saith here in the Text; which words may fall under a threefold consideration.  
1. As the ground of David's prayer for deliverance from his enemies, v. 13.  
2. As the matter and support of David's comfort, under the persecutions of his enemies: that though Saul (upon whose persecution this Psalm was penned, saith Musculus) flourished and oppressed him here, yet he had but his portion in this life, and David though at present persecuted and afflicted, supported himself by the expectation of his future glory, ver. 15.  
3. As a description of the misery of wicked men, amidst all the pomp, and glory, and enjoyments of the world; while they are the world's darlings and men's envy; while set upon the pinnacle of worldly greatness, here's their misery and unhappiness, they have their portion only in this life.  
It is a miserable thing for men to have their portions only in this life. 
Doctrine.  In prosecution of which I shall do four things.  
First, I shall show that wicked men have often the greatest portion in the world.  
Secondly, How it comes to pass that they have so, to vindicate the justness, and equity, and wisdom of God's providence in ordering it thus.  
Thirdly, Upon what accounts it is a miserable thing to have it so.  
Fourthly, I shall improve all in some short inferences, or brief application.  
First, To show that wicked men have often the greatest portion in the world: I need not speak much to this, the experience of all ages since the beginning of the world confirms it, your own observation, I believe, can seal to it; however Scripture abundantly evinces it. The first murderer that ever was, carries possession in his very name: Cain signifies so much; Gen. 4. 8. Go on in the whole series of Scripture, and you shall find Joseph persecuted by his brethren; Esau (as Rivet observes on Gen. 32.) advanced in the world for a time far above Jacob; go on, and you find the Israelites Gods peculiar in captivity, and Pharaoh upon the throne; Saul ruling, and David in a cave, or in a wilderness; Job upon the dunghill; Jeremy in the dungeon; Daniel in the den, and the Children in the furnace, and Nabuchadnezzar on the throne. In the new Testament you have Felix on the bench, S. Paul at the bar; Dives in the palace, Lazarus at his gates: Luke 16. 19 he clothed in purple, Lazarus in rags, and overspread with sores; he banqueted and fared deliciously every day, the other desired but the crumbs from the table and could not have them; Dives beset with his rich and stately attendance, Lazarus hath no other society but the Dogs which came to lick his sores, v. 21. all which Austin and Tertullian, lib. 4. against Martion, conceive to be a true history of what was really acted, though others think it parabolical; Job tells us that the tabernacles of robbers sometimes prosper, Job 12. 6. which prosperity he at large describes, chap. 21. from v. 7 to v. 14. exalted in power, v. 7. multiplied in their posterity, v. 8. 11. safe at home, v. 9 increased abroad, v. 10. have their fill of pleasure, v. 12. and wealth at will, v. 13. David speaks his own experience of this, Psa. 37. 35. Psa. 73. 7. So in the Text, they enjoy not only common favours, as air to breath in, earth to walk on; but the treasure of the world, the riches of nature: their bellies are filled with his hid treasure, and that not for themselves only, but for their posterity too, they leave the rest of their substance to their babes, in a word they have their portion in this life.  
Qu. But who are these wicked men? Ans. In a word, Those who haxe a full affluence of the world and these earthly things, and yet are such as the Apostle describes Eph. 2. 12. strangers to the covenant of grace: who can say that estate is mine, and that honour mine, and those lands are mine; but cannot upon any ground say, God is mine, Christ is mine, the covenant is mine, you have them drawn to the life, Luk. 12. 21. such who have the world for a portion, but cannot say with David, The Lord is my portion.  
Secondly, They have a portion here upon a  account.  
1. As the issue of that universal providence, which God exerciseth in the world, to which every creature owes its being and provision; they are clothed by the same hand of universal providence, which arrays the lilies, nourished by that bounty, which feeds the ravens, and supplied from that hand, which when God opens, he filleth every living thing with good. Psa. 104. 28. God will look to his whole creation, as a Lord provides for his meanest slave, though he intends him not the inheritance. The whole world lives at God's charges and allowance, as he is the Sovereign and universal Lord; and to the worst of men, for whom he hath not resolved and laid out the inheritance of sons, yet he gives them a portion here, as they are creatures. That is the first account.  
2. As the result of that patience and long-suffering, which God (while he expects their return, and solicits their repentance) exerciseth towards the worst of men: For though God sometime to demonstrate the just demerit of every sin, his hatred of it, and severity against it, and the more effectually to awaken and deter others from the imitation of it, strikes a sinner in the act of his iniquity; of which Ananias and Sapphira for their sacrilege, Corah and his company for their rebellion, the children for mocking the Prophet, 2 Kings 2. and Herod for his pride, Acts 12. are sad Scripture in stances; yet it's the more usual method of God's proceed, to demonstrate that he waits to be gracious, and that mercy pleaseth him, and by his long-suffering to lead them to repentance, Rom. 2. 4. Romani non ideo tanti quòd religiosi, sed quòd impunè sacrilegi, neque enim potuerunt in ipsis bell is deos adjutores habere, adversus quos arma rapuerunt; Arnob. advers. Gent. p. 226. And to show that our sins wrest the arrows of his judgements from his hands, he lengthens out his patience to sinners, during which time he often makes them an honourable allowance in the world, the more powerfully by outward favours to win them to himself; or if not, to render them the more inexcusable, while by despising that patience and goodness, they treasure up into themselves wrath against the day of wrath, Rom. 2. 5. As a Judge oft designs a fair allowance for a condemned malefactor, while reprieved by his mercy, till the day of execution, and provides that he starve not in prison. Thus wicked men, though now sentenced and condemned (for, he that believes not is condemned already, saith our Saviour, Joh. 3. 18.) God gives them a portion in this life, to maintain themselves till the day of death, and execution by his justice.  
3. As the issue of that universal goodness and mercy, which God demonstrates to his whole creation: for, The Lord is good to all, and his tender mercies are over all his works, Psal. 145. 9 From hence it is that he causeth his sun to shine upon the good and bad, Matth. 5. 45. And God oft doth wicked men good by these outward blessings, while the enjoyment of them prevents many sins, which want and poverty might betray them to: and they, as being of a fordid, base, mercenary spirit, are oft bribed by these to give God an outward observance, to abstain from many sins, and to comply with an outside Religion, for fear of forfeiting their enjoyments by the severer judgements of God, or some stricter Laws of the Land; & dum fortunam amittere metuunt, nequitiam derelinqunt; which is the account profound Bradwardine gives of God's providence in this 
Bradw. p. 281  particular, that hereby they might be encouraged to a compliance with Religion, if not out of love, yet out of interest; if not for love of virtue, yet for fear of loss and punishment, which is the most ordinary principle of men's Religion; for though meliores sunt quos ducit amor, yet plures sunt quos corrigit timor, saith Austin. It is more ingenuous to obey God out of love, but more common to serve him out of fear: thus if nor love to Christ's person, nor his doctrine, yet desire of the loaves will procure Christ many followers. You shall oft see wicked men complying with Religion outwardly upon carnal interest, and for worldly advantages. As a dissembling lover covets the portion more than the person; so do men court Religion, to get or keep their portion in this life.  
4. As the effect and issue of Gods remunerating justice. There is none so profligate, or debauched, but hath something though not of spiritual, yet of moral and civil goodness, as rewards to which God lays them out a portion here, to demonstrate that love God bears to all goodness wherever he find it. The Pharisees hypocrital prayers and fastings have their reward here, Mat. 6. 5. Ahabs' counterfeit humiliation protracts the threatened judgement, 1 Kings 21. 29. Iehu's false zeal is recompensed with a kingdom for four generations, 2 Kings 10. 30. So Ezekiel 29. 18, 19, 20. Nebuchad-rezzar had his reward for serving against Egypt. The Heathens morality, in Austin's judgement, brought them in a double 
Aug. de Civ. Dei.  advantage; first, of a lighter punishment hereafter; for mitiùs erit, the furnace is made hotter for a Catiline, than a Cato, or Aristides: and then with outward temporal prosperity here; for he imputes the 
Ibid. l. 5. c. 12.  glory, magnificence, state, and largeness of the Roman Empire to those moral virtues, wherein they excelled other Nations, as love to their country, liberality, divitias honestas volebant, justice and equity, not enervating their minds, or emasculating their bodies by sordid pleasures, and the like: quibus moribus meruerunt ut Deus verus, quamvis non eum colerent, eorum augeret imperium: for these the true God (though nor worshipped nor acknowledged by them) enlarged their Empire & dominions. In a word, as God sees in the best of men some sins to punish and purge, for which he lays them out affliction in this life; so he oft finds some good in wicked men, for which, not as the merit of that good, but as a demonstration of his love to, and to give encouragement to goodness, he gives out to wicked men a portion in this life.  
5. As the means of good and spiritual advantage to Gods own people, which next to his own glory God designs as the end of all his providential dispensations in the world. They are all for the trial, instruction, exercise, and comfort of God's people; so is this particular providence of God, in distributing to wicked men a portion in this life, and that in these particulars.  
First, As it is a just encouragement to them to go on cheerfully in the ways of God upon an assurance of a better portion in another life; which David seems here to respect v. 15. as if he had said, If they have their portion here, I shall certainly have it hereafter, when I shall behold the face of God in righteousness. And certainly, if God rewards the shows of goodness in wicked men with a portion in this life; shall he not reward thy real holiness with glory in another life? if those who are prodigals, who run away from God, have the husks to fill them; shalt not thou have bread in thy father's house? If Jehu's zeal, Ahab's humiliation, the Pharisees prayer and fasting, though all but counterfeit, go not without their reward in this life; shall thy true zeal for God, hearty repentance for sin, fervent prayer for mercy not be rewarded hereafter? Look as those afflictions, which the Saints suffer here, are sure and sad arguments of that eternal wrath and destruction, which the justice of God shall deal out to wicked ungodly men hereafter, as the Apostle evidently argues, 2 Thess. 1. 4, 5, 6, 7. (Saints, the Jews were wont to compare to green trees, as the wicked to dry trees, as our Saviour argues, 
Grotius in Luk. 2●. 31.  Luk. 23. 31. if the Saints (and it is the reason Boetius gives, why wicked men sometimes are permitted to persecute the godly, ut exercitii bonis & malis esset causa supplicii) be cast into the furnace of affliction, dry trees, wicked men, shall certainly be fuel for eternal flames.) so the earthly happiness of the wicked may give the godly assurance of everlasting happiness in another life. Let me bespeak you as did Christ his disciples, Luke 12. 32. fear not little flock; if the dogs have the crumbs under the table, questionless the children shall have bread. They may divide the kingdoms of the world: well; be assured, it is your Father's good pleasure to give you a kingdom in another. It is an excellent observation of Calvin upon God's rewarding the Rechabites obedience, Jerem. 35. 19 Scimus, saith he, Deum saepe mercedem rependere umbris virtutum ut ostendat sibi placere virtutes ipsas. God oft recompenseth the shadows and seeming appearances of virtue to show that complacency he takes in, and ample rewards he hath reserved for true and sincere piety.  
Secondly, As it is a demonstration of the worthlessness, and vanity of these earthly things: and so alienates and estranges their affections to them. Parciùs solent piis contingere, quò magis illis rebus honos & pretium detrahatur, says Grotius. Hoc est propositum Deo, ut 
Grotius in Math. 6. 33.  sapienti viro ostenderet haec, quae vulgus appetit, & reformidat, nec bona esse, nec mala, the heathen Seneca gives this account of God's providence, it is his meaning and design to demonstrate to good men, that those afflictions, which the world so much fears, are not evil, seeing God oft lays them upon the best of men, nor those enjoyments, which the world with so eager desires pursues, absolutely good, seeing they are oft given to the worst, apparebunt enim bona esse, si illa non nisi bon is viris tribueret, & mala esse, si malis tantùm irrogaverit; afflictions would appear as absolutely in themselves evil, should wicked men only feel them, and the world as chief good and desirable, should good men only enjoy it. But this consideration, that the worst of men have oft the greatest portion of the world, how may it deaden the Saints affections to, and quench all intemperate heats of desires after the things of this world, and teach them to undervalue and disesteem those pearls, which they oft see cast before swine. Nullo modo potest deus concupita magis traducere, 
S●neca, pag. 387.  quàm si illa ad turpissimos defert, ab optimis abigit, saith the heathen Seneca.  
This providence of God may most powerfully work in us a disaffection to these earthly enjoyments. How should this pull down the towering and ambitious thoughts of men; to consider that cruel Nero's, ungodly Caligulaes', apostate julian's, have oft their crowns and Sceptres? How should this take of all immoderate covetous cares for the world, to consider that the fool in the Gospel had his full barns? And this should teach Christians to abhor that foolish affectation of delicious fare, and costly arrayment, to think that Dives, now roaring in hell, in his life time enjoyed both these in abundance.  
Thirdly, As it is an occasional means of trying his people's grace, and heightening their glory. Datur occasio majoris meriti & coronae, is the account Lessius, in his tract de providentia numinis, gives of this Providence of God. Had not persecùters, no nero's, not Caligulaes' ever flourished, the glory of the Martyr's patience, faith, and constancy had been obscured. As Jacob discovered the sincerity of his affection to Rachel, that he continued to love her, notwithstanding all the hard usage he endured for her sake: thus the lustre of the Saints meekness and humility shines through those reproaches and scandals, which the world casts upon them; they are all but foils to set of the beauty and glory of Christians graces. The portions of wicked men in this life, are especially trials of the sincerity of a Christians affection to God, and love to holiness; whose soul can burn in a holy flame of divine love, though not fomented, nor cherished by the fuel of outward prosperity. That is the hottest flame, which is increased by its contrary cold; thus is the flame of true love augmented by an Antiperistasis of crosses and afflictions. It is a kind of spiritual simony, not love, which must be bribed by these outward enjoyments. And as this tries their grace, so it adds to their glory: Quantò plus tormenti, tantò plus erit gloriae, saith Seneca. The persecutions of the Heathen Emperors added new pearls to the Martyr's crowns: and the Apostle assures us, that the light afflictions which the Saints suffer here, (whilst wicked men oft flourish) do work out for them a far more exceeding and eternal weight of glory, 2 Cor. 4. 17.  
Thirdly, Wherein lies the misery of that man who hath his portion only in this life. It appears miserable from Scripture; Luke 6. 24. But woe unto you that are rich; for you have received your consolation. So, Woe unto them that are at ease in Zion, etc. Amos 6. 1. and so it must needs be upon a six-fold account.  
I. Because he hath no real satisfaction in this portion, as to his better part. He vexeth and disquieteth himself to get and preserve his portion, and when he hath done all, he grasps the wind, and courts vanity: he is filled with nothing but emptiness: he shall not feel quietness, Job 20. 22. And being without God, who is the only rest and centre of souls, he is as far from true satisfaction, as from real happiness. The Gospel brands him for a fool, who dreamed of a requiem to his soul from his full barns, Luke 12. 20. Where there is satisfaction, there must be suitableness and proportion; and that cannot be between the world and the soul: therefore does satisfaction is entailed upon the fullest enjoyments of the world, if you believe Solomon, He that loveth silver shall not be satisfied with silver, nor he that loveth abundance with increase: this is also vanity, Eccles. 5. 10. Now I appeal to you, how sad is it for men to have souls made capable of an enjoyment of God, and happiness in eternity, and yet to enjoy nothing but a dis-satisfying portion in this short and vain life. Methinks, the soul of man is like Noah's dove: a wicked man's soul is like the dove out of the Ark in a constant motion and ever restless; but a pious soul is like the dove returned to the Ark, taking up its rest in God. And herein is the excellency of a Christians portion, though he hath nothing in the world, that whereas the greatest portion of the wicked worldling brings himin nothing but vanity & vexation, a Christian inherits full satisfaction in his portion, as David adds ver. 15. I shall behold thy face in righteousness: there's his, and every Christians portion, viz. the enjoyment of God. and then see the satisfaction entailed upon this portion, When I awake (saith he) I shall be satisfied with thy likeness.  
II. Because he enjoys it without the love of God. His portion argues not the truth of God's love to his person; for being out of Christ, God accepts him not: Ephes. 1. 6. it is in the beloved only that our persons are accepted: nor doth it speak God's approbation of their ways, the holiness and purity of his nature permits not that. What comfort is it to enjoy the world with the frowns and displeasure of God? what comfort in corn, and wine, and oil, without the light of God's countenance, Psal. 4. 7. The sense of the love of God sweetens the least enjoyment and portion in the world: pulse and water are delicious fare with these. Thy loving kindness is better than life, saith David, Psal. 63. 3. Life is the coupler and cement of all our earthly portions; all is gone, if life be gone: it is the love of God that sweetens that. The greatest portion in the world must needs be uncomfortable without this. For a man to have enlarged and full barns, and with all to have an angry God summoning him with a Stulte hâc nocte, how terrible is it and uncomfortable? Yet this is the case of all those who have their portions only in this life.  
III. Because he enjoys it without interest in Christ: through whom only it is that our earthly portions become true comforts and real blessings, He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things, Rom. 8. 32. Then they are blessings indeed, when they are given us together with Christ; and thus Christians enjoy their earthly portions, as appurtenances to Christ, as entails upon the Covenant, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as an accession or overplus, as Grotius comments on Matth, 6. 33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to you, who seek first the kingdom of heaven, who have an interest in Christ. How uncomfortable is it to enjoy a portion here, without a part and portion in Christ? look, as interest in Christ sweetens the worst crosses and afflictions of a Christian, (Christ being as the tree was to the waters of Marah, Exod. 15. 25. he removes the bitterness of afflictions; or as the honey in the belly of the lion, Judges 14. sweetening the most devouring affliction): so the greatest portion of the world without Christ is a real curse to a wicked man, who (I do not say they have no just right or title to their portions here: for to found Domion in grace, is to leave the world to very uncertain Owners, and is the principle of oppression and confusion) enjoys no portion in a comfortable manner. Christ is the conveyance even of temporal blessings, when enjoyed in a sanctified manner, All things are yours, and you are Christ's, with the Apostle, 1 Cor. 3. 21, 23. And, truly, to enjoy all things without Christ, is nothing; it is to enjoy the husk without the grain; the shell without the kernel; the bone without the marrow; the casket without the jewel; the field without the pearl; and thus do all wicked men enjoy their portions in this life, who, as the Apostle describes them, are without God and Christ in the world, Eph. 2. 12.  
iv Because he enjoys no true real comfort in his portion in this life. Some counterfeit contentment, and seeming forced joy and delight he may have in his earthly enjoyments: but we may truly say, as Solomon doth, Eccles. 2. 2. What doth it? it profits nothing; this comfort is neither true, nor lasting.  
And that,  
1. Because of the mixture of some crosses, and many cares, which wound and pierce the soul through with many sorrows, as the Apostle assures us, 1 Tim. 6. 10. Vexation of spirit is entailed inseparably upon this earthly portion: Vexation in the procuring of it, Eccles. 2. 22, 23. What disquieting plottings and contrivances to get this portion? and when he hath it, how disquieted is he, & distracted, and divided between care to keep, and enlarge it, and fear to lose it? besides, how oft doth some outward cross embitter his portion. As the Saints in their greatest afflictions have their lucida intervalla, comfortable refresh, intervals of joy and comfort, (Prov. 10. 22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it): So he that enjoys the most full portion in this life, meets oft with that cross, which robs him of the comfort of his enjoyments; as the rich man's summons, Luke 12. dampt his joy in his full barns.  
2. Because of the sting of conscience: which if once awakened, gnaws, and secretly eats out all the comfort of his earthly portion, whose secret suggestions and whisper in the fullest enjoyments, oft surpriseth, and fills the soul with sadness and horror. The hand-writing against Belshazzar makes him tremble amidst all his carouzes in the cups of the Temple, Dan. 5. 5, 6. Judas threw away the thirty pieces, Matth. 27. 5. no comfort in them when summoned to the tribunal of conscience as guilty of the blood of Christ. Multos fortuna liberat poenâ, metu neminem, saith Seneca. What Tacitus 
Senec. ep. 98. Tacit. Annal. lib. 6.  saith of Tyrants, is true of all wicked men, Si recludantur mentes, posse aspici laniatus & ictus. Though God reprieves wicked men from present execution, yet they are oft disquieted with inward fear: this vulture at the heart preys upon their inward comfort, and thus in the midst of laughter the heart is sorrowful, Prov. 14. 13. and the greatest portion in the world is no more solace or comfort, than a velvet slipper to a gouty foot, or a crown to an aching head.  
3. Because of the secret curse of God, which is entailed upon a wicked man's portion in this life; what ever he enjoys he hath the curse of God going along with it; hath he a fair estate? that is a curse to him, Deut. 28. 17, 18. Cursed shall be thy basket and thy store. Cursed shall be the fruit of thy land, the increase of thy kine, and the flocks of thy sheep. Hath he plentiful and delicious fare and provision? this is accursed too, Job 20. 23. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating: This curse appears sometime in the insensible wasting, and decay of his portion; that the rich worldling puts money into a bag with holes, Hagg. 1. 6. and it runs out he knows not how: sometimes by blasting their comfort in them, stopping them in their most eager carrier, and hottest pursuit of the world; and when they have riches, they have no heart to use them, which Solomon takes notice of as the greatest vanity of the world, Eccles. 6. 2. It is the blessing of the Lord that maketh rich, Prov. 10. 22. From this it was that Daniel's countenance, after ten days living with pulse and water, looked fairer and fatter, than those who eat the portion of the king's meat, Dan. 1. 15. So on the contrary it is the secret curse of God which blasts a wicked man's portion in the world; we read Levit. 16. of two goats, the goat for the sin offering, and the scape-goat; the first sacrificed to God, the other dismissed into the wilderness with all the sins and curses of the children of Israel upon his head: Origen, after his usual manner, allegorising on that 
Orig. Hom. 9  place, makes these two goats representations of good and wicked men: the godly, being oft sors Domini, are martyred and persecuted, but by it they are made an acceptable sacrifice to God; the wicked (qui sunt de hoc mundo) the men of the world, are set at liberty, have their freedom, and enjoy enlargement in the wilderness of the world, but laded with their own sins, and the curses of God upon their heads. And how miserable is this for the Israelites to have Quails, and the wrath of God overtaking them, while they were eating them? Numb. 11. 32. for men to have their tables richly spread with dainties, and that table to become a snare to them, must needs be 
Psal. 69. 22.  miserable: and yet thus it is with all those who have their portions only in this life.  
V Because he enjoys it to his real hurt and mischief. It was that sore evil which Solomon observed under the sun, that riches were kept for the owners thereof to their hurt, Eccles. 5. 13: Periculosissima est felicitatis intemperantia, saith Seneca. Dives est aliquis malus? habet sibi in curam, angorem, ruinam, saith the same Author. Wealth is the worldlings vexation here, and ruin hereafter.  
A wicked man's portion in the world tends to his mischief four ways.  
1. As it estranges him from God. We read of the Prodigal, Luke 15. that when he had got his portion, he ran away from his father into a far country, and spent it in riotous living, v. 12, 13. so doth the portion of wicked men here set them at a distance, and enmity to God; and truly nothing sooner alienates men's souls from God and goodness, than a great portion in the world. The devil offered this as a suitable temptation to prevail with Christ himself, Matth. 4. 9 All these things, etc. He hath kept this as his reserve, as his last temptation; if this will not do, he knew his other assaults would be to little purpose. It was a seasonable admonition which Moses gave to Israel, Deut. 8. 10, 11, When thou hast eaten, and art full, than thou shalt bless the Lord thy God for the good land which he hath given thee, etc. there was great danger that the milk and honey of Canaan might make them forget God, and again, Deut 6. 12. Beware, lest thou forget the Lord, which brought thee forth out of the land of Egypt, from the house of bondage. And this is none of the least mischiefs of that portion wicked men have in this life.  
2. As it betrays them, and lays them open to abundance of sin: their worldly abundance is but fuel to their lust, exalts them in pride, as the Psalmist saith, Psal. 73. 5, 6. As Alexander's victories caused him to subscribe himself, The son of Jupiter; it heightens them into contempt and forgetfulness of God, According to their pasture, so were they filled: they were filled, and their heart was exalted: therefore have they forgotten me, Hosea 13. 6. It oft makes them more hardened at heart, and resolved in sin; & with Pharaoh to say, Who is the Lord that I should obey him? Exod. 5. 2. It makes them unfruitful under the means of grace, as Luke 8. 14. the seed that fell among thorns is expounded of them that are choked with cares, and riches, and pleasures of this life. It betrays them to idleness, as you may see it did Sodom, Ezek. 16. 49. Common experience tells us that is the mother, and nurse of all impiety; God knowing this, oft (as a wise Physician opens a vein to prevent a disease) cuts short his own people as to their portion in this world, lets them blood in their estates and honours, to prevent in them those sins, which the wicked man's abundance solicits and betrays him to.  
3. As it imbitters every affliction, and makes death more terrible O death! how bitter is the remembrance of thee, to a man that lives at rest in his possessions? to a man that hath nothing to vex him, & hath prosperity in all things? O death, acceptable is thy sentence to the needy, Ecclesiasticus 4. 1, 2. which place though I dare not adopt into Scripture, yet I dare take it for a certain truth. Affliction disquiets him, and death terrifies him; he is building Tabernacles here, and enlarging his barns, and hugging his present enjoyments in this life, quam solùm suam vitam putant, qui aeternam desperant, saith Augustine upon my Text. And, truly, they must needs tremble to part with their portion in this life, who despair of getting any portion in another.  
