Sermons Volume 2

SERMON XXVII.

I NOW Proceed to the Reasons why God sanctifieth by his Truth. It is most suitable to God's Honor, and to Man's Nature.

I. To God's Honor. It was meet that God should give a Rule to the Creatures, or else how should they know his Will? And then it was meet to honor this Rule, by owning it above all other Doctrines, by the concomitant Operation of his Spirit. This is the authentic Proof, the Efficacy of the Word is a Pledg of the Truth of it. John 8.32. And ye shall know the Truth, and the Truth shall make ye free, from the Bondage of Sin, the Devil, and Death. A wicked Man cannot have an absolute assurance of the Truth of the Word, he hath no feeling of the Power of it. There is a great deal of Do; How do you prove the Scriptures to be the Word of God? A Believer hath the Testimony in his own Heart. 1 John 5.10. He that believeth in the Son of God, hath the Testimony in himself. His Conscience and Heart are set at liberty by Water and Blood. This made the Apostles bold, and should make Ministers so. Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the Power of God unto Salvation. We should not be ashamed to preach it, and you should not be ashamed to profess it; it is the Power of God. God will not associate and join the powerful Operation of his Spirit with any other Doctrine. So David, when he commendeth the Law, by which he doth not mean the Decalogue, but the whole Word of God; Psal. 19.7, 8, 9. The Law of the Lord is perfect, converting the Soul; the Testimony of the Lord is sure, making wise the Simple. The Statutes of the Lord are right, rejoicing the Soul; the Commandment of the Lord is pure, enlightening the Eyes. The Fear of the Lord is clean, enduring forever; the Judgments of the Lord are true, and righteous altogether. He had spoken before of the Excellency of the Sun, now of the Word, intimating, that the Word of God is as necessary for the Heart, as the Sun is for the World: We can as well be without the Sun, as without the Bible. But how doth he evidence it? From the Effects upon the Heart and Conscience; Comfort and Grace are two great Evidences of the Perfection of the Word. No Doctrine in the World, save this Divine Truth set down in Scripture, is able to discover the Sin and Misery of Man, the Remedy and Relief of it in Christ. No Doctrine save this alone, can effectually humble a Soul, and convert it to God, make it sensible of the Loss by Sin, and restore it to a better Condition.

II. It is more suitable to Man's Nature. The Word is more morally accommodated to work upon the Heart of Man, than any other Instrument, Means, or Doctrine in the World.

1. The Precepts of it. It is the Copy of God's Holiness, the Light by which we see ever • thing in its own Colours. The Light of Nature is 〈 in non-Latin alphabet 〉 , the Work of the Law, Rom. 2.14, 15. It taketh notice of gross Acts of Sin, and the outward Work of Duty; they made Conscience to abstain from gross Acts of Sin, and to perform outward Acts of Piety and Devotion, as offering Sacrifices and Prayers. But now there is an excellent Spirit of Holiness that breatheth in the Word, and all matters of Duty are advanced to their greatest perfection. Psal. 119.96. Thy Commandment is exceeding broad ; of a vast extent and latitude, comprizing every Motion, Thought, and Circumstance in Duties; not only the Act is required, but the Frame of Heart is regarded; not only Sins, but Lusts are forbidden. If ever there were an Instrument fitted to do a thing, the Word is fitted to promote Holiness, the true Purity that is pleasing to God.

2. The Paterns and Examples of the Word. We miscarry by low Examples, and learn Looseness and Carelessness one by another. Therefore the Word of God, to elevate Holiness to the highest extent, presseth not only the Examples of the Saints, whose Memorials are left upon record in the Word, but the Holiness of the Angels, yea, the Holiness of God himself. The highest Aim doth no hurt; he will shoot further who aimeth at a Star, than he that aimeth at a Shrub. Be ye Followers of them, who through Faith and Patience have inherited the Promises. Heb. 6.12. Thy Will be done on Earth, as it is done in Heaven. Mat. 6.10. Be ye holy, as I am holy. 1 Pet. 1.15. Communion begets Conformity. We need all kinds of Examples; high Examples, that we may not rest in any low degrees and beginnings of Holiness; low Examples, that we may think it possible. We are not Angels, but Men and Women, 〈 in non-Latin alphabet 〉 , of like Affections, that have the same natural Interests, natural Wants with others. It is a trodden Path; in the Way to Heaven you may see the Footsteps of the Saints.

3. Excellent Rewards, and fit Arguments to induce us to the Practice of Holiness. 2 Cor. 7.1. Having these Promises, dearly Beloved, let us cleanse ourselves from all the Filthiness of Flesh and Spirit, perfecting Holiness in the Fear of God. 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises, that by these ye might be Partakers of the Divine Nature, having escaped the Corruption that is in the World through Lust. God covenants with us, as if we were free-born; to interest our Hearts in the Love and Practice of Holiness, we have as much propounded as we can wish for, nay, and more. 1 Cor. 2.9. Eye hath not seen, nor Ear heard, neither have entered into the Heart of Man, the Things which God hath prepared for them that love him. Lactantius saith of the Heathens, Virtutis vim non sentiunt, cujus proemium ignorant: They feel not the Power of Virtue, because they are ignorant of the Reward of Virtue. Life and Glory, and the great things to come, are powerful Motives; can you meet with the like elsewhere? All Creatures seek their own Perfection. Philosophy is to seek of a sure Reward and Encouragement.

4. Our many Advantages in Christ. We have not only Encouragement offered, but Help and Assistance. Christ hath purchased Grace to make us holy; 1 Pet. 2.24. Who his own self bare our Sins in his own Body on the Tree, that we being dead unto Sin, might live to Righteousness; by whose Stripes ye were healed. He hath not only purchased the Rewards of Grace, to wit, that God should not deal with us in Sovereignty; but purchased the Abilities of Grace, redeemed us from a vain Conversation. 1 Pet. 1.18. By his Death the Covenant is made a Testament, and all the Precepts are turned into so many Promises and Legacies. Christ will give what he requireth. All Excuse is taken away from Laziness, and Wickedness is no longer allowed the Plea of Weakness. There is Help offered in Christ.

5. Terrible Threatenings. The Word is impatient of being denied, it would have Holiness upon any Terms. There is somewhat propounded to our Fear, as well as our Hope: Not only the Loss of Happiness; Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man shall see God ; which is Loss enough to an ingenuous Spirit: But the Forfeiture of the Soul into eternal Torments, without ease, without end; Go, ye Cursed, into everlasting Fire. God hath a Prison for obstinate Creatures, a Worm that never dies, a Fire that never goes out. Whose Heart doth not tremble at the mention of these things? We cannot endure the Torment of one Night under a Feaverish Distemper; how shall we think of lying down in everlasting Burnings?

6. The Word presseth all this with such a Majesty and Power, that it astonisheth the Conscience, and maketh the Hearts and Souls of Men to quake within them. Felix trembled at the mention of Judgment to come. There is so much of God in the Word, that if it doth not renew Men, it doth restrain them, maketh them tremble, where it hath least force, it cometh with such a manifestation of divine Authority upon the Conscience. Lactantius saith, Nihil ponderis habent illa Praecepta, quia sunt humanae. There is no such Majesty in human Precepts. Nemo credit, quia tam se hominem putat esse qui a • divit, quàm illum qui praedicat. Man is not astonished by Man. Verba dedi, verba reddidi. But now the Word of God searcheth the Heart, pincheth the Conscience, and where it worketh least, it maketh Men to quake within themselves. It is said, Mat. 7.28, 29. The People were astonished at Christ's Doctrine, for he taught them as one having Authority, and not as the Scribes. God's Word cometh with Evidence and Conviction upon the Conscience, that they admire the Power of it; there is Sovereign Majesty in it, the Draught is like the Author. Thus you see what a powerful Instrument the Word is, even in a moral way, therefore the fittest Means whereunto God should join his Assistance to work on the Heart of Man.

Use 1. Of Information.

1. It informeth us what a Treasure Truth is, and what a value we should put upon it. There are two Things in the World that God is very tender of, his Truth, and his Saints. In the Controversy about Toleration, Men, on the one side, have urged the danger of meddling with Saints; on the other side, others have urged the value of Truth. If the whole Controversy did depend upon this Issue, which are to be most respected, the Truth, or the Saints, since God is tender of both? it would soon be decided: For besides this, that it is strange that they only who are called Saints, should be afraid of a vigorous Prosecution and Defense of the Truth; it is clear Truth must have the Preeminence, for it is Truth that maketh Saints, and we had need be more tender of the Root than of the Branches.

2. It informeth us, that out of the true Religion there is no Salvation, because there is no true Holiness, and without Holiness no Man shall see God. Heb. 12.14. Follow Peace with all Men, and Holiness, without which no Man shall see God. It is not without Peace, the Necessity is not laid upon that, but Holiness; for Peace is often broken for Strictness sake: A Man that is faithful and sincere, may have little of the World's respect. But now without the true Religion there is no Holiness, that's clear. Hence 'tis said; Sanctify them by thy Truth. There may be Civility, and the Exactness of a moral Course, counterfeit Grace; but there can be no true Sanctification, because the Heart can never be good that is ignorant of the Truth, and poisoned with Error: there may be Superstition, which is but a Bastard Religion; there may be a good Life, but there cannot be a good Heart, no true Comfort, and true Grace. Anima, quae à Deo fornicata est, casta esse non potest. He that believeth ill, can never live well. Grace and Truth are Twins, that live and die together. Moral Virtue is very defective in itself. Sapientia eorum plerumque abscondit vitia, non abscindit, All their Craft was to hide a Lust, not to root it out.

3. That they have not a sound apprehension of Truth, that have no Grace. There may be a naked and unactive Apprehension, that is not accompanied with Power; they learn Truth by rote, and rest in a vain Speculation, but have no strength to perform their Duty. 2 Tim. 3.5. compared with Rom. 2.20. What in one place is called a Form of Godliness, is in the other called a Form of Knowledge. Poor slight and superficial Apprehensions of the Truth; they take up Truth, not upon any Divine Testimony, or Evidence of the Spirit, but upon the Credit and Authority of Men, the Practice and Profession of the Nation, or the Injunctions of a Civil State. This is the account of most Men's Truth and Faith. Alas, Truth thus received, entereth not upon the Heart. Men gain but a disciplinary Knowledge; a literal Knowledge and a spiritual Knowledge differ. Ephes. 4.21. If so be that ye have heard of him, and have been taught by him, as the Truth is in Jesus. When a Man receiveth it out of the Hands of the Spirit of Christ, it frameth and disposeth the Heart to Godliness. So, Col. 1.6. Since ye heard of it, and knew the Grace of God in Truth. The tasting of a Thing, excelleth the reading of it; the true, inward, powerful affectionate Knowledge affecteth the Heart, and altereth and changeth it. A Man knoweth no more of Christ, than he valueth, esteemeth and affecteth, and which puts the whole inward Man into an holy spiritual Frame. Good Principles, if heartily embraced, will 〈◊〉 a good Conversation. The Point needeth to be heeded in these Times, when Knowledge is increased, but practice and strictness, suffereth an abatement and decay; Boni esse desinunt, postquam docti evaserint. What Strength and Power of Religion possesses the Heart? When you know the Truth, doth it carry you to God and Godliness?

4. They that are above Scriptures, have no true Holiness. God sanctifieth by the Truth. It is strange, how Charity over-reacheth to saint Antiscripturists, and Men above Ordinances; whereas it is the true Ground and Reason of Sanctification. As Bernard saith of some, That whilst they plead for the Salvation of Heathens, scarce show themselves Christians: So I am afraid our excessive Charity to Men, argueth little Affection to God. God accepteth no Holiness, but Word-Holiness, and worketh Holiness no other way. I doubt, they that despise Prophesying, quench the Spirit. When Men neglect and contemn the Word of God, they damm up the Fountain of Holiness.

5. What is the true Witness of the Scripture's Certainty? not the Testimony of the Church, but feeling the sanctifying virtue of it. It is good to take the Testimony of the Church at first, as we take a Medicine from others upon their Experience, but we must not rest in it. 1 Thess. 1.5. For our Gospel came not unto you in Word only, but also in Power, and in the Holy Ghost▪ and in much Assurance ; this giveth Certainty. At first we believe upon the Church's Saying, as the Woman commended Christ to her Citizens; John 10.42. Now we believe, not because of thy Saying, for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the World. There is a preparative human Faith; as in taking Pills, we do not chew them, but swallow them. It is not good to be disputing away our Hopes. But we should not rest in this, but labor to get an Experience of the Power of the Truth upon our Hearts.

6. The difference between Civility and Sanctification. Civility is wrought by mere moral Education, according to natural Principles, without any Knowledge, or so much as a desire to be acquainted with the Word of God. Thus many are careful of common Honesty in Matters of Traffick and Commerce; obedience to Civil Laws, being restrained from gross Enormities, but have no true Grace; but in true Holiness we are inclined by the Word. 1 Pet. 2.2. As new-born Babes desire the sincere Milk of the Word, that ye may grow thereby. This is true Holiness, when we conform and subject ourselves in Heart and Practice to the Will of God, revealed in the Word. The Word of God must be Reason, and Rule: Reason, 1 Thess. 5.18. This is the Will of God concerning you: and Rule, Gal. 6.16. As many as walk according to this Rule, Peace be on them. Why do you do this? as the Children must ask their Parents, Why do ye keep the Passe-over? Still all must be examined by the Word. John 3.21. He that doth Truth, cometh to the Light, that his Deeds may be made manifest that they are wrought of God ; he trieth every Action by it: Only the Word is our Rule in all our Actions, we seek to it as our Guide, obey it for Truth's sake.

Use 2. Exhortation.

1. Beware of Error. It is a defiling thing; the more mixture of Falsehood, the less awe of God upon the Soul, and the more carnal Affections are gratified. A constant use of the Word discovers Sin.

2. To press you to wait upon God for the purifying of your Hearts through the Word, in the use of the Word, through the Spirit, to look for the Purification and Sanctification of your Souls. Here I should press you to take heed, That you hear, How you hear, and What you hear.

1. That you hear. You need wait upon God, and hearken diligently. The Apostle infers it, James 1.18. Of his own Will begat he us by the Word of Truth ; What then? therefore be swift to hear. Continually you will find some new Enforcement, or new Consideration to promote your Holiness and Sanctification.

2. Take heed what ye hear, Mark 4.24. You must get the distinguishing Ear; that as the Mouth tasteth Meats, so the Ear may taste Doctrines, and you may judge of Things that differ.

3. Take heed How you hear, Luke 8.18. that is, wait for the Operations of the Spirit, do not • ear carelessly, negligently. It is said, Acts 10.44. While Peter was speaking those things, the Holy Ghost fell upon them. While we are speaking to you, there are many good Motions stirred up in your Hearts. Take heed how you hear, that the Blessing may 〈…〉 from you.

Thy Word is Truth.

The Point which I am now to discuss is, The Truth of the Word. In managing this Discourse, I shall show;

• I. What Necessity there is that God should give us his Word, or a Declaration of his Will.
• II. Where we shall infallibly find this Word or Declaration of his Will.
• III. Of what Concernment it is to • e established in the Truth of this Word.
• IV. Whether it be possible, that Carnal Men, remaining so, can have any Assurance of this Truth; or whether it be only left to be cleared up infallibly to the Soul, by the Light and Working of the Spirit.

I. What necessity there is of God's Word, or some outward signification of his Will. An absolute Necessity of an outward Rule there is not, God might immediately reveal himself to the Heart of Man; he who made the Heart, can stamp it with the full knowledge of his Will. But the written Word is best for God's Honor, and for the safety of Religion, and because of the weakness of our Nature.

1. For the Honor of God, that he should give Man a Rule. You know all Creatures that God hath made, they have a Rule without themselves, by which they are guided and directed in their Operations. It is God's own Priviledg to be a Rule to himself. The Angels have a Rule, that is distinct from their Essence. And in Innocency, though God stamped the Knowledge of his Will immediately upon Man's Heart, that Adam 's Heart was as it were his Bible, yet his Rule was distinguished from his Essence, otherwise he could not have sinned against God. If Man were his own Rule, there would be an impossibility of sinning, and so there would be an intrenchment upon God's own Privilege. You know it is God's own Privilege, that his Act is his Rule, and therefore it is impossible that God should sin. Look, as when a Carpenter choppeth and squareth a piece of Timber, there is a Line and Rule without him, by which he is guided and directed: If it were to be supposed, that his Hand could never strike amiss, that would be his Rule, he would need no Line or Rule without him. But this is proper to no Creature, it is God's own Privilege, that his Essence and his Rule are not distinguished; but still a Man should not share with him in his peculiar Privilege, therefore he hath given him a Rule. Besides, if Man were a Rule to himself, there would be no room for Rewards; there is no Commendation, nor Praise, where there is a natural necessity of doing good; as Stocks and Stones are not capable of a Reward for not sinning, because they cannot sin.

2. For the Safety of Religion, now Man is fallen, that he might not obtrude Fancies on his Neighbor. Isa. 8.20. To the Law, and to the Testimony; if they speak not according to this Word, it is because their is no Light in them. Let it be Voice or Oracle, all is to be measured by the outward Rule which God hath given to the Church.

3. In respect of Man, to repair the Defects of Nature, and to satisfy the Desires of Nature.

1. To Repair the Defects of Nature. Fallen Man is brutish, and knows not how to carve out a Right Worship for God, or a Rule of Commerce between him and us. We have not Light enough in our own Hearts for such a Work. You see what sorry Devices of Worship Man frameth, when he is destitute of the Knowledge of God's Will, and left to the workings of his own Heart. The Apostle observes it of the Philosophers, Rom. 1.22, 23. the wisest of Heathens, when they sat abrood upon Religion, it proved but a monstrous misshapen Piece: Professing themselves to be Wise, they became Fools; And changed the Glory of the uncorruptible God, into an Image made like to corruptible Man, and to Birds, and four-footed Beasts, and creeping Things. You see how sottish Man, if left once to himself, is ready to worship a Stick, or Straw, or piece of Red Cloth, instead of God. Though the Knowledge of the Law of God be written on Man's Heart, as it was on Adam 's, who was his own Bible, yet it is so blurred and defaced, that we cannot read the Mind of God in our own Heart. It is true, there are some scattered Fragments and Relics, and some obscure Characters, that will teach us something of Morality, and Duties to fit us for Commerce between Man and Man, but very little to teach us how to have Commerce with God. The Gentiles have the Work of the Law written upon their Hearts. Rom. 2.14, 15. For when the Gentiles which have not the Law, do by Nature the Things contained in the Law; these having not the Law, are a Law unto themselves: Which show the Work of the Law written in their Hearts, their Consciences also bearing Witness, and their Thoughts in the mean while accusing, or else excusing one another: that is, they are sensible of the necessity of External Obedience, but Nature goes no further. There is no Article of Belief, if we consider it with all its Circumstances, and in that exact manner that is propounded to us in the Word of God, that could ever have entered into the Heart of Man. And therefore since Man's Heart is so weak, we need a Rule that we might know God's Will. His Works indeed declare God's Glory, that indeed there is an infinite, eternal, incomprehensible Power, that made all Things, and guides all Things. Psal. 19.1. The Heavens declare the Glory of God; and the Firmament showeth forth his Handy-work▪ But they speak nothing of the Fall, of the Restitution by Christ, of the Mystery of the Trinity, and those glorious Representations, that are now made of God in the Scriptures; and therefore there was a necessity in this kind to repair the Defects of Nature.

2. To satisfy the Desires of Nature. There are two Things that render us unsatisfied with the Light of Nature, An insatiable Desire of Knowledge in the Soul; and a Trouble of Heart about Misery, Sin, and Death.

1. An insatiable Desire of more Knowledge, and full Satisfaction concerning God, and the way to enjoy him. Reason, you know, is the Property and Excellency of Man, and his Privilege above the Beasts; now Reason desires to replenish itself with Knowledge and Perfection in its Kind. The Stomach no more desires true Food for Sustenance, than a Man doth Knowledge. Man that is born to know, hath a strong desire to it, and delight in it, when it is increased. This was Adam 's Bait in Paradise; Gen. 3.6. The Tree was good for Food, and pleasant to the Eyes, and a Tree to be desired to make one wise. And it is a mighty Delectation, even to Man's natural Soul, to view any Truth; the Contemplation of it is a mighty rejoicing and delight: therefore the Word of God may beget even in natural Men, such a kind of Delectation. Psal. 19.10. More to be desired are they than Gold, yea, than fine Gold: sweeter also than the Honey, and the Honey-Comb. They rejoice the Soul, because they fill it with Light. That there is such an impatient thirst and desire after more Knowledge than we have in ourselves, appears by the very Idolatry of the Gentiles ; they were unsatisfied with their own Thoughts, they would know more, and that was the Reason they were so ready to close with every Fancy that was offered to them. As a Man that is very hungry, and almost famished, will fasten upon any Food that comes next to hand, many times that which is most hurtful and noxious: So Man being desirous of some more Knowledge concerning the Nature of God, when he can meet with no other, he fastens upon gross Superstitions and Fables, whatever comes next to Hand. Some outward Rule and Direction they will have, a bad one rather than none at all, out of a despair to find a better.

