"water; and it is "the dry ground" that God promises to satisfy with the "floods." (Isai. xliv. 3.) 6. Attend, in conscience and faith, with constancy and perseverance, upon all the ordinances of the New Testament.-You read, Zech. iv. 12, of "two olive-branches, which through the two golden pipes empty the golden oil out of themselves." Let the two olive-branches be the person of Christ in two natures; the golden oil will then be his precious grace, and the golden pipes the ordinances of Christ, by which he empties out of himself that precious grace into holy and clean, though earthen, vessels, Amongst many other terms which the ancients gave to the Lord's supper, they called it To TEXELOV, "the perfect," or "the perfection." So Zonaras: ES TO TENSION EPXedos, ηγουν εις άγιαν μεταληψιν· “ To come to the perfection is to come to the holy eucharist.” And indeed where do believers find their choicest derivations from God, their sweetest communion with God, but in that sacred ordinance worthily received? 7. And, lastly, to all these we must add, and with all these we must join, fervent and believing prayer.-Which as it glorifies God, God will glorify it, and make it the means of conveying down to our souls such a measure of fulness as may serve us in the time of our need. We can never be poor whilst we can pray; he that is the Spirit of supplication in us will be the Spirit of grace to us. Let us therefore pray, with the apostle, that "the God of hope would fill us with all joy and peace in believing.” (Rom. xv. 13.) Let us pray, that "the God of all grace would make us perfect, stablish, strengthen, settle us;" (1 Peter v. 10;) that "the very God of peace would sanctify us wholly." (1 Thess. v. 23.) And let us pray, that the same God, the God and Father of our Lord Jesus Christ, would give us "to know the love of Christ which passeth knowledge, that we may be filled with all the fulness of God." HOW ARE SERMON VII. BY THE REV. RICHARD ADAMS, A.M. FORMERLY FELLOW OF BRASEN-NOSE COLLEGE, oxford. THE ORDINARY MEANS OF GRACE MORE CERTAINLY SUCCESSFUL FOR CONVERSION, THAN IF PERSONS FROM HEAVEN OR HELL SHOULD tell us wHAT IS DONE there? And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.— Luke xvi. 31. 66 WHETHER the narrative of our Saviour, beginning at the 19th verse of this chapter, concerning the rich man and Lazarus, be a history, relating really matter of fact; or a simple parable, representing the matter by way of similitude; or an useful discourse by way of delineation partaking of both, namely, a parabolical history, or historical parable; hath been variously determined both by the ancients and moderns.† Onet indeed would go further, and have it to be a prophetical parable, representing by Dives Judaism, and by Lazarus Gentilism. This latter, as he thinks from the name Lazarus, imports one (before Christ came) "that had no help," § forsaken of all, kept out of doors amongst the dogs. They who conceive it to be a history, argue it from the proper name of Lazarus. Others, who judge it to be a parable,|| allege that the Talmudists do frequently use Ty Lahazar contractly for Eleazar; yet here not as a proper name, but common, denoting "a destitute beggar" indefinitely; or "him who, of himself, is bereft of help; " or one to whom help should be showed:" as Rachel is used appellatively, (Jer. xxxi. 15, with Matt. ii. 18,) and as civil lawyers propose a case under the name of Titius considering further, to speak properly, the rich man could have no tongue to cool when his body was in the cold grave, nor Lazarus a tip of a finger to dip in water whilst in a state of separation. But that which we are mostly to regard in this dialogue, is the main scope and design of our Saviour, which is, as to set forth the misery of the covetous, uncharitable rich, who died impenitently, and the happiness of the godly, charitable poor, who walked according to scripture canon: (Gal. vi. 16:) so to teach us, there is no mercy to those who die in their sins unrepented of; (there being a great gulf fixed betwixt them, and those in Abraham's bosom, advanced to chief dignity in heaven, verse 26;) and that there are no revelations concerning eternal rewards and punishments, to be expected now from the other world for conversion in order to salvation, by those who do not really give credit to the written doctrine of Moses and the pro† Voss Theses, Disput. 5. • Υποτύπωσις. 