4. As it increaseth his woe, and undoes his soul to eternity. The prosperity of fools shall destroy them, saith the Wiseman, Prov. 1. 32. The abuse of his earthly portion will render him the more inexcusable 
Rom. 2. 4.  at the last day: and how sad is it to treasure up the world, and wrath together? As it is comfortable for Christians to consider that all their afflictions here will increase their future glory, when every tear they have here wept shall turn into a pearl to beautify and enrich their crown: so it is miserable to think how the wicked man's present prosperity shall afterward increase his misery. That's a terrible place, Revel. 18. 7. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: the very remembrance of which will be part of hell to him. How will that strike him to the very heart, Luke 16. 25. Son, remember that thou in thy life time receivedst thy good things, & c? and that's the last account I shall give you of this man's misery, who hath his portion only here.  
VI Consider the miserable portion such a man shall have in another life which Scripture acquaints us with, Psal. 11. 6. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup: and 'tis parabolically expressed in Mat. 24. 51. He shall be cut asunder, & his portion appointed him, etc. then shall he wish he had gone without a portion in this world; then shall many an unjust Ahab curse the day that ever he had any thing to do with a Naboth's vine-yard. Then shall many an Ananias & Sapphira curse the day in which they enriched themselves by Sacrilege; when those hands shall burn in eternal flames, which here fingered that fuel which should have kept the fire alive upon the Altar. Then shall an unjust Felix curse his bribes, and oppressors their extortion, covetous worldlings their usury, and cunning Merchants their gains, their cheats and over-reaches in trading. And, how miserable do you conceive their case to be? when many a Dives, who here is arrayed in purple and silk, shall there lie down clothed and enwrapped in flames: when many who here inhabit the stateliest palaces, shall there dwell with everlasting burn, Isa. 33. 14. when many who here far deliciously every day, shall then with Dives call for, and that in vain too, a drop of cold water, Luke 16. 24. when many who here chant to the sound of the viol, as in Amos 6. 5. that take the timbrel, and the harp, and rejoice at the sound of the Organ, as Job describes them (chap. 21. 12.) shall have no other music, but the weep and howl, and gnashing of teeth of damned wretches. This miserable portion of wicked men is that which Scripture oft suggests to us, as the account of God's providence in dealing them out a portion of the world here, and as a means of conquering all distrustful repine: to this Job refers us, chap. 21. 30. The wicked is reserved to the day of destruction: they shall be brought forth to the day of wrath: and David Psal. 37. 35, 36. I have seen the wicked in great power, and spreading himself like a green bay-tree: yet he passed away, and lo, he was not: yea, I sought him, but he could not be found. David overcame his temptation, when he went into the Sanctuary, and understood the end of these men, Psal. 73. 17. that God had set them in slippery places, and so being the higher, they were in danger of the greater fall, verse 18, 19 and that their present happiness was but as a dream, verse 20. short and deceitful. Give me leave to allude to that place, Genes. 48. 13, 14. when Jacob was to bless joseph's sons, Joseph set Ephraim on his left hand, and Manasseh on the right; but Jacob on the contrary laid his right hand on Ephraim, and his left on Manasseh: many who are here set on the right hand of the world, enriched with the greatest blessings it can afford, shall at the last day be set on God's left hand, and be dispatched with that sentence; Go ye cursed, Matth. 25. 41. and those whom the world sets on her left, as scorned and contemned, shall be found amongst those on God's right hand, who shall receive the blessing, and the kingdom of their Father, vers. 34. I hope this is sufficient to clear up the providence of God, and to demonstrate the misery of wicked men, having only a portion in this life. I beg leave to illustrate all with a relation out of profound Bradwardine; and so I shall conclude 
●radw. l. 1. c. ●1.  this doctrinal part. The relation is of a certain Hermit, who was tempted to blasphemy, as conceiving the judgements of God unjust, in that he saw the wicked prosper, and the righteous afflicted: in which distrust there appeared an Angel sent from God to him in the shape of a man, bespeaking him thus, Fellow me (saith he) and thou shalt see the hidden judgements of God: whom the Hermit obeying followed to the house of a very religious man, who received them with much courtesy all night, they departing the next morning the Angel took away a cup which the good man much affected, and gave it to a very wicked man, with whom they lodged the next night; the third night they were received by a very godly man, whose servant the Angel in the morning drowned in the well; the fourth night being entertained courteously by a very religious host, the Angel slew his child, at which the Hermit much wondering desired to departed, the Angel told him he was sent from heaven to discover to him the hidden mysteries of providence: I took away the cup from the first man, because his affections were too much set upon it, I gave it to the wicked man ut mercedem suam recipiat in praesenti, that he might have his reward here in this life; I drowned the servant of the third host, because he had it in his heart to kill his master; so I preserved the godly man from death, and the ungodly man from committing that sin, by which means he is less punished in hell; I slew the fourth man's child, because before he had a child, be gave many alms, therefore I took away the child, and carried that into heaven, and so removed the occasion of the good man's covetousness. I hope the reverence of the Author from whom I borrowed it, & the congruity of it to my present subject will be sufficient Apology for the length of this relation: it acquaints us with the end and design of God's providences; he sometimes cuts his own people short in the world to prevent their sin, to cure their corruption, to alienate their affections from the world, and oft gives to the worst of men, that they may have their reward, their portion only in this life.  
Application.  
Have the wicked oft a portion in the world? then,  
First, Take hence an assurance of a future judgement. Wicked men have their portion here: but the justice of God permits not that it should be always well with them; his goodness here lays them out a portion, but his justice will lay them out hereafter a punishment: I have Commission to assure the righteous it shall be well with them, however they far here, Isa. 3. 10. and to speak a woe to the wicked, for it shall be ill with him, how prosperous soever his condition be here: For the reward of his hands shall be given him, ver. 11. God hath appointed a day, in which he will judge the world in righteousness, Acts 17. 31. not then to correct the obliquities of his present providential proceed (for Gods will being the first rule and adequate measure of rectitude, his way must be just, when most secret) but to clear up the equity of them to the world, to vindicate them from that challenge and imputation of injustice, which the ignorance, infirmity, or malice of men might here lay upon them, than all those mysterious providences, which men are apt here to quarrel with, and censure as not just and equal, shall be unveiled and discovered: therefore the Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 2. 5. The day of the revelation of the righteous judgement of God: then as the Prophet Malachy saith, chap. 3. 18 we shall clearly discern between the wicked and the righteous; though here oft through the promiscuous, mysterious dispensations of God, we cannot difference him that serveth God, and him that serveth him not.  
Secondly, Let Christians learn hence to live by faith. This is one end of God's dealing out a large portion of the world to wicked men, while his own people are in want and afflicted, to teach them to wait by faith and in dependence upon God for that portion he hath treasured up for them in heaven. God suffers the bricks to be doubled in Egypt, that so his people might the more long for, and by faith live upon the promise of Canaan. A Master or Lord pays his slave his present wages, while he cuts his son short in his allowance during his nonage, that he may learn to depend upon his father for the inheritance. Thus doth God, the great Lord of all, deal with his slaves, who serve him for the hire of some temporal advantage, he gives them their present reward, and wages; but though his goodness hath determined a better portion to be a reward to the piety and obedience of his children; yet he gives it them in reversion, little in hand, that they may learn to live upon the promise, and by faith to depend on the goodness and faithfulness of their Father for their heavenly inheritance; that they walking not by sight, but faith (which is a Christians work and condition here) may not look at the things which are seen, &c, 2 Cor. 4. 18.  
Thirdly, Envy not wicked men their portion. This is David's inference, Psal. 37. 1. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity: for they shall soon be cut down like the grass, and whither as the green herb: and more fully, Psal. 49. 16, 17. Be not thou afraid when one is made rich; when the glory of his house is increased: for, when he dieth, he shall carry nothing away; his glory shall not descend after him: thou shalt go out of the world as rich as he, and much more happy: and vers. 18. Though whiles he lived, he blessed his soul: and men will praise thee when thou dost well to thyself: he'll have little reason to boast of it in another life; it is but a fools paradise he is in here, and falsa felicitas ipsa est major infelicitas, saith Austin. His conceived happiness ushers in his greater misery. 
August. in P●al. 30. 1.  I would envy that man no more, than I would a reprieved malefactor, whom I see gratifying his palate with the most delicious fare, or having his way to the gibbet strewed with roses, who merits pity, not envy.  
Fourthly, This should teach christian's contentedness with whatever allowance they have in the world; it is a wicked man's portion, a Christians viaticum, S. Paul had learned this lesson thoroughly, Phil. 4. 11, 12. I have learned in whatsoever state jam, therewith to be content. And, truly, Christians have all the reason in the world to learn contentation; while, though others have the many things of the world, thou, with Mary, hast the better part; though poor in the world, yet rich in faith, therefore heir of a kingdom, Jam. 2. 5. That, though accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the offscouring of the world, yet one of God's jewels, Malach. 3. 17. If thou hast none, or a small portion in the world, yet if thou canst say, The Lord is my portion, with David, thou hast reason to be satisfied. Seneca brings in God answering the discontents of virtuous men thus, Illis bona falsa circundedi, & animos inanes velut longo 
Sene●a pag. 389.  fallacique somno lusi: I have given them (meaning vicious men) these counterfeit good things, and they lie in a deceitful short dream of worldly happiness; auro illos, argento, & ebore ornavi, intus nihil boni est; they are outwardly adorned, but inwardly defiled, and abominable; at vobis dedi bona certa & mansura; but you have the true and permanent good; non egere felicitate felicitas vestra est; it is your happiness that you stand not in need of these worldly things to make you so. Check then (O Christian) the rising discontents of thy soul from the want of the world, as Elkanah did the repine of Hannah for her want of children, 1 Sam. 1. 8. Is not thy portion in God better to thee (O Christian) then ten, than a thousand portions in the world: thou mayst say as David did, Psal. 16. 6. The lines are fallen to me in pleasant places; yea, I have a goodly heritage.  
Fifthly, Hence, Christians, learn submission under the losses, and patience under the crosses of this world. Justis quidquid malorum ab iniquis dominis irrogatur, non est paena criminis, sed virtutis examen, 
Aug. lib. 4. cap. 3. de Civ. Dei.  saith Austin: omnia mala exercitationes putat. Crosses are but trials of his patience and constancy. 'Tis no wonder to see wicked men repining and desponding at the loss of earthly things, they are their portion, they look for no other; but Christians should learn patience and submission, as the deportment which is most suitable to their hopes of a portion in another life: Every man that striveth for the mastery is temperate in all things: now they do it to obtain a corruptible crown; but we an incorruptible, Rom. 9 25. Upon this future portion when Moses had fixed his eye of faith, he chose afflictions, scorns the profits, and disrellisht the pleasures of the world; as you may read in Hebr. 11. 25, 26, 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he had respect to the recompense of reward: and David here comforts himself with this, ver. 15. As for me I will behold thy face in righteousness, etc.  
Sixthly, This regulates our judgements concerning true happiness: we are very apt to mistake here. As Samuel viewing the beauty and stature of Eliab, would have him anointed and the crown 
1 Sam. 16. 6, 12.  set on his head; when yet God had designed the kingdom for little despised David at the sheep-fold: thus are men apt to set the crown of happiness on those, who are most enriched, and highlyest honoured in the world, and think those the only happy men: when yet in truth, if wicked men, they are most miserable, as having their portion only in this life. Therefore David seems to correct his judgement of happiness, Psal. 144. 15. Happy is that people whose God is the Lord.  
Seventhly, This may instruct our charity, and teach us to do good to our very enemies: it is but to write after Gods own copy, who oft gives the worst of his enemies a portion and Alms here: and our Saviour urgeth this as a motive and incentive to our charity, and a pattern for our imitation, Matthew 5. 44, 45. I say unto you love your enemies, etc. that ye may be the children of your Father which is in heaven: for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, children, is read in some copies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like, as Grotius observes; which intimates Gods universal goodness displayed in his general providence, as a pattern and rule for our charity even to our enemies.  
Eighthly, This discovers that rotten foundation, upon which many men build their hopes of heaven. Surely. (are many ready to argue) if God did not love me, he would not give me such a portion in the world: deceive not thyself in a matter of so great concernment, Thou mayst as well say God loved Judas, because he had the bags, or Dives because he fared deliciously, who is now roaring in hell. No, these earthly things are but the crumbs, which God doth oft cast to the dogs, as Luther saith the whole Turkish Empire is no more; the husks which the swine feed on: take the judgement of the wisest of men, Solomon, and you'll see the rottenness of this foundation, Eccles. 9 1. no man knoweth love or hatred by all that is before them.  
Ninthly, Let this awaken us all to a serious trial and examination of ourselves this day, whether we be of the number of those who have their portion only in this life: the greatest part of the world are of this sort. But you'll say, Indeed this is worth enquiry into, but how shall a man discern and know this. I answer; If you examine these three things.  
I. How cam'st thou by that portion in the world which thou hast? or, How hast thou increased it? Art thou exalted upon the ruins of others? Have thy advancements in the Church come in by Simony? or is thy estate increased by fraud oppression, and grinding the faces of the poor, by rapine, extortion, cheats, and overreaching in thy trading? hast thou possessed a Naboth's vineyard by violence? I must take the boldness to say as Nathan to David; Thou art the man: without repentance and restitution, (and truly the first will be but counterfeit and hypocritical without the other; we read Zaccheus, Luke 19 restored four-sold) thou art the man that hast thy portion only in this life. O my soul come not thou into their secret, 
Gen. 49. 6.  who by injustice and deceit hoard up a portion in this life, with the loss and forfeiture of their eternal inheritance: and thus it is Jer. 17. 11. As the partridge sitteth on eggs, and hatcheth them not: so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool.  
II. Examine thy affections. After what doth the violence of thy desires run? upon what is thy delight fixed? what sads and disquiets thy soul most at the loss of it?  that is that is thy portion. It is a standing rule of trial, which our Saviour lays down, Matth. 6. 21. Where your treasure is, there will your hearts be also. men's hearts and affections will discover what's their portion. God was David's portion, Psal. 119. 57 how did David discover this? by his longing and breathing after him, Psal. 42. 1. above what ever was either in heaven or earth, Psal. 73. 25. by his delight and rejoicing in him; all the increase of corn and wine, and oil could not fill David's soul with so much gladness, as one glimpse of the light of God's countenance, Psal. 4. 7. and nothing filled his soul with so much sorrow, as the loss and with-drawing of God, Psal. 42. 4. and, Hath God forgotten to be gracious, and shut up his loving kindness in displeasure? Psal. 77. 7, 8, 9 But now you shall see quite contrary affections in that worldling, Luke 12. 18, 19 his plottings are how to enlarge his barns, his souls requiem, joy, and delight is taken up in these worldly enjoyments. Ahab is displeased and sad, if he cannot have Naboths vineyard, 1 Kings 21. 4. Haman is enraged for want of Mordecai's bowed knee, Esther 3. 5. Portio cujusque dicitur, in quo felicitatem suam quisque locat, saith Calvin: and do not most men's carking-care for the procuring innordinate delight in the enjoying, distrustful fear of losing, and repining sorrows for parting with the world, speak that it is their portion, and their happiness?  
III. What use and improvement do you make of your earthly enjoyments? are they cords of love to God? engagements to obedience? encouragements and enablements to do God more service? Dost thou rejoice in them as giving opportunities to do more good to others? Canst thou say they are arguments and motives with thee to walk cheerfully with God? They are thy viaticum to a better inheritance; but if thou usest, or rather abusest, thy riches to luxury and riot, thy power to tyranny and oppression, thy beauty as a bait to uncleanness, thy learning in patronage of error and opposing the truths of God? If thy worldly enjoyments draws thee from thy obedience to God; as fat pastures make beasts more unruly? If with Jeshurun, Deut. 32. 15. thou waxest fat, and kickest against God; sadly think of it, without repentance thou art the man, who hast thy portion only in this life. The sum than is, whoever gets his earthly portion unjustly, affects it inordinately, useth it unfruitfully and ungodlily, he is the man, whose misery it is to have his portion in this life.  
Tenthly, Christians, prise your portion. Though you have little or no portion in the world, there is an excellency in a Christians portion above what is to be found in the largest portions of the world, which wicked men enjoy.  
Eleventhly, Let us all seriously set upon it this day, to treasure up a portion to ourselves in another life: to take our Saviour's advice, Matth. 6. 20. to lay up for ourselves treasures in heaven. To you especially I speak, who have the largest portion in this world: none so apt to neglect the thoughts and care of heaven, as those who have most upon earth, as being immersed in worldly pleasures, and on every hand beset with temptations to sin, and solicitations to forget God. Luther was wont to resolve, se nolle sic satiari, that God should not put him off with an earthly portion. That you may get a portion hereafter, take these directions.  
First, Make it your first and chief business to lay up a portion in heaven. 'Tis the most compendious way to get a portion in the world, Matth. 6. 33. Seek ye first the kingdom of God, and his righteousness; You will be every way gainers by it even in this life; for all these things shall be added unto you, cast in as an addition and overplus, (Solomon had riches and honour cast in as an additional overplus to that wisdom he asked of God) or else the sanctified use of thy little portion in this life, and, as in Prov. 15. 16, Better is little with the fear of the Lord, then great treasure and trouble therewith: and Prov. 16. 19 Better it is to be of an humble spirit with the lowly, then to divide the spoil with the proud. Thou shalt have the world so far as it is good for thee, and that little thou hast shall be filled up with the blessings of God here; and in the other life too: Godliness hath the promise of both: 1 Tim. 4. 8. Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come: of the one absolutely, and the other conditionally.  
Secondly, Live suitably to the nature and expectations of a portion in another life, that is, holily: without this holiness no man shall ever see the face of God, Hebr. 12. 14. and that's the portion of Saints hereafter, as appears vers. 15. after my Text, David opposing this to that portion the men of the world have in this life.  
Thirdly, Get a portion of grace here treasured up in your hearts: Psal. 84. 11. The Lord God is a sun and shield, the Lord will give grace and glory: not one without the other, all the glory in the world without grace will not entitle us to glory hereafter: Let us then labour to make sure of God as our portion in this life, that in another life he may be our exceeding great reward.  
FINIS.   

SALVATION BY CHRIST The Sum of the GOSPEL.  
A Sermon preached in S. Benedict's Church in Cambridge, May 27. 1655.  
By JOHN FROST, B. D. then Fellow of S. JOHN'S College, and late Preacher in Olaves-Hartstreet in London.  Luke 19 10. The Son of man is come to seek and to save that which was lost. Nulla causa veniendi Christo Domino, nisi peccatores salvos facere: Tolle morbos, & tolle vulnera, & nulla erit causa medicinae. August. serm. 9 de verb. upon. 
CAMBRIDGE: Printed by John Field, Printer to the University, Anno Dom. MDCLVII.   
1 TIM. 1. 15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. 
NOne can set an higher estimate and value upon mercy, than those who have the deepest sense of their own sin and misery. Christ is more precious to none, then to souls who have been truly humbled for sin. The revelation of Gospel-grace is not so acceptable to any, as to those who see themselves condemned by the Law. Thus S. Paul here reflecting upon his former sins, ver. 13. how doth he exalt the mercy of God, and the grace of Christ, ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if he wanted expression? and that Gospel-doctrine, That Jesus Christ came into the world to save sinners (of which he now saw himself to be the chief) which the Jews scoff at, the Greek counts foolishness, the Atheist derides, the Pharisaical justiciary undervalues, to him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the most acceptable message, etc. Which words in their relative consideration seem to refer to ver. 12. as a vindication of his Apostleship and Ministry from that prejudice and calumny of those, who objected his former persecution, and blasphemy to him, as a charge upon his present Ministry. The Apostle first acknowledgeth the charge, ver. 13. and secondly, he asserts both right to, and abilities for the Ministry to be from God, ver. 12. and thirdly, he lays down the reason of God's dealing thus with him, ver. 13, 14. and lest perhaps some might think this false, or impossible; 1. he demonstrates the truth of his conversion by the fruits and effects of it, Faith, and Love, ver. 14. and, 2. the possibility of it from the general end of Christ's coming into the world, which was to save sinners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word signifies notorious, infamous sinners; that's in the Text, This is a faithful saying, etc. That's the coherence of the words, in which observe three things;  
First, A preface, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is a faithful saying, and worthy of all acceptation.  
Secondly, A Doctrine or proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus Christ came into the world to save sinners.  
Thirdly, The proof of the proposition by a Particular accommodation to himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom I am chief. And his example was, as he tells you; ver. 16. a pattern of that mercy, which God through Christ would manifest to other sinners.  
In the Preface four things are held forth.  
I. The truth and certainty of the Gospel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: an expression much used by the Apostle, quoties aliquid magni momenti adfert, cui fidem adstruendam putat, as Heinsius observes. The Apostle useth it here, to secure Christians from those doubts which their own hearts, or false Apostles, or justiciaries, or legalists might object against the certainty of man's salvation by Christ. Is dignus, cui fides habeatur ut qui fallere non potest, says Beza.  
II. The worth and excellency of Gospel-revelation. That Jesus Christ came into the world to save sinners is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a faithful saying, and worthy of all acceptation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sermonem non quemvis, sed eximium, & selectum declarat, saith Beza; a choice truth the sum and substance of the Gospel.  
III. That esteem, and entertainment, which the Gospel deservedly calls for from Christians. It is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, non tantùm sententia vera, sed digna quae fiat plurimi, saith Grotius: not only a true sentence, but most worthy also of our highest esteem and valuation: and not only so but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of our acceptation too. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is aliquid avidè arripere, saith Musculus; as a poor man will money, or a hungry man his meat. Nay further, the Apostle, by all means endeavouring to provoke us to an entertainment of the Gospel, said it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut nihil relinquat quòd sit avidius acceptandum quàm Evangelium Dei de peccatorum all at a salute per Christum, saith Musculus on the place. So that imagine the greatest, and most ready entertainment any thing in the world meets with from carnal hearts, gold to the covetous, etc. the Gospel deserves a more ready welcome from Christians, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy of all acceptation.  
FOUR A Paradox to reason; & ideo Apostolus seriâ illâ obtestatione 
Gerard. in loc.  utitur, saith Gerard.  
Secondly, In the proposition observe.  
I. The person who came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jesus Christ, the eternal son of God.  
II. The place whither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, into the world, a valley of tears, a stage of misery.  
III. To what end, or wherefore, he came, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save. For God sent not his son into the world to condemn the world: but that the world through him might be saved, Joh. 3. 17.  
iv The persons whom he came for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinners; and those not Angels, but men, etc. Each word heightens the mercy of Christ, and should provoke us to an effectual entertainment of that Gospel which reveals Christ's coming into the world to save sinners.  
I shall sum up these into this Doctrine,  
The Gospel (of which this is the sum, that Jesus Christ came into 
Doctrine.  the world to save sinners) is a most certain truth, and most acceptable doctrine. In prosecution of which I shall endeavour to show,  
First, That the promised Messiah is already come into the world.  
Secondly, That Jesus Christ, whom we acknowledge, and profess, is that promised Messiah.  
Thirdly, The importance of that phrase, Christ came into the world; what that implies.  
Fourthly, That the design of Christ's coming into the world was to save sinners.  
Fifthly, How Christ carried on this design: or, in what respects Christ may be said to save sinners.  
Sixthly, Why it was necessary Christ should come in order to this end, viz. man's salvation.  
Seventhly, Upon what accounts this is and aught to be a most acceptable doctrine.  
I shall be brief in the two first, as knowing I speak to Christians: only suggest some things to strengthen your faith.  
And first, That the true Messiah is come appears upon a  
1 Party.  account.  
I. Because all those cities and places, in which Christ was in order to the fulfilling of the prophecies in the old Testament, to be born, brought up, and manifest himself in, are long since ruined, and utterly demolished. He was to be born at Bedlam: But thou Bedlam Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel, Mic. 5. 2. He was to dwell at Nazareth, to come into Jerusalem, Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; Behold, thy king cometh unto thee, etc. Zech. 9 9 And that while the second Temple stood, the glory of which upon this only account was prophesied by Haggai to be greater than the glory of the former Temple, because of the person of the Messiah in it, Haggai 2. 7, 9 Add Malachy, who lived in the time the second Temple was built, and was 
Mal. 3. 1.  contemporary with the Prophet Haggai. But now all these cities are ruined, and which is a clear evidence the Messiah is come, the second Temple destroyed, and Jerusalem demolished by the Romans.  
II. The ceasing of the Jewish polity and commonwealth: which was not to be, till the coming of the true Messiah, according to Jacob's prophecy, Gen. 49. 10. which the Ancient Jews themselves understood of the Messiah. Per quem CHRISTI ADVENTUM non est intelligenda Christi nativitas, stetit enim respublica Judaeorum, 
Molin. Vates p. 289.  & firmam aliquam politiam habuit per annos septuaginta duos post Christum natum; sed per adventum Christi intelligimus manifestationem Christi per Evangelium; By which coming of Christ, we must not understand Christ's birth, for then there was a commonwealth of the Jews, which had too some kind of a settled polity for seventy two years after Christ was born: but we understand by the coming of Christ the manifestation of him by the Gospel: in which sense 'tis said Matth. 10. 23. ye shall not have gone over the cities of Israel till the son of man be come. The power of life and death was taken from them in 
Idem de disciplina & instructione Judaeorum.  our Saviour's time, as appears by their own ingenuous confession to Pilate, John 18. 31. Then said Pilate unto them, Take ye him, and judge him according to your law; the Jews therefore said unto him, It is not lawful for us to put any man to death. Romani Judeae praefectos habebant, cogebant fidem homagii praestare Caesari; numisma cudere illis 
●ram. p. 91.  licitum non fuit.  