2. As there is an impatient thirst and desire after Knowledge, so there is a trouble in Conscience about Misery, Death, and Sin. This Bondage is natural, and we cannot be eased of it without some knowledge of a Means of Reconciliation. Nature is full of Enquiries, which way God will be pleased. Micah 6.6, 7. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with Burnt-Offerings, with Calves of a Year Old? Will the Lord be pleased with thousands of Rams, or with ten thousands of Rivers of Oil? Shall I give my First-born for my Transgression, the Fruit of my Body for the Sin of my Soul? What shall I do to pacify God? this is the great Enquiry of Nature. Nature knows that some Satisfaction must be given to offended Justice; and until Conscience have a firm ground of Rest, it will not be quiet. This put the Heathens upon such barbarous Actions, as giving the First-born for the Sin of their Soul. And this made the Jews so unsatisfied, they looked no farther than the Sacrifice. Heb. 9.9. In which were offered both Gifts and Sacrifices, that could not make him that did the Service perfect, as pertaining to the Conscience ; that is, their Conscience had no firm ground of Satisfaction and Quiet by Sacrifices. Therefore you shall see how God makes use of this Advantage; this Dissatisfaction, without some external Rule, and the Knowledge of Means how to be reconciled. Jer. 6.16. Thus saith the Lord, Stand ye in the Ways and see, and ask for the Old Paths, Where is the Good Way? and walk therein, and ye shall find rest for your Souls. As if the Lord had said, There is now a dissatisfaction, a natural Bondage upon Man. Now look to all the Religions in the World, see where you can find rest for your Souls. God leaves it upon that Issue and Determination. These Things show there must be some external Rule for guiding of the Creature; It's for God's Glory, for the Safety of Religion, to repair the Defects of Nature, and to satisfy the Desires of Nature.

II. What is God's Word? This is necessary to be cleared; for the Question is not so much, Whether God's Word be Truth? as whether this or that be the Word of God or no? This will be easily granted by everyone that hath the sense of a Godhead, that what God speaks must needs be true; for God is so infinitely Wise, that he cannot be deceived, and so infinitely Just and True, that he will not deceive us; and so Omnipotent, that he cannot be jealous of our Knowledge; and so Gracious, that he is not envious of our Knowledge, as the Devil would insinuate: Gen. 3.5. For God doth know, that in the Day ye eat thereof, then your Eyes shall be opened, and ye shall be as God's, knowing Good and Evil. It will be no infringement to his Interest, if we should know his Nature, and his Will. But the great Question is, What we should take for the Word of God? Now that we may have a sure ground in this Kind, let us consider how he hath revealed himself to Man. The Dispensations of God are several;

• 1. To Adam.
• 2. To the World.
• 3. To the Church.

1. To Adam. His Bible was his Heart; the Law was written there, and God preached to him immediately, and by Oracle, gave him all extraordinary Commands, and the Book of the Creatures for his Contemplation; not so much to better his Knowledge, as to increase his Reverence.

2. To the World, to Heathens God gave the Book of Nature, which was more than they made use of, and therefore he stopped there. Psal. 19.1, 2, 3. The Heavens declare the Glory of God, and the Firmament showeth his Handy-Work. Day unto Day uttereth Speech, and Night unto Night showeth Knowledge. There is no Speech nor Language where their Voice is not heard, &c. This Revelation God hath made of himself, even to all Nations; they have Sun and Moon to look upon, and the Structure of the Heavens to behold, which are as so many Pledges of the Excellency and Infiniteness of God. Rom. 1.19, 20. Because that which may be known of God is manifest to them, for God hath shown it unto them: For the invisible Things of him from the Creation of the World are clearly seen, being understood by the Things that are made, even his eternal Power and Godhead; so that they are without excuse. Acts 14.17. Nevertheless, he left not himself without Witness, in that he did good, and gave us Rain from Heaven, and fruitful Seasons, filling our Hearts with Food and Gladness. In the Book of Nature there is the rough Draught of God's Will. Trismegistus said, it was Liber unus Divinitate plenus: Creation was nothing else but one Book, that was full of the Glory of God, and his Excellency. God Spake to them by Things, not by Words. This, with some Instincts of Conscience, the Relicts of the Fall, was all the Heathens had. Conscience was God's Deputy, to put them in mind of a Judge; and the Heavens put them in mind of a God. Look as Job's Messengers said, I alone am escaped to tell thee ; so there are some few Relics and Principles alone escaped out of the Ruins of the Fall, to tell us somewhat of God, and somewhat of a Judge. That Light proclaims everywhere, and speaks to every Nation, and proclaims it aloud to all People, Kindred, and Tongues of the Earth; Take notice, there is one infinite eternal God, that made us, and you, and all things else. God's refreshing the parched Earth with Showers of Rain, shows how willing he is to be gracious to poor hungry Creatures; Fruitful Seasons show us the abundance of his Mercy. The decking the Heavens with Stars, and the Earth with Plants, show us what Glory he can put upon the Creatures. This Language may be gathered out of the Creation, and thus did God speak to all Creatures, by the Voice of his Creatures.

3. To the Church. And the Dispensations of God to the Church have been various and diverse. Heb. 1.1. God who at sundry times, and in divers manners, 〈 in non-Latin alphabet 〉 , spake in Times past unto our Fathers by the Prophets, &c. He spake his Mind by pieces, that is signified by the Word; now he gave a piece of his Mind, and then a piece: And he hath spoken also in sundry manners, by several ways of Revelation. The Church never wanted sufficient Revelation, nor Means of Knowledge to guide them to the Enjoyment of God, and true Happiness. God's Dispensations to the Church may be reduced to three Heads: There was,

• (1.) His Word without Writing.
• (2.) Then Word and Writing.
• (3.) Then Writing only.

(1.) There was the Word without Writing, by Visions, Oracles and Dreams, by which he manifested himself to Persons of the greatest Sanctity and Holiness, that they might instruct others, and impart the Mind of God to others. Now mark, this Dispensation was sure enough to guide them to Communion with God; why? Because the People of the World were then but few Families; and the Persons entrusted with God's Message, were of great Authority and Credit, therefore sufficient enough to inform that present Age of God's Counsel; and (which was another Advantage) they lived long, to continue the Tradition with certainty to others, for hundreds of Years. Vision and Tradition was sure enough; for, as 'tis observed by some, three Men might continue the Tradition of the Counsel of God from Adam, till Israel went down into Egypt. There was Adam first, God taught him by Oracle, and he taught others, he lived a long time: Methuselah lived with Adam two hundred forty three Years, and continued until the Flood; then Se • lived with Methusalah ninety eight Years, and flourished about five hundred Years after the Flood; and Isaac lived fifty Years with Sem, and died about ten Years before Israel 's descent into Egypt. So that Methuselah, Sem, and Isaac might continue the Knowledge of God, and preserve the Purity of Religion from Adam 's Death, till Israel 's going down into Egypt, for so many hundred Years. This was God's Dispensation to that Church.

(2.) Afterwards there was both Word and Writing. God's Word was necessary for the further revealing and clearing up of the Doctrine of Salvation, which was revealed by pieces. And Writing was necessary, partly, because in process of time Precepts were multiplied, and it was needful for Men's Memories, that they should be registered in some public Record; and partly, because the long Life of God's Witnesses was much lessened, and the Corruption of the World was increased, and Satan began to imitate God by Oracles, Visions, and Answers, and Idolatry and Superstition crept into the best Families: Into • erah 's; Josh. 24.2. Your Fathers dwelt on the other side the Flood, in old Time, even Terah the Father of Abraham, and the Father of Nachor, and they served other God's. And Jacob 's Family was corrupt; Gen. 35.2. Then Jacob said to his Household, and to all that were with him, Put away the strange God's that are among you, and be clean, and change your Garments. The People were grown numerous enough to make a Commonwealth, and a Politick Body, and it was fit they should have a public Record and common Rule; and therefore to avoid Man's Corruptions, and to give a stop to Satan's Deceits, the Lord thought fit there should be a written Rule at hand, for the Trial of all Doctrines. God himself wrote the first Scripture that ever was written, with his own Finger. Exod. 24.12. And the Lord said to Moses, C • me up to me into the Mount, and be there, and I will give thee Tables of Stone, and a Law, and Commandments which I have written, that thou mayest teach them. And then commanded Moses and the Prophets to do the same; Exod. 17.14. And the Lord said unto Moses, Write this for a Memorial in a Book : And, Exod. 34.27. And the Lord said unto Moses, Write thou these Words; for after the Tenor of these Words I have made a Covenant with thee, and with Israel. So he bids Jeremiah, Chap. 36.2. Take thee a Roll of a Book, and write therein all the Words that I have spoken thee. And so God spake to all the Prophets, though it be not expressed, and by inward Instinct bids them write their Prophecies, that it might be a public Record for the Church in all Ages. Now this Way was always accompanied with Prophetical Revelations until Christ's time, who, as the great Doctor of the Church, perfected the Rule of Faith, and by the Apostles, as so many Public Notaries, consigned it to the use of the Church. And so when the Canon was complete, then John, as the last of the Apostles, and outliving the rest, closed up all, and therefore closeth up his Prophecy thus; Rev. 22.18, 19. For I testify unto every Man, that heareth the Words of the Prophecy of this Book; If any Man add unto these things, God shall add unto him the Plagues that are written in this Book. And if any Man shall take away from the Words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the holy City, and from the Things that are written in this Book. Which sealeth up the whole Canon and Rule of Faith, as well as the Book of the Revelations. And therefore,

3. There is now Writing only without the Word, without Visions and Revelations. There needeth no more now, because here is enough to make us wise unto Salvation. 2 Tim. 3.15, 16, 17. And that from a Child thou hast known the Holy Scriptures, which are able to make thee wise unto Salvation, through Faith which is in Christ Jesus. All Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness. That the Man of God may be perfect, thoroughly furnished unto all good Works. It is sufficient to make us wise to preach, and you wise to practice. It is now certain enough; God hath left a public Record, that we might not spend our time in doubting and disputing: And it is full enough; you need nothing more, either to satisfy the Desires of Nature, or to repair the Defects of Nature, to satiate the Soul with Knowledge. For God hath given to the Church sufficient Instruction to decide all Controversies, to assoil all Doubts, and to give us sure Conduct and Direction to everlasting Glory.

III. The next Question is, Of what Concernment it is to inquire of the Truth of the Scripture? Many think that such a Discussion needs not, because this is a principal matter to be believed, not argued, and Arguments at least beget but an human Faith: Yet certainly it is of great necessity, if you consider four things.

1. It is good to prepare and induce carnal Men to respect it, and to wait for the Confirmation of the Spirit. An Human Faith maketh way for a Divine; when Men hearken to the Word upon common grounds, God may satisfy them; as those, John 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Son of the Living God. They first believed upon the Woman's Report, and then upon their own Experience. So it is good to establish sound Grounds, that we may know the Truth of God, first upon Hear-say, and afterward upon Experience. This way we induce and invite Men to make a Trial.

2. Because it giveth an additional Confirmation, and greater Certainty to the People of God. Foundation-Stones can never be laid with exactness and care enough. For if you mark it, you will find all doubting in your Belief, all disproportion in your Practice ariseth from this, because the supreme Truth is not settled in the Soul. We ought to believe it more and more; then it stirs up greater Reverence, greater Admiration, and makes way for your Delight and Joy, to have your Charter cleared. It is good to look upon this Argument, that it might further Our Comfort, and that this Fire may be blown up into a Flame, and that Truth may have more Awe upon the Conscience.

3. It awakeneth them that have received the Word upon slight grounds, to be better settled. Most Men look no further than human Authority, and public Countenance; they have no other grounds to believe the Scriptures, than the Turks to believe the Alcoran, because it is the Tradition of their Fathers. Most Men's Belief is but an happy Mistake, a thing at peradventure, and they are Christians upon no other grounds than others are Turks. God loveth a rational Worship; he would have us to render 〈 in non-Latin alphabet 〉 , a Reason of the Faith that is in us. But they are Christians by Chance, rather than Choice and solid Reason; it is because they know no other Religion, not because they know no better. Well then, that you may be able to justify your Religion ( For Wisdom is justified of her Children, Mat. 11.19.) that you may take up the Ways of God upon a rational Choice, it is good to see what Grounds and Confirmations we have for that holy Faith we do profess.

4. That we may know the distinct Excellency of our Profession, above all other Professions in the World. The Daughters of Jerusalem are brought in asking the Spouse, Cant. 5.9. What is thy Beloved more than another Beloved, O thou fairest among Women? What is thy Beloved more than another Beloved, that thou dost so charge us? What can you say for your Christ, and for your way of Salvation, and for your Scriptures, above what other Men can say for their Worship, or their Superstition. A Christian should know the distinct and special Excellency of his Profession? Jer. 6.16. God bids us, Stand in the way, and see, and ask for the old Paths, Where is the good Way? It is good to survey the Superstitions we have in the World, and compare the Excellency of our holy Profession with other Professions. In Scripture we are required, not only to glorify God, but to sanctify him. Isa. 8.13. Sanctify the Lord of Hosts in your Hearts. So, 1 Pet. 3.15. Sanctify the Lord God in your Hearts, and be ready always to give an Answer to every Man that asketh you a Reason of the Hope that is in you, with meekness and fear. Now what is it to sanctify? It is to set apart anything from common Uses. This is to sanctify God, when we can say, he is thus, and none like him. Now it is fit that you should be acquainted with the Grounds and Reasons of your holy Profession, with the distinct Excellency that is in it above all other Religions in the World. God counts no Assemblies in the World to be like the Church; therefore we should be always studying the Excellencies and Perfections of God, that we may see there is none like our God. That Phrase, Who is like unto thee? is twice used in Scripture: Of the Church; Deut. 33.29. Who is like unto thee, O People, saved by the Lord? And of God; Micah 7.18. Who is a God like unto thee, who pardoneth Iniquity? &c. The Church should in gratitude return this upon God; where is there such a Pardon to be had? such a Satisfaction for Conscience, and such a Fountain of Holiness? Christ and the Church are thus brought in, mutually pleasing themselves in one another; Cant. 2.2. Christ begins with the Church: As the Lily among the Thorns, so is my Beloved among the Daughters. It is not meant in regard of scratching, as if the Church were in the midst of Thorns; but by way of Comparison: Look as a Lily excels Thorns, so the Church excels all the World. And then the Church begins, Verse 3. As the Apple-Tree among the Trees of the Wood; so is my Beloved among the Sons. Look how much the Fruit-bearing Tree excels the barren and rotten Trees of the Forest; so doth Jesus Christ excel all others. Upon these grounds it will not be amiss to enter upon the Discourse concerning the Divine Authority of the Scriptures.

IV. Whether a wicked Man, remaining wicked, may be convinced of the Truth of the Word? I should think they can have no absolute Assurance, till they have some Work of Grace, because that is the Fruit of Grace. Col. 2.2. That your Hearts might be comforted, and knit together in Love, and unto all Riches of the full Assurance of Understanding, to the Acknowledgment of the Mystery of God, and of the Father, and of Christ. 2 Cor. 4.4. If our Gospel be hid, it is hid to them that are lost. 1 Cor. 2.14. The natural Man receiveth not the Things of the Spirit of God, for they are Foolishness unto him, neither can he know them, because they are spiritually discerned. He receives not the things of God, that is, doth not perceive them with demonstration, nor receive them with acceptation. A natural Man may have an Opinion, a light Conjecture, a slight Conviction upon his Heart, enough to beget an Awe, so as he knows not how to contradict the Truth of the Scriptures; but not an absolute Assurance of the Truth of the Word. It is Christ's Sheep only that are able to distinguish his Voice; John 10.27. My Sheep hear my Voice, and I know them, and they follow me. They that look upon the Scripture in the Light of the Spirit, they are only able to see that it is from God. We may convince them, and use preparative Inducements, but they cannot be absolutely assured of the Truth of the Doctrine, and that for two Reasons.

1. Because all external Arguments, without the Light of the Spirit, work but an human Faith. He that inspired the Scriptures, must open our Eyes to know them, and incline our Hearts to believe them; otherwise we shall look upon them but as a Traditional Report; Isa. 53.1. Lord, who hath believed our Report? The Church maketh Report: What is the reason wicked Men do not entertain it? 1 John 2.20. Ye have an Unction from the Holy One, and ye know all things. Men may speak of Christ by hear-say, as a Parrot talks after a Man; but it is the Spirit only that must reveal him to the Heart. The Disciples themselves knew not the Truth of the Gospel so much by Christ's outward Ministry, as by the inward Illumination of the Spirit. So Christ himself saith, John 16.13. Howbeit, when the Spirit of Truth is come, he shall guide you into all Truth. Christ had brought it out of the Bosom of the Father, and had taught them by an external Ministry; but the Comforter was to bring it into their Hearts, to lead them into all Truth. Therefore though carnal Men may have a rational Conviction, and may be so over-powered with Reason, that they cannot contradict the Word, and so far understand it as to be condemned by it; yet they have not an absolute Assurance, it is accompanied with Atheism, Doubts, and Dissatisfactions.

2. Because the Spirit worketh not by way of Certioration and full Assurance, but when he sanctifieth. And therefore the Apostle saith, 1 Thess. 1.5. Our Gospel came not to you in Word only, but also in Power, and in the Holy-Ghost, and in much Assurance. It cleanseth and sanctifieth the Heart. And in the Text it is said, Sanctify them through thy Truth, thy Word is Truth. Where-ever there is an inward plenary Conviction, there is the Spirit; and where the Spirit of God works, he changeth the Heart. It is true, a wicked Man, remaining carnal, may have common Gifts from the Spirit. Heb. 6.4. They may be enlightened, and taste of the heavenly Gift, and be made Partakers of the Holy-Ghost, and taste the good Word of God, and the Powers of the World to come. They may be able to make use of the Model and Form of Knowledge that is in the Brain, but there is not an absolute Assurance. This partial Conviction is soon lost; it is led in by Man, and led off by Man. A natural Man being in the Church, may have great Presumption and Probability; he may know nothing to the contrary why it is not God's Word: nay, he may in Bravery die for his Profession; but he dies in his own Quarrel, and for his own Humor, not for the love of the Truth; because it is his, not because it is God's, because his own Profession may not be disparaged: But a true Certainty they cannot have, such as is affective, transforming, settled.

Use 1. To wicked Men, that stagger about the Truth of the Scriptures, and are haunted with a Spirit of Atheism and continued Doubts.

1. Wait upon common Grounds, Consent of the Church, and probable Arguments. You ought out of respect, to search into it, whether it will be found to be the Word of God, or no. You read in Jugdes, when Ehud said to Eglon, Judges 3.20. I have a Message from God unto thee; he rose out of his Seat. If a King's Letter, threatening great Peril, were brought to a Man, he doth not know whether it be the King's Letter or no, but because the Peril is great, he will inquire further into the Matter. So when the Word of God is brought unto you, propounding everlasting Hope, threatening everlasting Death, this should make you wait, inquire, and see if it be the Word of God, or no. We venture far for great Gain upon a probable Hope. If there were but a loose probability of having a great Prize for a Shilling, a Man would venture upon that probability. Now here is not only a possibility of gaining, but you are threatened with horrible Torments, everlasting Death and Horror, more than is propounded in any Religion. Do not think this is a foolish Credulity; the Simple believeth every Word ; there is none more foolishly credulous, than the Atheist and the Antiscripturist, who withhold their Assent from the Word of God upon very slight Reasons, and venture their Salvation upon them.

2. Do not in such a Matter rest upon the Credit of any Man, but seek to have a firm Ground in your Consciences, an inward Certioration from the Spirit of God. Phil. 1.9. This I pray, that your Love may abound yet more and more in Knowledge, and in Judgment, 〈 in non-Latin alphabet 〉 , in all sense. Wait till you have an inward feeling. He that is led by a Man into the acknowledgment of the Truth, will be led off again by Men. There will be no stability, till you have an inward Assurance. 2 Pet. 3.16. Beware, lest ye also, being led away with the Error of the Wicked, fall from your own stedfastness, 〈 in non-Latin alphabet 〉 . Every Child of God should have some Ballast in his own Spirit, some Ground and Experience upon which he durst venture his Soul. Labor for this proper Ballast, and Stedfastness of your own. And for your Comfort, let me tell you, if you, with a humble and pious Mind, wait upon God, you will not want it long. He that with a sincere mind, and studiousness of his own Salvation, desires to find out the Truth of the Scriptures, certainly God will settle him.

Use 2. Here is Advice to the People of God.

1. Prize this way of Dispensation, bless God for it, that the Rule of Faith is put into a settled Course, the greatest Gift, next the Lord Jesus Christ, that the World ever had. The Scriptures are God's Charter given to Man, the Evidence of his Happiness, by which he holds Heaven and Grace, and all his Privileges in Christ. Tho the Bible alone were extant in the World, here were sufficient Direction, a Doctrine full enough to guide us to Happiness; and though all the World were full of Books, if the Bible only were wanting, you would have no sure Doctrine. Some Books are of Satan's inditing, they that are full of Filthiness and Folly: Other Books smell of Men, there is not any other Book in the World, but hath something of Man in it, and a human Spirit. But this is all of God, this is the Truth, the Touchstone of Words and Deeds. Other Writings speak Man's Heart, but this speaks to Man's Heart with a Divine Power: this is the Book, that is the best discovery of God's Heart to us, and our own to ourselves; it is the Touchstone, not only to try Doctrines, but to try all Men's Dispositions, how we stand affected to him.

