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

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

Two things are considerable in the words.

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

2. The qualification: that's twofold,

1. [...], An eloquent man.

2. [...], Mighty in the scriptures.

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

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

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

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

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

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

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

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

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

First, [...], which may have a four-fold reference,

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

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

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

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

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

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

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

Secondly, Practically in a few words of Application.

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

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

Per mortem alterius stultum est sperare salutem.

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

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

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

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

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

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

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

2. The perspicuitie and plainness of this revelation.

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

The Scripture was made to be a Christians guide, and rule of life (as I said before): a blinde guide, a dark and obscure rule is a contradiction. Thy word is a light to my feet, and a lanthorn to my Ps. 119. 105. paths, saith David; and the Apostle Peter bids us look to the Scripture, as a light which shineth in a dark place: the same Apostle 2 Pet. 1. 19. indeed observed in S. Pauls Epistles [...], some things hard to 2 Pet. 3. 16. [Page 30] be understood; this relates to the sublimitie and mysteriousness of things revealed, not to the obscuritie of the revelation.

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

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

This was one end of Scripture, That we might have an infalli­ble rule of life, and judge of saving truth; which, had it been brought unto us onely by the acry conveyance of Tradition, un­certain revelation, might soon have been either forgotten, or cor­rupted. If we leave the Scripture once, we are left at miserable un­certainties, and lie open to all deceits and delusions. If we rest upon Enthusiasticall revelations, Satan can transform himself in­to an Angel of light, and delude us: our faith and obedience will 2 Cor. 11. 13 be alwaies at uncertainties. The revelations of those (who pretend to them) be alwaies various, sometimes contrarie, and commonly pretended to, to serve new interests and designs. The Spirit is e­very mans pretence, and therefore we must have some way to ex­amine, and judge of the truth or falseness and error of every mans spirit: and this can be no other way, but by the infallible Canon of the Scripture. We never finde S. Paul alleadging any of those [...],, those revelations which he had when he was caught up into the third heaven, but he hath recourse to the Scripture for 2 Cor. 12. 4. [Page 31] the vindication of the Doctrine he delivered; as you may see in his Apologie before Agrippa, I continue, saith he, to this day saying Acts 26. 22. no other things, then what Moses and the Prophets did say should come. And the Apostle Peter speaking of the voice from heaven (though 2 Pet. 1. 18, 19. that was a ture one, yet) adds, we have [...], a surer word of prophesie; (to wit, the Scriptures, the same with [...], verse 20.) whereunto ye do well that ye take heed. A voice from heaven may sooner deceive us, then the written Word of God: if we rest upon Traditions; these are oft erronious (as Rome can witness) at best fallible and uncertain.

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

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

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

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

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

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

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

Secondly, The usefulness and necessitie of it, as to an Apollos, is still in Scripture justly accounted the cognizance, and commen­dation of of an able Minister. It was Ezras commendation that he was a readie Scribe in the Law of Moses: and Timothies, that 2 Tim. 3. 15. from a child he had known the holy Scriptures, which Paul notes as the badge of a good Minister: Thou (saith he to Timothy) shalt be a good Minister, nourished up in the words of faith and of good 1 Tim. 4. 6. doctrine.

This knowledge is necessarie,

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

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

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

This notion of the Apostles [...], rightly to divide the word of ruth, to wit, according to Scripture-analogie and consent, can­ [...]not 2 Tim. 2. 15. be done without a laborious studie, and perfect knowledge of the Scripture.

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

Two sorts of Gainsayers a Minister is to grapple with,

1. Gainsayers in Opinion.

2. Gainsayers in Practise.

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

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

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

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

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

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

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

Application.

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

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

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

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

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

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

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

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

AMEN.

ANd what such an inscription upon an Altar at Athens, the eye of Greece, and that the eye of the world? and yet so blind, as not to discover the true worship of the true God? Had this Altar been erected in some ruder, more ob­scure part of Greece, it would have been just cause of wonder: for the Grecians were the most raised, and eminent of all the Gentiles, the most curious and inquisitive searchers into the secrets of all knowledge; which the Apostle takes notice of, [...], the Greeks seek after 1 Cor. 1. 22. wisdome. In which they were such exquisite proficients, that all other nations, even the Romanes themselves, in comparison of them, are in Scripture-phrase accounted but Barbarians, I am a Rom. 1. 14. debtour, saith the Apostle, [...]: which he seems to am­plifie, or explicate in the next words, [...], to the wise, and to the unwise. But that such an inscription should be found at Athens, a famous University, so named from it's dedication to Minerva, the Goddess of Learning; the fountain from which the streams of knowledge were derived to the rest of the world; the seat of the most eminent Philosophers, who here disputed with Paul, (which Vers. 18. Lib. de Ani­ma cap. 3. Lib. 1. Dei­pnosoph. therefore Tertullian calls linguatam civitatem, in the same place stiling the Athenians caupones sapientiae & facundiae, the ingrossers and monopolizers of knowledge; whence as Athenaeus calls Rome [...] the compendium of the world, so the Grecians tearmed Athens [...], the Greece of Greece, and [...], the mother of reason): yet that this Athens should be no less infamous for Idolatry then famous for Learning, must needs much heighten and enhance your admiration. Let the advocates of the power and improvements of nature produce their case, and bring forth their strong reasons (as the Prophet speaks) to evince a saving Isai. 41. 21. knowledge of God attainable by them: surely wee shall have the less reason to credit them, since we have the wisest, most raised and improved amongst the Gentiles confitentes reos in the Text by the inscription of their Altars [...], to the unknown God.

Many such Altars there were erected at Athens, if you credit [Page 62] Grotius. Some of the Ancients, as Oecumenius and Hierom espe­cially, Grot. in loc. conclude, that this was not the whole inscription, onely the Apostle makes use of so much of it, as might with advantage ush­er in his discourse of the worship of the true God, from verse the four and twentieth to the one and thirtieth. Calvin conceives that the inscription was not to any single Deity, but Diis omnibus pere­grinis. Heinsius doubts not, but it was erected upon the account of some signall unexpected benefit received; as those which we read of in Tacitus, inscribo adoptioni, and ultioni whence the Apostle takes a sutable argument, from the consideration of the benefits of Vers. 24. 28 God, as his making the world, and giving to all things life, motion, and being, to urge upon them the worship and service of the true God. Some think the Altar was erected upon the Persians inva­ding A Lapide, B [...] ­za, Giotms. Greece. Others say it was upon the Athenians deliverance form the pestilence, which they, having in yain attempted to re­move by homage and service to their native Gods, at last consult­ing the oracle of Apollo receive a command to Instrate their city by sacrifice, but no God named, to whom they should perform it: Epimenides, then at Athens, counsels them to let the beasts for sa­crifice loose, and where they stood still there to erect an Altar, Deo ignoto & propitio; To the unknown and propitious Deity: which being accordingly performed, the plague ceased. Others thinke it was set up out of superstitious fear: lest some Deity, whom they had omitted in their sacrifices should be incensed, and so plague them. I shall rather conclude this inscription to point at the true God: neque enim ibi alius ignotus Deus praeter verum, saith the learned Heins. in lo­cum. Heinsius. Else the words following the text would scarce be recon­cileable to truth, whom ye ignorantly worship preach I unto you; inti­mating the inscription to have been to the true God. Though whatever the occasion of the erection of this Altar was, it is plain the Apostle had a fair opportunity offered him to discourse of the knowledge of the true God, of whom they betrayed most gross ignorance by this inscription, [...], To the unknown God.

The text presents to your considerations, 1 the light, 2 the darkness of nature.

First, The light of nature; it is inscribed [...]. Here is a God disco­vered and a worship acknowledged due to him by the erection of an Altar.

Secondly, The darkness of nature, it is [...]. These discoveries are but darke, and imperfect, the true God of the Jews was but an unknown uncertain God to the wisest of the Gentiles: as appears by that of Lucan.

Hence two notes obviously arise,

1. Some discoveries of God may be made by the light of nature.

2. Natural light in it's most elevated and raised improvements, can make no full and saving discoveries of God.

By this introductory explication of the words you easily per­ceive what is the subject of my present discourse, which none I presume can rationally judge unseasonable or unsutable either to the place I speak in, in an Athens, an University no lesse famous for Learning then that of old, and infinitely surpassing it for Religion: or the persons I am to speak to, men of eminent and raised improve­ments. If by the first of these I may quicken any stupid supine slug­gard to a diligent industry in reviving and improving those prin­ciples, which God in nature hath implanted in him: and by the second knock off any proud wits from resting or vainly glorying in their acquired accomplishments, (which is the sin of most, and ru­ine of many Scholars) & perswade them, amidst their highest im­provements & exquisiteness in Arts and Sciences, to look up to God for higher, spiritual, supernatural discoveries; I shall compass the greatest part of my designe in the choice of this subject at this time: which I shall endeavour in the Application, having first handled the points Doctrinally, which I shall now enter upon.

The Socinian (in this an enemy of mans nature as in the whole model of his doctrine he is of Gods grace) denies all natural, whe­ther innate or acquired, knowledge of God.