I shall not dispute the punctual time when this Sceptre departed, whether in Herod's; or when Titus destroyed the jewish State, which I must think most probable, because then the gathering of the nations was to Christ, by the coming in of the Gentiles: but this is evident, that that Polity is now destroyed, and the Jews a scattered nation throughout the world.  
III. The abrogation of the Jewish worship, and Levitical ceremonies. This was prophesied by Daniel as one thing which should be by the coming of the Messiah, In the midst of the week he shall cause the sacrifice and the oblation to cease, Dan. 9 27. as wholly needless after the coming of the Messiah, whom they typified and prefigured. God never intended the Jewish worship should continue always, as being a heavy yoke, and, after the coming in of the Gentiles (especially, as to the place of it) impossible, as Eusebius demonstrates in the third chapter of his first book, De demonstratione Evangelica. Moses himself spoke of another Prophet, Deut. 18. 15, 18. who should deliver from the bondage of sin to the heavenly Canaan; as Moses had done from Egypt's; as a Law giver to the Gentiles, when the Jewish rites should be wholly abolished; and prophesying and vision failed amongst the Jews, when this great Prophet was come into the world.  
iv The heathen Oracles are silenced, and their idolatry destroyed; which was to be at the coming of the Messiah, according to the prophecy of Zechariah, And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets, and the unclean spirit to pass out of the land, Zech. 13. 7. and of Isaiah, And the idols he shall utterly abolish, Isa. 2. 18. and, at verse 20. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles, and to the bats. And so it happened at the coming of our Messiah, when Augustus, consulting the Oracle about his successor, received this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. An Hebrew child hath bid me leave these shrines; which Oracle Augustus having received, erected an Altar in the Capitol with this inscription, Ara primogeniti 
Hottinger, p. 35.  Dei. Plutarch in his book, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, de defectu oraculorum, concerning the defect of the Oracles, confesseth the thing, though he knew not the cause.  — Delphis Oracula cessant, 
Juvenal observed in the time of Domitian; and the rest decayed soon after.  
Secondly, That our Jesus is the promised Messiah, appears,  
I. From the evident fulfilling of all the prophecies of the old 
2. Partic.  Testament concerning the Messiah in Jesus Christ the Messiah. He was to be born of a virgin, Isa. 7. 14. Behold a virgin shall conceive, and bear a Son: so was our Jesus, Matth. 1. 23. And that too in the city of Bethlehem, Mich. 2. 2. But thou, Bedlam Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: and so was Christ, Matth. 2. 11. brought up too in Galilee, Matth. 2. 22. and he road in triumph into Jerusalem, Matth. 21. as it was prophesied of the Messiah, Zech. 9 9 Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem, Behold, thy King cometh unto thee, etc. There is not a passage in the death of Christ, but was in answer to some prophecies of the old Testament, his side pierced, as foretold by Zechariah, They shall look upon me whom they have pierced, Zech. 12. 10. his drinking of vinegar, in Psal. 69. 21. In my thirst they gave me vinegar to drink: his crucifying amongst thiefs, Isa. 53. 12. He was numbered among the transgressors: his death and burial, Isa. 53. 9 He made his grave with the wicked, and with the rich in his death: yet so as not to see corruption, Psal. 16. 10. Thou wilt not leave my soul in hell, nor suffer thy holy one to see corruption: but to be raised again, as in Acts 2. 25, 26. By the harmony of which events to the prophecies, the Gentiles were convinced to leave their Idolatry, and to embrace the Doctrine and Gospel of Jesus Christ: witness whole nations, whose conversion from a settled, inveterate Idolatry, in a short time, without worldly power and force; no enticements of pleasure or profit; no carnal means; in the face of fire and faggot, brought over to the acknowledgement of a crucified Messiah, must needs speak God in it, and must certainly be imputed to the care of God in fulfilling those prophecies, which he that runs may read concerning the calling and coming in of the Gentiles at the coming of the Messiah; see Isaiah 2. 2, 3. Jer. 16. 19 Malachi 1. 11. Genes. 49. 10. all which evidently speak the truth of our Messiah.  
II. From those many miracles, by which Christ confirmed his Doctrine, which, if you observe, are the very same, which the Prophet Isaiah foretells should be wrought by the true Messiah, Isaiah 35. 5, 6. In reference to the fulfilling which prophesies Christ bad John's disciples tell him, as an argument that Christ was he which should come; that the blinds received their sight, etc. Matth. 11. 5. It was a rational conclusion which they made, John, 6. 14. when they had seen the miracle of the multiplied loaves, This is of a truth that Prophet that should come into the world: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a teacher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And far be that blasphemy from the thoughts of any of our hearts, that these were done by Magic, or the power of the devil; why did not his enemies accuse him of it? especially when it was one condition in the judges of the Sanhedrim, that they should be skilled in 
Hornbeck, pag. 234.  magic that they might detect and Judge others for it. For certainly, than others, who envied Christ the glory that he got by these miracles, would out of envy and emulation have learned the same art, which yet no history makes mention of, that ever I saw, or heard of. Nor were they done by the power of the devil, for the manner of Christ's miracles were casting out of devils, and Beelzebul could not cast out Beelzebul; and surely, Christ would have affected privacy and solitude, if he had intended to have imposed upon the credulity of the ignorant, who yet chose the most conspicuous places, and the greatest multitude to work his miracles amongst, having oft thousand eyes witnesses of them. The Jews themselves can give no other account to a Pagan, why they credit 
Grot. de veritat. Relig. pag. 222. etc.  the miracles of the old Testament, than the testimony of those that saw them: the rapture of Elias, only upon the bare testimony of Elisha, 1 King. 2. 1. If they will not give credit to the Apostles testimonies (though no reason why an historical faith should not be given them) yet let them credit Josephus: which the Jews say 
●●s phus Antiq. lib. 18. c. 4.  cannot be found in their copies, and no wonder, Nam Judaei non habent Josephum filius Malachiae, qui graves scripsit libros Antiquitatum de quo nos loquimur, sed Josephum filium Gorionis, qui aliquid simile scripsit Hebraicè, says Bellarmine. And these things speak the 
Bellarm. de script. Eccles. p. 38.  truth of all these miracles, as he that was cured of his blindness argued with the Pharisees, John 9 30, 31, 32, 33. Why, herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes: now we know that God heareth not sinners; but if any man be a worshipper of God, and doth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind: if the man were not of God he could do nothing.  
III. From that general expectation, which the Jews themselves had of their Messiah to come into the world at that time, when Christ lived: which expectations were grounded upon the prophecies of the old Testament, especially upon Daniel the ninth, which occasioned a general conflux of the Jews from all parts to see the event. That the Jews now expected their Messiah, is evident from Luke 19 11. So strong was this persuasion that the Messiah should appear about this time, that, as Grotius observes, some took 
Gro●. p. 265. Hot●●ng. p. 12.  Herod to be him, whence the Herodians: others one Judas, whom they called Bar-Cochebah, that is, the Son of a star, alluding to Numb. 24. 17. There shall come a star out of Jacob, etc. some one, some another to be the Messiahs, by which the Jews themselves subscribe to the truth of the Messiah. Though as Vives observes, none before 
Vives, p. 491.  Christ durst profess himself the Messiah, yet the expectation was so general, that the Heathens themselves had report of the Jews expectation of their Messiah at that time, as both Tacitus and Suetonius relate. It was vetus & constans fama, says Suetonius: which 
Hornb. p. 218.  they could not have but from the Jews computation, ex antiquis Sacerdotum libris, saith Tacitus. I might add further as confirmation of this Gospel-doctrine the spotless holiness of Christ the Teacher; the exactness of that holiness it requires; the repugnancy of it to interests, and carnal designs (which speaks it no politic platform) the wonderful propagation of it by weak instruments, and against strong oppositions, together with the glory of that reward it promises to the obeyers of it; all which speak it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a faithful saying, and worthy of all acceptation. But this only as a preface to the future discourse.  
Thirdly, The importance of this phrase. 
3. Partic.   
This phrase doth not speak,  
I. Any local motion of the Divine nature: for that being infinite, and so every where, is not capable of any local mutation; 
Venit per quod home erat, nam per quod Deus erat, semper bic erat. August. Tom. 10. pag. 195. de verb. Apost.  which is the property only of finite natures. Christ did not leave heaven, when he came into the world: it is true, he is said, John 3. 13. to come down from heaven, and to come from above, verse 31. Which is not to be understood, as if he had brought his humane nature from heaven, as the Valentinians, and Marcionists of old abused these places; for that was conceived by the power of the Holy Ghost, Luke 1. 35. The holy Ghost shall come upon thee, the power of the Highest shall overshadow thee. Nor yet must we understand it as by any change of place: but either because his humane nature was produced not by any earthly generation, but by a heavenly manner, or because of Christ's willing submission, and humbling himself to take this nature upon him, and to appear in the form of a servant, as he is said to do, Phil. 2. 7.  
II. Not a real parting with any of his glory: for that being infinite and eternal, as he was God, was as incapable of any diminution, as of any accession: even then when he came into the world, and took upon him the form of a servant, he counted it not robbery to be equal with God, Phil. 2. 6. Indeed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 7. he humbled himself as to his Divine nature, not absolutely considered in itself, but in respect of that voluntary aeconomy and dispensation, whereby he condescended to take upon him our nature, and the form of a servant; but even then, when he was come into the flesh, the Apostle tells you, he was God over all, blessed for ever, Rom. 9 5. Achilde born, Isa. 9 6. yet the mighty God, Mich. 5. 2. noting his being before born, in those words, whose going forth have been of old, from everlasting. But this phrase speaks five things.  
I. The pre-existence of the Divine nature: viz. that Christ was before he came into the world. This is also hinted in other like expressions of Scripture; as, first, that Christ was manifested in the flesh, 1 Tim. 3. 16. which speaks that he had an existence before he came into the world. see 1 John 3. 8. For this purpose the Son of God was manifested, and to name no more, 1 John 4. 23. Hereby know ye the spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God, etc. Hinc colligimus priùs fuisse apud patrem, quò ostenditur coaeterna ejus Divinitas, saith Calvin upon this place. The Socinians use many shifts to evade this argument for Christ's Divinity, as that to come in the flesh is to appear in infirmity, misery, and contempt: but though flesh in Scripture signifies sometimes weakness; yet to come in the flesh, is never so used. Besides, the Apostle makes this an evidence of believers, to confess that Jesus Christ is come in the flesh: many unbelievers saw and acknowledged that he lived without pomp, and worldly Majesty, in poverty and infirmity. See Isaiah 53. 2, 3. A second like expression in Scripture is, that God and man came to save sinners, which is from God, Mat. 16. 17.  
Object. Yea, but Antichrist is said to come, 1 John 2. 18. and yet he doth not therefore exist before.  
Answ. A lamentable shift, for Scripture must give light to Scripture: as the Lamps in the Tabernacle were to be lighted by one another, according to the Law. Our faith must be built upon the Analogy of Scripture, which in many parallel expressions speaks 
Analogy and Parallel.  this truth: as Hebrews 2. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He took on him, which must necessarily include the pre-existence of that nature which did assume flesh: so S. John tells you, That the word was made flesh, joh. 1. 14. and that that word was from the beginning, and truly God, verse 1. And nothing in this point is more clear than that saying of Christ's, John 16. 28. I came forth from the Father, and am come into the world: again I leave the world, and go to the Father.  
II. The asuming humane nature into unity of person and subsistence with the divine, and so appearing in the world. This Scripture abundantly testifies (though among the Socinian Doctors it be commentum hominum superstitiosorum) as Heb. 2. 14. He was made partaker of flesh and blood, and verse 16. he took upon him the seed of Abraham: and, the word was made flesh, John 1. 14. The humane nature not existing before assumed, but assumed in the first moment of its production by the overshadowing of the Holy Ghost, so that Christ took our whole nature, body and soul, with all their Faculties, Properties, Affections, nay, with all natural, though not 
Nihil minus habebat in natura, sed nihil habebat in culpa; Aug. D. 106. Aug. ibid.  sinful, infirmities, that he might in all things be like his brethren, sin only excepted, Heb. 2. 17. without conversion or confusion of natures or properties. And in this nature thus assumed, Venit unus sine peccato, qui salvos faceret à peccato, says S. Augustine, One came without sin, who might save from sin. He appeared in the world, which is the great mystery the Apostle speaks of, 1 Tim. 3. 16. namely, God manifested in the flesh: and by this assuming humane nature, he was capacitated for that great design of his coming into the world, which was to save sinners, in order to which, God required a perfect obedience: therefore Christ is said to be made under the law, Gal. 4. 4. and Satisfaction by a price of blood paid; for without blood is no remission, Heb. 9 22. Both which were by the Justice of God to be performed in the same nature, which had offended against the law, and so was liable to death through sin.  
III. Christ obscuring the glory of his Divinity by a veil of flesh. For though, as I said before, he parted with none of his glory, yet he much obscured it by our weak and miserable nature: though some rays of it broke out sometimes in his discourses, and, especially, in his miracles, which oft caused the beholders to acknowledge him the Son of God; yet he seemed for a time to have laid aside his Majesty, and Glory, while he appeared in the world without form or comeliness. Therefore, when he was ready to leave the world, see how he prays to his Father for a manifestatin of that glory, which here was obscured in the world, John 17. 5. And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was: where he prays not for any addition, or accession of further glory, but a discovery of the glory of his Divine nature through that humane nature, which he had assumed to himself.  
iv In taking upon himself a state of lowest abasement and humiliation. He took upon him the form of a servant, Phil. 2. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi ex omni seipsum in nihil reduxit, saith Beza: and he became poor for our sakes, 2 Cor. 8. 9 Hic erat per divinam majestatem, venit per humanam infirmitatem, says Augustine. He affected not earthly greatness and pomp, but declined it: and his life, from the Cradle to the Cross, was but one continued scene of misery.  
V Christ's willing and ready undertaking for sinners. Coming is a voluntary motion; Christ came into the world, freely, and willingly to undertake the work of saving sinners. Assumpsit animam & carnem hominis, non antea à se promerentis, nec ad illam percipiendam sublimitatem virtute propriâ laborantis, sed omnino gratiâ, says Augustine. He was not merited, or pre-engaged, but out of his love he gave himself, as the Apostle, Gal. 2. 20. I live by the faith of the Son of God, who loved me, and gave himself for me. He was not forced to it, but came freely, John 10. 18. No man taketh my life from me, but I lay it down of myself: I have power to lay it down, and I have power to take it up again, etc. Indeed, he is oft said to be sent of his Father, John 3. 17. God sent not his Son into the world, to condemn the world: and Gal. 4. 14. When the fullness of time was come, God sent forth his Son made of a woman; but it was by a voluntary consent in Christ to the council and design of God, decreeing Christ to the office of a Mediator: therefore, Acts 2. 23. it is said by Peter to the scoffing Jews, Him, being delivered by the determinate counsel, and fore knowledge of God, ye have taken, and by wicked hands have crucified and slain him. Christ is said likewise to be sealed by the Father, John 6. 27. Him hath God the Father sealed: and to be sanctified and sent into the world by the Father, John 10. 36. but it was by the consent and condescension of Christ, offering himself as a Sponsor, and Mediator, and submitting himself to the will of his Father, Heb. 10. 5, 7. Christ did voluntarily undertake for us, and his submission to the Father was not an act of the Divine nature, but voluntarily of the second person, willingly offering himself to his Father's justice, for the recovery of sinners: and therefore Christ is said oft to give himself, and that out of mere love, Ephes. 5. 2, 25. This expression of coming into the world doth not only speak the event and issue, but the design, will, and ultimate end of Christ's coming: quòd non gravatum salvat, saith Musculus, that he did it freely and willingly.  
Application.  
First, This speaks infinite love; that God should send Christ, and Christ come to undertake for sinners. God commendeth his love towards us, in that, while we were yet sinners, Christ died for us, Rom. 5. 8. and, God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish but have everlasting life, John 3. 16. Each word there heightens the love of God, a Son given, a begotten Son, an only begotten Son, nay, a well-beloved Son, as in Matth. 3. 17. who was in the bosom of his Father, John 1. 18. that God should not spare his Son, Rom. 8. 32. this must needs speak love.  
It was an argument of Abraham's love to God, that at his command he withheld not his Isaac (Gen. 22. 2.) from God, who yet gave him, and had power to command him again. But that God should give his Son to the wicked, ungrateful, undeserving world, must needs speak a greater affection than that of Abraham's and what can that be less than an infinite love? When Christ did but shed a tear for Lazarus, the Jews collected his love from that: John 11. 35, 36. how much more may we that Chri●● should come into the world to shed his blood for us? This in●●eed is infinite love, etc.  
Secondly, This speaks abundance of comfort to Christians. Is Christ come into the world? hath he taken upon him our natures then this speaks comfort to true sincere Christians,  
I. In case of their imperfect obedience, in case of their many failings and imperfections. Why, Christian, do but maintain sincerity, and press on to perfection, and remember that Christ hath assumed thy nature, and in that perfectly fulfilled the Law, and that obedience is made thine through believing, and thou so accounted as righteous in the sight of God; which the Apostle suggests as matter of comfort to Christians, Rom. 8. 3, 4. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and fox sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. Christ in thy nature perfectly fulfilled the law, and that for thee.  
II. In case of outward affliction for Christ. Christ hath taken thy nature, and so is sensible of, and sympathizeth with thy afflictions. This was one end of Christ's coming into the world in our nature, subject to many miseries, Heb. 4. 15. We have not an highpriest, which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin: and this must needs be matter of comfort. Josephus tells us how that a part of 
Joseph. l. 7. de bello Jud.  Rome being set on fire by the Jews, in which many of the Romans perished, that this was their comfort, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to see Cesar, for whom they ventured their lives, weep, as affected with their misery; surely, it must be much more solid comfort for Christians suffering for Christ, to think that He suffers with them. Saul, Saul, why persecutest thou me? says the voice from heaven to him, Acts 9 4. and at verse 5. when he said, Who art thou Lord? it was answered, I am Jesus, whom thou persecutest: yet was his persecution only against the persons of the Christians.  
III. Against fear of death. Art thou afraid to die? remember Christ hath come into the world, and hath in thy nature tasted death, to deliver thee from the fear of it; See Heb. 2. 14, 15. The tree cast into the waters sweetened them; the consideration of the Cross and Death of Christ will sweeten death to a true Christian.  
Thirdly, This may instruct you in five great duties: or teach you,  
I. A lesson of humility. Christ came into the world in a mean, low condition●▪ in the form of a servant: the Apostle makes this use of it, ●iz. to teach us humility, Phil. 2. 5, 6. Let this mind be in you, which was also in Christ Jesus: who being in the form of God, thought it no robbery to be equal with God, etc. Christ emptied himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verse 7. exhausit is Tertullian's word by which he translates it: and art thou full, and big with pride? Christ himself would have you learn this lesson from him, Matth. 11. 29. Take my yoke upon you, and learn of me, for I am meek and lowly in heart.  
II. Contempt of the world, and disaffection to outward pomp and greatness. Remember thy Saviour came into the world, and had not where to lay his head; and when they would have made him king, he withdrew himself as scorning it, John 6. 15. He was made poor for thee: this should teach thee to undervalue the world; especially, if Christ calls for it; thou mayst know the world is little worth, thy Saviour so undervalved it. Thou shouldest with Saint Paul count all things loss for the excellency of Christ, Philip. 3. 8.  
III. Cheerfulness in our obedience to Christ. He came into the world cheerfully, and readily to undertake for thee. It was his meat and drink to do the will of his Father, viz. in order to salvation: and how powerfully ought this to provoke Christians to a cheerful observance of Christ? He came into the world to die for thee; and therefore thou shouldest in an ingenuous return of thankfulness live to him; the Apostle judged this a rational inference, 2 Cor. 5. 14, 15. For the love of Christ constraineth us, because we thus judge; that if one died for all, then were all dead: and that he died for all, that they which live, should not henceforth live unto themselves; but unto him, who died for them, and rose again. His coming into the world to die for sinners offered a holy violence to S. Paul. Yea, this was the very end of Christ's undertaking, and giving himself for us, Titus 2. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works: zealous, or ready and cheerful. Christ's love prompted him to a willing undertaking for us: and how should it provoke us to a cheerful obedience unto him? Luke 1. 74, 55. That we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him, all the days of our life.  
IV. Endeavours and desires to partake of the grace of Christ. Christ is come into the world, hath taken our nature, and this to that end, that we might partake of his grace: he came into the world as the Son of man, that by him, we might be made the sons of God.  
V And lastly, Hatred and detestation of sin. This was it, which brought Christ from the bosom of his Father, which pierced his sides, and wounded his heart, that, in the anguish of it, he cried out, My God, my God, why hast thou forsaken me? indeed, as to the event, we may cry out with him, Felix culpa, it was an happy guilt, which brought us such a Saviour; but in the mean time let us eye our sins, through the Wounds and Blood of Christ, who came into the world to save sinners, and mourn. I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and supplication, and they shall look upon me whom they have pierced: and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn, Zech. 12. 10. Thy sins brought Christ into the world, and that leads me to  
The fourth particular, viz:  
That Christ's design of coming into the world was to save 
4. Partic.  sinners.  
Alensis and Scotus are of opinion, that though man had never sinned, yet Christ should have come into the world, for the greater perfection of the world, and communication of divine goodness, (though in natura impassibili, which is a groundless rash conjecture) or else for the confirmation of men and Angels in their state of righteousness and happiness. That Angels are confirmed by Christ, I think may safely and piously be asserted (whence he is said to reconcile all things, whether in heaven, or in earth, Coloss. 1. 20.) though 
* Burgess p. 133. Of the Covenant.  others think it was from God, as a rewarder of their continued obedience. But, that Christ should have come into the world, if man had not sinned, Scripture gives us no ground to believe; nay, both it and right reason do evidently evince the contrary: as,  
I. There would have been no necessity of his coming. Valentia thinks Christ had not come for venial sins only; that assertion being built upon a false ground, viz. that any sin is in its own nature and demerit venial, which is contrary to Rom. 6. 23. The wages of sin is death. But, that's certain, had there been no sin, there had been no need of Christ, for Tolle morbos, tolle vulnera, & nulla est medicinae 
Aug. serm. 9 de verbis Dom. p. 198.  causa, saith Austin. What need of a Physician, where there is no disease? therefore I observe that each Scripture-expression, whereby Christ is set out to us, speaks a reference unto this. He is called a Saviour, Tit. 1. 3, 4. and what need of a Saviour, where there is no sin? He is called a Mediator, 1 Tim. 2. 5. that had been needless had God and man continued friends: a Physician, Isa. 61. 1. that speaks a reference to a disease: a ransom, 1 Tim. 2. 6. that too had been needless had we not been in bondage to sin and satan: a surety, Hebr. 7. 22. and that needless too had there been no debt contracted, no obligation to divine justice: a fountain, Zech. 13. 1. no use of that, if man had not been defiled by sin: a reconciler, Col. 1. 21. what need of that had not man been estranged, and at enmity to God? a shepherd, useful when sheep are strayed, 1 Pet. 2. 25. 'Tis the reason of his name Jesus, Matth. 1. 21. Thou shalt call his name jesus; for he shall save his people from their sins.  
II. Scripture every where asserts the salvation of sinners, as the great end of Christ's coming into the world: as Luke 9 10. The Son of man is come to seek, and to save that which was lost. Had not the sheep gone astray, the groat been lost, the son a prodigal, they had never been sought for, Luke 18. So Matth. 20. 28. The son of man came not to be ministered unto, but to minister, and to give his life a ransom for many; that is, for the purchase of their salvation: and again, john 10. 18. I am come that they-might have life, and that they might have it more abundantly: and Christ saith, he came to call sinners to repentance, Matth. 9 13. Now it is a known rule,, sublato fine, tolluntur media ad finem: if you suppose not the ordination of the means to the end, you make them wholly useless; for the necessity of them is relative to the end: and therefore supposing man not to have sinned, we cannot rationally imagine Christ should have come into the world, the Scripture laying down this as the principal end of his coming.  
Two cautions here must be observed;  
1. This was his principal end, not in opposition to the advancing of God's glory; which was the ultimate end of all Christ's undertake. The salvation of sinners was but subordinate to this, see joh. 17. 4. and the glory both of justice and mercy was magnified in this: for at the first coming of Christ was proclaimed glory to God on high, Luk. 2.  
2. Not in opposition to the other subordinate ends: as setting Christians an example, revealing the way of life and salvation: all which were in order to this design, as shall appear presently.  