2. Rest in the certainty of this Doctrine. We are foolish Creatures, and would give Laws to Heaven, and indent with God to believe upon our own Terms: Look as the Devil would indent with Christ; Mat. 4.3. If thou be the Son of God, command that these Stones be made Bread. So we indent with God, If it be his Word, let God testify it by some Oracle, or some visible Dispensation. We think it were better, and that the World had more Assurance, when God spake in divers manners, than when the Canon and Rule of Faith is closed up, and he speaks by Writing only, and not by Voice. No, God's Terms are surer than if a Man should come from Hell, and speak to them. We are apt to think, if a Messenger should come up in Garments of flaming Fire, and preach of the Horrors of the World to come, then there would be no Atheists: but there is a far greater certainty in such a Dispensation as we are now under. Luke 16. 30, 31. If one went unto them from the Dead, they will repent. And he said, If they hear not Moses, and the Prophets, neither will they be persuaded, though one arose from the Dead. Satan still appears to the blind World in horrible shapes to terrify them; so would we look upon this as an horrible shape, as the malice and cunning of the Devil. Nay, it is surer, than if an Angel should come from Heaven to preach the Gospel to us, for that would not be such an absolute Assurance. Gal. 1.8. For though we, or an Angel from Heaven, preach any other Gospel unto you, than that which we have preached unto you, let him be accursed. Nay, it is more sure than an Oracle from God; though that is as sure in itself, because it is from the true God, yet it is not so sure to us. 2 Pet. 1.19. We have a more sure Word of Prophecy: More sure than what? Than Visions, and the Voice from the excellent Glory. He alludes to that Voice which came from Heaven, Mat. 3.17. This is my beloved Son, in whom I am well pleased. Ay but, saith he, We have a more sure Word of Prophecy. Therefore rest in this way of Dispensation; do not blame God, as if he had ill provided for the Comfort and Safety of the Church.

3. Improve it to a solid Hope and Comfort, it is the Word of God, and venture upon it. If you be deceived, God hath deceived you, as the Prophet saith, Jer. 4.10. Venture upon the Promises of God; entertain the Precepts of it, as if God himself had spoken them. 1 Thess. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God, which effectually worketh also in you that believe. When you hear any particular thing pressed out of the Word, entertain it as if God spake from Heaven. What will you venture upon God's Word in a way of Suffering? And what Lust will you thwart and crucify, that God by his Word commands?

SERMON XXVIII.

NOW I proceed to the Arguments, that prove the Scriptures to be the Word of God.

First, Some are Extrinsical, and do lie without the Scriptures.

Secondly, Some are Intrinsical, and lie within the Scriptures themselves, as being taken from the Matter and Form of them.

First, Extrinsical Arguments. There I shall show you;

• I. That God hath owned the Scriptures for his Word.
• II. The Church hath owned them as God's Word.
• III. The Malignant World in their way hath owned them; that is, upon that respect they have opposed them.

I. God hath owned them several ways. By the wonderful Success of that Religion which the Scriptures establish; Preservation; Miracles; Accomplishment of Prophecies, Promises, and Threatenings; by Concomitancy of Grace; Testimony of the Spirit; by particular Judgments and Punishments of those which have abused the Scriptures.

First, By the wonderful Success of that Doctrine and Religion which the Scriptures do establish. Certainly, if we think that God hath any care of Human Affairs, we cannot but judge that Doctrine to be Divine, which God hath suffered to diffuse, and spread itself far and near in all parts of the World. Nay, if he hath any care of his own Glory; for this Doctrine pretendeth to be his, and his permitting it to be propagated, showeth, that he owneth the Claim and Pretence: to right himself, and to undeceive the Nations, he would otherwise have disclaimed them. Herod was smitten with Worms, and died, when he assumed Divine Honor to himself. Acts 12.22, 23. And the People gave a shout, saying, It is the Voice of a God, and not of a Man. And immediately the Angel of the Lord smote him, because he gave not God the Glory, and he was eaten of Worms, and gave up the Ghost. It is agreeable with the goodness of Providence, that that which is best, should be diffused. Now what Religion hath been so diffused, as the Christian, through Europe, Asia, Egypt, Ethiopia, and other parts of Africa, and now in America? It is true, Paganism is of a vast extent, but it includeth many Religions under one Name: Some worship a Star, some a Dog or Cat, some a Plant. Rites differ with Nations and Countries: But Christianity alone, like the Leaven, hath pierced the whole Lump. Mat. 13.33. The Kingdom of Heaven is like Leaven, which a Woman took and hid in three Measures of Meal, till the whole was leavened. Within the space of thirty Years, or thereabout, it spread far and near throughout the Roman Empire, and much further. Hesterni sumus, (saith Tertullian ) & tamen vestra omnia implevimus, Vrbes, Insul • s, Castella, Municipia, Conciliabula, Castra ipsa, Tribus, Decuri • s, paulatim Senatum, Forum, sola vobis relinquimus Templa ;

Again; Look upon the Persons that were to manage it, the contemptibleness of the Instruments which God used in promoting the Word; a few Fishermen, destitute of all worldly Props and Aids, of no Power, Wealth, Wisdom, Authority, and other such Advantages as were wont to beget a repute in the World, yet they preached, and converted many Nations; they had no Public Interest, and were not backed with the Power and Authority of Princes, as Superstitions are wont to prevail by their Countenance and Example; Everyone seeketh the Face of the Ruler: But the Gospel had gotten firm footing in the World, long e're there was a Prince to countenance it; there were many to persecute it, but none to profess it. It is notable, that at first, as God's Instruments were poor and contemptible, so were the Persons that received their Message. James 2.5. Hearken, my beloved Brethren, Hath not God chosen the Poor of this World rich in Faith, and Heirs of the Kingdom which he hath promised? He speaketh it as a known Observation in that Age. Tho now, as the Church is constituted it is otherwise, and sometimes God chooseth the Rich, and sometimes the Poor▪ but then those that were poor and despicable, that it might be known they were not moved with any outward Respects to profess the Truth, and that the Glory of his Power might be known, in preserving and propagating Religion, when destitute of worldly Succours and Supports; Ne videretur authoritate traxisse aliquos, (saith Ambrose ) & veritatis▪ ratio, non pompae gratia praevaleret. It was much that Christianity, supported by such (to appearance) despicable Instruments, should hold up the Head: yea, the Powers of the World were against it, Bonds, and Sufferings, and Afflictions, and Deaths, did abide them everywhere, horrible Tortures, and very frequent; never did War, Pestilence, or Famine, sweep away so many as the first Persecutions. Thus were Christians murdered, and butchered everywhere, and yet still they multiplied, and were not frightened by their Calamities; as the Israelites grew by their Oppression in Egypt ; or as a Tree that is lopped, sendeth out the more Sprouts. Christianity flourished most, when the scorching heat of Persecution was at the highest.

And as they were without Power and worldly Interests, so they had not such Gifts of Art, Eloquence and Policy as the World had, with whom they had to deal. You see, in the Scriptures, all is carried on in a plain way, without Art, and Pomp of Words. Paul was learned indeed, but he layeth aside his Ornaments, lest the Power of the Cross of Christ should be made void. 1 Cor. 2.3, 4, 5. And I was with you in weakness, and in fear, and in much trembling. And my Speech, and my Preaching, was not with enticing words of Man's Wisdom, but in demonstration of the Spirit, and of Power. That your Faith should not stand in the Wisdom of Men, but in the Power of God. And they were to deal with Men of excellent Parts and Learning, some of which received the Gospel. And pray mark, this plain Doctrine was opened in that part of the World where Arts most flourished, and at that Time; for about the time of our Savior's coming, curious Arts, and other civil Disciplines were are at the height, and 〈 in non-Latin alphabet 〉 ; yet as Aaron 's Rod devoured the Magician 's Serpents, so was the Gospel too hard for all, and got ground. And pray mark again, (which is another Circumstance) it prevailed not by Force of Arms, or the Long Sword, as all Dotages and Superstitions are wont to do; this was the way of Cain, Jude 11. The Christian Religion prevailed by the Word and Patience of the Saints: Christ's Sword is in his Mouth: And, Psal. 8.2. Out of the Mouths of Babes and Sucklings hast thou ordained Strength, because of thine Enemies, that thou mayest still the Enemy and the Avenger. Again, this way seemed to the World a novel Way: They were leavened with Prejudices, and bred up by long Custom (which was another Nature) in the Worship of Idols; 1 Pet. 1.18. Ye were redeemed not with corruptible things, as Silver and Gold, from your vain Conversations, received by Tradition from your Fathers. Men keep to the Religion of their Ancestors with much Reverence. Christ did not seize upon the World, as a Waste is seized upon by the next Comer; Men took up with Heathenish Rites, when they were to seek of a way of Worship: But the Ark was to be set up in the Temple, that was already occupied and possessed by Dagon. The Work of those who first promoted the Faith of the Gospel, was to dispossess Satan, and to persuade Men to renounce a Religion received by a long Tradition and Prescription of Time; they went abroad to bait the Devil, and hunt him out of his Territories; and yet they prevailed in that manner that hath been declared, and to this day doth it prevail. Now Errors are not long-lived, the day shall declare it, 1 Cor. 3.3. in time they vanish and come to nothing; when Passions are allayed, and worldly Interests are changed.

What Use shall we make of this, of God's owning the Word by Success? Besides Satisfaction in the matter in hand, and Admiration of Providence, we may make this use of it, to bewail our own blindness and hardness, that the Word which hath prevailed over the World, doth not prevail over our Hearts. Col. 1.6. Which is come unto you, as it is in all the World, and bringeth forth Fruit, as it doth also in you, since the day you heard of it, and knew the Grace of God in Truth. This is comfortable when we can say so, this Word prevaileth over all the World, and (blessed be God) over my Heart. But O how sad is it, when that which subdueth the World, standeth still, and getteth no ground with us! Say, Out of what Rock was my Heart hewn? Is my Will only the toughest Sinew in all the World, that it can stand out against the Battery of the Word? In thirty Years, or thereabouts, the Word prevailed over most of the known World. I have been an Hearer ten, twenty or thirty Years, and yet I cannot find my Heart soft, pliable to the purposes of Grace, much Ignorance and Obstinacy still remaineth. As they said, Luke 24.18. Art thou only a Stranger in Jerusalem, and hast not known the things that are come to pass there in these days? Art thou only a Stranger to the Power and Success of the Word? Thus may we bemoan ourselves.

Secondly, By Miracles, the known Miracles that accompanied the teaching of it. Miracles you know are a solemn Confirmation, or Letters Patents brought from Heaven, to authorize any Person or Doctrine; for they are such Effects as do exceed the Force and Power of Nature, and therefore must needs come from an extraordinary Divine Power. Now it is not to be imagined, that ever a Divine Power would cooperate with a Falsehood and Cheat; and therefore whatever is confirmed by Miracles, hath God's solemn Testimony and Ratification, and so deserveth Credit and Estimation. Now a little before Christ's Time, there was a great silence and rest from Prodigy and Wonder, that the Messiah might be known: But after he had preached his Sermon on the Mount, they were commonly wrought, both by himself and his Messengers, and to evidence the Truth of them, they were commonly done in the sight of the Multitude, even of them that withstood his Doctrine. His Adversaries objected, That he did cast out Devils by Beelzebub the Prince of the Devils ; But that could not be, because all Miracles were referred to the Glory of his Father, and the Devil cannot work beyond the Power of a natural Agent: Now by the Circumstances of Christ's Miracles it appeared, that he wrought beyond any natural Power. It is possible, that by natural Power, Diseases may be secretly inflicted, and secretly cured by Satan; but Christ not only cured, but restored perfect Health, which no natural Means can work. He raised the Dead, a Miracle, that cannot be counterfeited! Therefore well might Nicodemus say, John 3.2. Rabbi, we know that thou art a Teacher come from God: for no Man can do these Miracles that thou dost, except God be with him ; they being wrought by a Divine Power, they shown his Divine Mission and Calling. And as Christ, so did his Messengers; as the Apostles, Heb. 2.3, 4. How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed to us by them that heard him? God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own Will. They were authorized by Christ, as Christ by God, and God bore them witness; It is my Truth, I am their Witness, and you will perish if you do not hearken to it. That which may be observed in these Scripture-Miracles, is, that they were not done when Men would require, or when the Instruments pleased, but according to God's own Will upon special and weighty Occasions, that it might be the more evident, that God was the worker of them; and therefore were not merely used to beget a Reputation at all Places, and at all Times, as if God's Power should be at the Creatures beck. Counterfeits, such as Apollonius Tyanaeus, were never dainty to show their juggling Tricks, but always were pliable to the Humors and Lusts of Men, and to satisfy Curiosity. Only now and then, and upon special Occasions, would God manifest himself. Jugglers prostitute their Feats. Come, let us see what you can do, show us a Miracle; as Herod desired to see Christ, that he might see some Miracle, Luke 23.8. This would not lessen the Majesty of God. Signs and Wonders were not ordained for the Stage and Scene, to cause admiration and pastime for every wanton Spectator. Again, I observe, that generally these Miracles were Actions of Relief and Succor, not merely of Pomp and Glory, and tended to deliver from the Miseries of Soul and Body, as Blindness, Sickness, and Devils. I remember but two of Christ's Miracles that were destructive, blasting the Fig-tree, and drowning the Herd of Swine; in other Miracles, he was exercised in curing the Sick, raising the Dead, casting out Satan, &c.

Object. 1. Ay, but we have none now.

Answ. It is not necessary, because the same Doctrine and Rule is continued to us without change. That which is extraordinary, must be proved by extraordinary Means. Miracles wrought where there is no necessity, are liable to suspicion. When Christ's Doctrine was new, and the Calling and Function that he exercised in the Church new, then were Miracles wrought to confirm them. The Lord's manner hath always been, when he erects any new Worship and Service, to give testimony to it from Heaven; as Trees newly set need watering, which afterwards we discontinue. Upon the delivery of any new Law or Truth to the World, natural and ordinary means of Conviction are wanting. None now pretendeth to be an extraordinary Messenger from God; the Doctrine is ordinary, and the Call ordinary, and why should we expect extraordinary Confirmation? the Old sufficeth. And by the consent and experience of many Ages, and its own Reasonableness, Christianity hath gotten a just Title to human Belief, and there we must submit. John 20.30, 31. And many other Signs truly did Jesus in the presence of his Disciples, which are not written in this Book: But these were written, that ye might believe that Jesus is the Christ, the Son of God. God hath given us the Report and Record of the old Miracles, which is enough to beget Faith in them, that have a mind to believe rather than wrangle. We think it had been better, if God had continued this sensible Confirmation; but we must not give Laws to Heaven. Because we have so much Light, and other Inducements of Faith, God will govern us by Wisdom, and not by Power. It is true, Men are less apprehensive of his Wisdom, than of the sensible effects of his Power; but because we have otherwise Confirmation sufficient, now doth God try us, whether we will turn Atheists and Antiscripturists, and upon light suspicion misbelieve.

Object. 2. How shall we know that those Miracles were done, since we saw them not, we have but Fame and Report, which oftentimes is no Friend to Truth?

Answ. We have the Report of Men that lived in that Age, who were only fit Witnesses in this Case, and were Persons of singular Holiness and Credit, and they were those that sealed it with their Blood, and therefore their Report is of as great Authority and Certainty, as if we had seen them ourselves. And besides, the Report is ancient, constant, not contradicted by the vigilant Adversaries of that Age with them, which would be a madness, if they were false and counterfeit, since they might so easily inquire into the Truth of the Report. Foreign Histories testify that such things were done, though they seek to deprave the Actions, as if done by the Power of Satan. And hitherto the Church hath maintained the Truth of them against all Opposers. But of this hereafter.

Use. To press us to reverence the Word of God, since God hath owned it by Miracles, and sealed up Instruction, as the Expression is, Job 33.16. that is, ratified it by extraordinary Dispensations. The Apostle proveth, that the Despisers of the Gospel will have a sorer Judgment than the Despisers of the Law. Heb. 2.2, 3, 4. For if the Word spoken by Angels was steadfast, and every Transgression and Disobedience received a just Recompence of Reward: How shall we escape if we neglect so great Salvation, which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him, God also bearing them witness, both with Signs and Wonders, and with divers Miracles, and Gifts of the Holy Ghost, according to his own Will? The Transgressors of the Law, though they did not see God giving it upon the Mount, were punished; and so will the Disregarders of the Gospel, though they did not see the Miracles. It is better to believe, than to make trial; there are no Atheists and Antiscripturists in Hell, they feel the Truth of what they would not fear. Nay, when God hath owned it, if you neglect it, or receive it carelessly, or do not study it, though you do not openly oppose, or secretly question the Authority of it, if you neglect it, God will deal severely with you. The Miracles were then wrought, and the Doctrine needeth not often Confirmation.

Thirdly, The Accomplishment of Prophecies, Threatenings, Promises; as if God had made the Word a Rule of proceeding, and the whole Government of the World were managed in a conformity to the Scriptures, for his whole Providence is but a Comment upon it.

1. Prophecies. How have they always been accomplished, as set down in the Word? Isa. 41.23. Shew the things that are to come hereafter, that we may know that ye are God's. A Man may foretell things that depend on Natural Causes, as Snow, Rain, Heat, Cold, Eclipses; but things merely contingent, depending upon the Free Grace of God, or Free Will of Man, are foretold in the Word; as the Rejection of the Jews, and the Calling of the Gentiles, are clearly spoken of, and clearly accomplished. The Scripture is not only an Authentic Register of what is past, but an infallible Prognostication of what is to come; nothing good or bad befell, but that which was foretold.

2. So for Threatenings, God governeth the World by this Rule. Threatenings have been accomplished; Hosea 7.12. I will chastise them, as their Congregation hath heard. A Man might have the History of the Jews, from Time to Time, out of the Threatenings of Moses, and prophetical Predictions, and extract the Life of Christ out of the Writings of the Prophets. Object. But Threatenings many Times are not accomplished. Answ. The Prerogative of Free-Grace many times doth interpose, and God worketh extra ordinem. God hath reserved this Liberty to himself, he is not bound though we are. It is for his Honor that it should be so; as all human Laws allow the chief Magistrate a liberty of Pardoning. There is difference between Laws and Decrees; the Threatenings are the Sanction of the Law.

3. Then for Promises. We never waited upon God, and put forth Hope according to a Promise, but it was made good to a tittle. Joshua 23.14. Behold, this day I am going the way of all the Earth; and ye know in all your Hearts, and in all your Souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you: all are come to pass unto you, and not one thing hath failed thereof. He was about to die, and therefore could not be supposed to feign. Now he appealeth to their Experience, You know in all your Hearts, &c. So Solomon speaks, 1 Kings 8.56. Blessed be the Lord, that hath given rest unto his People Israel, according to all that he promised: there hath not failed one word of all his good Promise, which he promised by the Hand of Moses his Servant. So if a Man would but observe the Course of Providence, after a little Faith and Patience, which is required of all that would inherit the Promises, God never failed, but made good his Word to a Tittle.

Object. Many Temporal Mercies are Promises, which Promises are not accomplished.

Answ. They are promised still with exception of the Cross. God is tied no further than the Covenant tieth him. Psal. 89.31, 32, 33. If they break my Statutes, and keep not my Commandments: Then will I visit their Transgression with a Rod, and their Iniquity with Stripes. Nevertheless, my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My Covenant will I not break, nor alter the thing that is gone out of my Lips.

Object. But the Scriptures do absolutely press and inculcate these Hopes of temporal Mercies.

Answ. No, only they are mentioned in the Promise; partly, to encourage our Hearts to pray, we should not else ask them. 2 Chron. 20.9. If when Evil cometh upon us, as the Sword, Judgment, or Pestilence, or Famine, we stand before this House, and in thy Presence, and cry unto thee in our Affliction, then thou wilt hear and help. Psal. 119.49. Remember thy Word unto thy Servant, upon which thou hast caused me to hope. Partly to show, that God is able to keep them from such distress; and, if it be good for them, will keep them. Dan. 3.17. Our God whom we serve, is able to deliver us from the burning fiery Furnace, and he will deliver us out of thine Hand, O King. Partly to show, that if we have such Mercies, we have them by virtue of a Promise. Psal. 128.5. The Lord shall bless thee out of Zion. To see a Mercy come out of the Womb of a Promise, is very sweet and comfortable. Partly to comfort them, if they have them not, they shall have the spiritual Part, nothing shall light on them as a Curse. We must go into the Sanctuary to know the meaning of such Promises. God will deliver, either from the Lion, or from every Evil Work. 2 Tim. 4.17, 18. I was delivered out of the Mouth of the Lion. And the Lord shall deliver me from every evil Work. If there be any Temporal Promise, you may expect the Mercy in kind, or as good. There is not a waste word in the Promise; God will give them satisfaction: The People of God never complain, when their Thoughts are regular. Partly, because God seldom faileth a trusting Soul; few Experiences can be given to the contrary. Psal. 91.2, 3. I will say of the Lord, He is my Refuge, and my Fortress, my God, in him will I trust. Surely, he shall deliver me from the Snare of the Fowler; and from the noisome Pestilence. Thereby there is another Engagement on God. Isa. 26.3. Thou wilt keep him in perfect Peace, whose mind is stayed on thee; because he trusted in thee. Psal. 9.10. And they that know thy Name, will put their trust in thee: for thou, Lord, hast not forsaken them that seek thee.