The Remonstrant advanceth the light of nature too high, while he asserts the improvements of it to be sufficient to reach a saving discovery of God: either immediately, or (as those who speak with the greatest modesty assert) mediatly and dispositively (ut disponan­tur homines ad praedicationem Evangelii, as the Dort-Remonstrants determine) as obliging God to the bestowing and disposing men to the receiving farther and saving discoveries from God. Each of these doctrines is suited, and fitted to comply with that model of Divinity, which these Doctors have broached and vented to the world.

The Socinian must not acknowledge man at first to have been created after the image of God in righteousness and knowledge, (which Smalcius therefore calls Idaea quaedam in cerebro nata) lest he be ne­cessitated Contr. Frantz. disp. 2 to confess his immortality in that state, and so death to have come into the world as the punishment of sin: for then he must consequently confess the necessity of a satisfaction by Christ for that punishment, in order to mans recovery; to the compleating [Page 64] of which this Divinitie must be acknowledged as necessarie, both which the Socinian blasphemously denies. Now, as consistent to all this, it is his interest to deny all natural knowledge of God, which we truly assert to be the reliques and remains of that Divine image, which God drew upon mans soul in his first creation.

The Remonstrants, in order to uphold the Doctrine of univer­sal Redemption, must of necessitie assert an universal sufficiencie of means allowed to all, and consequently to those who never heard of the Gospel; which their English Advocate knew well, and there­fore roundly asserts, that men may by the light of nature gather [...], the effect and substance of the Gospel, and (page 11. of the Pagans debt and dowrie) that the words of the heavens day and night, which they speak in the ears of all nations, are the words of eternal life, as well as those which our Saviour himself did speak. Surely S. Peter was of another minde, who, when our Saviour seems to charge him with an intention of Apostasie, makes him this reply, John 6. 68. Lord, whither shall we go? thou hast the words of eternal life, but of this more anon. Thus you see while the Socinian would blow out the candle of the Lord, the Remonstrant indeavours to set it up instead of, or to usher in the Sun of righteousness.

I shall speak briefly to the first of these, as introductoric to the second, which I chiefly intend.

Discoveries of God may be made by the light of nature two waies.

First, By those inbred and implanted notions, those [...], which are the remains of the image of God in decayed nature; those principles which discovered themselves in the very Heathen: which are partly speculative, the first of which is that there is a God; partly practical, the first of which is, that this God is to be worshipped. This is the [...], which the Apostle takes notice of in the Rom. 2. 15. Rom. 1. 18. very Heathens, which he elsewhere calls [...], which still re­mained impressed upon their hearts: the imprisoning which in un­righteousness left them without excuse, which it could not have done, had there been not remains of natural light to awaken and con­vince conscience to a self condemnation. Had there not been some natural practical knowledge of good and evil, conscience could not accuse, but upon apprehensions of a Deitie, as the supreme judge of the violations of some law known to them. The justice of God in punishing sin, was one of those natural truths, which the light of nature discovered, which the Apostle calls [...], known to the Heathens. The very Barbarians could conclude a­gainst Rom 1. 32. Paul as a murderer, liable to the vengeance of God, when the viper hung upon his hand. By these common notions I mean Acts 28. 4. [Page 65] not the intelligent faculty, nor yet the species of things impressed in the minde, as if all knowledge were nothing but [...], which was Plato's opinion; nor yet any Idea which God hath formed of himself in the minde of man; but some habitual notions and prin­ciples, as the remains of that habit of knowledge, which was part of the image of God upon man in his first creation: which lie in­deed as sparks under the embers till cherished and blown up by acts of reason, improving them unto actual knowledge. In re­spect of which Aristotles Rasa tabula may go for a truth. But the general consent of Nations, who had sine doctrinâ anticipatio­nem quandam Deorum, as Tully speaks, their wholesome laws for the worship of God, their industrious Idolatire, that they would rather Lib. 1. de nat. Deor. debase their nature to stocks and stones, to their stinking garden-Gods, then worship none, are pregnant arguments of apprehensions of a Deitie by the light of nature, which is the same in all men, quoad prima principia & secundùm rectitudinem, & secundùm notiti­am, as Aquinas determines, as to the first principles both of knowledge 1 ², 2 ^dx. 2u. 94. arl. 4. and practise.

The Socinian thinks he sufficiently confutes all this by saying, That the Heathen had it solâ famâ, onely by report and tradition: but Tully tells us, they had it duce naturâ, and the Apostle [...], by nature. The first principles of which may be born down, and ob­scured Rom. 2. 14. by Passion, custome in sin, Satans blinding mens minds; especially if to all these be added Gods giving men up [...], for the abuse of this natural light, as we read he dealt with those Heathens, Rom. 1. 28. but they can be no more wholy abolish­ed then reason it self. I like the determination of Ale [...]sis in this Parte 3 ². 2u. 27. membr. 3. art. 1. point, who asserts the light and Law of nature to be delibilis quoad effectum, but indelebilis quoad naturam, which he fitly illustrates by the Eclipse of the Sun, in which the light is obscured, but not extin­guished.

Men may arrive at that senslessness and stupiditie, as to live without actual apprehensions of God, [...]; but none can be without those principles which dictate, and, if improved, would Ephes. 4. 19. lead them into some knowledge and discoveries of God. I call to witness the secret lashes of those, who most endeavour to stifle and choak these natural principles, which God left in corrupted nature, for the upholding humane nature (for man without these would be equalized to beasts) and that by their light and improve­ment man may seek after, and arrive at some knowledge of God. [...], the Apostle tels us was the end of them: that which may be known of God is manifest in them, saith the Apostle, Rom. 1. 19. [...]. That's the first.

Secondly, By the contemplation of the Creatures, and Provi­dences of God. Natural reason by a climax, and gradation of causes and effects, may ascend to a discoverie of a first being; some­thing of the nature of which is discoverable by Natural light, [...] it being one received Maxime of Reason, that What ever is in the ef­fect is in the cause, either formally or eminently, and therefore the light of nature may discover not onely the existence, but some of the glorious Attributes and Perfections of God. The Apostle men­tions his Eternitie and Power, as knowable by the creatures of Rom. 1. 20. those who had not the Gospel. It is true, while the Heathens da­zled with the glorie of the creature, terminated their contemplation in them, the creatures proved occasions of their Idolatrie and A­theisme. Pliny, that great searcher into Nature, denies a Deitie: Lib. 2. Hist. n [...]t. cap. 7. and Galen hath nothing (as some observe) by which in charitie he can be excused from Atheisme, but one single hymn in a good mood composed Creatori. Yet the creatures in themselves are as so many mirrors, in which is discoverable the glorie of the Creator, which the Psalmist tell us, Psal. 19. 1. the heavens declare, namely obje­ctively, as giving man just occasion to celebrate the glorie of the Majesty, Power, Wisdome, and Goodness of the Creator. From whose creating all things, the Apostle argues the Gentiles into an acknowledgement of a worship due to God. We preach unto you, that ye should turn from your vanities unto the living God, who made heaven and earth. I finde Augustine in his Confessions, thus be­speaking Lib. 10. cap. 6. God, Coelum, (saith he) & terra, & omnia quae in iis sunt, undique mihi dicunt, ut te amem, nec cessant dicere omnibus, ut sint in­excusabiles. Job send us ( chap. 12. 7, 8, 9. verses) to the creatures to learn God. Can a man see a fair exquisite picture, and not admire the Artificer? ex pede Herculem, Natural light may trace God by those foot-steps he hath left of himself in every creature. So from the management and ordering of affairs in the world, reason disco­vers the Power and Wisdome of God. Tully concludes that no­thing Lib. 2 de n [...]t. D [...]or. is so manifest, when men contemplate the heavenly bodies, as that there is aliquod numen praestantissimaementis, quo haec regan­tur, some admirable wisdome to manage them: and the Apostle tels us, Acts 14. 17. God left not himself, [...], even amongst the Hea­thens, which he proves by Gods giving them rain and fruitfull seasons, the issues of his providence, though they had not the Go­spel-testimonie of God.

It is true, the belief of a God was sometimes weakned and shaked by observing the seeming inequality of providential dispensations to good and bad. Cur bonis mala, & bona malis, was a question which puzzled them, which Seneca hath (I had almost said, divinely) [Page 67] resolved: and no wonder when Scripture tells us of Job, David, Je­remiah, the Saints of God were at a loss and stand upon the consi­deration of the providence of God in this particular: but these did but retard not overturn their acknowledgements of a God, of whom there are such visible discoveries in the least creature (for God is maximus in minimis) that Augustin professeth he doubted S [...]liloq. cap. 31. more sometimes whether he had a soul, the effects of which he daily ex­perienced, then, utrùm in hac rerum universalitate sit Deus, whether there were a God ruling the world.