III. Each undertaking of Christ had an influence upon, and ordination to this end: his birth, as the Angels said shepherds, Luke 2. 11. his death, that was the price of our salvation, 1 Pet. 1. 19 he came on purpose to take away sin, 1 Joh. 3. 5. to destroy the works of Satan, v. 8. to set us an exact example of piety, to reveal to us the way of salvation, to perform all those actions to which he was anointed, and designed, Isa. 61. 1. and all these in order to the promoting this great end of his coming, the salvation of sinners. Now that to which a man orders and levels all his actions, we conclude to be his principal end; so here, etc. The prayers he put up, Joh. 17. the sorrows he suffered, the shedding his tears in the garden, his blood upon the cross, was all to this end; his conflicts with the storms of the world, the frowns and anger of his Father, were all in order to this end.  
iv Scripture highly extols and magnifies the love of God, in sending Christ, upon this very account, that he came to save sinners: as in Rom. 5. 8. The love of God would have been less admirable in sending his Son, if he should have taken our nature, though we had never sinned. Observe, I pray, with what account the Apostle advanceth the love of God, 1 Joh. 4. 10. Herein is love, not that we loved God, but that he loved us, and sent his son to be the propitiation for our sins: not for the greater perfection of the world, which is Scotus his account. The Scripture is wholly silent as to any such reason of Christ's coming, but as a propitiation for sin.  
V This was the most suitable means to such an end. Christ's coming into the world, as I have formerly opened it, is a most proportionable means for saving sinners: for man by sin having endeavoured to 
Estius, lib. 3. pag. 2.  lift himself above the condition of his creation, could by no means be more suitably restored, then by Christ's humiliation, and taking upon him the form of a servant. Man at first affected to be like God, eritis sicut dii, and God now to save him condescends to appear in the likeness of sinful flesh, Phil. 2. 7. and he humbled himself to the death of the cross, etc.  
VI Consider Christ did not come into the world by assuming our nature for the dignity of it: (for then he might have assumed the angelical nature, when on the contrary the Apostle tells us, he took not on him the nature of Angels, Hebr. 2. 16.) but propter indigentiam, 
Bonavent. in d. 3. Art. 2. qu. 2.  because of our want and indigency, that we had been utterly undone without him: and therefore the Angels themselves, when they proclaimed the birth of Christ to the shepherds, proclaimed this at the end of it, Luke 2. 11, 14. Good will towards men. Therefore had not man been in this indigent, helpless, hopeless condition, Christ had not come into the world: Si homo non periisset, filius hominis 
August. Tom. 10. p. 195.  non venisset: perierat homo, venit Deus homo, & inventus est homo.  
VII. And lastly this doth most heighten that mystery of Christ's incarnation, or coming into the world; & serves most to inflame Christians hearts with pious affection to, and holy admiration of the love of Christ in coming into the world: the first, because this had not been, unless upon the most cogent, weighty reasons, as the undoing and ruin of one of God's noblest creatures, and the offence and dishonour of an infinite God; and the latter, that Christ should come and condescend to take our nature, and a state of humiliation for our salvation, which no other motive could have provoked him to. What thankful admiration should it create in our hearts, and we say with Mary, Luke 1. 46, 47. My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour: that he should thus come into the world to save sinners, of whom we are chief?  
Fifthly, How Christ carried on this design: or, in what respects 
Partic. 5.  be said to save sinners?  
I. Not barely by giving himself an example, and pattern for a Christians imitation. It is true that Christum imitari salutis via est, which Socinus make his ground for this assertion, to imitate Christ is the way to salvation. It lies upon Christians as a duty to walk as he walked, 1 John 2. 6. He that saith he abideth in him aught himself also so to walk even as he walked. And it is one end of Christ's death, to set us a copy of patience and submission, 1. Pet 2. 21. Because Christ also suffered for us, leaving us an example that ye should follow his steps. And it is as true that, whoever expects upon good grounds Christ for his purchase must take him as his pattern and example; but through the rebellion of the flesh and the temptation of Satan it comes to pass that the best of us can but imperfectly imitate him, and so still stand in need of a Saviour, to satisfy for the imperfections of our obedience, through whom it must be accepted. Besides, in this sense the Prophets, Apostles, and Martyrs may be called Saviour's, as setting us an example of piety and patience: and so the Apostle bids us to account of them Jam. 5. 10. Take, my brethren, the Prophets who have spoken in the name of the Lord, for an example of suffering affliction, and of patience. And therefore we must rise higher than this, in conceiving Christ to save sinners: therefore the Apostle, where he propounds the death of Christ as an example of patience, suggests it also as an expiation for sin, and purchase of our pardon, as 1 Pet. 2. where exhorting to patiented suffering for well-doing after the example of Christ, ver. 21. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps; he adds at ver. 24. who his own self bore our sins in his own body on the tree, that we, being dead to sin, should live to righteousness, by whose stripes ye were healed. And it is the issue of Christ's undertake, his death and purchase, that we are redeemed from sin, and freed to walk in imitation of Christ in righteousness and holiness: than which Scripture speaks nothing more plainly, as is clear from Gal. 1. 4. Who gave himself for our sins that he might deliver us from this present evil world: and 1 Pet. 1. 18. Forasmuch as ye know, that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, etc. and so Titus 1. 14. Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.  
II. Not as Christ is an instrument to convey salvation to sinners: which is another account Socinus gives why Christ may be said to save sinners. It is true indeed, that Christ doth bestow and confer eternal salvation upon sinners; yea, but not instrumentally, and principally, but in joint efficiency with his Father, who, as one in being, so in working, as in John 10. 28, 30. therefore he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Author of eternal salvation. Hebr. 5. 9 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 3. 15. the Prince of life.  
III. Not only because he revealed the way of salvation to sinners: though this be true, yet it is too short and insufficient: for thus the Prophets, Apostles, and Ministers of the Gospel may be said to save sinners; as laying before them the way, and opening to them the Gospel of salvation. So the Apostle of himself, 1 Cor. 9 22. I am made all things to all men, that I might by all means save some: and Acts 16. 17. it is the confession of the Damosel possessed with the spirit of divination, These men are the servants of the most high God, which show unto us the way of salvation: & he exhorts Timothy so to preach, as that he may save them that hear him, 1 Tim. 4. 16. If Christ be only in this respect a Saviour, then after he had by his Doctrine revealed the way to salvation, his death was altogether needless; upon which yet Scripture lays the great stress of saving sinners: He is the Saviour of the body, saith the Apostle, Ephes. 5. 23. he tells you how, verse 25. he gave himself for it, and expressly, Tit. 2. 13, 14. Who gave himself for us, etc.  
IU. Not only by confirming this doctrine revealed. It is true, this was one end of Christ's coming, so says our Saviour himself to Pilate, demanding of him, Art thou a king? John 18. 37. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. But, who can imagine that God should give up his only begotten well-beloved Son, expose him to the scorns of men, frowns of God, and at last to a cursed ignominious death, only for confirmation of Gospel-doctrine, which was sufficiently done by the innocence of his life, and his miracles? for it is said of the Apostles, Mark 16. 20. That they went forth, and preached every where, the Lord working with them, and confirming the word with signs following. The Martyrs and Apostles might as well upon this account be called Saviour's, who sealed to the truth of the Gospel with their blood; as S. Paul saith of himself, Acts 20. 23, 24. The holy Ghost witnesseth in every city, saying, That bonds and afflictions abide me: But none of these things move me, neither count I my life dear unto myself, etc. to testify the Gospel of the grace of God. Christ is therefore said to save sinners by way of a real price paid, and purchase made: this Scripture speaks expressly, Mat. 20. 28. where it is said, The Son of man came to give his life; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ransom for many, which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to redeem by way of purchase, as those other words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so frequently used in Scripture, as to Christ giving h●mself for sinners, 1 Tim. 2. 5, 6. Coloss. 1. 14. So that Christ did truly pay to God a price for the Salvation and recovery of sinners, Ephes. 5. 2. The effects of which, in reference to this end of saving sinners, were  
1. A perfect satisfaction to Divine justice; which required the punishment for sin, either in the person offending, or in his surety; hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and such like expressions in Scripture, an oblation, a ransom, a propitiation for sin, 1 John 2. 1. hence those expressions, Isaiah 53. 5. The chastisement of our peace was upon him: and verse 6. The Lord hath laid on him the iniquities of us all: it pleased the Lord to bruise him, v. 10. and, He made his soul an offering for sin; and this satisfaction, by reason of the dignity and holiness of the person, was exactly proportionable to whatever the justice of God could require for man's sin. Acts 20. 28. he is said to have purchased the Church with his own blood. Sin bound us over to justice; Christ satisfied it, and so saves sinners: and supposing God's acceptance of a surety (which was an act of his highest grace and favour, and wholly subject to the liberty of his Will) his Justice could not require a more perfect satisfaction than was made by Christ.  
2. Pacifying of the wrath of God towards, and reconciling God to sinners. Indeed by the Socinian divinity, God and man were never at odds. Christus non placavit Deum, sed placatum ostendit, saith Socinus. It is true indeed, that the very coming of Christ into the world was an evidence and demonstration of that great love of benevolence, or that philanthropy whereby God was inclined to do good to lost man, John 3. 16. but no love of complacency or delight in a sinner, till actually reconciled by Jesus Christ; but a mutual enmity between God and man, and a hatred in God to man. Eph. 2. children of wrath, and, John 3. verse last, upon him who believeth not, the wrath of God, which anger and wrath of God stands in contradistinction and opposition, not to the general love of God to his creatures, as such, whereby he may design to do them good, but to the the special love and friendship of God to, and delight in his creature, which cannot be till justice be satisfied, and reconciliation perfected by Christ, 2 Cor. 5. 19 Rom. 3. 25. that is, his Justice in punishing sin: and, Ephes. 2. 15, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom, reconciliation supposeth enmity, and making peace includes opposition; till which be removed, the Holiness, and Justice of God permits not the salvation of any sinner.  
3. Pardon and justification from guilt, Rom. 3. 24. we are said to be justified freely by his grace: freely in respect of us who confer nothing to it; by grace, in respect of Divine acceptation of this price paid by Christ, yet by justice and merit, if we respect Christ, who came into the world to die, and by death to purchase our pardon, Rom. 5. 9  
So then, Justice being satisfied, God reconciled, and guilt removed by the undertaking of Christ, the design of saving sinners, for which he came into the world, is effectually promoted.  
Sixthly, Why, and how it was necessary that Christ should come in 
6. Partic.  order to this end, viz. man's salvation.  
I shall lay down these six positions for the determination of this  
I. It is absolutely impossible that the sinner should be saved, till sin by some means be removed, and taken away. As it is contrary to God's revealed will to save any man in his sin, without repentance and faith in Christ; so it is a contradiction to the holiness and purity of his nature, as being a God of purer eyes then to behold evil, as it is Hab. 1. 13. I like not to dispute the absoluteness of God's power; but we must have a care of exalting God's power to the prejudice of his Holiness: as soon may God leave to hate sin (that is, as soon may God lay aside his nature) as save any man obstinately continuing and dying in his sin.  
II. It was not absolutely necessary for Christ to come into the world to save sinners. Not by any necessity of coaction, for he undertook this work willingly; hence it is said, Isaiah 53. 12. He poured out his soul unto death, etc. to note the willingness of Christ in the work. Besides, it could not be absolutely necessary, because God might, without any prejudice to his Justice, have suffered man finally to have perished in his apostasy: nor was he any way more obliged, then by his love and mercy, to provide for the recovery of lost man, more than the Apostate Angels; therefore Scripture evidenceth the love of Christ by this, Ephes. 5. 2. and Hebr. 2. 16.  
III. Supposing God's design of saving sinners, This was the most convenient way. This I find readily assented to by all, that it was most convenient every way: both  
1. In respect of God, that the dishonour, which he had received by sin, might be repaired by the undertake of a person of infinite dignity, as Christ was.  
2. That sinners might be saved with security to all Divine attributes, by satisfaction to his Justice, by Christ's sufferings in the same nature, which had offended.  
3. For security to his Holy Law, by Christ's unsinning obedience; and  
4. With the highest exaltation of his Mercy; for abundantioris erat misericordiae, quàm si peccata absque satisfactione dimisisset, saith Aquinas. The Apostle from hence magnifies the riches of 
Aq. 3. p. q. 46. art. 10.  God's mercy, Ephes. 2. 4, 5. Hereby God did also most remarkably communicate himself to the creature; a greater was not possible than a personal union to the humane nature. And then  
5. Most convenient in respect of us, as being the most cogent incentive of love to God: Ferrea & lapidea corda esse oportet, quae non emolliet tam incomparabilis amoris divini suavitas, saith Calvin. 
Calv. in Joan. 15. 13.  Hereby we have the advantage of an exact copy of all virtue, humility, patience, constancy, justice, and the like, and the most prevailing motive to imitate it in all holiness and piety, 1 Cor. 6. v. last. And then,  
Lastly, It was most eminent in respect of Satan, that he might be more shamed and confounded, by being conquered in the nature, which he had seduced and ruined.  
iv Supposing the decree of God, and his revelation concerning mankind, Man's recovery and salvation was as impossible any other way, then by Christ's coming into the world, as it is for God's purpose to be frustrated, or his will to be fallible, or plainly for God to lie. To which purpose these Scriptures speak expressly, Acts 4. 12. Acts 2. 23. Luke 22. 22. Luke 24. 26, 27.  
V Supposing God's purpose of saving sinners by way of a price and satisfaction, Christ's coming into the world was indispensably necessary. And in this Estius, though he thinks it possible, that mankind might have been recovered, and reconciled to God by a mere man, or an Angel, yet this would not have been a redemption by an adequate price or purchase, because Justice required satisfaction in the nature offending, every individual of which being corrupted, and so obnoxious to Justice, and indebted to God in more than it was able to pay (as deriving all from him) was incapable of satisfying for its own score, much less for the sin of all mankind: but supposing a man created pure, or an Angel, still the obedience of this creature would be but finite, and so in the rigour of Justice unproportionable to expiate an offence against an infinite Majesty, or to repair that dishonour and injury which sin doth to God; and then, the more the creature is enabled to do, the more it is indebted, therefore cannot merit, or satisfy for former sin, Psal. 49. 7. None of them can by any means redeem his brother, nor give to God a ransom for him.  
VI And lastly, It is hard to conceive and imagine such a power so absolute in God, as by which (supposing sin and the creature fallen from him) he should restore and save it, without the undertake of Christ. I confess I approve not the rash curious search into the depth of God's power, as esteeming it more the duty of Christians, thankfully and piously to admire God's revelation of man's recovery by Christ, then nicely to inquire of the 
* Vbi semel ostendit Deus quid fieri velit, stulta est ac noxia de possibilitate disputatio. Calv. in Job. 16. 7.  possibility of another way of salvation. Calvin saith, God could have done it solo nutu & verbo, as he created all things at first by a word; which I cannot close with, for surely God would never have given up his Son to such miseries and sorrows, might sinners have been saved by a word speaking: this detracts from the glory of Christ's undertake for sinners. Estius thinks that minima passio Christi sufficere potuisset pro justo pretio redemptionis mundi: by reason of the dignity of the person; but neither can this be without the falling of God's truth to the ground, the truth I mean of this threatening, Gen. 2. 17. Of the tree of knowledge of good and evil, thou shalt not eat: for in the day thou eatest thereof, thou shalt surely die: which must be made good either in the persons sinning, and so man had been irrecoverably lost; or in Christ, as their surety, and therefore death on him was indispensably required by this threatening: therefore, this special way by the death of Christ was necessary, though not absolutely, as I shown before, yet ex suppositione finis, supposing God's purpose of saving sinners after the threatening revealed.  
To make out this, consider three things.  
I. The indispensableness of God's justice, requiring the punishment of, and satisfaction for sin. A truth, which every man carries a demonstration of in his own breast, even those who were wholly strangers to God's revealed will of punishing sinners: the Heathens I mean, who had inward fears of an avenging justice for sin. And, if we assert justice to be an attribute essential to God, we must assert, I think, that God punishes sin out of nature, not will only, (though all the circumstances of punishment be subjected in the freedom of God's will) otherwise, we must suppose it possible for God not to hate sin; and so sin, or no sin, would be all one to God: now the Scripture found'st God's hatred to sin in his nature, Heb. 1. 13. if then the justice of God be indispensable, than satisfaction must be made before the sinner can be saved.  
II. The impossibility of satisfaction to justice any other way then by the undertaking of Christ. For no mere creature could lay down a price satisfactory for the salvation of lost man, though Aquinas 
Aq. 3. p. q. 1. art. 2.  thinks, that the obedience of the creature might have been available to the salvation of sinners, yet confesseth that this would have been Satisfactio sufficiens imperfectè secundùm acceptionem Dei, non perfectè per adaequationem ad compensationem culpae commissae: only satisfaction improperly to divine acceptation, not properly by a proportionable compensation for an offence against an infinite God: but of this formerly.  
III. Christ did by his undertake fully and perfectly satisfy God's justice, in order to the salvation of sinners: hereby fully repairing the dishonour God sustained by sin, by an obedience more satisfactory to God, than sin was displeasing; his undertake were the actions of an infinite person, and so proportionable to satisfy for that infinite evil that is in sin, and it was in itself complete, not depending in its worth upon divine acceptation to supply any defect in it: but supposing God's acceptation of that satisfaction from a surety which he might have required in our persons (which is of infinite love and grace) he could not refuse this, or require a more full price, and perfect satisfaction; Hebr. 10. 14. To sum up this, God's justice required satisfaction, the creature could not give it; Christ as God-man made it, and only could do it; therefore supposing the design of God to save sinners, Christ's coming into the world to undertake and die for sinners was necessary.  
Seventhly, Upon what accounts this is an acceptable doctrine. 
7 Partic.   
I. The expression in the Text speaks it so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an expression never used by the Apostle, but in matters of the highest concernment and importance; as,  
1. In the advancement of godliness and piety; so it is used 1 Tim. 4. 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and so indeed it is, as being indispensably necessary to a Christians present and future happiness, as having the promise of this life, etc.  
2. In asserting justification by freegrace: so Tit. 3. 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a doctrine sure most acceptable to any, who have either a sense of sin, or apprehensions of mercy. How acceptable must it needs be to an humbled sinner, lost in himself, to see freegrace coming in for his relief and succour?  
3. In encouraging Christians to suffer with Christ: as 2 Tim. 2. 10, 11, 12, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is a faithful saying. It is true, afflictions in themselves are not acceptable; but considering  suffers with and for Christ; and how the cross ushers in the crown; how if we suffer with him, we shall also reign with him, as the Apostle saith: it must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
II. The nature of the thing speaks it acceptable; take it under these six plain notions.  
1. As a revelation of pardon and mercy to guilty condemned malefactors. How acceptable is the news of pardon to a sentenced person, expecting daily execution? such is the Gospel revealing Christ's coming into the world to save sinners. We are all in our natural condition guilty, liable, and sentenced to death; John 3. 8. He that believeth not is condemned already. When the soul comes to be humbled for sin, and lies under sad fears, and expectation of the execution of this sentence; O! how acceptable must the revelation of pardon needs be, through the undertaking of Christ for sinners? such free pardon, as Isa. 43. 25. nothing in reference to us though in reference to Christ's blood shed, when he came, etc. Eph. 1. 7.  
2. As a proclamation of peace to enemies. How acceptable is an Embassy of peace from a prince to his subjects, who are in rebellion? We were up in Arms, in open hostility against God, and by our first apostasy had cast of our obedience, and broken our allegiance; now God by the Gospel proclaims peace to such rebels through Christ pacifying his Father's wrath, and undertaking for man's offence, 2 Cor. 5. 19 Christ purchased our peace by his blood, Coloss. 1. 20, 22. Christ offered himself a hostage, a surety, nay a sacrifice to procure our peace, and in the fullness of time came himself into the world to proclaim this peace, Eph. 2. 17. viz. to the Jews in his person, to the Gentiles by the Apostles his messengers: thus Christ spoke in S. Paul, and by him proclaimed this peace; 2 Cor. 13. 3. and still sends his Ministers his heralds, and Ambassadors to solicit your reconciliation to God, that you would lay aside the enmity of your hearts against God, and to proclaim God reconciled to you. He hath committed to us the word of reconciliation, read this fully, 2 Cor. 5. 18, 19, 20. The first Proclamation of Christ's coming into the world by those heavenly heralds was peace on earth; Luk. 2. 14. and surely dulce nomen pacis, as being a complex of all good desirable.  
3. As a proclamation of liberty to captives, and bondmen. Imagine how acceptable would a release be to a Turkish-gallie-slave; or how grateful the release from the bondage of Egypt to the Israelites bound for Canaan: so, and much more surely, must the revelation of liberty and freedom procured by Christ be to souls enslaved to sin, and led captive by Satan at his will, as the Apostle speaks 2 Tim. 2. 26. With what ectasie of joy were the Jews returning from Babylon surprised, that they doubted whether the thing were true or not? Psal. 126. 1, 2. This return and deliverance figured out our redemption and freedom by Christ, as appears from Rom. 9 27. taken from Isa. 10. 21, 22. So, sure, to those who know what it is to be in bondage to sin, and slavery to Satan, to those who do not love their chains (as truth is we all naturally do) the revelation of that freedom, wherewith Christ hath set us free, must needs be most welcome. Our natural estate is an estate of slavery, John 8. 34. Whosoever committeth sin is the servant of sin, the Gospel reveals liberty through Jesus Christ, v. 36. and how acceptable is this? The chief captain prized his liberty, because he purchased it with a great sum of money, Acts 22. 28. how much more valuable and acceptable is that Gospel which reveals this liberty, bought at no less expense than the blood of Christ (1 Pet. 1. 18.) from sin and Satan to whom you were enslaved. We conclude them madmen, that do not prise liberty, and surely they are not in their wits, who account not this a faithful saying and acceptable, that Christ is come into the world to save sinners.  
4. As a discovery of treasures and riches to poor and beggarly persons. How acceptable is the finding of a pearl of price to a poor man? and so Christ must needs be to sinners, who are naturally poor, and miserable, and naked, as the Church of Laodicea is described, Revel. 3. 17. And so Christ would be indeed, were it not for the pride and blindness of men's hearts, that we are apt to say as they did, that we are rich and increased in goods, and stand in need of nothing; and that's the reason Christ is no more acceptable to sinners. There are treasures hid in Jesus Christ; Coloss. 2. 3. and he came into the world that we might partake of those riches, (2 Cor. 8. 9) and be rich with those durable riches of grace and glory, which are in the hands of wisdom, Prov. 8. 18. Christ is that pearl in the field of the Gospel, 
Matth. 13. 46.  which (Christians) will enrich us, though we part with all to purchase it.  
5. As an offer of cure to diseased persons. That's our condition out of Christ, as I have largely showed before, now the Gospel reveals healing by Jesus Christ, Hos. 14. 4. I will heal their back-sliding. Christ came into the world to be both our Physician, and physic: de pulvere creatus de pulvere sanaris; caro te creaverat, caro te sanat, says S. Austin.  
6. As the marrow, sum, and centre of the Gospel. What the Patriarches desired (Joh. 8. 56.) the Prophets foretold, the types prefigured, the Apostles preached, the promises contain, the Sacraments seal, the covenant of grace assures, whatever concerns a Christians comfort or happiness is epitomised and summed up in this; that Christ came to save sinners: and therefore it is worthy of all acceptation.  
Application.  
First, To the ministers. Let them then preach this acceptable doctrine, and lay open this truth, the great design of God in saving sinners by Jesus Christ. Christ is the sum of the Gospel, and so should be of our preaching. Observe the Apostles practise, 1 Cor. 1. 23. preaching Christ in opposition to their carnal wisdom, which the Greeks' affected, ver. 22. and though it be a stumbling-block to the Jews, and to the Greeks foolishness, ver. 29. Thus Paul preached Christ at Athens, though the Philosophers there accounted him but a babbler for it, and a setter forth of strange gods, Acts 17. 18. Thus Philip to the Eunuch took occasion from the Prophet to preach Christ unto him, Acts 8. 25. So should the Ministers of Christ take all occasions to preach Christ; they are his Ambassadors to negotiate for him in the world, they have both their gifts, and commission from him, Eph. 4. 8, 11. and therefore should act for him and preach his interest up: S. Paul tells you why he was commissionated to be a Minister of the Gospel, for this very end to preach Christ, Ephes. 3. 7, 8. Brethren, we are Gods trusties (as I may say) to whom he hath committed the Gospel, as 'tis 1 Tim. 1. 11. We are false to our trust, if we don't preach Christ, who is the sum and substance of the Gospel. Austin laid this to the charge of Tully's works, for which he rejected them, that he did not find the name of Christ in them, and may not many dislike our Sermons, as hearing no more of Christ in them.  
Secondly, Then, how acceptable should the ministry of the Gospel be to you? How beautiful even the feet of those who bring you these glad tidings? 
Rom. 10. 15.  What provision is made for the entertainment of Ambassadors, who come to a Nation on terms of peace? so should the ambassadors of Christ be acceptably entertained, as commissionated from Christ, to offer rebellious sinners terms of peace, and to beseech them to be reconciled to God, Psal. 68 8. The Apostle tells us those are ministerial gifts, Eph. 4. 11. It is the Apostles exhortation, 1 Thess. 5. 12. We beseech you, brethren, to know them which labour among you; what's that? their work is to discover and offer Christ to you. Surely, the dove was very welcome into the Ark, when she brought an olive branch in her mouth, the Emblem of peace: so acceptable should the ministry of the Word be, which reveals Christ as your peace, etc.  