Use. Learn to regard the Promises and Threatenings of the Word with more Reverence, as if God in Person had delivered them to you. 1 Thess. 2.13. For this cause also thank we God without ceasing, because when ye received the Word of God, which ye heard of us, ye received it not as the Word of Men, but (as it is in Truth) the Word of God. Look to the Threatenings. God hath left room for his Mercy, and that must be sought in God's way, or else we have no Security and Peace.

Look to the Promises.

1. Seek after them more, and mind them more. Sure your Neglect saith, you do not count them true. 1 John 5.10. He that believeth on the Son of God, hath the Witness in himself; he that believeth not God, hath made him a Liar, because he believeth not the Record that God gave of his Son. If one should proffer you an hundred Pounds, and you should go away and never heed it, it is a sign you do not believe him.

2. Venture more on the Promises, they are God's Bills of Exchange, whereby you have Treasures in Heaven. Deny Interests, God will make it up.

3. Rejoice in them more. You have Blessings by the Root. Heb. 11.13. These all died in Faith, not having received the Promises, but having seen them afar off, and were persuaded of them, and embraced them ; they hugged the Promises. Do you ever refresh yourselves with the remembrance of them? Do you ever bless God for your Hopes, and say, I will rejoice in God because of his Word?

4. Wait for the accomplishment of them. The Word of the Lord is a tried Word. The Saints are tried, and the Word is tried. Psal. 12.6. The Words of the Lord are pure Words: as Silver tried in a Furnace of Earth, purified seven times. It is enough for Faith that we have the Promise.

Fourthly, God hath owned the Word, by associating the Operation of his Grace, and powerful Spirit with it, and with no other Doctrine. Things of a powerful Operation do evidence themselves, as Fire by Heat, the Wind by its Noise and Strength, Salt by its Savour, the Sun by Light and Heat, and the like. Moral Principles, that are effectually operative, manifest themselves also. Let us see how the Case standeth with the Scripture. It is called, Rom. 1.16. The Power of God unto Salvation ; and the preaching of the Cross is to them which are saved, the Power of God, 1 Cor. 1.18. And 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. And, 1 Thess. 1.5. Our Gospel came not unto you in Word only, but in Power, and in the Holy Ghost, and in much Assurance. It giveth a persuasion of itself by its being the Power of God, and the Rod of his Strength. Psal. 110.2. The Lord shall send the Rod of his Strength out of Zion. When the Egyptians saw the Miracles that Moses wrought, they confessed the Power of God, that God was with him. Exod. 8.19. Then the Magicians said to Pharaoh, This is the Finger of God. And when the Scripture evidenceth so great a Power, it shows itself to be of God, as in judging the Hearts of Men. Heb. 4.12. The Word of God is quick and powerful, and sharper than any two-edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the Joints and Marrow, and is a Discerner of the Thoughts and Intents of the Heart. In convincing them of their evil Estate; 1 Cor. 14.25. And thus are the Secrets of the Heart made manifest; and so falling down on his Face, he will worship God, and report, that God is in you of a Truth. In converting Sinners to God; James 1.18. Of his own Will begat he us with the Word of Truth. In building up them that are sanctified; Acts 20.32. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among them that are sanctified. This is no sluggish idle Power, that may be hid and obscured, but manifests itself by sensible Effects; it is lively and operative, not only to change Men's Lives, but Hearts. Psal. 19.7, 8. The Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the Simple. The Statutes of the Lord are right, rejoicing the Heart: the Commandment of the Lord is pure, enlightening the Eyes. This the Apostle makes to be a sensible proof of Christ speaking in him. 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.

Object. But this is an Argument to those that have felt it; How will it persuade others?

Answ. 1. It is an Argument to others also, for this mighty Operation is sensible to others, they may see the change wrought in them, and wonder at it. 1 Pet. 4.4. Wherein they think it strange, that you run not with them to all excess of Riot.

2. There are public Effects of the Power of the Word, besides private Instances. Wherever the Word hath been, Satan vanished, where formerly he tyrannized, and his Deceits are of no more force: Oracles ceased at Delphi, the Devils howled. Where the Gospel is preached, there are less Witchcrafts, and Diabolical Delusions: they are not so frequent, where the Gospel has had a free passage.

3. Those that have felt no experience of this Power, have a secret fear of it. John 3.20. Everyone that doth Evil, hateth the Light, neither cometh to the Light, left his Deeds should be reproved. Conscience is afraid of the Majesty of God shining forth in the Scriptures: Men dare not pause upon, and consider the Doctrine therein contained. Atheism lieth in the Heart, the Seat of Desire. Psal. 14.1. The Fool hath said in his Heart, There is no God. Men question the Word, because they would not have it true. When Men give leave to Lusts, they are afraid the Word should prove true, and therefore would rather accuse the Word of Falsity, than their own Hearts; as Ahab was loath to hear Micaiah, because he prophesied Evil. Strong Lusts make the Soul incredulous, they fear the Scriptures, and then question them. They know there is Power in them to astonish them; and therefore as Malefactors desire to destroy the Records and Evidences that are against them; so do wicked Men, they are Antiscripturists in Affection, rather than Opinion.

Fifthly, By the Spirit's Testimony. That it is so is clear: 1 John 5.6. It is the Spirit that beareth witness, because the Spirit is Truth. The Doctrine of the Gospel is there called Spirit, because he is the Author of it. 2 Pet. 1.21. For the Prophecy came not in old Time by the Will of Men, but Holy Men of God spake as they were moved by the Holy Ghost. Or because the Spirit is Truth, therefore he is the Supreme Witness. He is of God's Privy Council; 1 Cor. 2.11. For what Man knoweth the Things of a Man, save the Spirit of Man, that is in him? Even so the Things of God knoweth no Man, but the Spirit of God. Now the Spirit witnesseth from Heaven, or on Earth. 1 John 5.7, 8. For there are three that bear record in Heaven, the Father, the Word, and the Holy Ghost; and these three are One. And there are three that bear witness in Earth, the Spirit, and the Water, and Blood; and these three agree in One. From Heaven in Miracles, and so Christ as God might be a Witness in his own Cause. On Earth; so in an Association and Conjunction with Water and Blood, when we feel the Effects of it in ease of Conscience, or Sanctification of Heart. And over and above the Spirit's Testimony, there is an inward Testimony. 1 John 5.10. He that believeth in the Son of God, hath the Testimony in himself. But what is this inward Testimony? a Witness to the Truth of Scripture by the certainty of our own Thoughts; it is not that which everyone's Mind and Fancy suggests to him, but the Light of the Holy Ghost leading us into the acknowledgment of the Truth; the same Holy Ghost which inspired the Penmen of the Scriptures, inclines our Hearts to believe them. 1 John 2.27. But the anointing which ye have received of him, abideth in you; and ye need not that any Man teach you: but as the same Anointing teacheth you all things, and is Truth, and is no lie: and even as it hath taught you, ye shall abide in him. Faith cannot be wrought by Human Authority, or more rational Inducements, it is the Work of the Spirit: We may plead and urge, but the Heart closeth not with what is represented, till the Spirit worketh. Isa. 53.1. Who hath believed our Report? and to whom is the Arm of the Lord revealed? There is an outward Report, and an inward Revelation. This Testimony of the Spirit may be thus discerned.

1. It is affective. Truth represented in the Light of Reason, leaveth a weak Impression; but Truth represented in the Evidence and Demonstration of the Spirit, 2. Cor. 2.4. worketh after another manner, sees another manner of excellency and beauty in Christ, another manner of vanity in the Creatures.

2. It draweth to Admiration. Psal. 119.18. Open thou mine Eyes, that I may behold wondrous things out of thy Law. A Man never wondereth so at the dreadfulness of God's Wrath, at the sweetness of God's Mercy in Christ, at the Evil of Sin, the strictness of Duty, till the Spirit opens his Eyes. Acts 13.12. Then the Deputy, when he saw what was done, believed, being astonished at the Doctrine of the Lord.

3. It begets more certainty. Till we have the Spirit's Light, we have but a trembling, wavering Opinion, but then we have that which the Apostle calleth, The Fulness of the Assurance of Understanding, Col. 2.2. Tho we have no other Arguments, yet we see by another Light. As Gerson reporteth of a devout Man, that doubted of an Article of Faith, and came to be settled, not by any new Demonstration, but by the humiliation and captivation of the Understanding, to see more by former Arguments. As Hagar 's Eyes were opened to see the Fountain by her, Gen. 21.19. The Spirit taketh away the Vail of Ignorance, the Pride of Reason; and by an overpowering Force, maketh the Soul stoop to the simplicity of the Gospel.

4. It is a transforming Light. 2 Cor. 3.18. We all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image from Glory to Glory, even as by the Spirit of our God. A Man that looketh upon the Gospel in the Light of Parts and External Tradition, hath a Model of Truth in his Brain; but these find it impressed upon their Hearts, there is Light and Fire. Wait for this Witness.

Sixthly, By the wonderful preservation of Scriptures, even to our Times. There is no Doctrine so ancient, it describeth the whole History of the World from the very Creation: Moses was ancienter than the God's of the Heathens. No Doctrine can produce such Records of the Original of the World. The Doctrine of the Gospel is as Old as Paradise, where God preached it to Adam: Gen. 3.15. I will put enmity between thee and the Woman, and between thy Seed and her Seed: It shall bruise thy Head, and thou shalt bruise his Heel. The Foundation was laid long since, though it was more explicitly revealed upon the coming of Christ. None so much oppugned. We have some ancient Writings of the Heathens, though nothing so ancient as Scripture. Other Writings, by tract of Time, have been much mangled, though they have been cherished by Men, as not contrary to their Lusts; but the Scripture is still opposed, persecuted, maligned, and yet it continueth. Psal. 129.1, 2. Many a time have they afflicted me from my Youth, may Israel now say. Many a time have they afflicted me from my Youth: yet they have not prevailed against me. The Church hath been always bred up under Afflictions; Enmity against it began betimes, yet still it holdeth up its Head. Errors are not long-lived. 1 Cor. 3.12, 13. Now if any Man build upon this Foundation, Gold, Silver, precious Stones, Wood, Hay, Stubble: Every Man's Work shall be made manifest. For the Day shall declare it, because it shall be revealed by Fire, and the Fire shall try every Man's Work, of what sort it is. The World hath had time enough to inquire into the Scripture, and to discover the vanity and falsehood of it, if there were any. Nay, not only the main Doctrine of the Scripture hath been continued, but no part of it is falsified, corrupted, or destroyed. The World wanted not Malice, nor Opportunity; the Powers of the World were bent against it, and corrupt Persons in the Church were always given to other gospelling. Gal. 1.6, 7. I marvel that ye are so soon removed from him that called you into the Grace of Christ, unto another Gospel: Which is not another, but there be some that trouble you, and would pervert the Gospel of Christ. 1 Tim. 6.3. If any Man teach otherwise, and consent not to wholesome words, &c. But still the Scriptures are wonderfully preserved, as the three Children in the Furnace, not an Hair was singed ; not a jot or tittle of the Truth is perished or corrupted. If it were corrupted, it must be before Christ's Time, or after it: not before, then Christ would have noted it; not after, for then the Parts would not agree; but we find no such thing but an exact Harmony: Nor is there any lost, for here is a sufficient Instruction and Guide to Happiness. Christ hath promised not a tittle shall fall to the ground. The Word hath been in danger of being lost, but the Miracle of Preservation is therefore the greater. In Joshua 's Time there was but one Copy of the Law. In Dioclesian 's Time, there was an Edict to burn their Bibles, and Copies were scarce and chargeable, and yet still it hath been kept.

Seventhly, By his Judgments on those who have reviled, abused, and persecuted this Truth. The Records of all Ages witness to this. The whole Jewish Nation was destroyed for opposing the Doctrine of the Gospel. After the slaughter of the Prophets, and murder of Christ, God let them alone for forty Years, and then Wrath came upon them to the uttermost ; the People were carried captive, contrary to the Roman Custom; the Land lost its fertility. Look into succeeding Times, very few Persecutors went to the Grave by a natural Death. Particular Stories are full of the Judgments of God executed on them. Julian the Apostate confessed Christ had the best at last, Vicisti Galilee, and so died blaspheming. Lucian, that railed against God and his Word, as he returned from a Supper, his Dogs fell mad, and tore him in pieces. Eusebius reports of a certain Jew, that took upon him to apply a sentence of the Word to a profane End, to make a Jest of Scripture, was stricken with blindness, till he made confession of his Fault. Appion scoffing at Scripture, and at Circumcision, had an Ulcer growing in the place of Circumcision, as Josephus reporteth. God is very angry when Men are partial in the Law, though they do many good things. Rev. 22.18, 19. For I testify unto every Man that heareth the words of the Prophecy of this Book, If any Man shall add unto these things, God shall add unto him the Plagues that are written in this Book. And if any Man shall take away from the words of the Book of this Prophecy, God shall take away his part out of the Book of Life, and out of the Holy City, and from the things which are written in this Book.

SERMON XXIX.

II. THE Church hath owned the Word. You see how God hath owned it, he saith it is my Word. Let us see how the Church hath owned it.

Here I shall show three things:

• 1. What is the Church's Duty to the Word?
• 2. What Credit and Value we ought to put on the Churches Testimony?
• 3. How the Church hath witnessed to the Word in all Ages.

1. What is the Churches Duty? To keep the Word, and to transmit it pure to the next Age, that nothing be added, nothing diminished; that it be published to the present Age, and transmitted pure to the next. Rom. 3.2. Unto them were committed the Oracles of God. We are Trustees; Jude 3. Earnestly contending for the Faith that was once delivered to the Saints. 1 Tim. 3.15. The Church of the Living God, the Pillar and Ground of the Truth. The Church is to hold it forth, as a Pillar doth a Proclamation, that it may not be lost and extinguished. This is the Jewel Christ hath left his Spouse, as the Law was kept in the Ark.

2. What respect we ought to bear to the Churches Testimony? To hearken to it, till we have better Evidence. We do not ultimately resolve our Faith into the Churches Authority; for the Authority of the Church is not Absolute, but Ministerial; as a Royal Edict doth not receive Credit by the Officer and Crier, he only declareth it. Yet the Church's Testimony is not to be neglected; for Faith cometh by hearing, Rom. 10.14. It is a preparative Inducement. John 4.42. Now we believe, not because of thy saying, for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the World. If we would know the Truth of a thing before we have experience, go to them that have experience; the judgment of others, whom we respect and reverence, causeth us to have a good opinion of a thing, till we make trial. The Testimony of the Church hath inclined us to think, that the Scriptures are the Word of God: not that the Church can make and unmake Scripture when it pleaseth; as a Messenger that carrieth Letters from a King, doth not give Authority to them.

3. How the Church hath witnessed to the Truth of the Scriptures in all Ages? Partly by Tradition, partly by Martyrdom.

(1.) By Tradition. Holy Books were indicted one after another, according to the necessity of Times, and still the latter confirmed the former. Moses was confirmed by Joshua, Chap. 23.6. Be ye courageous to keep, and to do all that is written in the Book of the Law of Moses: And Joshua and others, by succeeding Prophets; and all were confirmed by Christ; Luke 24.44. These are the Words which I spake unto you▪ while I was yet with you, that all things must be fulfilled which were written in the Law of Moses, and 〈◊〉 the Prophets, and in the Psalms concerning me. For the New Testament, it was confirmed by all the succeeding Ages of the Church. Christians different in other things, y • t agreed these to be the Writings of the Apostles. So that we have a more general consent than we have about any other Matter probable in the World. Men of excellent Parts and Learning, that were not apt to take Matters on trust, all assent to Scripture, as the public Record for the trial of Doctrines. When Heirs wrangle, they go to the Last Will and Testament.

(2.) By Martyrdom. The Patience and Constancy of the Martyrs, who have ratified this Truth with the loss of their dearest Concernments, yea, even of Life itself. Rev. 12.11. They overcame by the Blood of the Lamb, and the Word of their Testimony; and they loved not their Lives unto the Death. It is possible that a Man may suffer for a false Religion, and sacrifice a stout Body to a stubborn Mind; but because there is counterfeit Coin, is there no true Gold? The Devil's Martyrs are neither so many for number, nor for temper and quality so holy, so wise, so meek, as Christ's Champions. The Christian Religion can show you Persons of all Ages, Young and Old; of all Sexes, Men and Women; of all Conditions of Life, Noble and of low Degree; of all Qualities, Learned and Unlearned; Persons that could not be suspected to be mopish or melancholy, or tired out with the Inconveniences of an evil World, but were in a capacity to enjoy temporal Things with the highest delight and sweetness, and yet counted not their Lives dear to them, to confirm the Truth of this Word: What is dearer to Men than Life? And this, not out of any desire of vain Glory, their Death being accompanied with as many disgraceful as painful Circumstances; not out of any senseless stupidity, or fierceness of Mind, they being of a meek Temper, and blamed for nothing else but their constancy in asserting that Truth which they professed; not out of any confidence in their own strength, in bearing those horrible Cruelties that were inflicted upon them, but humbly committing themselves to God, and imploring his Strength, did deliberately and voluntarily give up themselves to be cruelly butchered and tormented, as a Testimony of the Power of this Truth upon their Hearts; some of them kissing the Stake, thanking the Executioner; others wrestling a while with Flesh and Blood, and natural desires of Life, yet (the Love of the Truth prevailing) came at length to encounter the Horrors of a cruel Death, with a well-tempered Constancy and Resolution; which certainly in so many thousands, even to an incredible Number, could not be without some Divine Power and Force upon their Souls. That all this should be done by Persons otherwise of a delicate tender Sense, and a meek and flexible Spirit! what should move them to it, but the Power of the Truth? This being a Religion of little Reputation in the World, which the Philosophers, and Disputers of that Age, sought to batter down with Arguments; the Politicians, with all manner of Discouragements; the Orators, with a Flood of Words; the Tyrants, with Slaughters and Torments; the Devil, by all manner of Crafts and Subtilties. What had the poor Christians before their Eyes, but Prisons, and wild Beasts, and Gibbets, and Fires, and Racks, and torturing Engines more cruel than Death? They had Flesh and Blood as well as others, a Nature that continually prompted them to spare themselves as well as others; Life was as dear to them, and their care of their Families and Little-ones as great, their respect to Parents and Friends as much in them as any; yea more, Religion requiring natural Affection in the highest Exercise, and intendering their Hearts with a sense of their Duty: Yet rather than give their Bibles to be burnt, or be led away from their Religion, they could trample upon all. Certainly such an invincible constancy could not be imputed to any rigid Sullenness, or foolish Obstinacy, or distempered Stiffness, but merely to the love of Truth, which prevailed over all other Concernments. Let it shame us, that they could part with Life, and all their Interests, for Christ, and his Truth, and we cannot part with our Lusts; they with their well-being, and we not with our ill-being. Could they suffer the Persecutors to destroy their Bodies? and will not we suffer the Fire of the Word to consume our Lusts? Reason and Conscience is calling upon us to quit these things, and yet we hug them to our great Prejudice; we to whom a little Duty is so irksome, a little pains in Prayer so tedious, what would we do if the Fires were kindled about us, and we were every day to carry our Life in our Hands, and could look for nothing but Halters, and Stakes, and Instruments of Destruction? Surely our Spirits are too silken and soft for such a Religion, so abstracted from Ease and Pleasure, and worldly Interests.

III. The Malignant World hath owned it; the deadly hatred of the Devil, and the constant opposition of wicked Men, is a proof of it. The Malignant World know it, and therefore they hate and oppose it. The Reason of the Argument is, because the Heart of Man is naturally averse to God. 1 Cor. 2.14. The natural Man receiveth not the things of the Spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned. Now that which all wicked Men do universally and constantly oppose and malign, certainly that is of God. As Christ saith of his own Disciples, John 15.19. If ye were of the World, the World would love its own: but because ye are not of the World, but I have chosen you out of the World, therefore the World hateth you. So may we reason; If the Scriptures were of Men, if devised by them, and suitable to their Lusts and Humours, the Men of the World would receive them with a great deal of stillness, Flesh and Blood would love its own. But carnal Men have constantly and universally opposed the Doctrine of God, and always have been afflicting the Church, and seeking to oppose the People of God, because of their professing the Truth. Mark it, before Christianity began to be generally propagated in the World, the Jews were the Mark and Butt of Malice, whereat all Nations did shoot their envenomed Arrows of Malice and Rage; and therefore it is very notable, that the Romans, though they conquered many Nations, yet they never put down the Idolatry of the Nations, as they put down the Religion of the Jews, and sought to oppose that, and molested that: And when the Christians began to be discovered, then all their Malice was turned off from the Jews to Christians. Certainly it was not merely because of the Difference of Worship, for they tolerated the Epicureans, but took away all the Worship of God; yea, they burnt the Christians, and made them to be Torches, to give light to Rome in a dark Night. Therefore there was so special a spite at the Ways of God.

Secondly ; I am now to prove the Truth, or Divine Authority of the Word, by Intrinsic Arguments, or such Arguments as are taken from the Scriptures themselves: Either,

• I. From the Manner and Form of these Writings. Or else,
• II. From the Matter of them.