It is true, what ever may be known by the creature is in more legible characters in Scripture: whence the Apostle saith, that by faith we believe that the worlds were framed. The creation of the Heb. 11. 3. world is a truth discoverable by natural light, though the wisest Phi­losophers erred much in the manner of it, which Moses hath exact­ly described. The Platonists, as Augustin tells us, asserted the bo­dies Lib. 12. de Civit. Dei. cap. 26. of men to be produced by their minor Deities, though their souls were created by God. The same truth may be the object of science, as made out by rational demonstration; and of faith, as built upon the authority of God in Gospel-revelation: whence God falls under the object both of Metaphysicks and Divinity. [...], saith the Apostle, speaking of those who were destitute of Gospel­light. Rom. 1. 19. God hath manifested something of himselfe to them namely by that common light by which he enlightneth every one; who comes Joh. 1. 9. into the world: to wit, by the light of nature, which improved may bring us to many, though no saving discoveries of God. And that brings me to the second Truth contained in the Text: though it bee [...], yet it is [...], whence ariseth the second assertion.

That natural light in its most elevated and raised improvements can Doctrine. make no full and saving discoveries of God.

In the handling which point I shall not dare so far to intrude into the Arke of Gods secrets, as to enquire or determine what ex­traordinary way God may take to manifest himself savingly to those, who had only the guidance of natural light. Secret things be­long Deut. 29. 29. to God, revealed things belong to us: but if God did use such, as for my part I will not limit the holy one of Israel, I assert,

First, It was not as the issue of natural improvement; nor

Secondly, A fulfilling any promise revealed in the Word; nor

Thirdly, Any retribution by way of distributive justice; nor

Fourthly, Any answering a just claim could be made to farther communications: for

First, Suppose a man to have improved natural light to the ut­most height, and this is but suppositio per impossibile;

Secondly, Suppose him to have attained all moral virtues in gra­du Heroico;

Thirdly, Suppose him most industrious and quick-sighted in the study of the creatures and the providences of God: yet I assert that all this cannot reach to any saving discoveries of God, upon this five­fold ground.

1. Because natural light can reach no discoveries of Christ, whom Chrysostome thinks to be here meant by the unknown God, In locum. [...]. The Athenians were wont to worship the Gods of all nations, whence the Apostle justly chargeth them of overmuch superstition, verse. 22. and, because they knew not Christ whom the Christians worshipped, they erected this Altar to him under the notion of [...]: however this may be but a conjecture, certain it is that the utmost light of nature improved can­not discover Christ. You know the old charg, which Augustine lays against Tullie's works, that he could not finde the name Jesus in them. Plato seems to bid the fairest for such a discovery, when he saith [...], which sounds like that Scripture, Joh. 1. 3. All things were made by him, and without him was not any thing made that was made: but the learned Casaubon well notes that Plato's Exercitat. lib. 1. [...] differs vastly from S. John's [...], that being only the supream reason and wisdome used in the creation, which natural light might discover from the creatures; the other the eternal subsisting word made known only by the Scriptures. There is a natural connexi­on between God and the creature, as between the cause and the ef­fect, so one may be a due medium of discovering the other; but there is no connexion imaginable between the creature and a Re­deemer: some indeed lead us a tedious circuit here, and tell us that natural light discovering God to be just, and yet observing his pati­ence, might from thence gather a satisfaction made by a Mediatour; but I presume you easily discerne a non sequitur in this Argument: for the patience of God argues at the greatest advantage but a re­prieve, not a pardon. For it is oft exercised towards the vessels of Rom. 9. 22. wrath as the Apostle tells us: or if it might argue the mercy of a Cre­atour, it could not rationally conclude a purchase made by a Redee­mer, for the discovery of whom natural light was never intended, which should have been most perfect, had man persisted in inno­cency, yet the discovery of a Saviour would then have been as un­necessary as it is now impossible by the light of nature, which re­mained in Adam after his fall, who yet never dreamt of a Saviour, but lay under fears and terrours of an offended justice, till God re­vealed Gen. 3. 15. to him the promise of the seed of the woman.

But suppose natural light could reach the knowledge of a Media­tour, yet not of Christ as the person, which yet is indispensably necessary, if Scripture may be admitted umpire; This is life eternal, [Page 69] &c. Joh. 17. 3. And, There is no name else given under heaven where­by we must be saved: without whom whosoever dare promise any sal­vation, Acts. 4. 12. Serm. 14. de verbo Dom. S. Augustin doubts whether that man shall be saved by Christ [...] & yet some dare entail it upon every Religion, which is the ground of mere Scepticisme and equalizeth Turky and India with England. The Apostle describes those who had onely the light of nature, Ephes. 2. 12. Matt. 2. therefore to be without hope, because without Christ. The Magi, though Astrologers, yet needed the guidance of an extraordinary starr to lead them unto Christ: of whom when Peter had made that eminent confession, our Saviour tells him that flesh and bloud had not revealed it unto him, but his Father. Matt. 16. 16, 17. This Sun of righteousness, as that in the firmament, is only discovered by its own light.

Secondly, Because natural light cannot discover the means of salvation, as justification, regeneration, faith, repentance: which are matters onely of Gospel-revelation, if the Scripture may be heard to speak. The Apostle gives this as the reason of his high valuati­on of the Gospel, because it onely was the power of God unto salva­tion, Rom. 1. 16, 17. Rom. 10. 14. and he concludes expresly that there is no ordinary way of faith but by hearing. How shall they believe on him of whom they have not heard? yes, saith the Remonstrant so they might by the preaching of the creatures; Sun, Moon and Stars: for vers. 18. it is sayd, Have they not heard? yes, their sound is gone out into all the earth; which by the Psalmist is spoken of the creatures manifesting God. True, Psal. 19. the Apostle useth that Scripture by way of accommodation, to note the intent of Gospel-preaching, not thereby to licence the creatures as preachers of it: but to note the extent and success of the Apostles preaching in the world, [...], not of the creatu­res but of the Apostles, and those whose feet bring the gladtidings of peace, vers. 15. Natural light can never discover saith in Christ as the means of salvation: those who would tie that faith mentioned by the Apostle, he that will come to God must believe that God is, and Heb. 11. 6. that he is a rewarder, &c. to a faith in God onely as creatour should in my opinion do wel to consider, that God since the fall is a reward­er to none but through Christ as Mediatour, who therefore must consequently be included in the object of that faith by which we please God. So repentance is not discoverable by the light of natu­re, it was a riddle to the Apostles themselves that repentance unto Acts 11. 18. life should be given to the Gentiles.

So the righteousness of justification is indiscernable by natures light; it is in the Gospel onely that the righteousness of God is revealed Rom. 1. 17. from faith to faith: yet the discovery of all these is necessary to sal­vation. He that believes shall be saved. Except ye repent, ye shall pe­rish, Mark 16. 16. [Page 70] Luke 31. 3. These are those mysteries into which the Angels desire [...], to stoop that they may pry into: and is the light of nature more prying then the Angelical understanding? By the Church is made known to the Angels the mysteries of salvation: and Ephes. 3. 10. can the Heathens read them in the stars? I think Chemnitius was not too severe in his charge, when he calls such assertions, non humana, sed diabolica ludibria fidei justificantis, & verbi divinitùs patefacti.

Thirdly, because the light of nature cannot discover the true worship of God. [...] as S. Paul chargeth these sub­limated Verse 32. Athenians. The light of nature led them not to a true ob­ject of their worship: the Apostle saith, Gal. 4. 8. they did worship to them who were no gods; nay, to devils, and not to God. But sup­pose the right object of worship, yet the due manner is not disco­verable by natural light, but onely to be learned from the word of God. S. Paul lays it to the charge of the Gentiles, Rom. 1. 25. that they worshipped thē creature more then the Creatour. [...], besides, as M ^r. Mede saith, it should be rendred: but if they did worship the onely true God, as Augustin thinks, and Lipsius con­tends on the behalf of his Stoicks; yet in such a manner as God could not accept. Tertullian is express. Eò irreligiosior Ethnicus, quò paratior: the more zealous, the more superstitious. The Samari­tan-worship was no less magnificent and pompous, then that at Je­rusalem, yet being not suitable to the word of God, our Saviour rejects it, John 4. 22. Ye worship ye know not what: But salvation is of the Jews: Why? because they had the true worship accord­ing to the word of God, which natural light cannot discover. Nay, nothing hath more prejudiced Spiritual, Gospel-worship, then measuring it by mans reason, which hath alwaies begat pom­pous, superstitious outsides in worship, the easiness and splendour of which hath made them gratefull to corrupt nature.

Fourthly, From the necessitie of divine supernatural revelation, in order to saving discoveries of God: the Apostle speaks ex­presly, 1 Cor. 2. 14. that the natural man perceives not the things of God; neither indeed can he, [...], the souly man, elevated by the highest improvements of reason and understanding, if destitute of the Spirit, cannot reach the things of God. That this is the pro­per importance of the word [...], appears from the Apostle Jude, verse 19. [...]. Any man, solis naturae fa­cultatibus praeditus, saith Calvin; qui humanae tantùm rationis luce In locum. In locum. ducitur, saith Grotius, who hath no other guidance then the light of nature, is he, to whom S. Paul denies a possibilitie of any saving discoveries of the things of God. The outward shinings of the [Page 71] Gospel can bring us to no saving knowledge, unless the Spirit withall shine into the heart to give the knowledge of God in the face of 2 Cor. 4. 6. Jesus Christ; much less can the dim light of nature: if thousands remain blinde under the full beamings and sun-shine of the Gospel, no wonder they should be in the dark who have onely the candle­light of reason.