Thirdly, Examine whether you be of the number of those sinners Christ came to save. You will say, that's needless, Did not Christ come to save all? Is it not said expressly, Christ died for all? 2 Cor. 5. 15. and that he tasted death for every man? Hebr. 2. 9 and that God was in Christ, reconciling the whole world unto himself? 2 Cor. 15. 19 How far Christ's intentions extended in his undertake, would be too large to discuss; it will be sufficient at present to note, that the price Christ paid is sufficient in itself for the expiation of all sins, and that it extends to all sorts of sinners; notwithstanding this, we know from Scripture, that the greatest part of the world shall perish, even of those who are under the Gospel; Many are called, but few are chosen; and Christ doth expressly restrain that universality which many to little purpose contend for, when he saith, he laid down his life for his sheep, Joh. 10. 15. to redeem his Church, Acts 20. 28. and to save only his own people, Matth. 1. 21. and for those who were given him of his Father; in contradistinction to the world, Joh. 17. 9, Therefore there is room left for enquiry, whether we be of the number of them who shall be saved by Christ's undertake for us. Such are  
I. Repenting, returning sinners: so Christ tells you himself, Matth. 9 13. I am not come to call the righteous but sinners to repentance: that is, such as are not righteous in their own opinion, for as if man had continued truly righteous, he had not stood in need of a Saviour; so if self righteous; he shall receive no benefit by Christ: such he came not to call, but sinners. So, you'll say, we are all: yea, but humbled sinners; such as are inwardly convinced and truly humbled for sin. Quest. But doth not Christ call all? Matth. 11. 28. Answ. Yes, but mark the limitation: such as are weary, there's ease for such: so Luke 19 10. The son of man is come to seek and to save that which was lost. So we were all lost, you'll say: True, but these are such as see themselves lost, and irrecoverably undone without Christ. The prodigal was lost long, but never returned to, nor was entertained by his Father, till he saw himself so, and mourned that he was so, Luke 15. 18. Christ's commission was to bind up such only as mourn, and to proclaim peace, and the acceptable year of the Lord, to such only, Isa. 61. 1.  
II. Believing sinners: those are the terms upon which the Gospel offers salvation by Christ, for so runs the promise, Mark 16. 16. He that believeth and is baptised, shall be saved. And Christ tells you himself; he came into the world for this end, John 12. 46. I am come a light into the world, that whosoever believeth on me, should not abide in darkness. And this was the design of God's sending Christ for sinners, that, Whoever believed should not perish, John 3. 16. This is the condition of the Covenant of grace and salvation, as Scripture every where expresseth: as Rom. 10. 9, 10. to this Paul directed the trembling jailer, Acts 16. 30, 31. All a Christians life is in Christ, and faith is the hand that receives him, John 1. 72. Whatever a Christian derives from, or partakes of by Christ, as forgiveness, Acts 10. 43. is all by faith: the Spirit of Christ, Gal. 3. 14. inward purity, Acts 15. 9 perseverance, 1 Pet. 1. 5. sonship, Gal. 3. 26. and at last, eternal salvation by Christ, John 3. 36. all which are received by faith.  
III. Reforming sinners. Christ came not to save any man in his sins, but from his sins, Tit. 2. 14. Who gave himself for us, that he might redeem us from all iniquity. Utique venit medicus ad aegrotum 
August. Tom. 10. p. 200.  constat, sed ideo venit medicus ad aegrotum, nè semper sit aegrotus. Quod vult facere amat, non quod invenit, says S. Augustin. Whether do you then live, as those Christ came to save? Christ came not to save you only from the guilt of sin, but from the power of sin, that sin might have no more dominion over you, Rom. 6. 14. So that let no presumptuous sinner flatter himself in a continuance of sin, upon this consideration, that Christ came to save sinners, for Christ saves and delivers them from sin here, whom he saves from wrath hereafter, Luke 1. 74, 75. And the promise of mercy is made upon forsaking sin, Prov. 28. 13. Whosoever confesseth and forsaketh his sins shall have mercy.  
Fourthly, Let us all hearty entertain this so acceptable a doctrine, as that message of Christ's coming to save sinners. Entertain it in your ear, by attendance upon the Gospel preached; but that is a small matter: welcome it in your hearts, by believing it; otherwise, it will not profit you; as it is said of them, Heb. 4. 3. The word preached did not profit them, not being mixed with faith in them that heard it. And not only so, but in your lives too, by obeying it, and living suitably to the Gospel, which discovers this acceptable doctrine to you, Phil. 1. 27. Let your conversation be such as becometh the Gospel of Christ. The end of this Gospel-revelation was obedience and holiness, suitable to our belief: so the mystery of Christ is said to be made known to all nations for the obedience of faith, Rom. 16. 26. for so our lives may witness our acceptance and hearty entertainment of this, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a faithful saying, and worthy of all acceptation, That Jesus Christ came into the world to save sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of whom I am chief. It was a fond opinion which the Manichees, and others of old maintained from this place of Scripture, That Adam's soul was transfused into Paul's body; because the Apostle says here he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the first; but he means not time, but in nature and quality. Primum se dixit non peccatorum ordine, sed peccati magnitudine, says Augustine. 
August. Tom. 10. p. 202.  And that, I think, is not a much better interpretation, which Grotius puts upon the words; as if they were spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ex summa modestia; as if the Apostle had only spoken by a Rhetorical modesty, as when he calls himself the least of the Apostles, 1 Cor. 15. 9 The Apostle sure intended not these words as compliments. Cave, n● existimes Apostolum modestiae causâ mentitum, saith Calvin. Whence it seems some, long before Grotius, had misinterpreted the Apostle thus; as if he had but told an humble officious lie; perhaps as a bait to the applause of others, as it is the practice of some to pretend low thoughts of themselves, that so others may magnify and extol them. But the Apostle spoke not to know what others thought of him, but he spoke the real sense, and inward persuasion of his soul, when he saith, Of whom I am chief. Why the Apostle speaks this, and how he could truly say it of himself (especially, as an Apostle converted, and brought home to Christ) I shall show you in these eight particulars.  
Consider the words, as  
I. Vox recognoscentis statum pristinum: as they were the words of the Apostle sadly reflecting upon his former condition, while in the state of unregeneracy, casting his eyes backward upon his blasphemy and 
* Recolite Saulum, & invenietis Paulum; attenditis ad Paulum, & obliti estis Saulum; attenditis ad Pastorem, obliti estis lupum. August. Tom. 10. p. 200.  persecution, verse 13. with which his life formerly, (though then conformed to the strictest Sect of the Pharisees) had been notoriously stained; so that though now a convert, yet he could not but reflect upon it, and in that respect entitle himself, the greatest of sinners. He saith, I am, because his former condition was fresh, and alive in his memory. It is a very useful meditation for true converts and sincere Christians, often to recollect and think of that miserable condition, which they lay in in their blood, before God reached out to them a hand of mercy; this the Apostle exhorts his converted believing Ephesians to, Eph. 1. 11, 12. and that the more to magnify the riches of God's mercy, which he had mentioned at verse 4. So David, Psal. 51. 3. I acknowledge my transgressions, and my sin is ever before me. Nothing promotes more a real thankfulness for, and pious admiration of mercy, then frequent reflections on our natural misery: so it did here in the Apostle, verse 13. Besides, how will this meditation keep men humble, when they see all their receipts to be the product and issue of freegrace; and what miserable creatures they were before? See Ezek. 20. 48. and, Ezek. 16. 63. Of all the Apostles S. Paul was the humblest, who often reflected on his unconverted, natural condition. This also will put us on resolved serviceableness for God, to consider how much a dishonour (Christians) we were unto him in our natural condition. Paul, while unconverted, a 
* Nemo acrior inter Persecutores, ergo nemo prior inter peccatores. August. Tom. 10. p. 202.  furious persecuter of the Church, when converted, was the most Zealous propagatour of the Gospel, as labouring more abundantly than all the rest of the Apostles, 1 Cor. 15. 10. And how watchful, and circumspect in their walking will they be, who oft think of the falls of their natural estate? A mariner in a second voyage will carefully avoid that rock, on which in a former he was like to be shipwrackt; so will a true convert of those sins, which would have ruined him, if infinite mercy had not stepped in for his relief and pardon. Who more endeavouring against sin then S. Paul, while he was running his Christian race? 1 Cor. 9 27. And now as reflecting on his unconverted estate, he calls himself the greatest of sinners.  
That's the first.  
II. Vox aggravantis peccatum. The Apostle here, respecting the circumstances of his sins, whereby they were aggravated and heightened, calls himself, the greatest of sinners, because joined with a furious persecution of the Church of God, it being especially with rage and malice, Acts 26. 10, 11. Many of the Saints did I shut up in prison, having received authority from the chief Priests, and when they were put to death, I gave my voice against them: And I punished them oft in every Synagogue, and compelled them to blaspheme, and being exceedingly mad against them, I persecuted them even unto strange cities. Where you see the height of iniquity, to which nothing was wanting but a clear knowledge, to make it unpardonable; upon the account of which circumstance of his sin, he esteems himself unworthy the name of an Apostle, 1 Cor. 15. 9 And another heightening aggravation of his sin was, That it was done in unbelief, verse 13. where some for, because, read, quamvis, although, and so make it an aggravation of his sin, and a further commendation of the mercy of God in pardoning; for his ignorance and unbelief, must needs have been in a great measure wilful and affected, he enjoying the means of faith and knowledge. A high sin questionless. Alensis gives this reason of it, Quia destruit fundamentum totius Christianae religionis: whereas other sins strike but at some particular virtue. And besides, if this be final, it is the cord which ties all other sins upon the soul, and makes it in the event damning. And then, farther, as they were sins against knowledge; the Apostle having been brought up at the feet of Gamaliel; and that's a high aggravation of sin. James 4. 17. To him that knoweth to do good, and doth it not, to him it is sin. Now the Apostle eyeing all these, calls himself the greatest of sinners: whence observe a distinguishing character between a sincere Christian, and an hollow-hearted hypocrite: he extenuates and lessens his sin, with the unjust steward writing down fifty for an hundred, but heightens his but seeming and pretended holiness; the world shall hear of it, if the Pharisees fast twice a week, and tithe mint and cummin: but a sincere humble Christian in mentioning his graces and gifts is lowly, but full and express in aggravating his sins; thus good Hagar, Prov. 30. 2, 3. Surely, I am more brutish than any man, and have not the understanding of a man: I neither learned wisdom, nor have the knowledge of the Holy. The Publican smites upon his breast, with a God be merciful to me a sinner, etc. And we need go no further for an example of both, than our Apostle; who of Saints counted himself the least, Ephes. 3. 8. but here of sinners the greatest.  
That's the second.  
III. Vox esse accusantis: The words of a self condemning and self-accusing Christian. S. Paul's eyes were turned inward upon his own sins ' not prying too nicely into the sins of other men; so that this speaks at once the Apostles humility and charity; his charity prompted him to think and judge better of others, though his humility would not suffer him to think otherways of himself. And here is another character of a true Christian, as distinct from an hypocrite: hypocrites are quicksighted, eagle-eyed abroad, but blind at home. Some shifting off their sins to others, nay, to God himself, rather than charge themselves with them. It is an hereditary miscarriage, derived from our first parents, Gen. 3. 12. Another sort seemingly zealous, and rigid in censuring others, never condemning themselves, though guilty perhaps of greater sins, than what they so severely censure in others: believe it, to censure uncharitably in others what we reform not in ourselves, is but counterfeit and hypocritical. That zeal, which is ready to consume others, and yet burns not up our own corruptions, is but the wildfire of passion and selfish design. The Pharisee, whose prayer was hypocrisy, would see oft a mote in his brother's eye, and pretend to a skill and desire to pull it out, when he neglects the beam in his own. He that is so much abroad, it is to be feared he seldom turns his eyes inward, to consider the plague of his own heart. The Pharisee boasts, that he is not as the Publican; but the good Publican strikes upon his own breast, and saith, Lord be merciful to me a sinner. It is our duty, Brethren, to reprove others, but nor uncharitably to condemn them. This censorious uncharitableness is commonly the issue of a Pharisaical opinion of a man's own righteousness. It was otherwise with the disciples, Mark 14. 18, 19 they say not, Is it he? or, he? but each ready to suspect and accuse himself, Lord, is it I? so the Apostle here accuseth himself by a particular indictment, here in the gross, of whom I am the chief. Whereas in respect of others, a Christian thinks it better to wrong himself by an over charitable credulity, than others by unjust censures and suspicions, but before God none accuse themselves more, hereby magnifying more the grace of God in pardoning: haec ejus accusatio est laus salvatoris, saith Ambrose, accusing himself he exalts his Saviour, who came into the world to save sinners, of whom he accuseth himself as the chief.  
That's the third.  
iv Vox spiritualiter illuminati: as the words of the Apostle inwardly enlightened to see and discern the nature of his former sins, and this is one thing in which every true Christian is enlightened. S. Paul in his unregenerate estate thought in his conscience, he was bound to oppose the Gospel of Christ, as he tells you himself, Acts 26. 9 but now he discovers the horrid nature of his blasphemy, and persecution, and unbelief, and therefore oft heightens it, Gal. 1. 13. Carnal hearts do not see the evil of sin, and therefore think it a light small matter; they'll be playing with the serpent, as not feeling the sting of it; but when a Christian spiritually enlightened sees sin through the glass of the law, and the blood of Christ, it appears in its proper colours. Thus to S. Paul by the law sin appeared exceeding sinful, Rom. 7. and himself here The greatest of sinners.  
That's the fourth.  
V Vox confitentis: as the words of S. Paul confessing his sin. He was primus in ordine confitentium, saith Aretius upon the place, as ready to acknowledge his sin as any; and surely this is a great Christian duty: however many now a-days are high-flown into raptures, and ecstasies, and cry down Confession and Repentance as legal. The Saints in Scripture have been express and frequent in this duty; David frequently in the Psalms, Psal. 32. 5. and fully, Psal. 51. 2, 4, 5. confesses his original corruption. Read holy Ezra's confession, Ezra 9 5, 6. See daniel's holy and humble confession, Dan. 9 4. he recounts particular sins, v. 5, 6. so continues till v. 16. thus Paul, v. 13. and here, I am the chief of sinners. Hereby Christians acknowledge their liableness to Justice, and magnify the grace of God in pardoning, as S. Paul, v. 13. yet he obtained mercy. Much like this of the Apostle is that of Tertullian, in his book de poenitentia; Peccator omnium notarum sum, nec ulli rei nisi poenitentiae natus: that is, I am a most notorious sinner, as if I were born to no other end, then to confess, and repent. That brings me to the sixth thing, as they are,  
VI Vox dolentis: as the words of S. Paul mourning and sorrowing, in the remembrance of his former, and meditation of his present sins: ut se humiliet adhuc dolet de sua incredulitate, saith Ambrose upon the place; the Apostle still mourns upon the consideration of his unbelief. Though many even of those, who crucified Christ, as those Acts 2. were brought to a sense of their sin, yet none more than Paul, who now converted, yet grieves for his former unbelief. True Christians are tender hearted, & so easily melted into sorrow. It is one thing, which God works upon the heart in conversion, viz. a melting tenderness under sin. How doth Mary Magdalen, formerly notorious, shed a fountain of tears? how tender was David's heart, when he had cut of saul's garment, and numbered the people, 2. Sam. 24. 10. And Christians oft mourn, (even after God hath pardoned them) that they should by sin formerly so much dishonour him. I question not but upon this account David watered his couch with his tears; and some say Peter never heard the cock crow, but he wept for the denial of his Master: and Austin in his confessions often aggravates and heightens his sin, while a Manichee; so the Apostle here reflecting upon his former blasphemy, etc. seems with a tear in his eye to cry out, Of whom I am the chief.  
VII. Vox ingemescent is sub onere; the Apostle speaks this as sensible of the burden of sin; so that he was the greatest of sinners in respect of his own sense, and feeling. As suppose one sick of the toothache, or headache, cries out, No pain is like my pain, because he feels that by experience, but other men's by speculation only; so the Apostle here from an inward sense of his own sins calls himself the chief of sinners. Here's again a Character of a true Christian, He is one, to whom sin is a real burden, whereas a wicked man makes light of it, sin is there in its proper place. A wicked man is in his Element, when sinning, and Elementa non gravitant in propriis locis; but a Christian having a heart of flesh so tender, the least sin is a burden to him. David complains of his broken bones by reason of sin: and that his sins were a burden too heavy for him to bear; and Paul here confesseth himself the chief of sinners.  
VIII. Vox fidei applicantis: the words of S. Paul by a particular faith applying to himself that general truth, that Christ came into the world to save sinners. As if he should have said, 
* Ad quo● venit primus ego sum. Aug. tom. 10. pag. 200.  I am the chief of those sinners which Christ came to save. This is the special art of saving faith, to bring down Universal truths by particular application, so did David, Psal. 116. 5, 6, 7. See, he applies the general mercy of God to himself. It is not enough to believe in the general that Christ came to save sinners (for this is but historical, which the devils believe, and tremble because they have no part in him, and thousands will be damned, who profess they believe this:) but true saving faith is a fiducial reliance upon, and particular application of Christ, as coming to save me in particular, as S. Paul did, Gal. 2. 20. so, 2. Tim. 1. 22. and hereafter there is laid up for me a crown, etc. c. 4. v. 8. and here he brings down this general doctrine by a particular application to himself, of whom I am the chief.  
Application.  
I. See hence why this Doctrine finds no more entertainment in the world, why no more acceptable to most; this is the account, they do not see themselves the chiefest of sinners but the generality are either secure in sin, or else resting upon some self-righteousness, and so Christ is not valued or accepted.  
II. Let sinners hence be encouraged to come to Christ: Paul here the chief of sinners (arrived at a greater height of sin, then 'tis likely thou hast, viz. blasphemy and persecution) hath found mercy, which was partly for this very end, that God ostenderet ceteris, qui inimico tam benevolus exstiterit, qualis esset futuris ad se decurrentibus, saith Ambrose. Si Paulus sanatus, ego quare despero? ut hoc dicerent homines, ideo Saulus ex persecutore factus Apostolus, so Austin. As a Physician, when he comes first to a place, ventures upon the most desperate patients, that they may encourage others to go to the same Physician, saying; 
* Vide plura ap ●d August. om. 10. pag. 202.  He cured me, etc. No discouragement then to humbled sinners from the greatness of their sins; Paul is here a monument of mercy, and a pattern, v. 16.  
III. Take hence one ground of the Saints patience, under the reproaches and calumnies of the world: you can scarce think so ill of them, as they do of themselves; and therefore though they deserve them not from you, and your accusation is false, yet they can see God just in opening your mouths to reproach them; as David of cursing Shimei, 2 Sam. 16. 10, 11. and so of scoffing Michal, 2 Sam. 6. 22, I will yet be more vile. In this Christians imitate their Saviour, who, when he was reviled, answered not again. Paul was esteemed a babbler, a madman, a murderer, not worthy to live; yet he gloried in all reproaches, and acknowledged himself the chief of sinners.  
iv See hence both the power, and the freeness of the grace of God, which so suddenly made the wolf a lamb; the chiefest of sinners, the greatest of the Apostles. You can imagine no desert, or meritorious preparation in a blasphemer, and persecutor, to the grace of God; himself attributes it only to mercy, vers. 13, 14. and Gal. 1. 13, 15.  
V See the infinite and unsearchable abyss of divine wisdom, that makes a persecutor a preacher, and he who formerly blasphemed his name, now a chosen vessel to bear his name before the Gentiles and Kings, Acts 9 13. This is best resolved into God's absoluteness, who makes use of whom he will. Though it may be he chose his Apostles some of great sinners, ut non tam voce, quàm exemplo concionarentur de gratuita remissione peccatorum, as Aegidius notes, That they might preach freegrace by their Examples, as well as Sermons. As the people said of the other Saul the King, 1 Sam. 10. 11. Is Saul also among the Prophets? so may we of this Saul, Is he among the Apostles? O the depth of the wisdom of God etc. Rom. 11. 33.  
VI Let us all then look after this particular faith, whereby we may receive Christ; rest not upon this general belief, that Christ came into the world to save sinners in the gross; thou mayest perish for all this; but apply Christ particularly to thy self, as Thomas, My Lord, and my God, Joh. 20. 28. and the Blessed Virgin, Luke 1. 47. and S. Paul, Who loved me, etc. The promises of the Gospel will be but dry breasts to thee, no comfort from them, if thou drawest not from them by the mouth of a special faith: and to believe that Christ came to save sinners, will be little comfort or advantage to you, unless by a particular reliance you rest on Christ, and by a special application receive him, as S. Paul, Gal. 2. and here, of whom I am chief; viz. of those who fly to Christ for salvation, and to whom this is an acceptable doctrine, That Jesus Christ came into the world to save sinners, of which, saith he, I am the chief.  
FINIS.   

A LOOKING-GLASS FOR MAGISTRATES.  
A Sermon preached September 29. in Cambridge, at the Major's entering upon his Office.  
By JOHN FROST, B. D. then Fellow of S. JOHN'S College, and late Preacher in Olaves-Hartstreet in London.  
Bonus Magistratus servus Publicus. Six. Senens.  
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   
JUDGES 2. 7 And the people served the Lord all the days of Joshua, and all the days of the Elders that outlived Joshua, who had seen all the great works of the Lord, that he did for Israel. 
HAd we no other argument to convince us of the necessity and usefulness of Magistratie, not only for preserving the Peace of the State, but for the security of the Service and Worship of God, and protection of Religion; it were sufficient to consider that constant provision, which the providence of God, watching over the Jews (than his own peculiar Church and people) made for succession in this Office. For proof of which we need go no further than Joshua in the Text, Moses his successor as well in his Piety as Government, designed and appointed to it before Moses his death by God himself, and that upon Moses his request, who well understood the necessity of good Magistrates, Numb. 27. 16, 17. Which request God granted him, and therefore commanded him to set apart Joshua for his Successor, who might perfect that work he had begun. In which some observe a mystery: That Moses led the people out of Egypt, but Joshua brought them into Canaan. The Law may be a means to bring us out of our natural Egyptian bondage and darkness; but only the true Joshua, Jesus Christ, of whom Joshua was a type, can bring us to our celestial Canaan. But to omit allegories, I find Joshua was thrice appointed to this office. First, Deut. 31. 7, 14. Again, Numb. 27. 22, 23. And then the third time after the death of Moses, God himself giving him his charge and commission, Josh. 1. 1, 2. The end of all which was, as to give the people the greater assurance of Gods will in designing him, which might command their more ready obedience to him, so for the greater encouragement of Joshua himself, to undertake with courage and resolution those great and difficult services God had laid out for him, as being hereby assured of divine assistance to enable and carry him through, which God himself suggests to Joshua, Josh. 1. 9 And as Joshua received his commission and power by a remarkable and immediate designment of God; so he with much zeal and answerable success, managed it for the glory of God: For the people served the Lord all the days of Joshua, etc. The words represent to us three things.  
1. The pattern of a good Magistrate 1. In Joshua. 2. The influence 2. Upon Religion. 3. The charge and duty 3. To look that the people serve God.  
For, sure, this was the issue of Joshuaes' zeal and pious care of Religion, that that people, who were so stiff necked, as that they oft murmured and repined under Moses government, insomuch that Moses could not stir up into the Mount to converse with God, but presently they fall to idolatry, (Exod. 32. 1, 2.) that this people should for the space of between twenty seven & twenty eight years, (for so long Joshua ruled, by the computation of the learned Masius) keep them to the true worship and service of God, spoke certainly his diligent care and zeal. Which is further evident from vers. 11, 12, 13. where we read that Joshua was no sooner dead, but the people fall to idolatry, and serving Baal, and Ashtaroth, in stead of serving God. These three particulars shall bond my discourse and your patience.  
First, for the pattern of a good Magistrate, Joshua. And so he may be in these nine particulars.  