I. In the Manner and Form of these Writings, you may observe these things.

1. The Majesty of the Style. Look, as there was a difference between Christ's teaching, and the teaching of the Pharisees, Mat. 7.29. He taught them as one having Authority, and not as the Scribes: Such a Sovereign Majesty is there in the Scriptures. They speak, not as conscious of any weakness, and so begging Assent, but as commanding it. Thus saith the Lord ; it is the great Argument in Scripture; hear it, or you are lost forever. Pray mark, it is not said, Not as the Prophets, but, not as the Scribes: they had nothing but what was human, out of the Jewish Rabbies; but Christ speaketh like an extraordinary Messenger, as one that came to increase the Canon and Rule of Faith, with such an awe, that the High Priest's Officers were afraid to meddle with him. John 7.45, 46. Why have ye not brought him? The Officers said, Never Man spake like this Man, with such an infallible Spirit. Ye have heard, saith Christ, but I say, and his great Argument is, I say unto you, Mat. 5.21, 22. Ye have heard, that it hath been said of old Time, Thou shalt not kill, &c. But I say unto you, That whosoever is angry with his Brother without a cause, &c. So, Verses 27, 28, 33, 34, 38, 39, 43, 44. There is such a Majesty breathing forth, from one end of the Scriptures to another. Men can only beg assent, not command it by their own Authority; and therefore in all Matters which they would enforce, they use Insinua •• on and Argument: but the Prophets say, Thus saith the Lord ; and Christ who had Original Authority in the Church, I say unto you. With what a Majestick Contempt doth Christ scorn his Opposers! He that hath Ears to hear, let him hear; He that is filthy, let him be filthy still. God will not regard the loss of such, that do not regard to understand and obey his Word. Longinus an Heathen admired the Majesty of Moses his Writings, 〈 in non-Latin alphabet 〉 , Let it be done, and it was done ; the Style of mighty Princes and Emperors.

2. The Simplicity of the Style. Tho it be full of Majesty and Authority, yet the naked Truth is represented in a plain manner to the capacity of the meanest. Psal. 19.7. The Law of the Lord is perfect, converting the Soul: the Testimony of the Lord is sure, making wise the Simple. As there are deep Mysteries which may exercise the greatest Wits; so in Points necessary, the Scriptures are so plain and clear, that they may be understood by those of the dullest Understanding. Such Simplicity, with such Majesty, is a Character of their Divine Original; they speak in such a manner, as to feed the greatest, and instruct the meanest; a Child may wade, and an Elephant may swim. But this is not all I mean by Simplicity, the plainness of the Style, but the native Beauty of it. Things are nakedly reported, but yet in an affective manner, as if we had been actually present to see them done. Look to the Histories of the Word, certainly they cannot be Fictions, for Fictions must either be to delight the Fancy, as Poetry, or to win as • ent for politick Ends. There is no such thing in the Scriptures: not Poetry, things are delivered in a plain manner; not Policy, to gain a repute to themselves, they still seek to cast the Honor upon God, as I shall prove by and by, by the faithfulness of their Relations: It is not imitable by Art, such a plain genuine Narration. For Mysteries, there were Sophists in the Apostle's Times. Nihil tam horrendum, quod non dicendo fiat probable. The fashion was, to make absurd horrid Things seem probable by the paint and artifice of Words, as to prove a Gnat better than the Sun, or a Worm than a Man, by plausible Arguments. But, saith the Apostle, 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 ; nor in ostentation of parts, but in Simplicity and Power: plain words have a mighty Efficacy. Those Sophists and Orators did only tickle the Fancy, their Aim was not to win Assent.

3. The Fidelity of their Reports. The Penmen of the Scripture report their own Failings, which Men will not do. If they must write of themselves, they will be sure to write the best, and not the worst; but these spared not their own Faults. Men naturally labor to cover their own Faults, to hide them, to speak well of themselves; especially they are careful not to leave an ill Character of themselves to Posterity, nor of their Party and Faction. Now you shall see Moses spareth not to relate his own Weaknesses and Miscarriages, his resistance of his Call, Exod. 4. nor what a great deal of do God had to bring him into Egypt, to perform his Duty to his Country: his false Pleas show his carnal Fear; Vers. 19. The Lord said unto Moses in Midian, Go, return into Egypt, for all the Men are dead which sought thy Life ; His murmuring against God, and speaking unadvisedly with his Lips; the Idolatry of Aaron ; the murmuring of Miriam his Sister; God shutting him out of the Land of Canaan ; and not believing after many Miracles. Numb. 20.12. And the Lord spake unto Moses and Aaron, Because ye believed not, to sanctify me in the Eyes of the Children of Israel; therefore ye shall not bring this Congregation into the Land which I have given them. Many such Instances may be given, how the Penmen of Scripture relate things to their own disparagement. Deut. 32.51. Because ye trespassed against me among the Children of Israel, at the Waters of Meribah-kadesh, in the Wilderness of Zin; because ye sanctified me not in the midst of the Children of Israel.

4. Another Quality to be discerned in the Manner and Form of the Scriptures, is the Harmony and Agreement that is to be found in them all along, notwithstanding the diversity of Times, Places, and Persons; still there is an increase of Knowledge, and Dispensations rise higher and higher, as the Light increaseth till Noon-day, but there is no difference. Luke 1.70. As he spake by the Mouth of his Holy Prophets, which have been since the World began. One Mouth, many Prophets. They lived in such distant Ages, handled such diversity of Arguments, yet all conspired in promoting the same Truth, which is now revealed to us in the New Testament. There is a great difference of Style, some speak with more loftiness and majesty, others with greater familiarity and humility of Expression, yet all promoting the same thing. There is a difference in the manner of Prosecution, yet an exact harmony in the Substance and essential Quality of their Writings; not only in their general drift and scope, to set out the Glory of God, and the Good of Mankind, but in the matter handled, without any spice of secular Vanity, as is to be seen in other Writings. So that one and the same Spirit appeareth throughout the whole. 1 Cor. 12.4. Now there are diversities of Gifts, but the same Spirit. Yea, there is not only a diversity of Style, but a different degree of Light, according to the increase of God's Dispensations, yet there is an Harmony. God's Name, and Style, and the Mystery of Christ, was made known to the Church by degrees; the solemn Title and Style of God was not one and the same from the beginning of the World; but though they were divers, yet they were not one contrary to another, but one perfecting the other: He is called by Melchizedek, The most High God, Possessor of Heaven and Earth, Gen. 14.19. Afterwards, by reason of his Covenant with Abraham, 〈 in non-Latin alphabet 〉 , God All-sufficient, Gen. 17.1. I am the Almighty God, or the All-sufficient God; walk before me, and be thou perfect. Then when he was put to it, he made known himself by the Name of Jehovah, Exod. 6.2, 3. And God spake unto Moses, and said unto him, I am the Lord. And I appeared unto Abraham, unto Isaac, and unto Jacob, by the Name of God Almighty, but by my Name JEHOVAH was I not known unto them. And after the appropriation of the Covenant to the Family of the Patriarchs, he is called the God of Abraham, of Isaac, and of Jacob ; Exod. 3.15. The Lord God of your Fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you. This is my Name forever, and this is my Memorial unto all Generations. Then upon experience of God's care of them, he is called, Exod. 20.2. The Lord thy God, which hath brought thee out of the Land of Egypt, out of the House of Bondage. Then the Lord, that brought his People out of the North Country, Jer. 23.7, 8. Therefore behold, the days come, saith the Lord, that they shall no more say, The Lord liveth, that brought up the Children of Israel out of the Land of Egypt; But, the Lord liveth, which brought up, and which led the Seed of the House of Israel out of the North Country, and from all Countries, whither I had driven them, and they shall dwell in their own Land. Then when the Sun of Righteousness was risen, the God and Father of our Lord Jesus Christ; 1 Pet. 1.3. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant Mercy, hath begotten us again unto a lively Hope, &c. 2 Cor. 1.3. Blessed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Comfort. Ephes. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in Heavenly Places in Christ. So for the Mystery of Redemption; First, it was revealed to Adam to be by the Seed of the Woman, Gen. 3.15. I will put enmity between thee and the Woman, and between thy Seed and her Seed: It shall bruise thy Head, and thou shalt bruise his Heel. Then to Abraham ; by thy Seed, Gen. 12.3. In thee shall all the Families of the Earth be blessed ; which was repeated to Isaac to cut off Ishmael ; then to Jacob to cut off Esau. Then it was revealed out of what Tribe he should come, viz. out of Judah, Gen. 49.10. The Scepter shall not depart from Judah, nor the Law-giver from between his Feet, until Shiloh come. Then that he should come of David 's Line, Isa. 11.1. There shall come forth a Rod out of the Stem of Jesse, and a Branch shall grow out of his Roots. And that he should be born of a Virgin, Isa. 7.14. Behold, a Virgin shall conceive, and shall bear a Son, and shall call his Name Immanuel. There is a difference of manifestation, yet still an Harmony, as there is a difference between a small Print and a great Print, but the Matter is the same. The Mystery of God manifested in the Flesh, is set forth in a fairer Edition.

5. There is one Character more in the Form and Manner of these Writings, and that is Impartiality. Kings and Subjects are bound by the same Laws, liable to the same Punishments, encouraged by the same Promises. If the Scriptures were only a Politick Device to keep Subjects in awe, there would be some exemption for Potentates; but they are alike obnoxious to God's Judgment, and the same Tophet that is provided for the Peasant, is provided for the Prince. Isa. 30.33. For Tophet is ordained of old, yea, for the King it is prepared, he hath made it deep and large, &c. Tophet was a Valley, where the Idolatrous Jews were wont to burn their Children; therefore, as a fit Type of Everlasting Punishment, it is put for Hell; it is capacious enough to receive all, King and Subject. Now the Scriptures that threaten Potentates as well as others, must needs be a Law that cometh from an higher than the Highest: Who would presume else to threaten those in Power? Rev. 20.12. And I saw the Dead, small and great, stand before God: and the Books were opened: and another Book was opened, which was the Book of Life: and the Dead were judged out of those things which were written in the Books, according to their Works. On this side the Grave, there is a distinction between Man and Man, but all are alike obnoxious to Christ's Judgment, and all stand in dread of it. There is enough in the Scriptures to astonish the Heart of the mightiest Potentate, and make it tremble.

II. Now from the Matter of the Scriptures. I am much prevented from what is published on James 1.18. But let me speak something now. All that is spoken in the Scripture, may be reduced to these five Heads, Precepts, Promises, Doctrines, Histories, Prophecies. Now all these proclaim it to be of God. I shall be brief in going over this Enumeration.

1. For the Precepts of the Word. Psal. 119.96. I have seen an end of all Perfection, but thy Commandments are exceeding broad. Here all Matters of Duty and Morality are advanced to their highest Perfection. It is very broad, watching every Thought, and the first Motions of the Heart. No Precepts are so Holy, Just, and Good. The Light of Nature seeth a necessity of Holiness; there are some Fragments and Remains of Light in Man's Heart, that teach him what is good and right; but these are much blurred. Rom. 2.15. Which show, 〈 in non-Latin alphabet 〉 , the Work of the Law written in their Hearts, their Conscience also bearing Witness, and their Thoughts in the mean while accusing, or else excusing one another. Now the Word is the second Edition of God's Will, wherein Duties are better known and set forth, not only Sins but Lusts are forbidden. Lust, is Adultery, Mat. 5.28. Whosoever shall look on a Woman to lust after her, hath committed Adultery with her already in his Heart. In Worship, and other Duties, not only the Act, but the Frame of the Heart is regarded; Mat. 22.37. Thou shalt love the Lord thy God with all thy Heart, and with all thy Soul, and with all thy Mind. Yea, there are Precepts that go against the bent and hair of Nature, Man's Heart could never have devised them; as to love our Enemies, Mat. 5.44, 45. Love your Enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you, and persecute you. That ye may be the Children of your Father that is in Heaven; for he maketh his Sun to rise upon the Evil and the Good, and sendeth Rain on the Just and on the Unjust. To wean Men from the World, that it is a sin to walk as Men. 1 Cor. 3.3. For ye are yet carnal; for whereas there is among you Envying, and Strife, and Divisions, are ye not Carnal, and walk as Men? Christians are trained up in an higher School. So to deny ourselves, a Lesson proper to Christ's School; Mat. 16.24. If any Man will come after me, let him deny himself, and take up the Cross and follow me. To depend on God, renouncing our sufficiency, &c.

2. The Promises of the Word, they hold forth the highest Happiness that Man is capable of. Philosophy was to seek of a fit Reward and Encouragement of Virtue; the chief Good is only revealed in the Scriptures; Men are at a puzzle and loss, till they take this Light along with them. Psal. 4.6. There are many that say, Who will show unto us any good? There is a disposition and instinct of Nature towards Happiness, yea, towards Eternal Happiness: All Men would be happy. Man's Soul is a Chaos of Desires, like a Spunge it desireth to fill itself, it is thirsty, and seeketh to be satisfied. Austin speaketh of a Jester, that at the next Shew, would undertake to show everyone what they did desire; and when there was a great Confluence and Expectation, he told them, Hoc omnes vultis, vili emere, & caro vendere. Another said, Ye all desire to be praised. But Austin saith rightly, these were but foolish Answers, because many good Men desire neither, the one being against Justice, and the other against Sincerity; but (saith he) Si dixisset, omnes beati esse vnltis, he had said right: everyone may find this disposition in his own Heart, to an eternal infinite Happiness. This Stock was left in Nature, on which Grace hath grafted. Acts 17.26. That they may seek the Lord, if happily they might feel after him and find him, though he be not far from everyone of us. They groped after God, like the blind Sodomites about Lot 's Door. When we have all outward Blessings, the Soul of Man is not filled, but this Sore runneth. Fecisti nos, Domine, propter te, & ideo irrequietum est cor meum, donec requiescat in te. There is a natural poise in the Soul, that bendeth it that way, so that we cannot be quiet without God. We may make Experiments, as Solomon did, but still we shall want an infinite eternal Recompence after this Life, for we can never be happy here; as the Heathens dreamed of Elysian Fields. This is fit for God to give, and for us to receive; the infinite eternal God will give like himself, 2 Cor. 4.17. A far more exceeding and eternal weight of Glory ; as Araunah gave like a King to the King, 2 Chron. 24.24. a Royal Gift. There is a time when God will give like himself. The Scripture giveth this manifestation of Eternal Happiness.

3. The Doctrines of the Word, of Sin, Righteousness, and Judgment, they are all sublime. John 16.8. When the Spirit is come, he will reprove (or convince) the World of Sin, of Righteousness, and of Judgment. Without a Revelation from God, they could not enter into the Heart of Man; Doctrines of Sin, to humble the Creature; of Righteousness, to raise him and comfort him; of Judgment, to awe him unto Holiness. Of Sin, as of the Fall: the Heathens knew nothing of this, they complained of Nature as a Step-mother; Vitia etiam sine Magistro discuntur ; Man cometh into the World crying, as into a place of Misery, the Cause they could not tell. The Scriptures show us how we sinned in Adam ; our Natures are Evil, more susceptive of Bad than of Good, never weary of Sin, because this is most suitable to us. Then there are Doctrines of Righteousness, and there indeed come in many Mysteries, Trinity of Persons, Union of the two Natures in Christ's Person, a Child born of a Virgin; but all these, though above Nature, yet not against it. All Religions aim at this, to bring Men to God; Nature is sensible of a Breach, there are vain Offers elsewhere to make up this Breach; but the Scriptures show the way, therefore there is no reason to suspect the truth of them. It is above Reason, that showeth it to be of Divine Original; if the Creature had been put to study it, they could never have found it out; it exceedeth all human Contrivance, and therefore maketh us wonder. And there are Doctrines of Judgment; take it of Judgment to come, Resurrection, Last Judgment, it is not incredible; Reason showeth it may be. Acts 26.8. Why should it be thought a thing incredible with you, that God should raise the Dead? Justice must have a solemn Triumph. The Heathens dreamed of a severe day of Accounts. Acts 24.25. As he reasoned of Righteousness, Temperance, and Judgment to come, Felix trembled. Rom. 1.18. The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men, who hold the Truth in Unrighteousness. There is a sad Presage of it in a guilty Heart.

4. The Histories of the Word. The Scriptures are a History of the Creation of the World, which puzzled the Philosophers; some thought it was produced by Chance, others that it was from Eternity. Moses with Plainness, and yet with Majesty, speaks of the Original of all Things, the Propagation of Mankind, &c. There is no such ancient historical Monument; for above the Funerals of Troy, all is uncertain. And all the rest of the Bible is but a Comment on Moses.

5. The Prophecies of the Word; future Contingencies are in it foretold many Years before the Event. Isa. 41.22, 23. Let them show the former Things, what they are, that we may consider them, and know the latter end of them, or declare us things for to come. Shew the things that are to come hereafter, that we may know that ye are God's. Cyrus was mentioned by Name an hundred Years before he was born. Isa. 45.1. Thus saith the Lord to his Anointed, to Cyrus, whose right Hand I have holden. The Birth of Josiah, three hundred Years before it came to pass; 1 Kings 13.2. Behold, a Child shall be born unto the House of David, Josiah by Name, &c. The building of Jericho, five hundred Years before it was reedified; Joshua 6.26. Cursed be the Man before the Lord, that raiseth up and buildeth this City Jericho; he shall lay the Foundation thereof in his First-born, and in his youngest Son shall he set up the Gates of it. Which was fulfilled, 1 Kings 16.34. In his days did Hiel the Bethelite build Jericho; he laid the Foundation thereof in Abiram his First-born, and set up the Gates thereof in his youngest Son Segub, according to the Word of the Lord, which he spake by Joshua the Son of Nun. The great Promise of Christ made in Paradise, was accomplished some thousands of Years afterward.

Use 1. It informeth us how to settle the Conscience in sore Temptations. When we doubt of the Truth of the Scriptures, take this course.

1. There must be some Word and Rule from God to guide the Creatures; how else shall he be served and worshipped? The inward Rule of Reason is not enough, as appears by the sad Experience of the Heathens. Rom. 1.21, 22. Because that when they knew God, they glorified him not as God, neither were thankful: but became vain in their Imaginations, and their foolish Hearts were darkened: Professing themselves to be Wise, they became Fools. There must be some second Edition of his Will. Reason will teach us that God is to be worshipped; and every Man's Heart will tell him, that he must not be worshipped as we will, but as he will; for the Servant must not prescribe to the Master, but the Master to the Servant. Now we have no Rule of Worship but in the Scriptures. The Quran is a silly Piece, fit for Sots; As for Revelation, those that are ingenuous, cannot speak of any such thing; and we see how Men split themselves upon that Rock: all is proved Lies at length.

2. There is far more Reason to receive the Scriptures as the Word of God, than to suspect them. There is none more credulous than the Atheist, he offereth violence to his own Heart. The first Temptation to it, ariseth from his Lusts, he would not have them true; and then afterward he is hardened and grown obstinate in his Prejudices. If he would but hearken to the Books of Moses, as to the Story of an ordinary Man, as of Henry the Eighth, there is enough to make him tremble. Now there is no such History in the World, of such a genuine native Style, so free from weaknesses, so likely even to a common Eye; and if Moses be true, so is all the rest, the same Vein runneth through all. Now the Cause being so weighty, the Inducements so rational, why should we not believe it? at least we may say, as of the blind Man, if it be not he, it is like him, John 9.9.

3. To what hath been alleged, add only this; Consider the Matter and Aim of the Scriptures. The Scriptures seek to establish nothing, but the Worship and Glory of the true God, the Creator and Governor of the World; they discover the God of Nature in a most worthy and glorious manner. And for Precepts, Deut. 4.8. What Nation is there so great, that hath Statutes and Judgments so Righteous, as all this Law, which I have set before thee this day? Where are there such Precepts? where such Promises? such a manifestation of Happiness? such Purity? There have been Corruptions in the best things to which Man ever put his Hand, mixtures of Falsehood and Folly; but here all is Pure and Divine. Where are there such Comforts for afflicted Consciences? Jer. 6.16. Stand ye in the Ways and see, and ask for the old Paths, Where is the good Way? and walk therein, and ye shall find rest for your Souls. Mat. 11.28. Come unto me, all ye that are weary and heavy laden, and ye shall find rest for your Souls. Go and survey all the Religions in the World, whatever pretence they be of, see where you can find such Rest for your Souls, such Provision for the Comfort and everlasting Happiness of the Creature, such rich Encouragements for afflicted Consciences. That which all Religions aim at, is here only accomplished.

4. Beg the Light of the Spirit. What will your Arguings reprove? David saith, Psal. 36.9. In thy Light we shall see Light ; We shall never else have any certainty. 1 Cor. 2.14. The natural Man receiveth not the Things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Vers. 15. But he that is spiritual, judgeth all things. The Spirit in the Heart discerns the Spirit in the Scriptures, as the Sun is seen by its own Light.

5. Till you have Certainty by the Light of the Spirit, practice what the Scripture enjoins upon these rational Inducements. John 7.17. If any Man will do his Will, he shall know of the Doctrine, whether it be of God, or whether I speak of myself. You will say, What is the meaning of this Promise? before doing the Will of God, we must of necessity know it. Answ. It is true, before you know it certainly. There are degrees of Knowledge; First, we know the Scriptures to be the Word of God by rational Inducements, and some foregoing Light of the Spirit, as those that are bred in the Church. They that would know not to wrangle, but to practice, shall have new Light till they grow up to a greater Certainty. It concerneth chiefly weak and doubting Christians; do that you may believe, believe that you may do. They that set their Hearts to fear and obey him, shall be clearly resolved of the Christian Faith.