These enlightnings of the Spirit will appear necessarie, if we consider,

1. Mans corrupted condition, in which he wants not onely light, but eyes; and these the Spirit must communicate; the outward discoveries of the Gospel are ineffectual to it without the Spirit, though Christ himself, the Sun of righteousness, displayed many beams of glorious light in his miracles and doctrine, speaking as never man spake, still the Pharisees remained in the dark; our Sa­viour gives you one account of it, Matt. 13. 11. Unto you is given to know the mysteries of the kingdome, but to them it is not given, much less can the most vigorous ray of natural light effect this. Could it discover the object, it cannot renew and change the faculty, nor open the blinde eyes, which alone is the work of the Spirit, which therefore S. Paul prays for on the behalf of his Ephesians, Ephes. 1. 17. that God would give them the spirit of revelation to the knowledge of himself, that the eyes of their understanding being enlightned, they might know what was the hope of his calling, and so on. No man hath John 1. 18. seen the Father at any time but the Son, and he to whom the Son will re­veal him.

2 The manner of these discoveries, which is spiritual, which the Apostle gives as the reason why the natural man perceives them not, [...]. Every object is discovered by a suitable light, therefore the light of reason can no more reach the mysteries of the Gospel, then the light of sence can the objects of reason. The Author of the [...] in my opinion strengthens this argument, while he endeavours to elude it, for he would have the [...] to be [...], the babe in Christ: for certainly if he, who hath some measure of spiritual discerning by divine illumination (as the least Saint hath) cannot reach such discoveries, they who are wholly destitute of the illumination of the Spirit cannot attain to them.

Fifthly, From the Scripture-description of those, who had onely the guidance of natural light, described to be without Christ, with­out hope, without God, Ephes. 2. 12. Alienated from the life of God, through the ignorance and blindness of their minds, Ephes. 4. 18. Not to know God, 1 Thes. 4. 5. to be darkness in the abstract, Ephes. 5. 8. And but to grope after God, Acts 17. 27. [...], as the Egy­ptians [Page 72] under their thick darkness, or the Sodomites when struck with blindness: & farther characterized as those who had a disrelish of the Gospel, which was to them but foolishness. Nay, the most improved 1 Cor. 1. 23. of them were the greatest opposers of the Gospel; you have here not onely the lesser voluptuous Epicurean, but more strict, refined, Verse 18. elevated and severe Stoicks, one of whose principles was to love virtue for virtues sake, opposing S. Paul, and esteeming him but a babler, and a setter forth of strange gods, while he preached Christ. Chrysostome thinks their bringing him to Areopagus was to punish Verse 19. him, as they had done Socrates to death by two hundred elghtie one suffrages, for innovating in religion, such an undream't of thing was a Jesus amongst the wisest Philosophers even at Athens, who set up their Philosophical principles in opposition to the Gospel: upon which account the Apostle warns his Colossians, to beware lest they be spoiled by Philosophy, Colos. 2. 8. Not that the Apostle de­cries all use of Philosophy (as some in our daies, it is hard to say whether with more ignorance or impudence, do) but only so far as it is [...], and [...], and surely all is not such, unless it be in vain to be rational, that is to say, to be men; for Philosophy is nothing but the genuine birth of right reason: and res Dei ratio, saith Ter­tullian (the candle of the Lord, saith Solomon) who yet decries Philosophers, as Haeresiarcharum Patriarchas▪ so far as corrupted; but the errours of Philosophy do no more argue the uselessness of Philosophy, then the errours of Divines evacuate the studie of Di­vinitie. These belong to Philosophy no otherwise then wens or boyls to the bodie, which being cut off, or cured, the bodie remains useful and necessarie. Philosophy is not opposite, but assistant to Divinitie (and while Hagar will wait upon Sarah, no reason why she should be thrown out of doors) though Philosophers have oft been the greatest enemies, and opposers of it. To summe up all, if those who had onely the light of nature be thus in the dark, if neither Christ, nor the means of salvation, nor the true worship of God were discoverable by it, it's sufficiencie to any saving dis­coveries, may, I hope, from the premises be rationally con­cluded.

But the Remonstrants have one salve for all this, which is that the ( facienti quod in se est) improvements of the light of nature, though they be not immediatly sufficient to salvation, yet do dispose to the receptions of farther communications of grace, and saving discoveries of God: so the Dort-Remonstrants determine. Truth Pag. 327. is, they have so many subterfuges in making out a sufficiencie of means to those who had onely the light of nature, that we may say of them, what the Historian observes of some of the enemies of [Page 73] the Romanes, Major aliquantò labor est invenire quàm vincere. Give me leave a little to trace those footsteps I observe they have left behinde them in their writings, as to that universally pleaded, facien­ti quod in se est. I say,

First, Who ever improved natural light and abilities to the ut­most? If the Remonstrants please (though I think it will not quit charges) to send out a hue and cry after such, I am confident the return will be a non est inventus, nor could they, though oft solli­cited to it, bring one instance of any who have by natural improve­ments arrived at faith: could any have been produced, we should have heard of it with both ears long before this time. Arminius sure was sensible of this, That none ever improved nature to the height, therefore in his writings against Perkins flees to a minùs malè, those who improve somewhat better a natural light then others. But then I demand,

1. What degree of improvement shall dispose for farther grace? and,

2. Whether all, except some few of the most profligate and vi­cious, be not upon this account disposed for saving grace? espe­cially if we stand to the verdict of the Dort-Remonstrants, who determine all to be disposed, qui omnem rationis usum non excusserunt, and then few, if any, are excluded.

Secondly, How this assertion differs from the Popish merit ex congruo, I shall leave it to you to judge, and to them to make out. I am sure both are equally contradictorie to the Apostle, 2 Tim. 1. 9. Who hath called us not according to works, but according to his own pur­pose, and grace: but if upon improvements of nature, it certainly is of works.

Thirdly, Doth not this Doctrine friendly shake hands with old Pelagianisme, in making grace and nature of the same latitude and extent? Mutant vocem propter horrorem hominis Haeretici evitan­dum, ut sic eandem pravitatis sententiam Sophistici palliatam introdu­cant: sicque corda simplicium faciliùs corrumpunt, they are the cen­sure of the profound Bradwardine in this very particular: they Lib. 1. cap. 26. gild the pill to make it more gratefull to the vulgar, and while they hugge the Heresie, they would not be branded for Hereticks. To make any antecedaneous works of ours but the causa sine qua non of grace, is the highest that ever Pelagius went, if you credit the same profound Author. Ibid.

Fourthly, God is no way obliged to make farther discoveries of himself upon the improvements of nature:

1. The improvements themselves cannot oblige God, as being not acceptable to him, the highest moralities of the Heathens, be­ing [Page 74] but corrupt fruit of a corrupt tree, Matt. 7. 18. and being not the actions of persons in Christ, nor issuing from faith, without which it is impossible to please God, Heb. 11. 6. cannot bring any obligation up­on God.

2. God hath not engaged himself by promise, to make such ad­ditions of grace upon the improvements of nature: for

1. Then God should oft be false to his promise, it being evi­dent that he hath oft bestowed his Gospel and grace upon those, who have least improved their naturals, as upon the Corinthians, 1 Cor. 6. 10. who were the grossest of sinners; Tyre and Sidon were better then Chorazin and Bethsaida, yet the Gospel was denied to those, given Matt. 11. 22. to these.

2. There is no such promise upon record in the word of God; if there be, we demand the Text, and it is at hand, Habenti dabi­tur. A very great encouragement for you indeed ( My Fathers, Matt. 25. 29. and Brethren of the Ministry) to be diligent in improving your ta­lents of Ministerial gifts and abilities: for these are meant in the Pa­rable, the talents were given when the Master went into a far coun­trey. Matt. 25. 14. Ephes 4. 8, 11 Christ when he ascended gave these gifts, Pastors, Apostles, and the rest. Ministerial gifts are like the widows oyle, which en­creased by being poured out; whereas wrapping these talents in a nap­kin, by a careless negligence or remissness, endangers the loss both of our talents, and of our souls, Take from him the talent, vers. 28. Cast the unprofitable servant into uttter darkness, vers. 30. but here is not the least assurance, or promise given of grace upon the improve­ments of nature. The improvement was in the same kinde, and so the good use of naturals may be recompensed with a superaddi­tion of greater natural abilities: as God crowns the improve­ments of grace with farther degrees of grace. Besides the immedi­ate result of the good improvements of these talents, was glorie, Enter into the joy of thy Lord, which the Remonstrants themselves will Verse 23. not have to be the reward of a good use of nature, but onely a colla­tion of saving grace.