1 LOMEIERUS. JUSTINUS MARTYR. | DR. LIGHTFOOT, &c. phets; Christ here intimating the approaching ruin of the unbelieving Jews, (not willing to come to him for life, John v. 40,) "though one," even he himself, "should rise again from the dead:" for this he aims at here in my text. Wherein we have Abraham's concluding answer, to the rich man's request of one from the dead, in a hypothetical form, as it were, from the denial of the consequent, or that which doth necessarily follow from the antecedent, which is here, "having Moses and the prophets," whom they should have believed, but did not: and therefore, from more than a parity of reason, methinks, he doth infer, even as from the greater to the less it certainly follows by a sure sequel or consequence, that if they did not give credit to that which Peter calls "a surer word of prophecy," (2 Peter i. 19,) yea, "which cannot be shaken," aσaλeuтov, (Heb. xii. 28,) they would not to that which could have no such appointment and attestation as the other already had, even [that] of divine authority, upon their own concession. If the ordinary means, which was granted by themselves to be of divine institution, was not effectual to conversion, it is not easy to imagine how a novel means extraordinary, which they had no proof of, (only in their own conceit,) should become successful. Which may be a sufficient ground to found the case upon, that I am desired, as I can practically, to resolve this morning, in the terms given me; namely, How are the ordinary means of grace more certainly successful for conversion, than if persons from heaven or hell should tell us what is done there? In resolving of which I shall endeavour to show, I. That this proposition, The ordinary means of grace are more certainly successful for conversion, than if persons from heaven or hell should tell us what is done there, may be clearly deduced from the words, according to the purport of it, in a short explication. II. How or upon what grounds it so comes to pass. III. Make some improvement of it in a short application. And then, I. To explain the proposition: That the ordinary means of grace are more certainly successful for conversion, than if some from heaven or hell should tell us what is done there.-That we may see it doth clearly result from the text, I shall speak to a few particulars. 1. Concerning the ordinary means of grace.—I understand what is here meant and prescribed by Moses and the prophets, which Exovo, "they had," and were to observe, (verse 29, with 16, and elsewhere,*) namely, the holy scriptures; and what is thereby required, the true and saving doctrine contained in the oracles of God, which were committed to the Jews, (Rom. iii. 2; ix. 4; Psalm cxlvii. 19; Deut. iv. 10; xxxi. 9—13; Isai. ii. 3; Zech. viii. 13,) and admirably preserved by the diligence of the Masorites, who were very solicitous that one iota, or "tittle," of it might not perish. Neither hath the providence of God been less concerned in the preservation of the doctrine therein contained, than of the holy writings. And if, in • Matt. xi. 11; Luke xxiv. 27. preserving the whole entire, it hath suffered a variety of reading to creep in, about things of less or no importance, amongst the copies [which] we have, it may serve but as a spur to quicken us to "search the scriptures," (John v. 39,) most frequently put absolutely in the New Testament for "the written word of God," "the Bible: ""* SO "the holy scriptures," (Rom. i. 2,) and, "All scripture is of divine. inspiration." (2 Tim. iii. 15, 16.) And though Christ here, by Abraham, doth expressly mention only "Moses and the Prophets; yet he coucheth the historical books under the Prophets, according to the common acceptation of the Jews, and their usual manner of reading them in the synagogues; † canonizing them, as he doth elsewhere "the prophets and apostles:" (Luke xi. 49:) not only importing the law given by Moses's ministry and the writings of the prophets, but also the preachers of the same doctrine which Moses wrote, even of Christ, (John v. 46, with Gen. iii. 15; and xxii. 18; xlix. 10; Num. xxiv. 17, &c.; Deut. xviii. 15,) whose practice it was to demonstrate himself from Moses and the Prophets; (John v. 33; Luke xxiv. 44— 47; Matt. xxi. 42; xxii. 43, 44;) which method the apostles also used. (Acts xviii. 28; xxiv. 14; xxviii. 23.) For Moses and the prophets spake of the person of the Messiah, and his natures, both Divine (Jer. xxiii. 5; Micah v. 2; Prov. viii. 12—22) and human; (Gen. iii. 15; Isai. vii. 14;) his offices, prophetical, (Deut. xviii. 15; John i. 45,) priestly, (Psalm cx. 4,) kingly, (Psalm ii. 6;) and states both of humiliation (Isai. lii. 2-15; Psalm xxii. 18) and exaltation, (Psalm xlvii. 2; lxviii. 18; cxviii. 22,) with the benefits thereof: (Psalm xxiii. 