Use 2. It teacheth us these Duties.

1. To make the Word the Judge of all Controversies. There God speaketh to us. A Father having many Children, while he lives, he governeth them himself, and needeth no Will and Testament; but a little before he dieth, that his Children may not fall out, he calleth Witness, maketh his Will. Voluntatem suam de pectore morituro transfert in tabulas din duraturas. If any Controversy happen, Non itur ad Tumulum, sed quaeritur Testamentum, saith Optatus. In this Testament he speaketh his Mind, as if he were alive. God taught by Oracle; Christ, when bodily present, taught his Disciples by Word; but his Will and Testament is written. Isa. 8.20. To the Law, and to the Testimony: if they speak not according to this Word, it is because there is no Light in them.

2. Make it your Direction, and constant Rule of Faith and Manners. All other Rules are uncertain, the Traditions and Opinions of Men. Psal. 119.152. Concerning thy Testimonies I have known of old, that thou hast founded them forever. Among Men, 〈 in non-Latin alphabet 〉 , saith Aristotle: what one Age counteth Just and Good, another counteth Vain and Frivolous; but God hath given us a settled Rule. Not Providence; it is to be observed, but it doth not always speak by way of Approbation, nor point out the best Way. Not impulse of Spirit; this is to be regarded with other Circumstances of a known Duty. Acts 17.16. His Spirit was stirred in him, when he saw the City wholly given to Idolatry. Acts 18.5. Paul was pressed in Spirit, and testified to the Jews, that Jesus was Christ. Not Necessity; Man never was necessitated to sin. David 's eating the Shew-Bread in necessity, does not prove it. For Ceremonials must give place to Moral Duties. But now observe the Word, as if God himself spake from Heaven, Gen. 3.3. God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. What the Word saith, God saith; Psal. 119.105. Thy Word is a Light unto my Feet, and a Lamp unto my Paths.

SERMON XXX.

IN the Context, our Lord had prayed for Conservation and for Sanctification first, he saith, Keep them through thine own Name, Vers. 11. Then, Sanctify them through thy Truth, Vers. 17. In this Verse is the Reason of the latter Request, why he prays for Sanctification for the Apostles; and the Argument which he uses, is, I have sent them into the World. It was at Hand, and therefore it is spoken of a thing done, I am about to send; or it referreth to his Election and Choice, I have called them, that I may send them to preach the Word. The same Office which thou hast put upon me as a Prophet, I have put upon them, and therefore sanctify them. They that are sent abroad to preach the Gospel, need special Preservation, and special Holiness; their Dangers are great, and so are their Temptations. So much Holiness as will serve an ordinary Christian, will not serve a Minister. The Measures of the Sanctuary were double to other Measures, and so should the Graces of Ministers be double to the Graces of others. It is not enough that Ministers excel in Gifts, but they must also excel in Holiness; they are to bear forth the Name of Christ before the World, and therefore they should resemble Christ more than others do. This is the Reason of the Context: Sanctify them through, or by thy Truth ; for I have sent them into the World, as thou hast sent me into the World.

In the Text there are two Things.

• First, The Mission of Christ.
• Secondly, The Mission of the Apostles. Together with the Comparison between them both; As thou hast sent me into the World, even so, &c.

First, The Mission of Christ; Thou hast sent me into the World. Here you may consider;

• I. Who sends.
• II. The Nature of this Mission, or what this Sending is.
• III. The Ends and Purposes why Christ was sent.

I. Who sends. Christ saith to his Father, Thou hast sent me. The Holy Ghost sends as well as the Father, yea, the Son sends himself. The Trinity are one in Essence, and in Will, and their Actions are undivided; Why then doth he say to the Father, Thou hast sent me into the World? I Answer, It is chiefly ascribed to the Father, because it is his Personal Operation. In the Economy of Salvation, the Original Authority is said to reside in God the Father, he sent Christ, and the Spirit fits and qualifies him, and the Son he takes Human Nature, and unites it to his own Person. Now there is a great deal of Comfort in this, that the Father sends Christ. The Father, being first in the Order of the Persons, is to be looked upon as the offended Party, and as the highest Judge. All Sin is against God, and it chiefly reflects upon the first Person, to whom we direct our Prayers, and who is the Maker of the Law, and therefore requires an account of the breach of it. It chiefly reflects upon the first Person, to whom Christ tendered the Satisfacton. Sin, it is a grieving of the Spirit, it is a crucifying of Christ, there is wrong done to all the Persons of the Godhead: but in the last result of all, it is an Offence to God the Father, and an Affront to his Authority; for all that is done to the other Persons, redounds to him. It is his Spirit that is grieved; and our Savior thus reasoneth, Luke 10.16. He that despiseth me, despiseth him that sent me: So that he is the wronged Party. And again, he is the Supreme Judge. All the Persons in the Godhead are coessential and coequal in Glory and Honor; but in the Economy and Dispensation of Salvation, the Father is to be looked upon as Judge and Chief. Therefore Christ doth say, My Father is greater than I. And all Addresses are made to him, not only by us, but by Christ; Father, forgive them, they know not what they do. And Christ is said to be an Advocate with the Father, 1 John 2.1. I say, in that Court and Throne that is erected, the Father is Supreme; and if it passeth God the Father, the Business is done. So, John 14.16. I will pray the Father, and he will give you another Comforter, that he may abide with you forever. Pardon, Comfort, Grace, all comes from the Father, as the Fountain and first Cause. It is true, it is said, Mat. 8.6. That the Son of Man hath Power on Earth to forgive Sins ; but this is by Commission from God the Father. Well then, the Father sendeth Christ. Eli saith, 1 Sam. 2.25. If one Man sin against another, the Judge shall judge him; but if a Man sin against the Lord, who shall entreat for him? There may be an Umpire to compromise the d ••• erence between Man and Man, and award Satisfaction to the Party offended; but now who shall state the Offence, and compound the difference between Us and God? Can there be an Umpire above God, that can give Laws to God? The Sin is committed against the Judge himself, the highest Judge, from whom there is no Appeal; And who is a fit Person to arbitrate the Difference? This is a Doubt that would have remained to all Eternity unsatisfied, a Question that never could be answered; Where should we find an Umpire between God and Us, to have awarded a meet Satisfaction? But now God himself is pleased to find out the Remedy; Christ saith to the Father, Thou hast sent me ; his Act is Authoritative, and above Contradiction. If God had not given us a Mediator out of his own Bosom, there could have been no Satisfaction, and we had forever lain under the Guilt and Burden of our Sins. Gal. 4.4. God sent forth his Son made of a Woman, &c. he consecrated him for this great Purpose. Therefore he is said to seal him, John 6.37. Him hath God the Father sealed ; a Metaphor taken from them that give Commissions under Hand and Seal. Christ is a Mediator, confirmed and allowed under the Broad-Seal of Heaven, by God the Father, as the Supreme Judge. God hath awarded Satisfaction to himself, and sent his own Son to make it.

II. What is this Sending? It implies three things:

• 1. The Designation of the Person.
• 2. His Qualification for the Work.
• 3. His Authority and Commision.

1. The Designation of the Person. This was an Act of Divine and Voluntary Dispensation, according to which the Second Person in the Trinity, the Son of God, not the Father, nor the Holy Ghost, was sent to take our Nature, and the Office of a Redeemer upon himself. In this choosing of Christ, was the Original and first Rise of Elective Love. Augustine hath observed, in choosing Christ, what was the Reason Christ was the Person designed: Col. 1.19. It pleased the Father, that in him should all Fulness dwell. What is the Reason we are Elected and Chosen above others? that God reveals himself to Babes? and the Things of his Grace are hidden from the Wise and Prudent? Even so, Father, for so it seemed good in thy sight, Mat. 11.29. The same Reason is given for the Election and Choice of Jesus Christ to be the Redeemer, that is given for our Election; It pleased the Father, that is all. That Christ might be the first Pattern of Free-Grace, the Father chose the Son, that he might be the Redeemer: It was congruous and very fit, that the Son and Heir of all Things, should give us the adoption of Sons; Gal. 4.4, 5. God sent forth his Son made of a Woman, made under the Law, to redeem them that were under the Law, that we might receive the adoption of Sons. He sent his Son, that we might have the same Relation to God by Grace, which Christ had by Nature. By Nature, he is the only begotten Son of the Father; and this is that which is purchased for us, that we should become the Sons of God; and the middle Person of the Trinity, is the fittest to be the Mediator between Us and God.

2. This Sending, implies his Fitness and Qualification to do the Work for which he was sent.

• (1.) He had fit Natures.
• (2.) He had fit Endowments.

(1.) Fit Natures. He was God-Man; God, else how could he send? Man, else how could he be sent into the World? This Sending, implies he was a Person truly existing before he came into the World, as a Man must be before he is sent, and therefore he is said to be sent forth from God. Gal. 4.4. God sent forth his Son made of a Woman. Sent forth, that shows his Being before he took Flesh; Christ was somewhere from whence he was sent forth. And then, made of a Woman, that implies his Incarnation. This Sending doth suppose his Divine Nature, and imply his Incarnation, or God's bestowing upon him a Human Nature. God he was, in the Bosom of the Father, from whence he was sent forth into the World. Such an Errand as Christ came about, required a God, no inferior Mediator would serve the turn. Nothing but an Infinite Good can remedy an Infinite Evil: Sin had bound us over to an Eternal Judgment, and nothing can counterpoise Eternity, but the Infiniteness and the Excellency of Christ's Person. His Divine Nature was requisite in many Regards. Partly, to give Efficacy, and Virtue, and Value to his Sufferings; and therefore it is said, that we are purchased by the Blood of God, Acts 20.28. the meaning is, the Blood of that Person, to whom the Divine Properties belonged. God is a Spirit, and hath not Flesh, Blood, and Bones, as we have; How then are we said to be redeemed with the Blood of God? that is, the Blood of him who was God; which makes it to be of infinite Value, and enough to counterpoise that Eternity of Torment which we should have endured. Again, the Dignity of his Person conduced to the acceptance of One for All. 2 Cor. 5.15. And that he died for all, &c. in the room and stead of all the Elect; and therefore that there might be such a value in his Sufferings, his Person must be thus worthy. As they said to David, Thou art worth ten thousand of us, 2 Sam. 18.3. A General or Commander, given in Ransom, will redeem thousands of private Soldiers: So the worth of Christ's Person made him equivalent in dignity to the Persons of all those whom he sustained; yea, much more, God was more satisfied from Christ, than if all the World had suffered, and all Angels and Men had been made a Sacrifice. Again, God he must be, because of the exuberancy of his Merit: Christ's Suffering was not only a Ransom from Death, but the Merit of Eternal Life. By his Death he satisfied the Old Covenant, and ratified the New. The Scriptures do not only set forth the Death of Christ as a Ransom for Souls, but as a Price given to purchase Everlasting Glory. A Surety to an ordinary Creditor, if he pay the Debt, he only frees the Creditor from Bonds, but doth not bring him into Grace and Favor. But now Christ hath merited Happiness for us, and not only freed us from Wrath to come, and delivered us from Bondage, there was a price paid to Divine Justice. Again, the Dignity of his Person was necessary, by way of Compensation, for those Circumstances of Punishment which did not beseem Christ. The Civility of Nations, remits to Princes and Nobles some disgraceful Circumstances; though the Punishment is inflicted, yet the kind of Death is changed, because of the Dignity of their Birth, and place in the Common-Wealth. So here, the Sentence which passed upon Men, was Eternal Death, the Sentence itself is not reversed, that would lessen the Authority of the Law, and the Glory of God's Justice. The truth is, there are some Circumstances abated, which stood not with the worthiness of Christ's Person; as for Instance, The Eternity of the Punishment is abated, Christ suffered but a few Hours, because of the greatness of his Sufferings, and the Dignity of his Person. A payment in Gold, is as full and valid as a payment in Silver, though it may take up less room, because of the excellency of the Metal: So here, the Suffering and Death of Christ was of full value, though it was dispatched in a lesser Time; the Eternity that is abated, because of the Dignity and Worth of his Person. Once more, the Godhead of Christ was necessary, that he may be able to discharge the Office of a Priest, as that he might satisfy on the Cross, and know all those whom he did personate and represent before the Tribunal of God. As the High Priest had the Names of the twelve Tribes upon his Shoulders, and upon his Breast, Exod. 28.12, 29. upon his Shoulders, to represent them to God, and upon his Breast, to show how dear they were to himself: So Jesus Christ hath, as it were, the Names of all those for whom he was to suffer and intercede; he was to know them Man by Man. And it was meet that he should know all the Sins that were imputed to him; and therefore the Person thus sent, for such a Work as this was, must needs be God. Again, he must be God, that he might support his Human Nature, and overcome his Sufferings. Jesus Christ was to be raised, and also to raise himself; he was to be raised by God the Father, as a Judge: As the Apostles would not go out of Prison, till the Magistrates came to fetch them out themselves; so God as Judge is said to raise Christ, and exalt him, he must give him power to rise. But now Christ was also to raise himself; John 2.19. Destroy this Temple, and in three days I will raise it again. He was to raise himself, to declare the Glory of his Person. Christ was to rise by his Father's Authority, and to rise by his own Power. He was to rise by the Father's Authority; therefore, as a Pledg of it, an Angel is sent to roll away the Stone, and open the Prison Door, and let our Surety out of Prison, the Debt being paid. And Christ was to rise also by the strength of his own Godhead: Why? This was necessary for our Satisfaction. He that would undertake our Case with Comfort and Satisfaction to the Creature, had need be able to overcome Divine. Wrath, for the Creature could never have satisfied. If our Surety were kept in Prison, and held under Wrath, we could have no • ecurity that the Debt was paid; the great Assurance that is given to the World, is the Resurrection of Christ; Acts 17.31. Whereof he hath given assurance to all Men, in that he hath raised him from the Dead ; this was, his public Acquittance and Discharge. Again; it was necessary he should be God for so much of his Prophetical Office, as he accomplished upon Earth. Christ came to bring the everlasting Gospel out of the Bosom of God, and to ratify it with Miracles, to choose Disciples to preach it, to give the Holy Ghost, to give them Power to work Miracles, suitable to the Tenor of the Gospel; as raising the Dead, giving Sight to the Blind, &c. Thus his Godhead was necessary to his Work.

But now, upon his Sending, (and that is more formally and expressly intended in the Phrase) he had new Qualifications, and a new Power; for as God he could not suffer, therefore the Manhood is bestowed upon him. Psal. 40.7. A Body hast thou prepared for me. This is formally implied in that Expression. He sent him ; that is, prepared a Body for him. God's sending of Christ, doth not imply his change of Place; for Christ, as God, before was everywhere, the Heaven of Heavens could not contain him ; but it implies the Assumption of another Nature: He was sent, that is, took Flesh, assumed another Nature into his own Person. Now this was necessary, that Christ should be Man, that he might have an Interest in us, and have compassion on us, and be in a capacity to die for us. That he might have an Interest in us, and be of our Blood. The next of Blood had a right to redeem, Ruth 3.9. Therefore Christ, he took our Nature, that he might be of our Blood, that so he might have a right to redeem us, having an Interest in us; and therefore he was not only Man, but the Son of Man. Christ might have been true Man, if God had formed him out of the Dust of the Ground, as he did Adam, he might have given him a true Human Nature: But Christ was not only Man, but was of our Stock and Lineage; and therefore it is said, Heb. 2.14. Forasmuch then as the Children are partakers of Flesh and Blood, he also himself likewise took part of the same. And, Vers. 11. For both he that sanctifieth, and they that are sanctified, are all of one. They are all of one ; How is that? Of one Stock. Justice required, that the same Nature that had sinned, should be punished. It was not fit our Sins should be punished in the Nature of an Angel, nor in the Nature of Man, that was made out of Nothing, or out of the Dust of the Ground; but in one that was of the same Stock. Again; that he might have Compassion on us, as well as an Interest in us. Christ hath a Nature that inclines him to his Office; besides his Essential Mercy as God, there is a Human Compassion, which ariseth from Feeling, and from Experience. Heb. 4.15. For we have not an High Priest which cannot be touched with the feeling of our Infirmities: but was in all points tempted like as we are, yet without Sin. He took our Nature, that he might have experience of our Sorrows, Miseries, Temptations, and so intender his own Heart, by an experimental Pity and Compassion. As Man, Christ had a feeling what it was to be in the state of Men, that we might have an assurance of his Pity. As a Man that hath felt the racking of the Go • t and Stone, is more fit to pity others in the same Case: So Jesus Christ having had a feeling of the Buffetings of Satan, and Wrath of God, and of the Neglects and Scorns of Men, feeling of all Conditions that are miserable, his Heart is the more intendered, his human Compassion is increased; and God would have it to be so for our greater Assurance. Again; his Human Nature gave him a capacity to suffer. As God, he could not suffer; and therefore when God would have no more Sacrifices, but all were to be abolished, he prepared Christ a Body. Heb. 10.5. God invested him with a Human Nature, that he might offer one Sacrifice to abolish all the rest. Thus you see Christ was sent, that is, fitted by his two Natures; his Divine Nature, that is supposed, and his Human Nature is formally included in that expression, He was sent, that is, assumed a Body, did not change place, but assumed a Nature in his own Person, that so he might be fit to deal with God for us.

And then (2.) he had fit Endowments; he came to be loaded with Graces and Blessings, and with all kind of Qualities to do Men good. John 10.36. Him hath the Father sanctified, and sent into the World ; that is, God's Sending, his Anointing of Christ as our Head, with the Oil of Gladness above his Fellows. As the Head of the High Priest was anointed, and thence the Oil dropped down to all the Members; Psal. 133.3. It is like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron 's Beard, that went down to the Skirts of his Garment. So our Head is anointed with the Oil of Gladness for our sakes. Christ received the Spirit without measure in our Nature, as Holiness, Pity, and the Treasures of Wisdom and Knowledge. Look, as when an Ambassador is sent forth, there is not only a designation of his Person, but he is furnished for his Emploiment and Work. So is Jesus Christ sent forth, that is, his Person not only designed, and chosen in Grace, and yet in Wisdom, but also furnished with all manner of Endowments in our Nature, Grace and Strength for his Work as our Head.

3. This Sending, implies Authority, and noteth a Commission sealed to him, so that he was an Authorized Mediator, or an Ambassador with Letters Patents from Heaven. This is the principal thing intended in this Sending, the Call and Authority Christ had to do his Office. Heb. 5.4, 5. No Man taketh this honor to himself, but he that was called of God, as was Aaron. So also, Christ glorified not himself to be made an High Priest: but he that said unto him, Thou art my Son, this day have I begotten thee. He was designed in the Council of the Trinity. And as every Ambassador hath Letters of Credence under the Hand and Seal of him from whom he is sent, that he may be acknowledged as his Deputy to act for him: So Christ is sent as God's Deputy into the World, to act and deal for him; and the Apostles they are thus sent from Christ, to act and deal for Christ. Here the Comparison chiefly holds. As thou hast sent me into the World, that is, given me Authority to execute the Office of a Mediator; So have I sent them ; I have given them Authority to preach in my Name, and to deliver the Gospel to others. This sending of Christ, it maketh all that Christ doth in the Father's Name to be valid, which is much for the comfort of our Faith. Christ is not a Mediator by the right, or merely by the desire of the Creature, or by his own Interposition; but he is sent and authorized, you may plead it with God, he hath sent him to save Sinners. You know Moses, when he interposed on his own accord; Exod. 32.32. Forgive their Sin; and if not, blot me, I pray thee, out of thy Book which thou hast written. Tho it was an high Act of Zeal in Moses, yet God refused it; Vers. 33. And the Lord said to Moses, Whosoever hath sinned against me, him will make I blot out of my Book. So if Christ had been set up as Mediator, by the Right and Desire of the Creature only, he might have been refused, but he was authorised by God; he did not glorify himself by invasion of the Mediatory Office, but had a Patent from the Council of the Trinity, indicted by the Father, accepted by himself, sealed by the Holy Ghost, evidenced to the World by his Personal Endowments, and by his Miracles. Thus you see what this Sending is; it implies the Designation of the Father, the Qualification of his Person for the Work, and his Authority to execute it in his Name.