God therefore is free from all obligation, either by mans merit, or his own promise. Yea, but God will do it, sine alique obliga­tione, ex meraliberalitate, saith Corvinus oft in several places of his writings against Moulin; but we may justly wonder how Cor­vinus came to be of Gods secret councel, that he can determine what God will do, where there is no promise declaring that will; or what assurance can be given to any of grace upon the improve­ments of nature? where there is no promise to engage God, or found any well-grounded expectation. And what less then the height of impudence is it for the creature to fix laws to the Crea­tour, [Page 75] and prescribe methods to God, which he hath not fixed in his word; but this method is laid ipsâ aequitate Dei naturali, saith Cor­vinus, upon the equitie of Gods nature, which obligeth him to it. But is it not as rash pride and presumption, to determine of Gods justice, otherwise then God hath done in Scripture? on, but God saith, What could I have done more for my vineyard? Esay 5. 4. but what? because God gives a sufficiencie of outward means to his Church, shall his equitie therefore oblige him to give sufficiencie of inward grace, to those who are without the Church? I leave you to judge of this Logick, and shall conlude this point with that excellent determination of Alvarez, Nulla lex fuit unquam statu­ta de dandis auxiliis gratiae facientibus totum quod in se est ex faculta­te naturae, neque Christus morte suâ meruit, aut merere voluit talem legem: God never made, and Christ never did, or would merit such a law, which should oblige God to the conferring of grace upon the im­provements of nature.

Fifthly, Are not the Remonstrants in this Doctrine direct Anti­podes to Scripture? which every where resolves all saving disco­veries and communications from God, into his discriminating will, not mans previous improvements. Cur his conferat, praeteritis aliis, Act. 2. Thes. 2. pendet ex miserecordia & libertate Divina, our Divines solidly de­termined at Dort: [...], saith Christ, blessing his Father for communicating himself to those who were least dispo­sed, Matt. 11. 25. Even so, Father, for so it seemed good in thy fight▪ God will if you will, say the Remonstrants: I will because I will, saith God, Rom. 9. 15. If you improve, God cannot be wanting to you, say the Arminians: It is not of him that willeth, nor of him that runneth, saith the Scripture, verse 16. But after all this there is one shift more, Deus paratus est dare fidem omnibus, quantum in se est; why then certainly omnipotent grace can effect it: certo ordine, saith Corvinus, which neither Corvinus, nor any man else can discover. Nay, he never denies special grace, nisi spretae vocationis respe­ctu, say the Dort-Remonstrants, unless the common call be refused: wo were to the best of us▪ did Gods grace depend upon such a con­dition, for who doth not refuse common calls? nay, without special grace we cannot but refuse them. Nemo bene uti potest libero arbi­trio, nisi per gratiam, is Augustins Divinitie, and our Saviours do­ctrine too, John 6. 44. No man can come to me except the Father draw him. True, but God gives an universal assisting grace to all in order to the good improvement of natural light: this is the plea, which their great English Advocate makes for them. But ( Brethren) this is a Chymaera, and a dream, which the Scripture gives us no ground to believe: nay, that tells you that God suffered [Page 76] those who had onely the light of nature, the Gentiles, to walk in their own ways, that is to say, extra suam gratiam degere, if Prospers Acts 14. 16. gloss may be admitted, to live without the necessary supplies of his grace. Besides, it would be resolved, whether this assisting grace be effe­ctual or no: if so, then all must be in a capacity for saving grace: if effectual, or ineffectual, according to the compliance of mans will, then all is still resolved into nature, nothing given to grace; which is the height of Pelagianisme. Sed quorsum haec perditio? may some say, To what purpose is all this waste of time and words? I shall hope to evidence it no labour in vain, by discovering the practical im­portance of this truth in the Application, which I shall with all pos­sible brevitie dispatch.

Application.

First, This may help us to discover the sandy foundation on which the Doctrine of universal redemption, and consequently the whole fabricke of Arminianisme, stands. For, if this piller be pulled down, the whole building falls about their ears, which makes them so industriously voluminous in asserting this doctrine above all the rest. Or if the purchase be particular, then the purpose of God, the execution of which that purchase makes way for, must be parti­cular; the necessary consequents of which must be the certain effica­cy of grace and perseverance of Saints, because Gods purposes can­not be frustrated. Now this Doctrine of universal redemption cannot be upheld without the designation of sufficient meanes afforded to all men, which to those who never heard of the Gospel can be no­thing else but the improvements of nature: God not affording, nay (that I may prevent that common cavill Deus paratus est) resol­ving not to afford, the Gospel to many of them. Paul was expresly Acts 16. 6. forbidden by the holy Ghost to preach the word in Asia: and the Apostles at first commanded not to goe into the way of the Gen­tiles. Matt. 10. 5. Well but though they had not the Gospel, yet non defuerunt me­dia quaedam communiora, saith Corvinus: but what other those should be besides the light and improvements of nature is not ima­ginable, the insufficiency of which to salvation hath, I hope, been in some measure evinced by the former part of this discourse.

Secondly, Hence be perswaded to set your selves in opposition to this doctrine, in doing which you appear for the honour of Gods grace and Gospel. Bradwardine justly entitled his book de causa Dei, when he wrote against the Pelagians: whoever peruseth it seriously will finde it a most soveraigne Antidote against the poyson of Ar­minianisme, against which in this point it is Gods and your interest to appear. [Page 77] First, As you are ministers of the Gospel. The Doctrine of the suffi­ciency of the light of nature vilifies and debaseth your office: for what need the Commission of Christ to his Apostles and their Successours to teach all nations, if God had before commissionated Matth: 28. 19. and improwered Sun, Moon, and Stars to do it? or what need the Stars in the right hand of Christ, if those in the firmament have light enough to lead us to him? Nay doth not this argue you the greatest impostours, while you impose hearing, reading, prayer, confe­rence, meditation, grapling with the difficulties of Scripture upon the people in order to the knowledge of God and Christ: which an Indian or American can arrive at by the contemplation of the crea­tures and providences of God?

Secondly, As you are Scholars. This Doctrine, I apprehend, makes Universities and Commencements useless: no need sure of the Schools of the Prophets; you may go without any expences to school to the creatures. What need youth hazard their eyes in studying the apices and points of the Greek and Hebrew Text, for the understanding of the New and Old Testament, (in the latter of which some of natures Advocates tell us, there is not a word to be found of faith in Christ) which the Gentiles can arrive at by the improvement of Nature, and read written in the legible characters of the heavenly bodies?

Thirdly, As you are Christians especially: for this Doctrine,

1. Robs you of your priviledges in the enjoyment of the Gospel and means of grace. Surely, the Apostle was out when he put a [...] Rom. 3. 2. to this as the greatest priviledge of the Jews, that to them were com­mitted the Oracles of God: and our Saviour mistook, when he said, Salvation was of the Jews. Why it seems by this Doctrine the Joh. 4. 22. Gentiles were every whit as near it, whom yet the Apostle de­scribes to be without hope. And surely we Christians do but flat­ter Ephes. 2. 12. our selves in a fools-paradise, while we imagine our selves so highly advanced in our priviledges above the Indian or American, who by this Doctrine can oblige God to give them that grace, which we profess no claim to after our utmost improvements of the Gospel; but say as our Saviour hath taught us, We are unprofi­table Luc. 17. 10. servants. What great priviledge is it to enjoy Ordinances, if the creatures, and providences of God, can bring any to a saving discovery of him? Or what great advantage to be planted within the pale of the Church, the inclosed garden of God, if the dew of grace fall as plentifully upon the wilderness of the world? Or what need their being added unto the Church who should be saved, if they Acts 2. 47. might as well have attained it out of the Church? Certainly ( Brethren) God cannot but be highly provoked by such underva­luing these high Gospel-priviledges.

2. It voids the exercise of Christian duties; it destroys a Christians gratitude and thankfulness. It is in event to tell God that he was at an unnecessary expence, when he gave us the Gospel; and it must needs dull and take off the edge of our devotions for the Heathen, and quench all zeal, and cut the sinews of all endeavours for bring­ing them over to the embracing of the Gospel; and tells us we are guilty of a foolish ignorant commiseration when we pity them. Nay, they might rather (were this Doctrine true) pity us, who go about a circuit for that knowledge, which they have a more com­pendious way to.

Thirdly, Then no reason so highly to admire (as some do) the moralities and improvements of the Heathens, which as glow-worms might have some glimmering lustre in the night of ignorance; but now the Sun of Righteousness is arisen, they appear to be but of an earthly extraction. Put antur esse virtutes, in quibus regnat superbia & quaedam sibi placendi altitudo ruinosa, saith Augustine. A vein of Lib. 21. de Civi [...]. Dei, cap. 16. pride and vain-glory run through all their moralities, which besides in the best of them were checkquered with some grosser sins.