I. His resolved piety, which you may read, Josh. 24. 15. Thus when God bade Moses to set apart Joshua for this office, he described him thus, Numb. 27. 18. A man in whom is the Spirit; not only the Spirit of government, but of sanctification and holiness: and such should all Magistrates be, Men fearing God. Such Jethro, though an Heathen, would have Moses choose, Exod. 18. 21. That accursed Machiavelli allows a shadow and appearance of Religion as useful unto Magistrates, but the power and reality pernicious. A principle perhaps suiting with the designs of a carnal Politician, but not of a Christian Magistrate, who lies under all possible obligations to the reality of Religion and Piety. If there were nothing else, the law of an ingenuous gratitude challengeth this, as considering that promotion cometh neither from the East, nor from the West, nor from the South: But God is the Judge; he putteth down one, and setteth up another, Psal. 75. 6, 7. Therefore considering that the powers that be are ordained of God, Rom. 13. 1. it must needs engage him to the pious service of that God, from whom he derives his power. But, besides this, there are many other weighty engagements to this real piety; as the command of God, Psalm 2. 10, 11. and the pious examples of good Magistrates. David, a man after Gods own heart, danced before the Ark, 2 Sam. 6. 20. Some think this 
Acts 13. 22.  intimated, Josh. 1. 1. where Joshua is called Moses his Minister, to note (saith Ferus) that none is fit to be a Magistrate and to rule others by his laws, but he, who hath first learned obedience to the law of God; Nisi qui priùs legi Dei se subjecerit. Add to these the titles Scripture gives to Magistrates, who are called Gods, Psal. 82. 1. They have the stamp of his authority, and should therefore bear the image of his holiness. They are called Fathers, Job 25. 16. which is Nomen pietatis & potestatis, saith Tertullian: an engagement to piety as well as a title of authority; and speaks their duty to be above the people in holiness as well as honour, in goodness as well as greatness. Besides, piety and Religion is necessary in a Magistrate, that he may (as he ought) rule in the fear of God, as David saith, 2 Sam. 23. 3. This will make him just to others, humble in himself, faithful in the discharge of his calling and particular trust, conscientious in his actions: and it will keep Magistracy from degenerating into Tyranny, command the people's obedience, and beget in them reverence and awful respects to their Superiors, and promote the happiness and security of Government; most of which you have excellently expressed, Deut. 17. 10. Besides, there is no such cement and sure tie of affections and love between Magistrate and people, as Religion is: none so fit to rule others as those, in whose souls piety and the fear of God rules and bears sway. Observe what Moses saith to the people, Deut. 1. 13. Take ye wisemen and understanding, and known among your tribes; known for Religion and the fear of God. The great duty of Magistrates is to appear against, and discountenance sin in others, which an ungodly Magistrate will never do to the purpose. Nothing makes public persons more fearful to appear against sin in others, (whether Ministers in reproving, or Magistrates in punishing) than guilt at home, fearing lest, as the Apostle saith, Rom. 2. 1. wherein they judge others, they should condemn themselves, seeing they themselves do the same things. But if all this prevail not, if neither the honour of God, nor their own good; yet tenderness and pity to the people under them should prevail upon them to be religious, lest their sins involve the people in public misery, as the sins of Magistrates oft do: Quicquid delirant Reges, etc. Seventy thousand of the people died for David's sin in numbering them, 2. Sam. 24. 15. Therefore if Magistrates regard either God's glory, their own happiness, or their people's safety, they must write after Joshuaes' copy, viz. piety towards God. That is the first: as parts of, or helps to this piety,  
II. His diligent study of the word of God. For questionless, what was God's command to him was his practice, and that ye may see, Joshua 1. 8. An excellent employment, a most proper exercise for a Christian Magistrate; which therefore we have under the divine command, Deut. 17. 18, 19 The Magistrate's power is not absolute and arbitary, but limited and contracted; and the exercise of this power should be answerable to, and regulated by the rule of the word of God: not by emergencies of State, or the like, but by the word. Their laws are unjust, their power is pernicious, their commands tyrannical; if the one enact, or the other impose a thing contrary to the word. It was the just commendation of Alphonsus king of Arragon, that he conversed much with the word of God, which he perused ten times over with a Comment. It is the Magistrates duty to maintain and propagate the true worship and service of God, as I shall show more anon. But how to distinguish the true worship and service of God from idolatry or superstitious worship can be known only by the word of God, in which God hath laid down a platform and Idea of the true manner how he will be worshipped.  
III. Prayer and devotion to God. God when he gave Joshua his charge, Josh. 1. 2. bad him Arise, etc. Surge. Videtur Joshua in oratione jacuisse, saith Ferus upon the place. Prostration was then the usual posture of prayer. A duty well becoming a Christian Magistrate; which David knew well, and therefore resolves Evening, and morning, and at noon to pray, and cry aloud unto God, Psal. 55. 17. It is reported of Charles the fifth, that he was so frequent 
G●rard. pag. 786.  in his devotion, that his Courtiers were wont to say, Quòd saepiùs cum Deo, quàm cum hominibus loqueretur, That he conversed more with God, then with men. And truly, they who seriously consider the burden of Magistracy, and (through the turbulence, disquiet, and unruliness of many spirits) the difficulty of managing it, and how much wisdom and prudence is required to it, and withal that all the enablements, and assistances to go through it, come from above from God, will easily see, that prayer and devotion is necessary to a Magistrate. Magistrates should be men of knowledge and understanding; as it is said of David, that he was wise as an Angel of God, 2 Sam. 14. 20. Moses bid the people seek out men of knowledge and understanding to be Rulers over them, Deut. 1. 13. The way to come by this wisdom is prayer: which Solomon was sensible of, when being put to his choice what to ask, he prayed for wisdom, 1 King 3. 9 The same his father David had prayed for for him before, 1 Chron. 22. 12. The Lord give thee wisdom and understanding: both to govern thyself and others. And the Apostle bids expressly those, who want wisdom, to ask it of God▪ Jam. 1. 5. And if ever this were needful, then now certainly in our days. A skilful Pilot and Mariner is most required in a storm, when the boisterous tumultuous waves threaten a shipwreck: and wise and skilful Magistrates, to secure the Church from splitting upon the rock of error and heresy, or the State of Anarchy and confusion.  
4. His courage and resolution to undertake any service for God, though upon the greatest improbabilities, and most difficult disadvantages. If he sends him against Jericho, only with Rams-horns, he undertakes it. This God oft urgeth upon Joshua, Josh. 1. 18. Only be strong, and of a good courage. A good qualification of a Christian Magistrate; Courage, to stand up for God, and Courage to appear against sin: Courage to bear up against reproaches and calumnies of men (for these you must look to meet with) that you be not afraid of the face of man, Deut. 1. 17. Alexander was wont to say, that this was verè regium, well becoming Authority to do well, and to hear ill: such a Courage and equal greatness and magnanimity of spirit becomes a Magistrate, as may neither be over-heightned by anger and passion, which oft makes Magistracy degenerate into a cruel Tyranny; nor yet emasculated and weakened by timorous low fearfulness, which may cause him to pervert justice, whilst he fears either the Malefactors' greatness, or his own disgrace and inconvenience. Solomon's Throne was upheld by Lions. A Lion's heart upholds the Magistrate's power and authoritle; whilst a base pusillanimous cowardice betrays his Government to contempt, his person to reproach, and encourageth the people (whilst through his cowardice they promise themselves impunity) to confidence in sin & profaneness. It was a brave resolution of David (which if all Magistrates, as it is their duty, should take up, we should not see such an overflowing of open profaneness) Psal. 101. 7, 8. He that worketh deceit, etc.  
V The mild and sweet tenderness of his Government. He rather chose to lead the people, then to drive them; to persuade, then to force them. An instance of this you have, Josh. 1. 12, 13, 14. etc. He might by his power have commanded and compelled them, or else justly stripped and deprived them of that possession, which was allotted them by Moses, which was only upon condition of their obedience in passing Jordan, Numb. 32. 29, 30. But see, he chose rather friendly to admonish and entreat them; and see the fruit of it, it overcame the people into obedience, Josh. 1. 16, 17. And no wonder Joshua was so tender and gentle, being instructed and educated by Moses, the meekest man upon the face of the earth, Num. 12. 3. A fit temper sure of a Christian Magistrate, as being that by which these God's of the earth resemble the God of heaven. This is it which preserves and secures Government, Prov. 20. 28. The reason sure is, because nothing doth so powerfully, yet so sweetly command the people's obedience. Thus Absalon stole away the hearts of the people of Israel, 2 Sam. 15. 5. Whilst a morose imperious cruelty exasperates men's minds, and makes them tumultous and rebellious; a sweet mild clemency makes them facile and flexible. Historians observe, that the cruelty of Nero, Vitellius, Domitian, Heliogabalus & others betrayed them to hasty and violent deaths, whilst the sweetness and clemency of Trajan, Augustus, Adrianus, and Titus Vespasian (who was hence called deliciae humani generis) caused their 
Bellarm. p. 95.  longer life, and more honourable and natural death. Pliny tells us that the king of the Bees hath no sting: a Magistrate should be of such an equal temper, that neither by an overmuch facility he might encourage sin, nor yet by a too severe cruelty oppress and tyrannize.  
VI His Vigilancy and watchfulness: of which we have an instance, Josh. 3. 1. And Joshua risen early in the morning, etc. A duty, which lies much upon Magistrates: Continual dangers attend them, & difficulties offer themselves to them: & they must be watchful, lest, whilst they sleep, the enemy comes and sows tares, the Tares of 
Mat. 13. 25.  Heresy in the Church, or Faction and Sedition in the State. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It becomes not a Magistrate to sleep a 
Hom. Iliad. ●.  whole night, the Heathen could say. The Apostle exhorts them who rule, that they should do it with diligence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. 8. Magistrates would do well to consider whose work they are employed in, viz. the work of God. His Deputies they are, and therefore may tremble to think of that, Jer. 48. 10. Cursed be he that doth the work of the Lord deceitfully, or, negligently, as it is in the Margin; and this may provoke them to care and vigilancy in their duty.  
VII. His care in the execution of justice: carefully enquiring into the cause, before he passed sentence. A pregnant instance of which we have, Josh. 7. in his dealing with Achan: how he searched, first into the Tribes, then into the Families, then into the households, till at last he found the person? Then he was as just and severe in punishing, as he had been diligent and careful in enquiring. This becomes all Magistrates in the execution of justice, not to pass a rash judgement through a precipitate haste or passion; but to search out the truth of the cause, by which means they may come, neither to spare or countenance the sin, nor yet to wrong the person. God himself hath set Magistrates a pattern in this: before he would pour fire and brimstone upon▪ Sodom, Gen. 18. 21. I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. Which is spoke after the manner of men. This God commands Magistrates, Deut. 1. 16. Hear the causes between your brethren, and judge righteously, etc. And again, Deut. 17. 4. And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, etc. This was the custom of the Romans, Acts 25. 16. not to deliver any man to die, before that he which is accused have the accuser's face to face, and have licence to answer for himself concerning the crime laid against him. Magistrates should be indeed blind to the person, but seeing into the cause.  
VIII. His consulting the Priest of God, and ask and taking his direction: which was God's command, and his practice, Num. 27. 21. And he shall stand before Eleazar the Priest, who shall ask counsel for him after the judgement of Urim before the Lord: at his word shall they go out, and at his word they shall come in, both he and all the children of Israel with him, even all the congregation. This was the practice of good Magistrates of old, as Jehosaphat asked counsel of Micaiah, 1 Kings 22. 5. David of Nathan: Hezechiah of Isaiah, 2 Kings 19 2. Theodosius of S. Ambrose: and it would speak the humility and the piety of the Magistrates to do so still. This good and advantage we should likely find by it, that Magistrates would rule more according to the word of God, and be less acted by carnal interests, and worldly policies and designs.  
IX. And lastly, His public▪ spiritedness; his minding the common interest, and preferring the public good of the people before his private advantage. A signal instance of which we have in dividing the land, Josh. 19 49. When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them. He might have taken first, and the greater part too; but he prefers the people's good before his own. This excellently suits with a good Magistrate, who should not seek great things for himself, or to exalt himself, or promote his own interest; but to carry on the public good and concernment. It was good counsel which the Philosopher gave 
Di●teric. p. 723.  Alexander his scholar, That he should undertake the government, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Not for his own honour so much, as for the people's good. And the same Philosopher makes this distinction between a good and a bad Magistrate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Arist. Eth●c. lib. 8. cap. 10.  A bad Magistrate seeks his own, a good one the people's good and profit. When God promised Moses, Exod. 32. 10, 11. to make of him a great nation, but would destroy Israel; he had no mind to that preferment upon those terms. Nothing more contrary to the nature of the Magistrates office, which was appointed by God for the good of others, nothing more destructive to the public, then private interest and base self-seeking, unworthy of a Christian, and more of a Magistrate, the very end of whose office is the public good.  
Secondly, The influence of a good Magistrate; which he may have,  
I. By his good and religious example. Examples are very prevalent, and of great force with most men: and by this Joshua promoted the service of God, Josh. 24. 24. You may see the people's resolution to serve the Lord, which was sure the issue of Joshua's resolve, verse 15. But as for me and my house, we will serve the Lord. Therefore Origen, after his usual manner, allegorising upon this place, interprets all the days of Joshua, all the virtues of Joshua, as Justitia, Misericordia, etc. whom Hugo and Lyra follow. The examples of great ones, of men in place and authority, do powerfully incline others, whether to good or bad, to sin or holiness. Observe what the Wiseman saith, Prov. 29. 12. If a ruler hearken to lies, all his servants are wicked. As it is said of Israel, that their leaders made them to err, Esay. 9 16. This was the account of the Pharisees rejecting Christ, John 7. 48. Have any of the rulers believed on him? Thus the Israelites wrote after the copy of Solomon's Idolatry, 1 Kings 11. 5, 7, 33. How is Jeroboam branded with this, that he made Israel to sin, viz. the example and precedent of his Idolatry? 1 Kings 14. 16. Their Religion or Idolatry ebbed and flowed according to the temper of their Kings. S. Augustine speaking 
August. Conf. lib. 1. cap. 16.  of that youth in Terence, who was encouraged to the sin of Adultery by the example of their God Jupiter, meditates thus, Vide quemadmodum se concitat ad libidinem coelesti quodam Magistro: so men are emboldened by the sins of Magistrates to commit the same as they, whom Scripture calleth God's. There is a kind of Soveraingtie in the examples of great ones over men's lives and actions; and, as Lactantius notes, men account it, Obsequii quoddam genus 
Lactan. instit. l. 5. c. 6.  Regis vitia imitari; and therefore cast of all piety, nè Regi scèlus exprobrare viderentur, lest their contrary virtues might seem to upbraid their Governors' vices. Therefore Magistrates upon this account are engaged to the service of God, lest they incur the guilt of other men's sins, and by their example countenance those sins, which by their sword of justice they should punish. Wickedness invalidates the Magistrates authority, and weakens his hands in the execution of justice, and encourageth sin in others; as the Egyptians esteemed it graceful and their duty, to halt on that leg on which their King limped. On the contrary, a Magistrates religious example provokes piety in others. This makes Religion glorious and lovely in the eyes of others, when it shines with the rays of greatness and Majesty. David, by his liberal contribution to the building of the Temple, provokes the people to a willing benevolence, 1 Chron. 29. 6, 7. etc. The Ninevites humble themselves by the example of their king, Jonah 3. 6. There may perhaps be something to this purpose in that expression, Hagg. 2. 23. where God saith of Zerubbabel, that he will make him as a seal, or a signet, to intimate the care and account God makes of good Magistrates, as men do of a Ring or Seal, he hath them continually in his hand; see, what an impression Great-ones may make upon the people, and how readily the people will receive that Signature and impression of Holiness, which they see engraven upon their Governors and Superiors. This than may engage Magistrates to Holiness, that they may go before others in a holy life. It was the honour of that Roman Cesar, that he was never heard to say, Ite Milites, but Venite Commilitones.  
— Ignave, venire  
Te Caesar, non ire jubet.—  
A most prevalent course: for this makes the people conceive of the Magistrates commands as equal and reasonable, when they see Holiness and Religion, not only enacted by their laws, but legible in their lives.  
That's the first.  
II. By punishing sin. Herein appeared Joshua's zeal, in causing Achan to be stoned, Joshua 7. 25. This is part of the Commission God hath given you; to this end he hath put a Sword into your hand, Rom. 13. 4, 6. and 1 Pet. 2. 14. Magistrates should punish sin without fear or favour, by an impartial execution of the Laws, as for Sabbath breaking (a reigning sin) swearing, drunkenness, etc. Nor be Gallioes, when these sins are brought before you, You care for none of these things, Acts 18. 17. Magistrates should be zealous in punishing First-Table-sins; for the Second-Table-sins, such as Thefts, Murders, and the like, are the issue and birth of Atheism, Swearing, Sabbath-breaking, etc. as, I suppose, you have heard men, when brought to suffer (than we may judge them most serious) crying out of their Sabbath-breaking, as that which brought them to it.  
Thus a Magistrate may promote the service of God, by punishing Irreligion and Profaneness, etc.  
III. By countenancing and encouraging the godly; viz. those who desire to walk strictly with, and attend the public service and Ordinances of God. Thus did David, Psal. 101. 6. Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.  
iv By upholding the public worship of God, and bringing the people to the public Ordinances. Thus did Joshua, if we credit Brentius, who gives this as the reason, why wickedness prevailed so much after Joshua's death, Quia post Joshuam ministerium collapsum erat. Then the Ordinances and Ministry were neglected; upon which followed Atheism, and contempt of God, and that let in an inundation of Profaneness. I know Religion is an act of the mind and soul, and so not liable to any outward restraint, but is only subject to him, who hath an absolute command and Sovereignty over the conscience: but conformity to an outward worship may be commanded by a Superior, without any Tyranny over conscience, or infringement of Christian liberty. I know the Spirit of God can only put them in, but, I believe, it is the Magistrates duty and charge to see them brought to the pool.  
V By protecting and countenancing the Ministry of the word of God, and the public preaching of the Gospel. Magistrates are compared to Gates in Scripture, Ruth 3. 11. intimating their duty to let in, and give a passage to the Gospel. Then the Church and State is like to flourish, sin discountenanced, Religion propagated, when 
Read Theodoret, l. 1. c. 2.  Moses and Aaron go hand in hand together; the Magistrate to correct sin, the Minister to reprove; when the Magistrate makes use of the Ministers direction, and the Minister enjoys the Magistrate's protection. It is said of good king Jehosaphat, that he sent princes to teach in the cities of Judah, 2 Chron. 17. 7. not that they did publicly dispense the word; for they had Levites with them, verse 8. and they taught, verse 6. But they were sent to provide for, and countenance the Levites in that office; and this is certainly the Christian Magistrates duty, to protect the Ministers of the Gospel,  
1. In their repute and credit: lest the Gospel come to be scorned; as we have found by lamentable experience; that, since the Ambassadors of the Gospel have been disrespected, and opprobries of ignorant men cast upon them to cloud their credit; the Gospel hath been undervalved, errors multiplied, the Scriptures questioned and vilified: and, I fear, the Magistrates will scarce wash their hands from much guilt of all this.  
2. In their maintenance and just rights. Famem ministrorum sequitur Fames verbi, as Luther long since foretold, That famishing the Ministers would usher in a Famine of the word. And if ever the maintenance of the Ministry comes to be arbitrary, we should have none but Micha's Levites, who serve for ten shekels by the year, and a suit of apparel, and his victuals. This is Scripture, Judg. 17. 10. And if you mark the circumstance of the story, it was when there was noking in Israel, etc. vers. 6. And that will befall the Ministers, which God threatened as a curse upon Elie's house, 1 Sam. 2. 36. And it shall come to pass, that every one that is left in thine house shall come and crouch to him for a piece of silver, and a morsel of bread, and shall say, Put me, I pray thee, into one of the Priests offices, that I may eat a piece of bread. Would you account him a friend to the child, that should starve the nurse, that she can give no milk to it? no better friends are they (pretend what they will) who would starve the Ministers, and so rob the people of the sincere milk of the word, by which they should grow, 1 Pet. 2. 2. This Scripture speaks of as the badge of bad Magistrates. A persecuting Ahab, that counted Elijah the troubler of Israel, 1 Kings 18. (the language of too many now adays) and those ungodly Princes, who cast Jeremy into the dungeon, Jer. 37. 15. Good Hezekiah was of another spirit and temper. See his remarkable zeal, 2 Chron. 31. 2. that the people might not want the service of God: and vers. 4. he order the Priests and Levites maintenance, that they might neither want subsistence nor encouragement. A good pattern for good Magistrates, who desire to promote the worship and service of God.  
VI By building or repairing the places of God's worship and service. Thus we find David both by his example and entreaty prepare for the building of the Temple, 1 Chron. 29. 2, 3. Solomon building it. It was David's trouble, and that which he looked upon as an absurdity, that he should live in an House of Cedars, and the Ark of God remain within curtains, 2 Sam. 7. 2. Thus Joas, 2 King. 12. 5, 6, 7, 8. Josiah, 2 King. 22. 3, 4, 5. took care for repairing it. And it spoke the pious care of Constantine, that after the Church was come out of those ten furious persecutions, he caused the Idol Temples to be shut up, and the Christian Churches demolished by Dioclesian to be re-edified. And this piece of promoting the service of God you are not ignorant how your Magistrate, now in being, hath imitated in re-edifying that place of worship formerly famous for Perkins and others; which as you cannot without ingratitude but acknowledge as a testimony of his affection to your town (thus they argued of their centurion to Christ, Luke 7. 5. For he loveth our nation, and he hath built us a Synagogue) so we cannot without uncharitableness but apprehend it, as a good presage of his future zeal in his Government for promoting and upholding the true worship and service of God.  
VII, And lastly, The influence of a good Magistrate will appear, if we consider the sad effects of the want of Magistracy. For which I shall lead you no further than this Church of the Jews: read at your leisure the five last Chapters of this book of Judges, where you may see the sinful and miserable estate of the Jews, when there was no King in Israel; not only outrages and filthy abominations abounding, as the abusing of the Levites Concubine unto death, Chap. 19 But also Irreligion and Idolatry in the Church, Micah makes himself Idols, and an Ephod and Teraphim, and consecrates one of his sons for his Priest, Chap. 17. 5. and then the cause of all this is expressly set down, ver. 6. In those days there was no King in Israel, but every man did that which was right in his own eyes. It is controverted what time all this fell out: Josephus is of opinion, that 
F●ru●, p. 472.  this Idolatry fell out presently after Joshuaes' death, before there was either Judge or King in Israel. And you may observe how the Religion of Israel decayed upon the loss of a good Magistrate; as after the death of Gideon, Judg. 8. 33. and after the death of Joshua in this Chapter, ver. 11, 12. who, whilst he lived, had such an influence upon them, that the people served the Lord all the days of Joshua: and that's the second thing; The influence of a good Magistrate upon Religion.  
Thirdly, The charge and duty of a good Magistrate,  
To uphold religion and the worship of God: which must be understood,  
I. Not of the immediate exercise of the public worship of God, as preaching or administering the Sacraments. This is not the Magistrates duty, as Theodoret tells us of Theodosius the Emperor; who 
Theodoret. l. 5. cap. 16, 17.  when he would come to have encroached upon some acts of worship peculiar only to the Priest, S. Ambrose made him this answer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His scarlet made him a Magistrate, not a Minister. These are acts of office and belonging to Ministers, as a peculiar and distinct function from Magistracy. Therefore for them to engage in these, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be busy bodies in other men's matters. But  
II. Their charge is to uphold the Ordinances, and to propagate and countenance the public worship of the true God, and preaching of his word. Jehoiadah, when he anointed Joash, gave him the Book of the law to keep, 2 King. 11. 12. as minding him of his duty in taking care for Religion and the worship of God. This is that which was prophesied of Gospel-times, Esay. 49. 23. King's shall be thy Nursing-fathers', and their Queens thy Nursing-mothers', etc. And in discountenancing all false worship of God. This hath been the constant practice, and the deserved glory and praise of good Magistrates: as it was the glory of Jehoshaphat, that he sent out Levites to preach in Judah, and Princes to protect and countenance them: as you read, 2 Chron. 17. 7, 8. Non enim usurpârunt sibi functionem alienam, saith Lavater. Therefore they did not preach; but through 
Lavater. in locum.  the zeal of that good Magistrate were sent to provide, that the word of God might be upheld by the civil authority. So he that shall read, 2 Kings. 23. will evidently see Josiahs' care for Religion in his destroying Idolatry, and providing for the teaching of the law. Hezekiah provides for the keeping of the Passover, 2 Chron. 30. 1. Darius makes a public edict, that the God of Daniel only should be worshipped, Dan. 6. 26. And, to name no more, Joshua here: what care did he take for the worship of God? See, how he exhorts the people to it, Josh. 24. 14. And this is the duty of every good Magistrate upon a fourfold account.  
1. To secure the people's obedience. Observe how ready an obedience the people gave to Joshua, Josh. 1. 17. According as we harkened unto Moses in all things, so we will hearken unto thee, etc. And truly, I think, there is no more effectual means to keep the people in obedience, then to uphold the Ordinances. For the word of God, where it converts not, it oft civilizeth, and lays a restraint and curb upon men's Spirits. It takes cognizance of, and reproves, and censures those sins (inward lurking sins) which the civil sword cannot reach. Si vis omnia tibi subjicere, subjice rationi, saith Seneca: 
Seneca, Epist. 17.  I will say Pietati. They will be more readily subject to the Magistrate, who are kept in subjection to and compliance with the Ordinances of God. It was a notable trial which Constantine made 
Euseb. l. 1. c. 11. de vita Constant.  of his subjects: He pretended, that those who would sacrifice to the Idol gods, should secure their preferments at Court; and those who refused, should forthwith be banished and stripped of their preferment. A great part (not knowing the Emperor's design) complied with the Heathens Idolatry; whom presently the good Emperor caused to be excluded from the Court, giving this reason of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. How shall they ever keep their fidelity to me, who have already cast off their religion to God. And our own sad experience tells us (he is wilfully blind, that sees it not) that the Magistrates have no greater enemies, than those, who have thrown off the public Ordinances and service of God, and are crept into houses. Their pretence is against the Ministry, but they are enemies to the Magistracy. As I am informed, some scattered papers have been in this Town to that effect: and they can spit damnation in the Magistrates, as well as in the Ministers faces. They pretend to be only against bad Magistrates, and they would have the civil sword only in the hands of the Saints; but then the next thing is, they must be accounted the only Saints; so that the design is, either no Magistracy at all, or else they are the only Saints (forsooth) must have it. And truly this would be no other than to put the sword into madman's hands.  