III. To what purpose was he sent into the World? I Answer, To perform the whole Duty of the Mediator, but principally to redeem and instruct the World; those two Offices of Prophet and Priest, Christ performed upon Earth. The Apostle toucheth upon them; Heb. 3.1. Consider the Apostle and High Priest of our Profession, Jesus Christ. Mark, the Apostle mentioneth but two Offices, but they were the highest in both the Churches: the High Priest was the highest Officer in the Jewish Church; therefore, he saith, he was the High Priest of our Profession: And an Apostle was the highest Officer in the Christian Church; therefore he saith, he was the Apostle of our Profession. And he mentions but these two, because these were the two Offices Christ chiefly performed upon Earth: he came to preach the Gospel which we profess; so he is the Apostle of our Profession ; and he came to ratify it with his Blood, so he is the High Priest of our Profession. In short, he came to deal with God, and with Men: To deal with God, and so is an High Priest, to pacify God, to offer such a Sacrifice as might satisfy God; and he came to deal with Men, and so be is an Apostle, to open the everlasting Gospel, to bring it out of the Bosom of God to our Hearts. His Kingly Office was but little exercised upon Earth: We have a glimpse of his Kingly Office, or rather of his Divine Nature, in turning the Money-Changers out of the Temple; but it was little exercised upon Earth; Why? because this was the time of Christ's Humiliation. Now the Kingly Office suits more with the Exaltation of Christ; when he comes the second time, then he comes to exercise his Kingly Office, to reign, and scatter his Enemies, and show his Kingly Power; but now he came to teach, and to suffer. That is the Reason why his Kingly Office is made the Consequent of his Resurrection: Acts 5.31. Him hath God exalted with his right Hand, to be a Prince and a Savior, for to give Repentance to Israel, and Forgiveness of Sins. Was not Christ King of the Church, and King before his Resurrection? I Answer, As God, so he was a King from all Eternity; and in the days of his Flesh he was our Mediator, therefore certainly, King, Priest, and Prophet: but in the World, he did not come to possess his Kingdom, but only to preach it, and divulge it. Therefore he saith to Pilate, John 18.36. My Kingdom is not of this World; if my Kingdom were of this World, then would my Servants fight, that I should not be delivered to the Jews; but now is my Kingdom not from hence. Christ came to bear witness, that he was King, but did not come to possess his Kingdom, and act as a King. As soon as ever he was consecrated to be a Mediator, he was King, Priest, and Prophet of the Church. Look, as David was King before God as soon as he was Anointed, long before he possessed the Throne and was crowned at Hebron, 1 Sam. 16.13. for he was King when he wandered up and down, and was hunted like a Flea, or like a Partridg upon the Mountains: So Christ in the time of his Humiliation was a King, but did not exercise his Kingdom. Chiefly then he was sent into the World, the first time, to redeem and instruct the World: To redeem the World; 1 John 4.10. God loved us, and sent his Son to be the Propitiation for our Sins. This was Christ's first Errand, to make Satisfaction for Sins; afterwards he will come to destroy his Enemies at his second coming. And to instruct the World, that is of special consideration in this place; As thou hast sent me into the World, so have I sent them into the World: Christ sent Disciples as a Prophet, and in this sense he is the Apostle of our Profession ; an Ambassador sent from Heaven, God's Representative, in this sense he is called the Angel of the Covenant, Mal. 3.1. The solemnest Messenger that ever God sent into the World. Isa. 61.1. The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good Tidings unto the Meek, &c. Christ was anointed principally for this Work, to preach the Gospel, he came from Heaven to show us the Way of Life. Heb. 1.1, 2. God who at sundry times, and in divers manners spake in Time past unto the Fathers by the Prophets, hath in these last Days spoken unto us by his Son. He hath spoken to us by Apostles, Pastors, and Teachers: Why doth he make mention only of Christ? Because in the Roll of Gospel-Preachers, Christ is the First, Christ's Name is first enrolled, he was first in Commission, and he sent forth Apostles, and the Apostles others. The Mystery of Redemption was never clearly known, till Christ came to preach it; then all the deep Counsel of God for Man's Salvation came out, which was hidden before. Christ brought out of God's Bosom the Doctrine of the Gospel.

SERMON XXXI.

Secondly, I Come to the Mission of the Apostles, So have I sent them into the World, as thou hast sent me. The words intimate a comparison between God's sending of Christ into the World, and Christ's sending the Apostles into the World.

But how doth the Comparison hold good? Christ was sent to Redeem, they to Preach, the Apostles were no Redeemers; Christ was sent, not only as a Prophet, but as a Priest, as we have seen before. And again, for the manner, Christ was sent by being Incarnate, God-Man in one Person, he must be Man, if sent; but they were Men, and therefore there is a difference. Christ was sent as the Supreme Officer of the Church, as God with Original Authority, they as Ministers and Servants. Christ could teach immediately, outwardly by his Word, inwardly by his Spirit; they only outwardly. How then could it be said, As thou hast sent me into the World, so have I sent them into the World?

I Answer, There is an 〈 in non-Latin alphabet 〉 , not an 〈 in non-Latin alphabet 〉 , some Likeness, but not an Equality. As the Union of the Apostles, is compared with the Unity of the Trinity; so the Mission of the Apostles, with the Mission of Christ. The Similitude holdeth in several Things, they were Authorized Ministers, and Officers of the Church as Christ was▪ Christ was authorized by God, and the Apostles by Christ; they were his Deputies and Representatives, as he was God's, that is the Notion of Apostle, or one sent in the New Testament, not as bare Messengers, but as Proxies, [see Hammond ]; and we read of Messengers of the Churches, 〈 in non-Latin alphabet 〉 , the Church • Deputies and Representatives. Yea, they had Power to send others, as Christ had. The World was bound to acknowledge them for such. To despise Christ, was to despise God, whose Deputy he was; and to despise them, was to despise Christ; to hear them, was to hear Christ; and to hear Christ, was to hear God. Mat. 10.40. He that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me. And, Luke 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.

But why doth Christ urge this Argument in this place, They were sent, and sent as I was sent?

I Answer; It is an Argument as to God, and it is a ground of Hope to the Apostles. An Argument fit to be urged to God in Prayer, they are sent as I was. Thou didst send me to redeem the World out of thy Grace, and they are sent to preach this Redemption, and therefore it is fit they should be preserved and sanctified. It is a fit ground of Hope for the Apostles to meditate upon, they were sent as Christ was. If they be in great Poverty, want the help and assistance of the World, so did Christ. All God's Witnesses prophesy in Sackcloth.

Well then, here we have the first rise of a Gospel-Ministry; Christ was sent by God, the Apostles by Christ, and others are their Successors, authorized and sent by them.

The Points which I shall handle, are two.

• First, The Necessity of a Call to the Ministry.
• Secondly, The Dignity of those that are so called. Both are implied in the word sent.

Before I enter upon the Discussion, let none take offense, that I apply that to the Ministry in general, which is spoken of the Apostles in the Text, I have sent them. Which I do for two Reasons.

1. Partly, because we may compare ordinary Ministers and the Apostles together, if their Mission be compared with Christ's. As Christ's Mission had something extraordinary and peculiar, by which it was distinguished from the Mission of the Apostles; so the Apostles Mission hath something peculiar, but both agree in this, that they must be sent, this they have in common: Rom. 10.14. How can they preach except they be sent? Mark, the Apostles were sent as Christ was sent, (though Christ was sent to redeem, as well as to prophesy and teach) and so Ministers are sent, they must be authorized, as well as the Apostles, though the Apostles had somewhat peculiar and proper to that Office, as the Infallibility of Doctrine, power of working Miracles, the largeness of their Circuit, which was the whole World; whereas ordinary Ministers are set over one Church, and fastened to one place. Again; the Apostles were appointed to write Scriptures, and Pastors and Teachers to apply Scripture. The Apostles were authorized by Christ himself, received their Call immediately from his Mouth; ordinary Ministers are called by a Power derived: Yet they both agree in this, that they serve in the Work of the Gospel; and that they are Officers that must be called and sent; as not only they are the King's Officers, who are immediately appointed by the King, but those also that are appointed by subordinate Powers.

2. Partly, because a part of the Comparison lieth in this, that as Christ was sent by God, and had Power to call others; so the Apostles were sent by Christ, and had a Power to send and constitute others, and so the Succession was to continue. That this was a part of their Power, appeareth, because Christ, when he gave them their Commission, saith, He will be with them to the end of the World, Mat. 28.20. that is, with them in their Persons, and their Successors, who are taken into the same Patent and Commission, and have a Power to call others to the end of the World; and therefore the Apostles ordained Elders in every City, Acts 14.23. And those Elders ordained others, as the Apostle giveth leave to Titus so to do, Tit. 1.5. For this cause, left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every City, as I had appointed thee. Christ was not only sent to be a Prophet himself, but to authorize others: So the Apostles not only were sent to preach the Gospel themselves, but to authorize others, and they others, even to the end of the World.

This being premised, I come to handle,

First, The Necessity of a Call. That none can enter upon this Work, or upon the Office of the Ministry without a Call, is, I suppose, out of controversy. All the Difficulty will be to show you, what a Call is: Gifts merely do not make a Call, but something else.

Now a Call is either Extraordinary, or Ordinary.

1. Extraordinary, and that is an immediate Call from God himself, by Voice, Vision, or Oracle, or by Christ in Person. So was Moses called to his Office; so the Baptist, so the Apostles ; and so also was Paul called, because he had not seen Christ in Person, which it seemeth was necessary to the Call of an Apostle, he was called by Christ appearing from Heaven; and therefore he saith, Gal. 1.1. Paul an Apostle, not of Men, neither by Man, but by Jesus Christ, &c. Now this extraordinary Call may be pretended, but cannot be expected in these latter days. Many have pretended to an extraordinary Call. Eusebius in his • th Book, tells us of some that pretended they had a Book sent from Heaven, according to which they were to instruct their Disciples. And Sozomen speaketh of a Monk, that pretended that the Instruction that he offered to the Church, was written by an Angel. And since, in all Ages, especially in ours, do Men pretend to Ill • minations, Teachings, and Voices within. Thus it may be pretended, but it cannot be expected; For an immediate extraordinary Calling, hath only place in establishing a new Doctrine: But now the Canon of Faith is closed up; This Doctrine of the Kingdom is to be preached to all Nations, till the end come, Mat. 24.14. And the Ordinances of the Church are settled, and put into a stated course till Christ come; and therefore we cannot reasonably expect new Miracles, and new Calls. And besides, every extraordinary Call is manifested by some Vision, Miracle, or special Effect and Gift of the Holy Ghost, by which the Truth of that Calling may be made out to others, and hath been always sealed with extraordinary Effects, which are ceased in these Days.

2. The Ordinary Call then is that which we should chiefly regard, and that is twofold; either Inward or Outward.

1. The Inward Calling, that is to be regarded in the first place. Be sure you be Ministers of Christ's making. There can be no true Calling, unless you see God in it as well as Men. And the Lord taketh it to be his Prerogative, to bestow Officers upon the Church; Dabo Evangelistum; I will give to Jerusalem one that bringeth good Tidings, Isa. 41.27. He did not only appoint the Office, but doth design the Persons. Now, what is this Inward Call? I Answer, God calleth us, when he maketh us able and willing; the Inclination and the Ability is from God. The Inclination; He thrusts out Laborers into his Harvest, Mat. 9.38. And the Ability; He makes us able Ministers of the New Testament, 2 Cor. 3.6. and both these are required of us. Ability there must be. Look, as Princes count it a point of Honor, when they send out Ambassadors to Foreign Nations, to employ those that are fit; so it is for the Honor of God, that all his Messengers should be gifted and fitted. Gifts and Abilities are our Letters of Credence that we bring to the World, that we are called of God, and authorized to this Work. Certainly, if the Spirit of God fitted Bezaleel and Aholiab, for the material Work of the Tabernacle; much more doth Spiritual Work require proportionate Abilities. It is true, there is a Latitude and Difference in the degree of Abilities; but all that can look upon themselves as called of God, must be able and apt to teach. The Apostle took this for a Call: 1 Tim. 1.12. I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the Ministry. If ever God put us into the Ministry, he first enableth us, and bestows suitable Gifts and Graces. But that is not all, a Man must be willing too. 1 Tim. 3.1. If a Man desire the Office of a Bishop, he desireth a good Work. There must be a strong Inclination, that carries us out to such a course of Life, if the Lord shall give us a Call: Yea, in some Cases, in the Conscience of the Inward Call, a Man may offer himself, his Gifts to Trial, and his Person to Acceptance, so it be done modestly, and not in a vain-glorious Confidence. As Antisthenes said in the Case of Magistracy, that a Man should deal with Magistracy as with Fire; a Man would not come too near the Fire, lest he burn himself; nor stand at too great a distance, lest he grow stiff with Cold: So of the Ministry, a Man must not be too forward, nor too backward. In some Cases it is good to expect the fair Invitation of Providence; an Inclination there must be, if the Lord vouchsafe a Call. In some Cases, we may offer ourselves to the Acceptation of the Church, if the Lord see fit that we be chosen. But to return, he hath the inward Call, who is able and willing; I mean, upon Spiritual Grounds, having first counted the Charges, Difficulties, Duties, Dangers of this Calling. Well then, if Men be willing, but not fit, they are not called of God; or if fit, yet not willing, they have not Warrant enough to undergo the Difficulty: much more they that are neither fit nor willing, but only thrust themselves upon the Office by the carnal Importunity of Friends, or corrupt Aims at Honor and secular Advantage. Thus you see what the Inward Call is.

2. There is an Outward Call. The Inward Call is not enough to preserve Order in the Church, an Outward Call is necessary. As Peter, Acts 10. was called of God to go to Cornelius ; and then, besides that, he had a Call from Cornelius himself: So must we, having an Inward Call from the Spirit, expect an Outward Calling from the Church, otherwise we cannot lawfully be admitted to the Exercise of such an Office and Function. As in the Old Testament, the Tribe of Levi, and House of Aaron, were by God appointed to the Service of the Altar; yet none could exercise the Calling of a Levite, or serve as an High Priest, till he was anointed and purified by the Church. Exod. 28.3. And thou shalt speak unto all that are wise-hearted, whom I have filled with the Spirit of Wisdom, that they may make Aaron 's Garments, to consecrate him, that he may minister to me in the Priest's Office. The like is repeated, Numb. 3.3. So the Ministers of the Gospel, though called by God, must have their External Separation, and setting apart to that Work by the Church; as the Holy Ghost saith, Acts 13.2. Separate me Barnabas and Saul for the Work whereunto I have called them. Mark, the Spirit of God had chosen them, and yet calls upon the Church, the Elders of Antioch, to separate them for the Work of the Ministry. But now in what Order this is to be done, and by whom this Separation is to be made, is the great Controversy. Politicians, and with them Erastians, make it to be the Magistrates Right; the Anabaptists, with some others, make it the Peoples Right; Papists, and others, give it to the Bishops; others, to Presbyters and Elders of the Church. To examine every Claim at large, would take up a great deal of time, let us compound the Difference as well as we can. In short, there are three Pretenders to the Power of the External Call, the People, the Elders, the Magistrate; and we may divide it among them, and give everyone their share, and then the Call will be complete. I say, there are but three Pretenders, for we need not to speak of the Bishops Plea, for Bishops, and Presbyters, or Elders, in the Scripture, are all one. The Apostle writes to the Bishops and Deacons at Philippi, Phil. 1.1. The Apostle taketh notice of no other Officer in that Church: And Chrysostom 's Gloss is of weight, What is the Reason, the Apostle saith to Bishops, were there more than one of one City? The Reason is, saith he, because Bishops, and Elders or Presbyters are the same. So, when the Apostle bids Titus, Tit. 1.5, 6. Ordain Elders in every City, if any be blameless, &c. He adds, Vers. 7. For a Bishop must be blameless, as the Steward of God. To lay aside this then, we shall speak to the Claim of the People, the Elders, and the Magistrate, and give everyone its due: For in the External Call there are three parts, Election, Ordination, and Confirmation. Election, that belongeth to the People; Ordination, which standeth in Examination of Life and Doctrine, together with Authoritative Mission, that is the Right of the Presbytery; and Confirmation, that belongs to the Magistrate.

1. Election is the Peoples Right. This appeareth, because their Consent and Suffrage is required in all Offices, even in the choice of an Apostle, Acts 1.15, 26. the 120 nominate Matthias in the room of Judas, and God decided it by Lot; and in the choice of a Deacon, Acts 6.3. Look ye out among you seven Men of honest Report, full of the Holy Ghost, &c. and of an Elder, Acts 14.23. And when they had ordained them, 〈 in non-Latin alphabet 〉 , Elders in every Church, and had prayed with Fasting, they commended them to the Lord. I know I tread upon Thorns, but yet this seemeth to have been the constant practice of the Church in after Ages. Leo the great, in an Epistle of his, is for Vota Civium, the Vote of the People in the Election of Ministers. And Cyprian more clearly before him, Lib. 1. Epist. 4. Videmus de authoritate Divinâ descendere ut Sacerdos, plebe praesente, sub omnium oculis deligatur, & dignus at{que} idoneus publico judicio ac testimonio comprobetur. The Minister should be propounded to the People, and approved by their Vote and Suffrage. And just before, Plebs illa maxim habet potestatem vel eligendi dignos Sacerdotes, vel indignos recusandi. The People have a Power to choose those that are Worthy, and refuse those that are Unworthy. Certainly all allow some consent to the People, a full use of the Judgment of Discretion to try the Spirits, 1 John 4.1. And to distinguish the Voice of a Stranger from the Voice of a Shepherd, John 10.5. It seemeth to be most agreeable to Scripture, that the People should by Suffrage propound the Person, and then he is to be authoritatively determined by the Presbytery. Acts 6.3. Look out from among you seven Men of honest Report, &c. whom we may appoint over this Business. The Apostles did not take to themselves an absolute Power, but referred the nomination to the People, though still they reserve the Determination and Ordination to themselves. Election is the Peoples Right, because he is chosen for their good; but Ordination is the Elders Right, because that is done in the Name of Christ, and therefore must be done by his Deputies and Proxies, as an evidence that the Matter is confirmed by Christ, and that he accepts him for his Servant in the Work of the Ministry. Christ himself, as Head of the Church, had his Ordination from God, and his Election from the Church. God hath appointed him to be Head of the Church: Ephes. 1.22. And hath put all things under his Feet, and gave him to be the Head over all things to the Church: And the Church ratifies it by her consent; Hos. 1.11. Then shall the Children of Judah, and the Children of Israel, be gathered together, and appoint themselves one Head, &c. And it is notable, that in Paul 's Vision, the Call is managed by a Man of Macedonia, that represented the People of that Place: Acts 16.9. A Vision appeared to Paul in the Night: There stood a Man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. Not go thou, but come over and help us.

2. Ordination, which consists in the Trial of Gifts, and Authoritative Commission, that is the Right of the Elders. That appeareth, because to them is the Power of the Keys given for the Peoples good: And, Acts 13.2. The Holy Ghost saith, Separate to me Paul and Barnabas unto the Work whereunto I have called them. Who were those that were to Separate? They were Prophets and Teachers of Antioch, as appeareth Vers. 1. And elsewhere the Scripture speaketh of the laying on of the Hands of the Presbytery, 1 Tim. 4.14. Approbation of Doctrine and Life is the Elders Right, who are best able to judge of Men's Fitness and Abilities. To Titus an Officer is this given, Titus 1.5, 6. To ordain Elders in every City. If any be blameless, the Husband of one Wife, &c. And then for Imposition of Hands, it is a Custom most conform to Apostolical Practice; it is not founded on a Precept, but only on Apostolical Practice.

3. Confirmation is the Magistrates Right. The Christian Magistrate hath his share, to see that all things are done orderly by the People and Elders. Now Magistrates are concerned, not only as principal Members of the Church, and of the first Rank, but as Episcopy ad extra, as nursing Fathers, to whom Care and Inspection belongeth, that all things be done decently, and according to the Mind and Will of God. The Christian Magistrate is Custos utrius{que} Tabulae. And upon this Ground would the Apostle have us to pray for the Conversion of Magistrates, that they might be converted from Paganism; 1 Tim. 2.2. That under them we may lead quiet and peaceable Lives, in all Godliness and Honesty. The Magistrate is not only to interpose, when Differences arise about Honesty, but also about Godliness; there is Judex, Index, Vindex ; in all Controversies, the Word is Judex, in it the Mind and Will of God is declared: The Minister is Index, it is his Office to preserve Knowledge, and out of the Word of God to show his Mind and Will: And the Magistrate is Vindex, he is to see that Duty be not neglected, that the Administrations of the Church be not ill managed, and carried on contrary to Christ's Appointment, because he is the nursing Father of the Church, Isa. 49.23. Again; the Magistrate is concerned, as the Head of the Common-wealth, and so to consider who shall be encouraged by Public Maintenance, and allowed to preach publicly without disturbance, the Common-wealth being concerned in it. And there wants not Precedents in Scripture for this. David and Solomon did exercise such a Power: Solomon deposed Abiathar, 1 Kings 2.26. And to Abiathar the Priest said the King, Get thee to Anathoth, unto thine own Fields, for thou art worthy of Death, &c. And Jehoshaphat sent Levites and Priests to teach in every City, 2 Chron. 17.8, 9. And as soon as Magistrates turned Christian in after-Ages, they were much concerned in the Votes and Suffrages of the Church. The Power of Princes herein hath been much debated, especially by those that have pleaded the Rights of Princes against the encroachment of the Romish Synagogue, who abundantly prove, that the Election of the Pope himself is not valid, without the consent of the Emperor. So in ancienter History, Socrates showeth, that when Ambrose was chosen by the People of Milan, the Election was confirmed by the Roman Emperor, Lib. 4. cap. 25. And Theodoret showeth, that when Athanasius had nominated one Peter for his Successor; and the People had given Consent, they solemnly asked the Magistrates Leave and Confirmation. I might heap up many other Instances, but let these suffice.