Fourthly, Let us with thankfulness advance the mercy of God, in making known himself to us by Gospel-discoveries, he was but [...] to the best of the Heathen: but in Judah is God known. Psal. 76. 1. Blessed be his name, we can say, in England is God known. Raritas In 1 Cor. 2. 14. Psal. 147. 20. ipsa pretium augeat, saith Calvin. God hath not dealt thus with every nation. The Psalmist might well close up with a, Praise ye the Lord, &c. Let us commiserate and pray for those who sit in darkness, let us in Goshen pity Egypt: but let's not advance nature in them to the disparagement of the grace and Gospel of God amongst our selves: lest while we would seem charitable, we prove unthankfull, and by magnifying the light of nature, we disparage the light of the Gospel, and rob God of his freeness, and specialty of his grace. Holy Bernard, complaining to Pope Innocent of Abelardus (Professour at Paris, who it seems amongst many other errours, had broached this, which I have been discoursing of,) censures him thus, Dum mul­tùm sudat quomodo Platonem faciat Christianum, se probat Ethaicum; While he would make Plato a Christian, he proves himself a Heathen. And certainly those, who so highly advance natural light, can have but low, mean, and very undervaluing thoughts of the Gospel.

Fifthly, Improve Gospel-discoveries of God, by walking answera­bly to such revelation, let your conversations be such as become Phil. 1. 27. the Gospel of Jesus Christ. Let's blush that moralities in a Hea­then should out-shine Christianitie in us. We know more, let's not practise less. Let's not, as Salvian speaks of some, Gentes agere sub 2 Tim. 2. 19. nomine Christiano; but let every one, who names the name of Christ, [Page 79] depart from iniquity: otherwise our knowledge of God will but in­crease Luke 12. 47. our stripes. Though the utmost improvements of nature cannot save the Heathens, (excuse them they will in part, Fabritius shall fare better then Catiline) yet the abuse of it condemned them: they perish without the law, Rom. 2. 12. And if this left them without excuse, that they held natural truth in unrighteousness; and Rom. 1. 18, 21. when they knew God, glorified him not as God, as the Apostle saith it did; how much more inexcusable shall the abuse of Gospel-light, and imprisoning it by sin, leave Christians? Solons, Socrates, Sci­pioes, Catoes will appear in judgment against many pretended Christians: It shall be more tolerable for Tyre and Sidon. When God Matth. 10. 15 Rom. 2. 9. comes to administer justice upon the ungodly: it will be [...]. Darkness seems never so dismall as to those, who go immediately from the light: the darkness of hel will be sadder to none, then to those, who fall into it from under the light of the Gospel. The Pa­gans plea of ignorance will not excuse him, because voluntarily contracted, and wilfully lived in; but a Christians improved know­ledge will much more condemn him.

Sixthly, Then let's not pride our selves in our natural improve­ments, in our parts and endowments. We are here in a place of im­provement, and let us improve to the height (for questionless we must be accountable to God for our talents of natural abilities, depth of judgment, acuteness of wit, strength of memory, quickness of apprehension, which I wish they did really believe, or seriously consider, who abuse these to the reproach of Religion, and oppo­sing the truths of God): but let's not rest in these, as in themselves setting us a whit the nearer to the saving grace of God. Nay, if not sanctified, and joyned with humility, they may set us at a great­er distance from God, and heaven. Great parts and gifts are not just matter of pride and vain-glory; but arguments of usefulness and engagements to serviceableness for God; for, to whom much is given, of him much shall be required. These will heighten our account when God shall examine how we have traded with his talents, how ho­noured him, or benefitted our selves or others by the knowledge we have of him.

Indeed pride is the Scholars sin, [...]: there was a tu­mour 1 Cor. 8. 1. of pride breeding in the Apostle, by reason of his multitude of revelations, had not God let it out by the thorn in the flesh. That 2 Cor. 12. 7. chain of gold, which adorns my neck, helps to sink me deeper, if I be a drowning; Arts and Sciences are your ornaments, but if not sanctified, may sink you the deeper into perdition. Surgunt indocti & rapiunt coelum, wes a sad complaint of old. One dram of grace will save a man, when a talent of gifts oft presseth men to hel.

Seventhly, Let us examine, whether there be not many amongst those, who goe for Christians, to whom God is [...], many who know as little of God, as if they lived in America. I believe, you ( my Brethren) who deal with the multitude, finde this too sadly true, that many worship God upon no other account, then the Romanes did their Jupiter, or the Ephesians their Diana; because he is the God of the nations, and country, in which they were born, and their fore-fathers God, and his worship in credit, and under the magi­strates command: who serve God by tradition more then out of conviction of judgement. My Brethren, our spirits should be stirred in us (as Pauls was) with an affection mixed of grief and compassion, Vers. 16. when we observe this. But may not we (even at our Athens) finde some to whom God is an unknown God? I hope not; yet ( Brethren) notwithstanding all our high-raised notions and speculations of God, he is truely in a Scripture-sence unknown to so many of us as know him not;

1. Experimentally. The Devils have more notions of God then the greatest Philosophers in the world. It is possible for a man to have many conceptions, and be able accurately to distinguish and solid­ly to determine concerning the grace of God, and yet in a Scri­pture-sence know nothing of it, unless he taste and see that the Lord is gracious. Nicodemus a master in Israel, yet ignorant of the work of regeneration, in respect of which an ordinary Christian may know more then the greatest Scholar. I have read of one Didymus a blinde man, whom for his incomparable learning S. Jerome was wont to call his Seer: many such there are blind as to the abstruse notions of God; but Seers in respect of experience, which is the one­ly true saving knowledge of God.

2. Practically and operatively, as our knowledge influenceth up­on our lives; to conform them to what we know: otherwise the Gospel and God are but notions to us; and Scripture interprets it as a deniall of God, They profess they know God, but in works they deny Tit. 1. 16. him. All our notions of God without this suitable practise can but amount to a [...], a form of knowledge, not to any sa­ving Rom. 2. 20. discovery: If ye know these things happy are ye if ye do them, not John 13. 17. else: If knowledge would do it the Devils might be in heaven. The exprobratory sentence will be at last, not well read or disputed, great Scholar: but well done thou good and faithfull servant. Seneca speaks of some Philosophers of his days, Boni esse desierunt simui ac docti evaserint, who ceased to be good when they began to be learned: I shall charitably believe no such will be found amongst us, for I speak not these things (as S. Paul saith to his Corinthians) to shame you, 1 Cor. 4. 14. but as my beloved Brethren and Friends, I warn you and exhort you [Page 81] in the words of S. Peter, to adde to your knowledge vertue, that you 2 Pet. 1. 5. may be such as Seneca would have every teacher to be, Magis mi­remur visum quàm auditum, such as may be admired more for holi­ness of life, then subtilty of learning, which God accounts no know­ledge, if destitute of the study and practise of obedience, Hereby know we that we know him, if we keep his commandments. He that 1 Joh. 2. 3, 4 saith he knoweth him, and keepeth not his commandments, is a lyar, and the truth is not in him.

Eighthly and lastly, I beseech you, Fathers and Brethren, suf­fer the word of exhortation, which quickens you to zeal and di­ligence in the dispensation of the Gospel committed to your trust: that you may effect in your people by the preaching of the word, what the highest improvements of nature (as you have heard) cannot reach, to wit, a saving knowledge of God. God instituted the preaching of his word and Gospel to supply the defect of na­tural light, the Apostle is express, that when in the wisdome of God 1 Cor. 1. 21. the world by wisdome knew not God, it pleased God by the foolishness of preaching to save those who believe. God hath commissionated you on purpose, as he did Paul, to open mens eyes, and turn them from Acts 26. 18. Mal. 2. 7. darkness to light. The Priests lips must preserve knowledge, that the people may seek the law at his mouth.

In order to bringing the people to a saving knowledge, let me (who would willingly lie as Disciple at your feet) being by pro­vidence in this place, take the boldness to give you a three-fold direction.

First, Endeavour to bring those committed to your charge to a Scri­pture-knowledge of God. Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle; all which Clemens A­lexandrinus saith, are but like a rotten nut, [...], which hath no kernel, nothing to feed souls, which must have [...], as the same Authour: but according to the revelation God hath made of himself in Scripture. Thus you shall approve your selves to God in the discharge of your office. Empty aiery specu­lations may (perhaps) gratifie the humour, phansie, and curiositie of men; but Scripture-truths onely please and honour God. S. Pauls advice to Timothy is very remarkable, Study to shew thy self 2 Tim. 2. 15. approved unto God, a workman that needeth not to be ashamed: and the way to that is [...], rightly to divide the word of truth.

Secondly, Preach a God in Christ. The Heathen can arrive at the knowledge of a God abstractly considered; but a God in Christ is beyond the reach of natural sagacity, but is your Com­mission to make known. God, saith the Apostle, hath committed 2 Cor. 5. 19. unto us the word of reconciliation: but what is that? why, that God [Page 82] was in Christ reconciling the world unto himself. Lay this as the foun­dation of all your building, Christ in his person, and Christ in his offices: Christ in opposition to nature, in contradistinction to merit and your own works and righteousness.

Thirdly, Let all your other knowledge stoop to the discovering God sa­vingly: and so far as it is not consistent with a plain and profitable discovery of God to the people, lay it aside.