2. To preserve the peace and safety of the Nation. This is the Magistrates duty, called therefore Shields, Psal. 47. 10. and Foundations, Psal. 82. 5. Both speak defence and protection. Which, sure, is most effectually consulted by upholding the public Ordinances and worship of God. The two pillars Jachin and Boaz (that is, Establishment and strength) proceeded from the Temple, 1 Kings 7. 21. The true worship of God is the Nations security. The Philosopher among those things, without which a Commonwealth cannot long subsist, reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The care of Religion. Troy 
Arist. Polit. lib. 7. cap. 8.  was safe, while the Palladium was preserved; but when in the Trojan-war that was taken, the city soon after was stormed. While Magistrates endeavour to keep up the public exercises of Religion, they do the State the best service that can be. Thus they interest God and his providence; his glory is wound up in their good, so long as Religion is consulted. Livy tells us it was a custom of the Romans, 
Liv. lib. 1. Decad. 3.  when they besieged any city, Quibusdam sacris evocare genios loci tutelares, nè eorum conatibus obstent; To endeavour to get out their tutelar gods, lest they should hinder their design. Religion and the service of God is the protection of the Nation. Socrates saith, that any one who considers it may easily observe, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Socrat. Praesat. ad lib. 5. Hist.  That the same miseries fell together both upon Church and State. The Peace of the one, and the Religion of the other, ebbed and flowed together. Sometimes disorders in the State ushered in irreligion in the Church; and irreligion in the Church oftener brought confusion upon the State. And this Scripture speaks. Observe but how it fared with Israel, Judg. 5. 8. They chose new gods, than was war in the gates, etc. That's a notable place, 2 Chron. 15. 3. For a long season Israel hath been without the true God, and without a teaching Priest, and without Law. See the decay of Religion: and vers. 6. read the sad event of it, And Nation was destroyed of Nation, and city of city: for God did vex them with all adversity. The Calves at Dan and Bethel, which Jeroboam thought good policy to set up for the security of his kingdom, proved its ruin, and betrayed his kingdom to the Assyrians, 2 Kings 17. Certainly Religion is the best policy to preserve and secure the blessing of God upon a Nation. How did God bless the house of Obed-Edom while the Ark remained with him? 2 Sam. 6. 12. and Pharaoh for joseph's sake, Gen. 39 5. So Micah, Judg. 17. 13. Now know I that the Lord will do me good, seeing I have a Levite to my Priest. So the public Ordinances and Ministry are the best blessings to a Nation. As Elisha said, when he saw Elijah taken from him; O my Father! The chariots of Israel, and the horsemen thereof (in those times therein consisted their strength). So if once the public Ordinances and Ministry be taken from us, the strength and security of the Nation is gone.  
3. To uphold the glory of the Nation. It is observable what the Lord saith to Joshua, (chap. 5. 9 This day have I rolled away the reproach of Egypt from off you.) after they had circumcised the people: that is, saith Junius, The profaneness of their Fathers in Egypt, 
●aylor, Types, pag. 47.  whereby they grew careless and negligent of the Ordinances of God. God rolled away this reproach, Dum per circumcisionem admittit ad celebrandum Pascha, (saith learned Masius) which had for 
Masius in loc.  so many years been omitted. This the Apostle reckons as the great privilege, Rom. 3. 2. so also the great glory of the Jewish Nation, chap. 9 4. When the Priests were slain, and the Ark taken, Phinehas his wife named her child Ichabod; For (saith she) the glory is departed from Israel. So if ever we come to lose the Ministry and Ordinances, you may well sadly say, The glory is departed from England.  
4. To preserve their own glory, repute, and honour. Thus was our good Magistrate in the Text glorious in the eyes of all the people, Josh, 3. 7. and 4. 14. This is it which good Magistrates have always gloried in. I do not remember that the title of any one of David's Psalms is David the King of Israel, but the thirtieth Psalm is inscribed, David the servant of the Lord. He thought this surely the more glorious title. S. Austin tells us of Theodosius the Emperor, 
S. August. de Civ. Dei, lib. 5. cap. 26  That Ecclesiae se membrum esse, magis quàm in terris regnare gaudebat: He accounted it more his glory and honour to be himself a member of the Church, than Emperor of the world: and in the 24 chapter of the same book, S. Austin tells us what Magistrates are truly to be accounted happy and honourable; Not those, who reign long, or whose conquests are many, successes great, or power arbitrary; sed qui suam potestatem ad Dei cultum maximè dilatandum Majestati ejus famulam faciunt; They who improve their power for the propagating the true Religion and service of God, and make their power subservient to his glory to which they are obliged as Christians, more as Magistrates set up by God for the protection of Religion. It is here spoken as the glory and honour of Joshua, That the people served the Lord all his days.  
The Application shall only be briefly this: Let both people and Magistrate from all this learn their duty. Hath the Magistrate such an influence upon, and charge over Religion and the service of God? Then let the people learn a threefold duty to Magistrates.  
First, Of prayer for them. This David foretells as part of the glory of Solomon's government, that prayer shall continually be made for him, Psal. 72. 15. Tertullian shows that it was the constant practice 
Tertul. Apol. cap. 30, & 31.  of Christians, to pray even for the persecuting Emperors; Hoc agite (saith he) boni Praesides, extorquete animam Deo supplicantem pro Imperatore; Send these Christian souls to heaven breathing out prayers for their persecuting Emperor. And how much rather is it our duty to pray for those Christian Magistrates, who stand up for the defence and protection of the true worship of God? This is the use the Apostle makes of it, 1 Tim. 2. 1, 2. I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: For Kings and for all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty.  
Secondly, Of honour and reverence. Rom. 13. 7. Honour (saith the Apostle) to whom honour is due; as being the Ordination of God, bearing the image of his authority; as also because of those blessings, which God derives unto us by them as instruments. Entertain honourable thoughts of them, as set over you not by chance, but providence; and though by man as the instrument (in which respect the Apostle Peter calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Pet. 2. 13,) in electing, or the like; yet by God as the supreme Lord, in which respect S. Paul saith, all Magistrates are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Honour them in your words, speak no evil of them, or their administrations, without just cause; Exod. 22. 28. Thou shalt not curse the ruler of thy people. Then give him an outward civil reverence in thy gesture and deportment. They certainly do not know the usefulness of Magistracy, who do not honour them. It was a Law among the Persians, that 
G●●rd. pag. 54.  upon the death of the King, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That for five days no laws should be in force, but every man left to do what he list, that they seeing the confusion, outrages, and inconvenience of the want of Magistrates, might afterwards more reverence and esteem them. And so should we, if we rightly considered the misery of the want, or the happiness of enjoying good Magistrates.  
Thirdly, Of subjection and obedience. This is the Apostles direct inference; Rom. 13. 1. Let every soul be subject to the higher powers, etc. But why? first, For his authority and greatness, vers. 4. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. secondly, For his usefulness: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is to thee for good; not only for thy outward civil good, but for thy spiritual and eternal good; for thy natural good, protecting thy life; for thy moral good, by wholesome laws restraining thee from sin; thy civil good, in securing thy outward enjoyments and interests; and thy spiritual good, while he upholds and propagates the preaching of the word, and the exercise of religion: thus Paraeus glosseth. And are they not prevailing arguments of our subjection? How doth Apostle Peter charge and reprove those, who pretend their Christian liberty (as many do now adays) as an exemption from obedience and subjection to the civil pwer, 1 Pet. 2. 13. Submit yourselves to every Ordinance of man, etc. and vers. 16. As free, and not using your liberty for a cloak of Maliciousness, but as the servants of God. As is he had said, Use your liberty, but not to disobedience. Yet by way of caution let me add; Your obedience to them and subjection must be limited and restrained to those commands, which are agreeing to, or not contrary to the commands of God; for to such commands you own the Magistrate no obedience. The three children refuse obedience to the King's command of bowing to the golden image, Dan. 3. 18. And Scripture speaks of it as an Act of faith in the Midwives, to disobey the King's command of killing all the male children, Exod. 1. 17. & Heb. 11. 23. Daniel prays three times a day, notwithstanding the edict to the contrary, Dan. 6. 10. saul's servants refuse his wicked command in killing the Priests of the Lord, 1 Sam. 22. 17. Ideò magnus est, quia coelo minor, saith Tertullian. We must so give to Cesar the things that are Caesar's, that we reserve to God the things that are Gods, Matth. 22. 21. In other things the Apostles resolution must be ours, Acts 4. 18.  
Secondly, Hence, Magistrates, see your charge, and learn your duty; no light or easy one. It is not only the Crown upon your heads, but the Government upon your shoulders. The earth is dissolved; I bear up the pillars of it, saith David, Psal. 75. 3. Join you your shoulders to uphold it; join hand in hand together (I wish the Magistrates of both bodies would do it) to discountenance profaneness, to uphold the service and public Ordinances, to the punishing sin; and let not any self-interests or animosities break your strength, or weaken your hands in acting for God and for Religion. Let me enforce this upon you by a threefold consideration.  
I. Consider, from whom you have your power. It is from God, Rom. 13. 1. For there is no power but of God, etc. And, Psal. 82. 6. I have said ye are gods, and all of you are children of the most High: which expression, as it speaks that tender fatherly regard God hath to good Magistrates, as fathers to their children; so it speaks participation, that they derive all from God, as a son hath all from his father: therefore it is but equity, that you should employ that power, which you have received from his goodness, to his glory.  
II. Consider, from whom you receive enablements, to put this power in execution. God as he gives you the power, so he must enable you to execute it. It was God that gave Solomon wisdom in answer to his prayer, (Solomon knew from whom he must have it) to go in and out before the people, 2 Chron. 1. 10, 12.  
III. Consider, to whom you must be accountable for it. It is not only a power, but a talon and trust God hath put into your hands; and he will one day call you to account for it: then what a terrible word will that be to a wicked Magistrate, Luke 16. 2. And he called him, and said unto him: How is it that I hear this of thee? give an account of thy stewardship, for thou mayst be no longer steward. He that had improved his Talon, appeared cheerfully before his Lord to give an account of it; so may you, if by protecting Religion and discountenancing sin you improve your Talon of Authority for your Master's glory, Mat. 25. 16.  
And for yourself (Mr. Major) it being your choice to authorise me to be your Remembrancer this day, I shall end all with a particular application to you. Remember you are in a place of opportunity of doing God service: do you, if others neglect it, (though I hope the rest of your Brethren will friendly go along with you, and put the shoulder to the work) stand up for Religion and the service of God; do not look upon yourself only, as entrusted by the Town, for the preserving its peace, and immunities, and privileges, but as entrusted and empowered by God for the good of the Church, and to keep up Religion in the Town; which that you may cheerfully and courageously go through, I shall hint unto you these motives.  
The care of Religion,  
1. Will make your Government prosperous. So God tells Joshua, chap. 1. 8. This book of the law shall not departed out of thy mouth, but thou shalt meditate therein day and night, that thou mayst observe to do according unto all that is written therein: For than thou shalt make thy ways prosperous, and then thou shalt have good success. So David told Solomon, 1 Kings 2. 3. And keep the charge of the Lord thy God, to walk in his ways, etc. that thou mayst prosper in all that thou dost, and whithersoever thou tarnest thyself. Uphold Religion, it will secure you, 1 Chron. 22. 13. Then shalt thou prosper, if thou takest heed to fulfil the Statutes and judgements, which the Lord charged Moses with concerning Israel. Thus Hezekiah, 2 Kings 18. 6, 7. For he clavae to the Lord, and departed not from following him, but kept his commandments which the Lord commanded Moses. And the Lord was with him, and he prospered whithersoever be went forth.  
2. It will make your life honourable, and perpetuate a good name to you; which is better than precious ointment. So saith the Wiseman, Prov. 4. 8. Exalt her, and she shall promote thee: she shall bring thee to honour when thou dost embrace her.  
3. Your death comfortable. It is a fit meditation for a Magistrate to think of death. Alexander had one to be his constant Remembrancer of this: and the Psalmist puts the gods of the earth in mind of it, Psal. 82. 6, 7. But ye shall die like men, and fall like on of the Princes. Now this will sweeten death to reflect upon our faithfulness in our particular callings. S. Paul, when he had finished his course, and kept the faith, could desire to be dissolved. Moses, a faithful Magistrate, zealous for God, and against Idolatry (with what courage did he cause the Calf to be burned?) the Jews say of him, that he died ad osculum oris Dei, at the kisses of God's mouth, and in divine embraces. How comfortably did Hezekiah reflect upon this on his deathbed, Esay. 38. 3. And he said, Remember now, O Lord, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. Thus happy shall you be both in life and death, if you make it your care, what was Joshuas here in the Text, that as they did all his days, so all your days the people may serve the Lord.  
FINIS.   

SCRIPTURE-SEARCH: A Duty very necessary for these times, To ground unstable Christians, and to prevent Apostasy: Laid down in several Sermons, By JOHN FROST, B. D. sometimes Fellow of S. JOHN'S College, and late Preacher in Olaves-Hartstreet in London.  Let the word of Christ dwell in you richly, Coloss. 3. 16. You do err, not knowing the Scriptures, Matth. 22. 29. Adoro Scripturae plenitudinem, Tertullian. Ama sacras Scripturas, & amabit te sapientia. Hieron. 
CAMBRIDGE: Printed by John Field, Printer to the University. Anno Dom. MDCLVII.   
JOHN 5. 39 Search the Scriptures; for in them ye think ye have eternal life, and they are they that testify of me. 
THere are three things, that may secure Christians from being scandalised at, or seduced by the Errors, 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 plentiful provision of arguments to confute them.  
And to instance in that one Heresy, or blasphemy of the Socinian at this day, viz. denying the Divinity of Christ. We shall find 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 Counsels, in Samosatenus, Photinus, Arius, Ebion, Cerinthus, and others: and lastly, the Scripture abundantly silenced this horrid blasphemy, especially by S. John, both in his Epistles, and Gospel. In his first Epistle, where, by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 John 2. 18. his many Antichrists, he means Martion, 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 blasphemy of Ebion and Cerinthus, the predecessors and Fathers of our late Socinians. And to evince this (To omit the first chapter, which is so clear a testimony of the Godhead of Christ, that Junius confesses, he was converted from Atheism to an acknowledgement of Christ by his reading of it) I need travel no further than 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 testimony.  
I. Of John Baptist: whom the Jews were obliged to believe, because they had before sent to him, to inquire of Christ, v. 33. Ye sent unto John, and he bare witness of the truth.  
II. Of his own works and miracles; which evidently argued the arm of omnipotency 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 baptised, in Mat. 3. 17. This is my wellbeloved 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, etc.  
The words therefore, for the better handling of them, we shall consider two ways.  
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 Godhead, 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 testimony of the Father from heaven, it was as easy to cavil, and say, that it was but a fantasy 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, etc. 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,  
Observe. Scripture testimony is the most certain, and infallible ground and evidence of saving truth.  
More certain than Humane testimony, than Miracles, or Revelations.  
And this may be cleared by these reasons.  
I. It is more certain than Humane testimony; for  
1. Scripture testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be credited, and believed for itself, upon account of that Divine authority it brings with it. It was a blind reverence that Pythagoras' scholars gave him; whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sufficient to command their assent to, and entertainment of whatsoever he taught them. This is that we owe 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 spoke unto us sundry ways, &c: No humane testimony can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because the best of men are fallible, subject to error in judgement, or to be perverted by passion, or interest of wrath, or to speak contrary 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, than 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 persuade what they delivered, then, Thus saith the Lord. Divine testimony is above all exception, and to be believed for itself; 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 owe to Humane testimonies upon rational conviction, is an assent of science and demonstration; but the assent I owe to Scripture testimony, is an assent of faith, grounded only upon Divine revelation, which is to be believed, though the the testimony of all the world, and the seeming plausible pretences of reason should contradict it. As the mystery 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 find 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 author 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 given by inspiration of God, etc. and 2 Pet. 1. 21. For the prophecy came not in old times by the will of man; but Holy men of God spoke, 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 itself, 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 Apology for himself, Act. 26. 22. Saying none other things than 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 enclosed 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 mind and will to all in writing, both that it might be the better conveyed unto posterity, as we find 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 man's memory, or his being subject to error, or affectation of novelty, it had been laid open to a multitude of corruptions, which if (as experience shows 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 expressly was his reason of writing the Gospel, Luke 1. 3, 4. That thou mightest know the certainty of those things, etc. And thus more certain than Humane testimony.  
II. More certain than 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 completed 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 woe upon all those, who should add or detract from it, Revelat. 22. 18. if 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 than 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 find Christ in in the word of Prophecy, (what that is, he tells us ver. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) then by extraordinary revelations. Revelations we acknowledge, viz. of the spirit revealing, and clearing up Gospel-truth: and this is that the Apostle prayed 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 wisdom, and revelation in the knowledge of him, etc. 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 council 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Satan's 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 Enthusiasms men pretend unto, are oft as contrary and inconsistent to themselves, as they are all contrary to the truth; and therefore must be tried by some infallible rule: otherwise we shall constantly lie exposed to delusion, unsettled 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 them, 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 Enthusiasms and Revelations, We know not whence he is, John 9 29. They may be from Rome (as it is more than 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 mind, nor be troubled: and in 2 Tim. 1. 18. Hold fast the form of sound words. And this will be useful 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 practice of the Scriptures: To the Law and to the Testimony, 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 Apollo's 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 Testimony of the Scriptures, and attend to God's 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 testify 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 errors 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 balance of the Scriptures; or if it be weighed there, proves light and wanting. Tertullian of old notes, that Heretics were 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. 3. 16. to confute, and silence heresy and error: and  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 counsellors to inform 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, says the Apostle, 2 Tim. 3. 16. is profitable to inform the judgement: and by this did David become wiser than 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 rejoicing of his heart, Psal. 19 8. In inward doubts of conscience have recourse to the Scriptures, there thou mayst find 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 Saviour's 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 testify 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 chapter, to exhort these Jews 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, The universality of the duty, and that is double.  
I. Of the Persons engaged in it, expressed indefinitely.  
II. Of the Object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 testify 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 show the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
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 show the importance of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 prising of Scripture. Such a searcher of Scripture was David, Psal. 119. 72. who prized the truth of God, more than 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 prise and value them, and he that these mines, the more will he prise 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 Scripturae plenitudinem, saith Tertullian. There is a fullness 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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.  This 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, etc. There is more golden oar in a clod of earth, than 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, wrapped up in the letter of Scripture, which is discovered by oft reading and examining. A Christian meets with that information, those quickenings, 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 Emperor, that (as Nicephorus relates) had a lamp so artificially made constantly supplying 
Nicephor. lib. 4. cap. 3.  itself with oil, lest any thing might disturb 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 ministry of Philip revealed Christ to the Eunuch, while he was 
A through-search, profundiùs effodere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So S. Chrysost.  thus diligently reading the Prophet Isaiah, as it is in Acts 8. 28.  
FOUR A through search and scrutiny: a digging deep in these mines. We do not find 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 which we must dig for, before we can fathom them. The Sctipture is a mystery, 1 Tim. 3. 16. a mystery hid from ages and generations, Coloss. 1. 26. Here are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 2. 10. the deep things of God: his Nature, his Attributes, his Counsels and Decrees; which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unsearchable, Rom. 11. 33. So there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 find them. The secrets of God's Counsels 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 deceitful 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 says of the Prophets enquiring after salvation, 1 Pet. 1. 10, 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at verse 10. searched diligently; and so again at verse 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 show 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 satisfy his curiosity, then to regulate his life: who in searching neglects that which is obvious, and most necessary, and is prying into that, which is more difficult and nice: that feeds upon the husks (as I may speak) and pleaseth his fantasy 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 plays the Chemist with Scripture (which some think is intimated in that expression of Scripture, in 2 Pet. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who would get that out of the Scriptures (as those out 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 finds more satisfaction to his nice and vain curiosity. Scripture was never written for this end, to satisfy any man's curiosity.  
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 duty, presumes to examine, and thinks to comprehend Gods secret counsels: and where the Apostle is put to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! he questions not but he can fathom. He is searching more what God decreed from enternitie, than 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 search into his Actings and Counsels; which, it is modesty and piety to admire; boldness and presumption to search too much into: which the Apostle calls, An intruding into those things he hath not seen, vainly puffed up by his fleshly mind, Coloss. 2. 18.  
III. Not the discursive searcher, who searches into Scripture, only 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he had read, understood, and contemned the Scripture. This is to read it only as a history, or idly, and vainly jesting with the Scriptures: and those searchers have Scripture at their tongue's 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.  
IU. Not the prejudiced, opinionated searcher of Scripture, who comes prepossessed with an opinion, and so prejudiced against the truths of the Gospel, and only searcheth Scripture so far, as will comply with, and Patronise that opinion. Men come possessed with some high notions, and fantasies of their own, and then they wrist the Scripture, and make it stoop to those prepossessions, and this is the reason, why many men find so little in Scripture: that they find it very hard to veil and submit their Speculations and Notions, to the simplicity of Gospel-truth.  
V. Not the superstitious searcher of Scripture, who rests in the opus operatum, 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 careful 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 they 
Brentius in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 reverend apprehensions of God the Author of Scripture, or minding the matter, or mystery of Scripture. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Chrysost.  He does not say, only 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 contrary: 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 Threaten, 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 hardened in their iniquity: as those in Jeremiah, 44. 16, 17. that told the Prophet 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, only to find what may seemingly be wrested to Patronise his licentious, and wicked practices, 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, only to find something, that may favour a corrupt opinion, or a licentious practice. Thus Julian the Apostate rob the Christians of all their goods and estates, Patronzing that practice by Matth. 5. 3. Blessed are the poor, etc. not considering what followed: and Chemnitius tell us of one, who 
Chemn. 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 practice, but hath endeavoured to shroud itself under protection of the Scriptures: and by this means men have been engaged to wresting Scripture, to their own, and other men's destructions.  
IX. Not the partial quarrelsome searcher of Scripture, who quarrels with, and casts away all Scripture that makes against him, and admits only that, which may suit with his corrupt doctrines. Such searchers of Scriptures have Heretics been in all ages. Thus Arius wrested the eighth chapter of the Proverbs out of the Canon, as speaking of the eternity of Increated wisdom, and so contradicted his blasphemy in denying the Divinity of Christ. It is that, which Irenaeus notes, as the Genius of all Heretics, Cùm ex scriptures 
Irenaeus lib. 3. cap. 2.  redarguuntur, saith he, in scripturarum redargutionem convertuntur, If Scripture reprove their Heresy, 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 Gnostics, we may truly observe of the Heretics of our times: his words are very full, and suit with our present Heresies: When they find any thing 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Epiphan. hares. 26.  in the Scripture, that may make against their opinion, than they say, That comes from the spirit of the world: but if they can find out any thing, that may but seem in the least to maintain any of their phantasms, than they cry out, This comes from the spirit of truth. So that whereaes S. Paul says, All Scripture is given by inspiration, and is profitable, etc. these look only upon that Scripture as divine, which will suit with their temper and error.  
X. Not the calumniating Antichristian (as I may call them) searchers of Scriptures, who search it, only 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 glory of his Divinity, and us of the comfort of his satisfaction: and if they can find but the least title or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that seems to favour their blasphemy, they can cry up that, though in the mean time, they either wholly disown, or else cry down as obscure (as the late Socinians do the Gospel of S. John) or else pervert and elude 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 Divinity. 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 only to find 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 envy, strife, railing, evil surmisings, perverse dispute of men of corrupt minds, etc. 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 show,  
Secondly, Positively, What kind 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 sense 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. Humility is most becoming a Christian in the search of Scripture, if he shall consider,  
1. The depth of Scripture-mysteries compared with the straightness and shallowness of our understandings. In Scripture are revealed the deep things of God,, the mystery of the kingdom, 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 Being's, and shall we proudly intrude into Gospel-mysteries, mysteries hid from ages and generations: we are all dark-sighted in natural things, but stark blind in spiritual mysteries.  
2. God commmunicates himself in the search of Scripture only to the humble: he fills these empty vessels. Eliah bids the widow get empty vessels, that her oly might be multiplied, 2 Kings 4. 3. We must get vessels empty of pride and self-conceit, if we would have our spiritual knowledge increased, for with the lowly is wisdom, 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 humility we cannot entertain, and embrace Gospel-truth. Men puft 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. Paul's preaching of the Gospel seemed but babbling to the Epicurean, and Stoic Philosophers at Athens, Acts 17. 18. And they were the Scribes and Pharisees, men high and proud in their own donceits, which reject our Saviour's 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 humility makes men to submit to the simplicity of the Gospel: Receive with meekness the engrafted word, James 1. 21. and it so received will help to save the soul.  