Having spoken to the Call, I come to show the Necessity of a Call. Now such a Call, or Authoritative Mission, is necessary;

1. In respect of God. God enableth those whom he employeth. 1 Tim. 1.12. I thank Jesus Christ my Lord, who hath enabled me; for that he counted me faithful, putting me into the Ministry. And this is the Ground upon which Christ builds his Prayer in this Place; Sanctify them through thy Truth ; For, I have sent them into the World ▪ 〈 in non-Latin alphabet 〉 , those that run of their own Heads without a Call, cannot expect God's Blessings, but those only that are regularly sent, can expect the increase of Gifts, and success of their Ministry; for the Word worketh not by its own Force, but by God's Blessing: Blessing dependeth altogether upon the Institution, and therefore the Institution must be carefully observed, if we would have the Blessing. God is said to employ, not only those who are called extraordinarily, but in the ordinary way: The Elders of Ephesus had no extraordinary Call, yet it is said, The Holy Ghost had made them Overseers, Acts 20.28.

2. In respect of Satan. He will soon spy out our want of Commission, as he did in the Sons of Sceva, Acts 19.14, 15. Jesus I know, and Paul I know, but who are ye? I know Jesus as the Lord, Paul as an authorized Minister, one that had a lawful Commission, But who are ye? And then the Devil fell upon them, and wounded them, Vers. 16. It is true, we have not such visible Instances of the Devil's Power now as then, because God rules the World now by Wisdom, not by Power; but yet we may observe the secret Power of the Devil upon those that run of their own accord, and venture upon the Office of the Ministry without a Call. None are more apt to be led aside into Errors, and those of the grossest Nature, than those that venture upon this Office without a Call. Origen 's Errors are by many ascribed to his neglect or want of Ordination. And the Arians, (saith the Synod of Alexandria ) were, Fabrose vitro •• ae creationis, infamous for want of a right Call to the Ministry, and therefore fell into that damnable Error.

3. In regard of yourselves, that you may digest Difficulties with the more Patience. You can never endure anything with comfort, but when you can thus say, I am in God's way, doing God's Work. This is a great ground of Patience. Conscience in a time of Danger, will take hold of the least faulty Circumstance. Uzzah had little comfort in his stroke, because he was out of God's way: Jude 11. Woe unto them, for they have gone in the way of Cain, &c. and perished in the Gainsaying of Korah. Korah was a sad instance!

4. In respect of the Church. This External Mission is necessary, that the Church may receive you comfortably. It is made a Character of Christ's Sheep, not to hear the Voice of a Stranger, John 10.5. nor of such as do not enter in by the Door, Vers. 1. And in the Old Testament it is often said, Hearken not to them, for I have not sent them. In the Primitive Church this was strictly observed; When Chrysostom was banished, and Arsanius unduly succeeded him, the People would not so much as hear him. Theodoret witnesseth, that some of them would rather go into Banishment, than join with him in Public Worship. So when Felix was set over Rome instead of Liberius, against the Consent of the Church, the People would not enter while he was present; though Felix was Orthodox, and nothing could be objected against his Doctrine. This Instance is approved by Luther, in his Comment on the Psalms of Degrees, and (in his way of Expression) he saith, the same should be done to an Angel or Arch-Angel, though he came with never so good Tidings, if we knew they came without lawful Commission.

Use 1. Information in two things; that the Ministry is an Office, and a standing Office.

1. The Ministry is an Office, not a Work of Charity, which everyone must perform, there must be fit Persons sent; therefore it is said, Acts 10.41. that Christ appeared, Not to all the People, but unto Witnesses chosen before of God, whom he commanded to preach unto the People. Therefore he that cannot say, he is chosen of God for this work, must not take this honor upon him, lest he run before he be sent, and so they do but prattle, not preach, for Preaching is an Ordinance. So the Lord said to Ananias concerning Paul, Acts 9.15. He is a chosen Vessel before me, to bear my Name before the Gentiles, and Kings, and the Children of Israel. He is called a chosen Vessel ; not in regard of Eternal Election, but in regard of Designation to the Work of the Gospel. Everyone is bound, by the Law of Charity, to use his Gifts to the edification of others, but still in a regular way. A King hath many Subjects, but all his Subjects are not Courtiers, and special Servants. All Members of the Church are Subjects of Christ's Kingdom, but all are not Officers, for these are chosen Members.

2. That the Ministry is a standing Office. When Christ was about to depart, then he sendeth Apostles with a Promise, that he would be with them to the end of the World. He sendeth them, that they may send others, and so continue the Succession. So that the Apostles are not only sent by Christ, but the Ministers of the Gospel virtually, being sent by Christ's Deputies; as they are the King's Officers, that are not only immediately created by the King, but by his Power. Still God hath ever had an ordinary standing Ministry in the Church. In the Old Testament there were not only Prophets, that were immediately called to deliver God's Message, and to write Scripture; but an ordinary Ministry, to open the Law and the Prophets, and to preserve Knowledge in the Church. Mat. 2.6, 7. The Law of the Truth was in his Mouth, and Iniquity was not found in his Lips, &c. For the Priest's Lips should keep Knowledge, and they should seek the Law at his Mouth, for he is the Messenger of the Lord of Hosts. Therefore the ordinary Levites are called 〈 in non-Latin alphabet 〉 , Teachers of the Law. In the New Testament, Christ gave not only Apostles to write Scripture; but Pastors and Teachers to open Scripture. Ephes. 4.11. He gave some, Apostles; and some, Prophets▪ and some, Evangelists; ad some, Pastors and Teachers. The Bible is not enough for your Edification without this Institution; the same Christ that instituted Apostles to write Scripture, instituted Pastors and Teachers to open and apply Scripture. This is always necessary, though Religion be never so thoroughly planted in a Nation, for we need continual Remembrance • s. And the end of Preaching, is not only to learn what we knew not before, but that we may have Spiritual Things always before our Eyes, and in the view and consideration of Conscience; and that the Heart be always kept lively, and soft, and tender, by the frequent droppings of the Word, and that we may receive new Influences of Grace in God's Way. Yea, for Nations, how soon would they degenerate without a Monitor and standing Ministry, and all Things would be wrapped up in Error and Darkness? This was the first occasion of Idolatry among the Nations, when their Monitors ceased, and Religion began to be confined to a few Families. Experience will best show the necessity of such a standing Office in the Church.

Use 2. Reproof of those that invade the Minister's Office, and of those that countenance them. Jude says of them, They perished in the gainsaying of Corah, Jude 11. God's Judgments will overtake them. Corah 's Sin was, levelling of Offices in the Church. All the Lord's People are holy ; why should any take a special Office upon them? It is an horrible abuse. Remember the Breach of Uzzah, God is jealous even of a Circumstance in his Institution. Christ himself had his Call to authorize him, Thou hast sent me into the World ; therefore much more should you have a Call to authorize you. If the Work doth not lie within the compass of your Office, you do not glorify God, and cannot please him; and it will be ill for your account; you cannot, when you die, say as Christ, John 14.7. I have glorified thee upon the Earth, I have finished the Work which thou hast given me to do. You do not glorify God with anything, but that which he hath given you to do. It is notable that Christ would not intermeddle out of his Calling. When one came to entreat him, to speak to his Brother to divide the Inheritance with him ; he said to him, Luke 12.4. Man, who made me a Judge or Divider over you? Who was fitter to judge than Christ? yet this was not the Work he came about. If Troubles arise, you cannot suffer them comfortably. All the Disorders abroad, will lie in a great measure upon your Score. Invading of Callings hath been the source of those Mischiefs that abound among us. Augustine saith, Pax est tranquillitas Ordinis, when all things keep their Place. In natural Things: Elements, when out of their place, breed Confusion; the Sea out of its place, makes an inundation; and the Air out of its place, imprisoned in the Bowels of the Earth, causeth an Earthquake. It is true in this Case also; when Men are out of their place, it begets Confusion and Disorder. Never do I look for the Peace of the Church, and Power of the Gospel, till Men have learned to keep within the compass of their Callings. You pretend Gifts and Abilities; if you have a desire to the Work for the Work's sake, why do you not submit to the regular way of sending? The Angel that appeared to Cornelius, biddeth him send for Peter, Acts 10.5. Why did not the Angel teach him himself? His Commission was only to bring a Message from God, not to preach the Gospel, that was Peter 's Work, therefore he sent him to Peter. Nay, Christ himself sendeth Paul to Ananias, Acts 9.6. If any should usurp the place of an Ambassador, without the Prince's Leave and Command, it would be accounted horrible Pride. No Prince can endure a Servant whom he hath not chosen: and how then can Christ take it well at your hands? It is but an Itch of Pride, if we search it to the bottom. There are regular ways of exercising your Gifts in private Meditation, and Family-Instruction, and gracious Conferences, by way of interchangeable Discourse, with less Pride and Usurpation, and more spiritual Profit and Comfort, than in public Sermons.

Use 3. Advice to Ministers and People.

1. To Ministers. Strive to make out your Calling to your People, to evidence it to the Consciences of your Auditory, by your Sincerity and Success.

(1.) By your Sincerity. 2 Cor. 4.2. We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully; but by manifestation of the Truth, commending ourselves to every Man's Conscience in the sight of God. Success is not in our power, but yet our Aim should be sincere. Delight not in vain Applause; let not this satisfy thee, but that others may feel the Power of Truth. Let it not satisfy thee, when thy Hearers go away and say, O how learnedly, how eloquently, with what subtlety and sublimity of Reason doth he preach! what excellent Gifts of Memory, Wit, Elocution! This did not satisfy Christ. Christ had made an excellent Sermon; a Woman in the Company cries out, Luke 11.22, 28. Blessed is the Womb that bare thee, and the Paps that thou hast sucked! But he said, Yea rather, blessed are they that hear the Word of God, and keep it! It is far better, when they go away from hearing, to be more mindful of themselves than of us; of what is spoken to their Consciences, rather than what are our Gifts; condemning themselves, rather than commending us; bewailing their own Hearts and Lives, rather than applauding and admiring our Sermons; smiting their own Breasts, and saying, not so much, How well hath he preached! but how ill have I lived! how carnal am I, subject to Sin!

(2.) By Success. This you should cover above all things; this is the Seal of your Ministry in the Peoples Consciences. Every Ambassador sent out from a Prince, hath not only Instructions and Commands, but his Commission sealed: So a Minister must not only look to his Instructions to preach the Gospel, but for a Seal of his Ministry, as his Letters of Credence and Recommendation. Now our Seal is Spiritual, as all other the parts of our Administration are. What is this Spiritual Seal? God's owning and blessing our Endeavors. 2 Cor. 3.1, 2, 3. Do we begin again to commend ourselves? or need we, as some others, Epistles of Commendation to you, or Letters of Commendation from you? Ye are our Epistle written in our Hearts, known and read of all Men. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministered by us, written not with Ink, but with the Spirit of the Living God; not in Tables of Stone, but in the fleshly Tables of the Heart. Success in the Hearts of the People, doth authorize our Commission. So, 2 Cor. 13.3. Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you. This is a proof, that we come to you in Christ's stead, and speak in his Name and Power. It is not, who can speak most finely and plausibly, but most effectually to the Heart. 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. That is the Evidence, not luscious Gifts. Carnal Men may have these, for the good of the Body, that have no inward Calling. I remember Paul putteth the false Teachers upon this Experiment, and proof of their Calling. 1 Cor. 4.19. I will come to you shortly, if the Lord will, and will know, not the Speech of them which are puffed up, but the Power. I will not examine them by their Speech, but by the spiritual Efficacy of their Ministry, which is the chiefest sign of God's Approbation and Blessing, not their Pomp and Eloquence. And therefore this is the Seal that you should look after.

2. Here is Advice to the People, to own them that are called, and sent to you in the Name of Christ. Own their Persons, by a cordial submission to them. Heb. 13.17. Obey them that have the Rule over you, and submit yourselves: for they watch for your Souls, as they that must give an account. In the particular Places, where you are disposed by the Care of Providence, they are sent by God to you. There is much in the Designation of God's Providence; and Cohabitation is an excellent Friend to Church-Communion. That is the Sphere of your Activity; where God hath appointed your dwelling, there you are in the greatest capacity to serve God, and to promote the Ends of Church-Fellowship and Communion. And do not only own the Persons, but the Calling of the Ministers, as a Gospel-Institution. Pray for it; how importunately doth Paul beg the Peoples Prayers everywhere! and countenance and plead for it in the Gates. Wicked Men could never obtain that Power they have over Ministers, were there not some backwardness and faintness in the People of God to own them. Herod could have put John to death; But he feared the Multitude, because they counted him for a Prophet, Mat. 14.5. The putting down the Ministry, will not only be imputed to the violence of others, but to your coldness and ingratitude. Therefore let the World know by some public Vindication, that you are not afraid to own Christ's Institutions. If we have a Charter given us by a Prince, how zealous are we that it might not be infringed? Whatever the World thinks of it, this is Christ's Royal Gift in the day of his Inauguration; Ephes. 4.11. When he ascended up on High, he gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers. Therefore stand, and plead for it more. Paul took notice, 2 Tim. 4.16. At my first Answer no Man stood with me; but all Men forsook me. It is a Crime to forsake Ministers in their Defense, much more to forsake the Ministry. Are we so backward, that we do not think Christ's Gift worthy a public Vindication? Nothing hath been accounted so near and dear to the Church of God, that hath put them upon such frequent Prayers, and zealous Endeavors, as this, that their Ministers may not be taken from them. Therefore own their Calling, and own the Institutio • .

Before I come to speak to the Dignity of Ministers, I shall answer an Objection or two against what hath been said.

Object. 1. If none but such as have an outward Call are to preach; What Call had the first Reformers?

I Answer.

1. The first Reformers, most of them had a lawful Call, being Pastors and Teachers before the Reformation. And though they had it from Antichrist, as some plead, or the Popish Clergy, yet that did not make it less valid. The Apostles say of Judas, Acts 1.17. He was numbered with us, and had obtained part of this Ministry. Wicked Judas, in foro Ecclesiae, was a true and lawful Apostle, and whatever he did by Virtue of his Office, was valid and lawful. So the Roman Clergy, they have obtained part of this Ministry with us, and in foro Ecclesiae, at least before the Reformation, were lawful Ministers; it is disputable, whether as yet God hath given such a total Divorce, that all their Ecclesiastical Acts are Nullities.

2. Others were stirred up by the special instinct of the Holy Ghost to undertake the Work, and being received of their own Churches, their Call was valid. For things of Order, must give way to things of absolute Necessity; and where an ordinary Calling cannot be had, God calleth Men out of Order. It is the Duty of all Saints to contend for the Faith; and when God, by a special instinct, stirreth up Holy Men to do this Work, they are thereby authorized; especially when there is a general Defection and Corruption among the Officers of the Church; Who would expect the Reformation of Stews from Bawds and Panders? It is necessary the Church should have Pastors and Teachers; and where Ordination cannot be had, the Election and Consent of the People sufficeth, God especially accompanying them with his Presence, and the Men being furnished with Gifts and necessary Qualifications, both as to Life and Doctrine, for that Office.

2 d Object. or Case. What shall be done in case of propagating the Gospel, where no lawful Call can be had, or all die at a time?

I Answer; In extraordinary Cases, God supplieth the Want by extraordinary Ways; that may be done at one time, that is not lawful at another, especially in matter of Order, as eating the Shew-bread in case of Necessity. Edesius and Frumentius, travelling into the Indies, had an opportunity of spreading the Gospel; though the last afterwards returned, and was ordained by Athanasius. Natural Bodies have their ordinary Qualities; yet, ad fugam vacui, they act contrary to them, as Water will ascend contrary to the gravity of it. Before Deacons were instituted, the Apostles served Tables, though it was a thing not meet for them. Acts 6.2. It is not reason that we should leave the Word of God, and serve Tables. Philip, of a Deacon, was made an extraordinary Evangelist, Acts 8.

SERMON XXXII.

I Now come to speak of the Dignity that is put upon them that are called to the Work of the Ministry; they are sent by Christ as his Deputies and Ambassadors, as those who impersonate Christ, and represent him to the World. 2 Cor. 5.20. 〈 in non-Latin alphabet 〉 , Wherefore we are Ambassadors for Christ, as though God did beseech you by us, we pray you, in Christ's stead, be ye reconciled to God. Ministers are sent out as Christ's Proxies.

Here I shall show;

• 1. Who are sent.
• 2. From whom.
• 3. To whom.
• 4. Why, or about what Business.

1. Who are sent. Principally the Apostles; but secondarily, the ordinary Ministers of the Gospel: The Apostles as Ambassadors extraordinary, but we as Leigers and Agents. The Apostles were immediately sent by Christ, and furnished with extraordinary Gifts, as Infallibility of Doctrine, Gifts of Miracles, Gifts of Tongues; as Ambassadors are set forth with more Pomp and State than Agents. But now Ministers are sent by a Power derived and delegated from Christ; and we have not like Authority and Infallibility as the Apostles had, but the substance of the Commission, and of the Work, is the same; we are to open the Mind of God to Men, and in Christ's Name and Authority, to pray you to be reconciled to God. And therefore both Apostles, and ordinary Ministers of the Gospel, ordinary Pastors and Teachers of the Church are sent.

2. From whom they are sent. From Christ, who is the King of the Church, though with the Consent of all the Persons in the Trinity. The Father sendeth, Christ sendeth, the Holy Ghost sendeth. Gal. 1.1. Paul an Apostle, not of Men, neither by Men, but by Jesus Christ, and God the Father, who raised him from the Dead. Paul raiseth up his Commission, as far as the Grant and Consent of God the Father. And the Holy Ghost sendeth, Acts 20.28. Take heed therefore unto yourselves, and to all the Flock, over which the Holy Ghost hath made you Overseers. So, Acts 13.2. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Paul and Barnabas for the Work whereunto I have called them. In short then, we are sent by the Decree and Will of the Father, qualified by the Holy Ghost, and commissioned by the Authority of Christ as King of the Church. And therefore the Apostles were to tarry at Jerusalem till Christ was ascended, and seated on the Throne, and seized upon the Kingdom, and poured out the Holy Ghost upon them. None are sent, but such are also called, and chosen by the Holy Ghost, by whom also they are gifted, with respect to God the Father's Consent, and Christ's Authority.

3. To whom are they sent? I Answer; To all without any distinction of Nation, Sex, Person, or Condition. Mark 16.15. Go ye into all the World, and preach the Gospel to every Creature. Men send an Embassy to Kings and Princes, but Christ to every mean Creature, without any restraint. It is true, the Motion and Course of the Gospel is directed, by a special Providence, to some Places, and not to others. Acts 16.7. After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not. But doth the Holy Ghost hinder the preaching of the Gospel? We must distinguish between the Grant of Power, and the Exercise of it. Tho there be a general Grant, that the Pale of the Church shall be enlarged; yet this Grant is to be made good as the Lord will. There is a general Grant, that the Gospel shall be preached unto all Nations; but as for the Exercise and making good this Grant, God will have the World to know, that the Preaching of the Gospel is a Privilege, and a special Favor, and therefore he sendeth it to some and not to others, as a Token of his Love. It is a thing that doth not come by chance, or by the Counsels of Men, but by his special Grant and Designation. Therefore it is notable, that the Apostles were guided by the Spirit, not only in their Doctrine, but in their Journeys; and the external Means are distributed by the Will of God, as well as internal Grace, that where-ever it cometh, we may acknowledge it as a special Favor; to some it cometh later, to others sooner, but to all as God will. He oweth it to none; and therefore, though the Pale be enlarged, and there is a general Grant, that all Creatures that live within the precincts of the round World, shall have the Gospel in their turn; yet to some it is sent before others. Acts 3.26. Unto you first God having raised up his Son Jesus, sent him to bless you. The Jews had the first Offer, and liberty of Choice or Refusal. So, Acts 13.26. Men and Brethren, Children of the Stock of Abraham, unto you is the Word of this Salvation sent ; he doth not say, it is brought by me, but sent. The Preaching of the Gospel is governed by God's special Providence and Care. As the Scriptures came not in old time by the Will of Man; but Holy Men of God spake, as they were moved by the Holy Ghost, 2 Pet. 1.21. So it is not preached by the Will of Men. It is not your Purses that procure it, nor your Goodness that deserveth it; but good Ministers are sent to you by Christ's special Love and Care, and so should you acknowledge it. I tell you, many have labored for the Gospel, fought for the Gospel, and yet they have missed it, because they do not consider him that hath the Stars in his Hand, and directeth and guideth their Motions. God will have this Mercy taken out of his own Hand, as a special Token of his Love; therefore because they do not acknowledge God, though they fight, strive, and labor for it, yet the Gospel is taken from them.

4. For what are they sent, or the End and Scope of the Gospel? Ever since the Fall, there is a quarrel between God and Man; and God might send Heralds to proclaim War, as he sendeth Ambassadors of Peace to pray you to be reconciled, 2 Cor. 5.20. that is the purport and drift of our Message, to gain Men to lay down the Weapons of their Defiance, and to accept of Christ, that in him they may find Life and Peace. God might send Messengers into the World, as he sent Jonah to Nineveh, to warn the World of their Destruction; or, as he revealed the Law upon Mount Sinai, to make Men sensible of their Bondage, and obnoxiousness to Divine Wrath and Justice: But he sendeth Messengers of Peace, with an Olive Branch in their Mouths, to tell the World of God reconciled, and God pacified by Christ, and invite them to be in Favor and Peace with God, that so they may enjoy Communion with him in Grace here, and Glory hereafter. Col. 1.27, 28. Christ in you, the Hope of Glory. Whom we preach, warning every Man, and teaching every Man in all Wisdom, that we may present every Man perfect in Christ Jesus. There is the Subject of our Ministry, Communion with Christ, and Reconciliation with God by Christ, as