S. Paul, though brought up at the feet of Gamaliel, yet layd down his learning at the feet of Christ, and professeth, that though he spake with tongues more then they all, yet in the Church he had ra­ther 1 Cor. 14. 18, 19. preach five words, that he might teach others, then ten thousand words in anunknown tongue. At Athens indeed, a famous Univer­sity, he quoteth a Poet, Acts 17. vers. 28: but when he comes to 1 Cor. 2. 2. his Corinthians, then he determines to know nothing but Jesus Christ and him crucified: [...], non magni feci, is Grotius gloss, I valued no knowledge but disesteemed it, that I might bring you to the saving knowledge of Jesus Christ, as crucified. Our Saviour Coloss. 2. 3. who had in him all the treasures of wisdome and knowledge, yet con­discended to the capacity of those whom he instructed, speaking Mark. 4. 33. the word to them as they were able to hear it. In this Christ is a fit pattern for our imitation, to teach us by a familiar plainness to de­scend to the understandings of the people. Quomodò paratus esset impendi pro animabus eorum, si eum pigeret inclinari ad aures eorum, saith Augustin, in his book De catechizandis rudibus. Rev. 2. 4.

In a word, you are stars in the right hand of Christ, which speaks both your security, and your duty; it is the office of stars to shine in the night with that light which they borrow from the Sun: so should you, now we are in a great measure benighted in Atheisme, and ignorance, shine with that light you have borrowed from the Sun of Righteousness, who when he ascended, gave these gifts: Apostles, Ephes. 4. 8. Pastours, Teachers, for the work of the ministery, the edifying of the bo­dy of Christ.

There is another notion of the words, which I would willingly touch, Tremellius's translation of the Syriack hinted me to it; that is to say, Deo abdito, to whom the Athenians (understanding from their Sybills, Philosophers, and others, that there was but one in­visible, incomprehensible, ineffable God) erected this Altar, as Spondanus conjectures. God was known to the Gentiles by no name, and that, by which he was called amongst the Jews, might not ordinarily be spoken, as Grotius notes. The name, Jehovah, had so much immoderate reverence amongst the old Jews, that it might not be pronounced but by the high Priest, and that onely in the Sanctum Sanctorum, and onely on the Day of expiation, as [Page 83] Gregory in his notes observes. Others adde that it was used in their sacrifices, and in the solemn benediction of the people. Plato, as quoted by Eusebius (lib. 1. cap. 8. De Praepa. Evang.) stiles God, [...].

Note:

God is a hidden and incomprehensible God.

Hidden,

1. In his nature and essence, in which respect he is said to dwell in 1 King 8. 12. 1 Tim. 6. 16. thick darkness, and in light inaccessible.

2. In his counsels, and decrees.

3. In his ways and methods of his providences. They are [...], past finding out, Rom. 11. 33. a mine unfadomable. These things might have been profitably enlarged. I begge your pa­tience to a threefold improvement of this notion, and I con­clude.

First, As a check to curiositie, the Scholars sin, fatalis ingenio­rum scabies, as Lipsius calls it. O that we could learn contented­ly to be ignorant where God would not have us knowing! and let's not account it a disparagement to acknowledge some depths in God, which our shallow Reason cannot fathom, [...], saith Chysostome on Timothy; and Pag. 598. he that thinks to know God as he is, [...], Pag. 54. saith the same Father on John. The way to make us meer fools, is to affect to know more then God would have us: Adams tree of knowledge made him and his posteritie fools. He that affects to pry into the bodie of the Sun, by gazing grows stark blinde, and sees less then he might by those scattered rays in the air. So curio­sitie in prying into Gods secrets blinds many, and they know less of him, then they might do by those discoveries he hath made of himself in the book of nature and Scripture. Nae intelligendo faciunt, ut nihil intelligant, saith the Comedian.

It is the credit of our Religion, to acknowledge such a God as is unsearchable. Erubesce, Philosophe, tam parvum Deum habere, ut tu par­vus per parvam mentem tuam totum ipsum scruteris, as Bradwardine checks the prying Philosophers.

God is most knowable, though we know least of him: as the Sun is most visible, and yet our weak eyes least able to behold it, it is Aquinas's similitude. Non est mirum si ignoratis, majoris esset ad­mirationis, Lib. contr. Gentes. si sciatis, saith Arnobius: and therefore it becomes us to be modest, and humble in our enquiries into God. The Apostle commands us, Rom. 12. 3. to think soberly, Sapere ad temperanti­am, as Augustin reads it. Curiositie is a spiritual drunkenness, that, Epist. 77. look, as the drunkard, be the cup never so deep, he is not satisfied, [Page 84] unless he see the botome of it: so the curious searcher into the depths of God, though never so profound, he is unsatisfied till he comes to the bottom of them: and where the Apostle stands as by the brink of the Ocean, and cryes, [...], these presume they can by the line of their reason fathom them; nay, rather then not, they will make all Gods depths to be shallows, as the Remonstrants do.

Me thinks ( Brethren) our ignorance in the creatures, and being so far at a loss as to flye to occult qualities, which Scaliger calls ig­norantiae asylum, should check our curiositie in the things of God, and teach us to sit down contented to resolve Gods actions into some hidden causes, lying secret in the abyss of eternal knowledge, and infallible will. The Heathen Seneca could say, Nunquam vere­cundiores esse debemus, quàm cùm de Deo agitur: modestie never be­comes us better, then when we speak of God. It was good counsel Calvin gave Beza, Cave nè te ullis inanibus argutiis irretias, I shall give the same, especially to younger Students, to avoid entangling with unnecessarie niceties, which perplex, not profit; such are thousands of School-niceties concerning God; qui ut intelligatur tacendum est, saith Arnobius; take the English from the Apostle, become fools that ye may be wise.

Secondly, As a spur to industrie. You must not think it an easie thing to obtain a true solid saving knowledge of God: nothing so hard to know as God, which the profound Bradwardine demon­strates thus, Si aliquid sit difficile ad plenariè cognoscendum, & ali­quid magis difficile, & aliquid adhuc magis, & ità deinceps, aliquid est summè difficile: & quid nisi Deus? The Wiseman tells you by what means you must come to this knowledge, If thou cryest after know­ledge, Prov. 2. 3, 4, 5 and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures: then shalt thou understand the fear of the Lord, and finde the knowledge of God.

Thirdly, As a quickner of desire, to provoke us to long for heaven, where it it will be our happiness to know God perfectly, though then we shall not know him comprehensively: for God is infinitae veritatis, cognoscibilitatis, as entitatis; so must either lay aside his infinitie, and cease to be God, or elevate us above the condition of finite creatures, before we can be capable of any comprehensive vision, which supposeth an equal commensuration between the object, and the facultie: but we shall know God so fully then as to make us perfectly happy, and what we see now but in a glass darkly, we shall then see face to face. Ecce sapien­tia quâ curiositas hominis satietur! saith Bernard. Then your cu­riositie [Page 85] shall be wholly satisfied, and your understandings so strengthned and elevated by the light, as to behold that God, which dazzles the weak eye of reason, which elevated to its height, cannot reach any saving knowledge of God: But still he will be [...], the hidden and un­known God.

HOw beautifull are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! saith the Apostle, Rom. 10. 15. [...], the word signifies seasonable, opportune, or a word in its houre, and such indeed is beautiful, as ap­ples of gold in pictures of silver, saith the Wise­man, Prov. 25. 11. And such will this ap­pear to be, which I present you with at this time: whether we con­sider our times in general, and take up the Apostles argument here, they are evil both in regard of sin and suffering, of errour and pro­faneness, or the place we live in, we shall easily conclude, none to be more engaged in this duty, then our selves (of this more in the progress of this discourse); or lastly, if we consider that mispence of time, which (I speak it to your shame, and am sorry that I have this occasion of speaking to the words) to the dishonour of God, scandal to these places of education, so shamefully abounds amongst us: so that we may complain of many among us now, as Seneca De brevitate vita. did, Pleris (que) simul ad temporis jacturam ventum est, profusissimi in eo, cujus solius honesta est avaritia. Time is the onely thing we can in­nocently be covetous of, & yet there is nothing of which many are more lavishly and profusely prodigal. Re omnium pretiosissimâ lu­ditur, we trifle with that which is most precious, and throw away that which is our greatest interest to redeem, [...].

The Text is a lesson of spiritual thrift, and good husbandry, and resolves it self into this plain Doctrine,

It is the concernment and duty of every one to be conscientious in re­deeming Doctrine. his time.

In prosecution of which four things present themselves to our discourse.

First, what it is to redeem the time.

Secondly, why we are to be conscientious in this.

Thirdly, who are especially concerned in it.

Fourthly, the Improvement and Application.

First, what it is to redeem the time. In the explication of it, I shall lead you no further then the expression in the Text, [...]: [Page 92] which is a Metaphor taken from Merchants, and so take the importance of our dutie in these eight particulars.