II. The reverend trembling searcher, that, when he reads the Scripture, does it with an holy awe 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 fantasies and ignorance he may misinterpret Scripture, or wrest it to his own, or other men's 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 thyself, and thy doctrine; that thou mayst save both thyself and others: intimating, that if he did not take heed, he might destroy both himself and others. Ye know how the Beth-shemites fared for their irreverent gazing into the Ark, 1 Sam. 6. 19 and so thou hast cause to fear, who dost with an irreverent boldness search into Scripture, without any awful thoughts of the Majesty, 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 reverend affections. What the Apostle says 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 memory; it makes things more perspicuous, and so more easy to be understood, and more strongly and certainly retained. That knowledge must needs be confused, which is gotten by amethodical study. Method demonstrates the dependence of one thing upon another, and so makes all easy 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 sense 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 Prophecies, 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 easy, 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 madmen 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 thankful searcher, who, when he reads the Scriptures, meditates of and thankfully acknowledges the goodness of God, in giving and revealing to him the Scriptures. Christ himself esteemed this thankworthy, in Matth. 11. 25. I thank thee, O Father of heaven, etc. and how much more should we do it in regard of ourselves? if we shall but consider,  
1. What a great privilege it is to a person or nation, to have the Scriptures, the word of God entrusted with them. This was the great privilege of the Jews, which the Apostle takes notice of as their greatest advantage above the Gentiles, Rom. 3. 1, 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: He made them trusties of his word and promises. And the same would the Psalmist have observed with thankfulness, Psalm 147. 19  
2 How this is the only 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 only 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 only 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. Look 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 Mahometan 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 Rabbins: 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 ways 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, etc. 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. 9 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 increase our condemnation, that we shall have double stripes, Luk. 12. 47. It is better to be mere Idiots and Dunces in Scripture, than 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 truly 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 find the hidden treasures of Scripture. God hath engaged to reveal himself to such as these, Joh, 7. 16, 17. If any one will do his will he shall know, etc. and David gives this as an account of his great knowledge, Psal. 119. 98. Nothing improves knowledge more than a suitable practice▪ & the true reason, why men find 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 fruitful 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 unfruitful in the knowledge of our Lord Jesus Christ. The Turk 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 irksome 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 departed from them. As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 
Arist. M●ta●● lib. 1.  men desire a doctrine suitable to their corruptions: (and this is the reason of that variety of doctrines and religions now in the world) which the doctrine of the Scripture will not in the least comply with: and that is the true cause of men's averseness from an effectual entertainment of the Gospel: and of their shutting eyes against Scripture-light and convictions. The Philosopher gives this as the reason, why young men are not fit scholars in morality: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: because they are guided by lust and passion; and the Apostle gives the same reason, why some are learning and never come to the knowledge of the truth, because they are such as are led about by divers lusts, in 2 Tim. 3. 16, 17. That soul, which is resolved to give up itself unto obedience of the Scripture, is that which will readily embrace the doctrine of Scripture: because inwardly compliant 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 mind within him, that is enmity to God, which disputes the commands and quarrels with the truths of God. ● A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Heathen, that is, What we learn that we may do, while we do it, we further learn it. As knowledge must regulate our practice: so our practice will promote and increase our knowledge of the Scripture.  
VII. The praying searcher, that interchangeably reads and prays. This the Wiseman 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, etc. 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 inflame 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 Hermit, who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he could, though he knew not one letter, fully understand, and by heart repeat the whole Bible: the other, of a certain servant converted from Heathenism to Christianity: Qui triduanis precibus obtinuit, ut codicem oblatum stupentibus qui aderant, legendo percurreret: who by praying three days obtained 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 wisdom, let him ask it of God, Jam. 1. 5. and David practised, Psal. 119. 18. Open thou mine eyes, that I may behold wondrous thing out of thy law. God infuseth not knowledge into us by miracles immediately, as into the Apostles, but by the use of means: compare Prov. 2. 4, 6. The freeness of God in giving does not dismiss us from endeavouring: for though faith is said to be the gift of God, Ephes. 2. 8. yet it is said also faith comes by preaching, Rom. 10. 17. Prayer is the way to come by the spirit, which discovers the depths, and treasures of the Scriptures: Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him. This is the only 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 history 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 prophecies, which in the old Testament were made of Christ. So there is still a veil of unbelief upon every natural man's heart, which veil is done away in Christ, ver. 14. viz. by faith in him, than God reveals 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 mind to those who are in Christ by faith. We have the mind of Christ, saith the Apostle, 1 Cor. 2. 16. that is, we believers. Scriptura peculiaris est filiorum Dei schola, saith Calvin, They are the only 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 testify of me, saith Christ, and therefore (or to this end) that you may know me, whom they testify of, Search. In searching the Scriptures, search, that you may know me. And this brancheth itself 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 Godhead and power, as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ.  
Secondly, The whole Scripture gives us a full testimony and discovery of Christ: more darkly in the Old, more expressly in the New Testament. That testifies of Christ to come, this of Christ as already come: this is but the fulfilling of that. Our Saviour here sends these to the Old Testament, in which they were exactly versed, so as 
Joscphus cont. Appion. l. 2.  Josephus tells us, they could tell you any word in it, as readily as their own name. All the Prophets spoke 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 prophecies. Christ is jacob's Shiloh, in Gen. 49. 10. Balaams' star coming out of Jacob, Numb. 24. 17. Isaiahs' Immanuel, Isaiah 7. 14. daniel's man, standing before the Ancient of days, 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 humility and poverty of life, Zech. 9 his death, Isai. 53. 7. Judas' betraying and selling him for thirty pieces of silver, Zech. 11. 12, 13. his scourging, Isai. 53. 5. his being spit upon, Isai. 50. 6. his crucifying among thiefs, 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 Christ's passion typified by the Passover, by the Brazen serpent lifted upon a pole, John 3. 14. His taking away our sins by his death typified by the escape 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 expressly, 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 centre of all Scripture. Dost thou read the Ceremonies of the old Law? look upon them as shadows, of which Christ is the body and substance. Dost thou read the Promises? look upon them all, as Yea and Amen in Christ, 2 Cor. 1. 20. Dost thou read the Sacraments? eye Christ as the thing sealed by them. Dost thou search the Law? Read it as thy schoolmaster to bring thee unto him, Galat. 3. 24. The Prophecies? 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 universality of the subject, All men; none being exempted from this duty. Ministers of the Gospel are especially concerned in this, who are to dispense 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 only these, every Christian is concerned in this duty, if upon no other considerations, than these in the Text; they are abundantly evincing. Every Christian is concerned in eternal life: Therefore, aught to study 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 only way, out of of whom, no man can come thither, John 14. 6. And then, the knowledge 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 testify 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 duty, 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 Eulogiums and commendations of those who conscientiously 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 prophecy, 2 Pet. 1. 19 Therefore the neglect of this searching Scripture is a disobedience to a Divine command.  
2. In conformity to the practice 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 Apollo's, Acts 18. 24, 25, 26. It spoke God's approbation of the Eunuches 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 grandmother Lois, and his mother Eunice, whose faith the Apostle highly commends, 2 Tim. 1. 5. whence it is obvious to collect the industry of Godly women in those times, in searching themselves, and instructing their children in the Scriptures: a good copy 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 enabled to try the Spirits, to discern truth from falsehood, 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, quickened 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 enlightened. This is one use of Scripture to be profitable, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 than his enemies, verse 98. that he had more understanding than his teachers, verse 99 and so in many other particulars.  
2. The more learned and knowing Christians, to be quickened and established. None 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 strengthened 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 body's 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 quickened and inflamed, his faith established, and his memory quickened: 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 says, The statutes of the Lord are right, rejoicing 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 poverty? Consider Daniel preferring his course far of bread, and water before the king's portion, Dan. 1. Art thou under reproach, and affliction for Christ? Consider the Apostles rejoicing, 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 dunghill. S. Chrysostom writing to Cyriacus the Bishop, then in banishment, tells him how he was comforted in the like case; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. If the Empress (saith he) will banish me, let her; 
Choice. ep. 125.  my comfort is, the earth is the Lords, and the fullness thereof. If she will saw me asunder, she may: I far no worse than the Prophet Isaiah. If she will cast me into the sea: I have the the example of Jonah. If she will cast me into the fiery furnace, so were the three children cast: If she will cast me to wild beasts, so was Daniel cast into the den of lions, etc. 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 lofty one, that inhabiteth eternity, 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 die, Lord, saith he, I challenge thee by that promise, Matth. 11. 28. Come unto me, all ye that labour, and are heavy 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 fiery darts of Satan, Ephes. 6. 17: David overcame Goliath with a stone out of the brook: and Christ Satan (not by his omnipotency, as he might, but) by a Scriptum est, It is written. If Satan assault thee, this spiritual Goliath, 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; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith Chrysostom. Doth Satan 
Chrysost. 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 Goliath) 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. and 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 universality of the object, expressed indefinitely, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 days, have refused the search of the old Testament, as not useful, or necessary to Christians, under a Gospel dispensation. I shall therefore endeavour at this time to demonstrate unto you the duty 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 testify of me, therefore, necessary: and all this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of commendation to the Jews, and therefore much more to Christians; as S. Chrysostom observeth in his fourteenth homily on the Gospel of S. John, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 only foundation, Cor. 3. 11. viz. of salvation. Again, 2 Pet, 1. 19 To which (that is, that sure word of prophecy) 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, etc. 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 fulfil 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 the commands of the law, and in his sufferings to what the law threatened, 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 expressly that the same God, who at divers times, and in divers ways spoke to the fathers, hath in these last days 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 prophecies of old time, etc. what they wrote, they were God's amanuensis, and wrote not their private fantasies, but the dictates of the Spirit of God. Holy men they were of God, and therefore their authority 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 useful, both to acquaint us with variety of God's dispensations, and by the comparing of those shadows and types with Christ, the body 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 identity 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, than 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 practice, 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 threaten and judgements for our example and terror: 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 brazen 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 brazen 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 excellency of all Scripture, which the Apostle fully describes to us in 2 Tim. 3. 16, 17. What are useful 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, etc. Therefore it was the constant practice of Christ and his Apostles to assert their authority, 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 Apology 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 history 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 Patriaches mentioned, Heb. 11.  
VI And lastly, To convince the Jews of the truth of Christ our Messiah, and satisfy Christians in their temptations concerning it: as the fulfilling of the Prophecies, the realizing of the Types concerning Christ. This Apollo's found to be the most convincing way to confute the Jews, Acts 18. 28. And there is no other possible way to effect this: for the New Testament they reject. Reason is no competent judge, and cannot fathom the depths and mysteries concerning Christ, nor judge of the true Messiah; nor can you convince them by the miracles of Christ, for they deny them, or else impute them to Beelzebub. If we would convince them then, we must build upon some Principles, which they grant, otherwise they deny the whole: therefore the only way to convince them is, to show the conformity and agreement of all Christ's do 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 strengthening of our faith in Christ against the Jews. For when we consider the exact Prophecies of the time of Christ's 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 find 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 sufficiency: 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 necessary to be believed, either expressly, 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 enthusiasms, 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 God's Providence: and in this sense the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 15. the pillar and ground of truth. In sensu forensi, etc. Not that it contributes authority to them. And in this sense S. Augustine's Non credidissem may go for good and currant Divinity, 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 wisdom of God, and his revealed truth. Observe we what the Apostle saith, Gal. 1. 18. If we or an angel from heaven preach any other doctrine. He does not say, Contra, against, but praeter, beside, says Paraeus. Here is enough to bring you to salvation; else S. John was out, who tells us, These things are written that you might believe, and believing might have life, John 20. 31. and if not sufficient, we may say, as the disciples, Matth. 26. 8. To what purpose all this: but when God himself sends us, To the Law, and to the Testimony, Isai. 8. 20. and Abraham sends the rich man's brethren to Moses, and the Prophets, Luke 16. 29. it intimates that here is enough, which if known and practised, is able to keep them out of hell.  
2. A full and perfect rule of righteousness. No duty, which can concern any man in any relations, either to God or man, but you may have full direction for it in the Scripture. Those three words of the Apostle speak the whole duty of a Christian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soberly, righteously, and godly, Tit. 2. 11, 12. When the Lawyer came to tempt our Saviour with that question, What shall I do to inherit eternal life? our Saviour sends him to the Scripture; What is written in the law: How readest thou? Observe we what Wisdom saith, Prov. 1. 9 My son, if thou wilt receive my words, and hid my commandments with thee: shalt thou understand righteousness, and judgement, and equity, 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 child▪ Scripture tells thee how to carry thyself in that relation, Ephes. 6. 1, 2. Children, obey your parents in the Lord, for this is right, etc. Art thou a servant? Scripture tells thee how to behave thyself in that condition, Ephes. 6. 5, 6. Servants, be obedient to them that are your masters according to the flesh, etc. Art thou a Master of a family? Scripture shows thee how to behave thyself in that relation, Ephes. 6. 9 And ye, Masters, do ye the same things unto them, forbearing threatening, etc. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a show of wisdom in will-worship, as the Apostle speaks, Coloss. 2. 23. to the pleasing of men, but not to the glory of God. God gave Moses 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 Samaritans had not. Therefore nothing must be imposed upon Christians, as obligatory to conscience (though something for order, and decency, 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 liberty, 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 ourselves over-wise, indeed wiser than God himself: which is forbidden, Eccles. 7. 16. Be not righteous overmuch, neither make thyself over-wise: why shouldest thou destroy thyself? 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 find a fullness of what may supply all their necessities: there is such a fullness in Scripture-mines. Dost thou want information in matters of faith? Here is a fullness of Saving truth. Or, dost 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 walk by this rule: some by the fashions of the world, custom, 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 darkened, 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 man's pretence, and in most men a false light, and in one contrary to another) must be tried: and then presently, it supposeth some certain rule, by which it must be tried, (otherwise, we shall never be secured from delusion and error) and this rule can be no other, than 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 expressly, 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 man's soul, which by following its direction may bring them to heaven, than this is plain down right Pelagianism, and speaks the grace of God needless, and tells God that he was at an unnecessary expense of wisdom and mercy, when he gave us Scripture, which the Apostle tells us is only 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 it, 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 practice is to spit hell and damnation in every man's 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 Peter's pretended successor in the infallible chair, as an unerring interpreter; and also discourage the people from reading them, as persuading them, that the treasure lies too deep for them to find, 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 necessary 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some things hard to be understood, in S. Paul's 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 wonderful; there is the mystery: but in verse 130. 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 Prophecies: and some ob majestatem, for the loftiness of them, as, to instance; The mystery 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 child 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 insinuated 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 men's 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 counsel us to buy of him eyesalve, 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 only 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 jacob's well, John 4. It is deep, and we have not to draw with.  
4. Because of our curiosity; as not content to know only what God hath revealed.  
5. Because of our idleness and carelessness in searching. Difficultas non est ex re ipsa, sed ex nostra oscitantia, says Paraeus. He that rides post cannot take a map of the country he rides through: so he that makes too much haste 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 itself; therefore Scripture is more perspicuous to some, then to others: some are better scholars than 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, We 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 twofold.  
First, Here we learn the unexcusableness of men's ignorance of Scripture. Thou canst 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 capacity may apprehend it: therefore (especially, amidst so many means of knowing it, as public 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 noonday. 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 enlightening of the Spirit of God shining into the heart, so irradiating the mind 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 blind man cannot perceive it: but now the Spirit brings a suitable light into the soul, proportioned to these Scripture-truths; which were indicted and can only 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 prophecy, by S. Peter, 2 Pet. 1. 19 And herein I shall demonstrate this one thing,  
That these Scriptures are the word of God.  
That these Scriptures are the word of God, I shall not trouble you with a multitude of arguments to evince it, but yet I could not wholly omit it; because all, who do profess it, do not really and fully believe it (as I shall evidence to you anon) and the faith of many Christians, through the strength of Satan's 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 than 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 Prince's Proclamation, but adds no authority to it. It may inform us of the truth, but not persuade us of the truth. The Church hath the charge of Scripture, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Oracles of God being committed to her, (as it is said of the Jewish, Rom. 3. 2.) as a Trustee of Divine truth, to maintain, uphold, expound, and declare Scripture; but not the first ground of our belief of it. As the Queen of Sheba believed the report of Solomon's wisdom by others, but more when she heard it herself: 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 show the child the sun, and tell him, that is the sun, but yet the sun manifests its self by its own light: so the Church may tell us, this is Scripture, but it is impossible, that the ultimate resolution of a divine faith of supernatural truths should be made into any humane, and so consequently fallible, and uncertain testimony, when as we are to judge of the true Church by the Scripture. Nor can this be a conviction to any, that the Scriptures are the word of God: for either it must be to believers; and to them it is unnecessary, for they have already effectually entertained it upon other grounds, viz. The inward evidences of the word, and Testimony of the Spirit: and it cannot be to unbelievers, for they reject the Church as well as the Scripture; and therefore they must be convinced of the true Church, before they will admit its testimony: and of this there is no other possible means to convince them, then by the Scriptures, which must be first evidenced unto them: Therefore,  
II. There are in Scripture sufficient evidences and convictions, even to ingenuous reason, that it is the word of God. And this is necessary; for though, after any testimony appears to be Divine, reason must not be suffered to dispute and question the thing so attested: yet I cannot see, why reason should not be used, as an instrument or means to evidence such a Revelation to be divine; otherwise (though I may be otherwise convinced myself) 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 sublimity 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 man's sin and misery, viz. by the wilful transgression of that Covenant, made between God and man, of not eating of the tree of knowledge, etc. this they were wholly ignorant of; and much less could reason fathom the depth of that Wisdom and Mercy which Scripture discovers in man's recovery by Christ; this is a depth which the very Angels desire, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 1 Pet. 1. 12. to look earnestly into. That Apostatised, fallen, miserable man should again be brought to life by the death of the only Son of God; and that in a way of such unspeakable wisdom, and security to all the attributes of God, with such a full reconcilement of justice and mercy, is a mystery reason can scarce apprehend now it is revealed, much less discover, and find out at first. So God's entering into Covenant with lapsed man; an Unity in Trinity; Redemption by the blood of Christ; Regeneration by the Spirit (you know Nicodemus' reason was non-plussed here, with a Quomodo? How can this be, John 3.) Resurrection of the body, being crumbled into dust: A last judgement, before the tribunal of that Christ, who was crucified here: these are things which the eye of reason could never have discerned, and which the most acute profound Philosophers knew nothing of.  
What Plato knew of God, it is very probable, he had from Moses, of whom he was very studious, if we will believe Clemens Alexandrinus. 
S. August. l. 7. c. 21. confess.  S. Augustin confesseth, when he had diligently perused Plato, he found nothing of our misery 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 find none there crying out with S. Paul, Quid faciet miser homo? etc. 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, etc. Lord, these truths were incorporated in me, when I read the least of thy Apostles. And truly, 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 Herdsman, David a Shepherd, Paul a Tentmaker, and many of the Apostles poor fishermen; men not ways enabled by acquired parts. Moses indeed was learned in all the wisdom 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 Professors of the Gospel, which himself afterwards preached. Matthew, a Publican, made a Penman of the Scripture. All which speak as the admirable wisdom and omnipotent power of God's 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 gratify men's corruptions (witness Mahomet's Alcoran indulging a liberty to the flesh) this commands those pieces of holiness, which are most contrary, and repugnant to our natural corruptions; such as self-denial, taking up the cross, etc. 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 invention, 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, Nun Deo subdita erit anima mea? that is, All the Heathen Philosophy hath not so much as a show of this piety, the tears of a broken heart, and a contrite spirit, which is thy sacrifice: no man here cries out with David, Let all that is within me praise his holy name, Psal. 103. 1. The principles of morality might deck and granish the outward man, but Scripture holiness only repairs and renews the soul, commands the very thoughts, and curbs the very first irregular motions of the heart. In a word, this only transforms the soul into the image of God from glory to glory 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 Platonic Philosophers find 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 blood of Christ, which this Scripture only discovers. Isai. 40. 1, 2. Speak ye comfortably to Jerusalem, etc. 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 God's 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 prophecies: which are such as the eye of omniscience only can reach, as being beyond the foresight of the most perfect creature. Moses foretold, the seed of the woman should break the serpent's head, much above three thousand years, ere it was accomplished. So jacob's prophesy of the coming of Shiloh upon the departure of the Sceptre from Judah, Gen. 49. fell out accordingly, a little before Christ's birth, when the Jews were subjected to 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 captivity, and destruction of Jerusalem, even then, when the kingdom 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' an hundred years before his birth, Isai. 45. 1, 2. etc. And what doth all this speak but a Divine revelation. Man may see some things future, as they are in their causes, but to foretell such future events, as are merely dependant upon the Divine will, such as these are, is only proper to God. Testimonium divinitatis, veritas divinationis, says Tertullian, The certainty of foretelling is a sure Testimony of Divinity. And so we find 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 sinful 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 men's minds by the pomp and pleasantness of Rhetoric: (no adorn with the flowers of Rhetoric, to make them seem grateful to the world) but by a plain stile, and homely expression. It gains acceptance by the mysteriousness of the things more, than eloquence of the stile: so the Apostle speaks, 1 Cor. 2. 4. My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power. It is the custom of men to slatter Great ones by a complimental 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; Nabuchadnezzar 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 trials, and persecutions prepared for them, who did receive, and profess the word, under many Heathen Emperors, yet it thrived, and the professors 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 Emperors, cunning Heretics, and at first promulged only 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 impostors 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 Professors of the Gospel should be as lambs among wolves, yet not devoured; that persecution should be illecebra magis sectae, as Tertullian says: and that it should thrive by 
Tertull. 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 foretells 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 only by the arm of omnipotency: as, Dividing the sea, curing one born blind, Feeding thousands with a few loaves and fishes, Raising the dead from a settled 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, cried 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 ally. At John 5. 36. our Saviour urgeth this as an argument, why his person and doctrine should be entertained.  
7. Consider Satan's 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, Persecutors to oppose it, and Heretics to delude and wrest it. It strikes at, and threatens ruin to his kingdom, 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 find little, or no reluctancy 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 it was so persecuted by Nero: and we the excellency of the Scriptures from this, because the Devil so much maligns 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 glory 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 ourselves 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 than once makes the badge of the truth of his doctrine, John 7. 19 and John 8. 50. etc. 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 forbidden the search of them, for fear of Heresy and Error. 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 withhold milk from a child? so much it is to withhold the sincere milk of God's word from his children: or to send a soldier 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 rob of the compass of the Scripture, they quickly split upon the rock of error.  
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 Policy can prevail with: but a few obscene Poets, or idle Romances, or ridiculous Ballads are more searched by them, than the Scriptures. Get you Bibles (saith S. Chrysostom) which are the physic and medicines of your souls. Surely, the neglect of this is intolerable. God hath not overburdened 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 conscientiously wait upon the public reading of the Scripture in these public assemblies. This hath been the constant practice 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 custom to have the Scriptures read in their public assemblies; and after reading followed preaching. The ground whereof was, surely, as to preserve the purity of Scripture-doctrine in the Church, that the people, hearing the word so frequently read, might not be imposed upon by error, 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 yourselves, 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 behind hand in the world, and hinder my thriving.  
Answ. I answer, This is much what the Apology, that those made, who pretended their farms, and oxen, as an excuse for not coming unto the wedding, Matth. 22. But, Christians, break through your worldly employments, prefer God before the world, and your souls before your bodies, an act of Religion before all worldly business, and believe it, you will be no losers by it; God will succeed, and bless your labours more. Never was any man a loser by his Religion. See what God promised to the lews, Exod. 34. 24. that He would secure their land for them, while they went up to Jerusalem to worship the Lord. And what our Saviour said to the Disciples, Luke 22. 35. When I sent you out without purse, and scrip, and shoes, lacked ye anything? Thou pretendest no leisure; the truth is, Non parùm temporis habemus, sed multùm perdimus, says Seneca, Yes, we have time enough, but we lose 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 conscientious 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 ourselves here are guilty of this, for though men's 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 wilful 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 says, the Gentiles did the light of nature, Rom. 1. 18. so these withhold 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 prise the Scripture. How did the Heathens prise their Oracles? yet the generality of Christians do not prise these Oracles of God, as the Apostle calls them, Rom. 3. 2. Three things there are, that make this out unto us.  
1. men's wilful and contented ignorance of Scripture. What things we prise, 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 prise the word aright; but the contrary to this rather is evident by their language, Depart from us, for we desire not the knowledge of thy ways, Job 21. 14.  
II. men's weariness in searching the Scripture. What things we prise, in the search of them we find delight: but, how are men tired 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? etc. Men are sooner weary of this, than any other  
III. men's seldom discoursing of Scripture. As they said to Peter in another case, Matth. 26. 73. Thy speech bewrayeth thee: so men's 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 than  
I. Your faith will be uncertain and weak; as a building without a foundation; as a ship without ballast or anchor, soon tossed and shipwrecked: and this we may think is the cause of most men's Apostasy in these declining times.  
II. Your lives will be but lose. If you be not throughly convinced of your duty 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 men's 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 mind, illightning, and irradiating the understanding to see those arguments, and evidences of this truth, which lie in the Scriptures. So S. John tells us, I John 2. 26. These things have I written unto you, that no man seduce you. And, without this, all other arguments will be ineffectual to the begetting of a saving and through belief of this truth. As Agar, when her eyes were opened, saw a well of water, Gen. 21. 19 so there are arguments to evince this truth sufficient in the Scriptures, but they will never be brought home to the soul with a full conviction, till the Spirit open our eyes to see them: for this is one end, why the Spirit of God is given to us and received of us, that we may know the things that are freely given unto us by the Spirit of God, as in I Cor. 2. 12.  
2. To remove that natural enmity and prejudice, that we have against an effectual assent to the Gospel, and so sanctify our hearts, as to make it close with, and hearty 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 Mathematics (though abstruse in themselves) are sooner learned by a young man dissolute, and that hath not tamed his passions, than morality: because those, being mere speculations, bring no oppositions to his lusts, which the precepts of morality curb and restrain. So men's 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.