5:) I might add, that the whole scope of the ceremonial law was to prefigure Christ, coming to suffer for man's redemption, being "the end of the law to every one that believeth, for righteousness;" (Rom. x. 4; Gal. iii. 24; Acts vii. 2-37 ;) what was taught by Moses about sacrifices, having relation to the sacrifice of Christ, foretold by the prophet Isaiah. (Isai. liii. 1-12.) This was acknowledged by Tryphon the Jew in his discourse with Justin Martyr, though denied by the modern Jews. So that there is a harmony and identity, or sameness, of doctrine and rules of practice, for substance, in the Old and New Testament; the Old having in it the life and soul of the New, though different in degrees; the same object, Christ, "to whom all the prophets witnessed." (Acts x. 43.) And therefore, though the generality of the stiff-necked Jews did not give credit to the main importance of the Old, yet the sincere ones, who did believe the prophets, as the apostles exhorted, (Acts xxvi. 27; John xx. 31,) they, with Philip and Nathanael, Israelites indeed," rejoiced they had "found him of whom Moses has written in the law," (John i. 41,) and whom the prophet foretold should be "the desire of all nations," (Haggai ii. 7,) "a light to lighten the Gentiles, and the glory of the people Israel." (Luke ii. 32.) Wherefore I may very fairly hence under this first head in the explication deduce from my text :— 66 • Ἡ γραφη, αἱ γραφαι (John ii. 22; Matt. xxi. 42;) and Βιβλιον, βιβλος. (Luke iv. 17; John xx. 30.) DR. LIGHTFOOT. (1.) That the holy scriptures, read, preached, and heard, accompanied with prayer, and other institutions of Christ, as the seals of the new covenant, and the ministry of reconciliation, are the means of grace ordained of God, to bring men and women to "repentance toward God, and faith toward our Lord Jesus Christ." (Acts xx. 21.)—That men, by the applying themselves sincerely to the use of these means, (which though they have no natural force, in and of themselves, to the effecting of a change,) may, by the efficacy of the Spirit exerting insuperable grace, be cleansed. (John xv. 3; xvii. 17; Eph. v. 26.) God, the great Efficient, may, in these helps of his own ordaining, reveal his own arm, (Isai. liii. 1,) draw them unto Christ, (John vi. 44, 45,) make the seed of the word fruitful, and, putting forth his own power, (Rev. i. 16,) bring them to salvation in the heavenly kingdom, and rest sweetly in "Abraham's bosom," where they shall not know trouble any more. (2.) These are ordinary means, according to the order established by the Supreme Ruler, who knows what is best for those under his government; in opposition to extraordinary, which seldom happen, upon some singular work of judgment or mercy to a person or people. It is true, the most sovereign Agent, who is most free,—he may, if he pleaseth, without means, by an immediate impression of light and infusion of grace work on the soul, as he did on the apostles and Paul. (Acts ii. 4; ix. 1-22; Gal. i. 12.) But, generally and for the most part, God revealeth himself mediately, by the ordinary means [which] he hath settled to abide in his church to the end, there being an aptness and fitness in them under Divine influence for converting the soul," (Psalm xix. 7,) when ambassadors come "in Christ's stead, beseeching men to be reconciled to God," (2 Cor. v. 20,) having a promise of his presence with them to the end of the world, (Matt. xxviii. 20,) in communicating of the mind of God, by writing or speaking, reading or interpreting, exhorting and directing; (2 Peter iii. 1; Acts xxi. 25; iv. 20-29; xv. 21; viii. 30-35; 1 Cor. xii. 28-30; Acts xv. 32; 1 Thess. ii. 11;) every way preaching for the begetting of faith; (Rom. x. 13, 15;) when the advice of Gregory Nazianzen is observed; namely, Evxov xaι σxonoυ, that is, "Pray and search;" having prayed with David, "Open thou mine eyes," (or "reveal,") "that I may behold wondrous things out of thy law." (Psalm cxix. 18.) It concerns us to be much in meditating upon it. (Psalm i. 2; John v. 39.) Gregory (called the Great) gives an account of an illiterate man, who bought a Bible, hired one to read to him out of it, and thereby became a great proficient in the school of Christianity. Luther,* by reading of it, was turned from Popery; so was John Huss, by reading of our Wickliff's books, proving his doctrine from it. We know, Augustine was converted by taking it up, and reading; and it is said, Cyprian, by reading the prophet Jonas; as [was] Junius, by the first chapter of John's gospel; though it is supposed neither of them then had much skill in the originals, • MELCHIOR ADAMUS in Vita. 1 NICEPHORUS, pp. 5, 27. + Confessiones, lib. 8, cap. viii. sec. 2. |