First, It speaks an act of wisdome in embracing the present opportunity, as opposed to that dangerous folly, by which many befool, de­lude, and ruine themselves, viz. by resting upon fond presumpti­on of future times, as if they had it at command. Utuntur illo la­xiùs, saith Seneca, quasi gratuitò, as if it were at their beck, and dis­posal, who mispend their present day of grace, and put off the weighty concernment of their salvation, of their trading for spiri­tual merchandize, till the day be spent, and the mart over; this is not [...]. A Merchant when he comes to a mart or fair, he takes his first season and opportunity of purchasing his commodi­ties, puts it not off to the hazard of an evening, or the next dayes bargain, upon presumption then to have it cheaper, lest the com­modities be gone in the mean season. In this, the children of this world are wiser in their generations, then we who pretend to be chil­dren of light. How do most neglect the present time God puts in­to their hands? play, idle, nay, sin away their market-day, upon that presumption to have grace and glory at a very cheap and easie rate, when they come to die? resolve, perhaps, sometime hereaf­ter to trade for such merchandise which are spiritual, and while they are reckoning, the evening of death overtakes them, and the mart breaks up, and so they are miserably disappointed. Like the foolish virgins, who had their oyl to get, when the Bridegroom came, Matth. 25. 8. then they would have been buying, but then the tra­ding was over, the Exchange shut up. He was a wise Merchant in­deed, whom we read of Matth. 13. 44. who without delay present­ly went and bought the field in which the treasure was hid. [...], all in the present tense. This piece of wisdome-spiritu­all the Scripture every where urgeth upon us, as Hebr. 3. 15. To day if ye will hear his voice: and, Now is the accepted time, 2 Cor. 6. 2. and so our Saviour, Joh. 12. 33. Walk while you have the light: Our Saviour himself indeed set us a copy and pattern of this in his own example: Joh. 9. 4. I must work the works of him that sent me, while it is day. This language becomes every one of us, we must wo [...]k while we have the day of grace: the night of death cometh, in which none can work. Let us get our work done while our day lasts, the present time is onely ours; Pòst est occasio calva, no fastning or taking hold of it: we can no more secure our selves the future, then recall past time: therefore it is an act of the highest wisdome to em­brace the present; the want of which our Saviour lamented in Jeru­salem, Oh that thou hadst known in this thy day! Luke 19. 41. This is onely thine, the next is Gods day: This is our day of grace, the [Page 93] next may be the day of Gods vengeance. The old world had a long day, while Noah, the preacher of righteousness, warned them; the next was Gods day of vengeance, then he brought the floud upon them. Let us then be so wise, as to use that which onely is ours. Non tantùm est praesentis, sed vigilantis est observare occasionem prope­rantem, saith Seneca. Let us be so wise as to traffick for heavenly merchandise while our market-day lasts, and so to redeem the time: that is the first particular.

Secondly, An act of diligence and faithfulness to improve the time God allots us, as opposed to sloth and idleness. Time is a talent, and God expects improvement of it, and God will charge the non­improvement of it upon us, as he did upon Jezabel, Rev. 2. 21. A Merchant is diligent in improving his time for the enriching him­self; you shall not finde him slothfully idle: so should we, who are trading for heaven, for spiritual wisdome, be as much in seeking, laborious in striving▪ you cannot have them upon easier terms: Prov. 2. 3, 4. there must be getting, and seeking, and searching. Why stand ye here all the day idle? saith Christ, Matth. 20. 6. asleep, saith Calvin. But can we plead, Not guilty? Have not we stood here ma­ny a day idle? and mispent much of that time which God gives us to repent, and pray in? Surely, this is not to redeem the time, but, as Zanchy observes, non permittere ut tempus otio elabatur infructuosé. Idleness is the very buriall of a living man, [...] saith the [...]rist. Ethic. lib. 9. cap. 7. Philosopher, lib. 9. cap. 7. Ethic. Seneca speaking of a most idle person, describes him as one who had been long, but not lived long, diu fuit, non diu vixit. Like the statues of Daedalus, which they tell us seemed to have souls, but were inanimate: such spectrums an observant eye may take notice of daily, which lodge in and a­bout the Colledge, as if they had not souls to improve with know­ledge and learning. That is excellent advice of the Wiseman, Ec­cles. 9. 10. Whatsoever thy hand findeth to do, do it with all thy might▪ for Cursed is he who does the work of the Lord negligently, Jer. 48. 10. It is an act of diligence, that's the second particular.

Thirdly, An act of discretion in laying out our time in our proper callings, as opposed to those [...] in 1 Pet. 4. 15. It is possible for a man to study hard, and take a great deal of pains to loose his time, and to be laboriously idle, when he layes not out his time in reference to that particular calling he is designed for. A Merchant we know regards not the traffick of other men, but layes out his time and skill for that merchandize which belongs to his particular trade: so should we in the improvement of our time, look especially to that concernment of our particular callings. A man may mispend his time as much aliud agendo, as nihil agendo, doing [Page 94] that which nothing concerns him, as by doing nothing at all. Such are those Dictatores ab aratro, who leap from the plough or shop­board into the pulpit: they may seem to be zealous redeemers of their time; but indeed mispend it as unhappily in placing their endea­vours upon that, which God never designed them unto: therefore the Apostle oft restrains our diligence to our particular callings. Rom. 12. 6, 7, 8. Having then gifts differing according to the grace that is given to us, whether prophesie, let us prophesie according to the proportion of faith: or ministery; let us wait on our ministring, or he that teacheth on teaching: or he that exhorteth on exhortation, &c. And so we may see how specially he instructs Timothy, 1 Tim. 4. 13. Till I come, give attendance to reading, to exhortation, to doctrine: and vers. 15. meditate on these things, give thy self wholly to them: fit employment indeed for a Timothy, suitable to the special office of the ministery. And in 1 Cor. 7. 20. he layes down a general de­rection for all: Let every man abide in the same calling, wherein he is called, and in that improve, and redeem his time. Domitian was very industrious, but in that unbeseemed his estate & employment: viz. in catching flies. Nero lost his time, when he studied and affected more the commendation of a skilfull fidler then a good Emperour. Our imployments should bee fitted to our callings, and if so, dili­gence in the meanest calling is acceptable service unto God: but if otherwise, the greatest labour is but lost time. Thus for a Minister to be immersed in worldly employments is mispence of his time, be­cause a [...] as to his main end and design of his office. Christ will endure no buyers and sellers in the Temple. That diligence, which is commendable in one, may be loss of time in another: thus Romances, plays, and such like are mispence of time in one, whose design is the handling of the sacred oracles? the plea for them is that they elevate the phansy, the truth is, rather they effeminate the minde, that should in the mean time be exercised in deepest speculations.

Fourthly, An act of labour and sollicitude in regaining time for­merly mispent: that is, by doubling their diligence for the future. Time let slip is Physically irrecoverable, but in a moral consideration is accounted as regained, when we double our endeavours and care. As a Merchant, who hath had great loss, doubles his labour in his future traffique: so should we who have mispent our time (and which of us hath not too much?) now redeem it, by a more zea­lous and conscientious improvement of it. Thus we may at once testifie the sincerity of our sorrow for our former mispence, and in some measure repair the dishonour we have thereby done to God. Thus S. Paul, who had wickedly laid out his time in blaspheming and persecuting the Church, afterward redeemed it, by labouring [Page 95] more abundantly then all the rest of the Apostles, 1 Cor. 15. 10.

Fifthly, It speaks an act of prudence, in choosing and embracing the fittest opportunities and seasons for all our actions, and this is the proper import of the word [...], season. To this the Apostle di­rects Galat. 6. 10. [...]. A Merchant watcheth the fit­test opportunity for his trade and purchase: so should Christians choose the fittest season for all their actions, wherein they most promote Gods glory, their own and others good. All acti­ons of Religion are not seasonable at all times: the Wise-man ob­serves, To every thing there is a season, Ecles. 3. 1. as to instance. Fra­ternal correption, a duty, in which, if duly exercised, the good of Christians is much concerned, yet not seasonable at many times; as to reproove a scorner in the height of his scorning; or a drunk­ard in the heat of his cups. When the poor begs, there is thy op­portunity of charity, or when their cause is represented to thee. When thou art wronged, then is thy season to demonstrate thy pa­tience and mercy in forgiving. When thou seest a Samaritane lie wounded, then is the opportunity of thy pouring in wine and oyl: and, when thy brother falleth into sin, there is the opportunity for exercising thy brotherly help to restore him in the spirit of meekness, Galat. 6. 1. Some actions may be seasonable at all times, so for prayer every time may be seasonable enough, [...] Ephes. 6. 18. so Rom. 12. 11. where some read [...], others [...]: whence Bellarmine would prove the text to be corrupted; but I think good use may be made of both; as the perceiving the fittest season for those other actions. And so some actions of Religion are more seasonable at some times, then at others: as

1. The morning of every day for devotion: Aurora Musis; yea, and for the Graces too: so David esteemed of it, Psal. 88. 13. In the morning shall my prayer prevent thee: so the primitive Christians judged it the fittest season, as Pliny, no friend to them hath it, They were wont, saith he, Stato die ante lucem convenire, & se Sacramento Plin Epist. lib. 10. ep. 67. obstringere, nè furta, nè latrocinia, nè adulteria committerent. And the morning indeed is the fittest season for all religious exercises: of which one of the Ancients gives this reason, because then the [...] is not disturbed with those images and representations of things, which the varietie of wordly imployments in the day time usually possess us with. This you may observe to have been Job's practise, Job 1. 5. He rose up early in the morning, and offered burnt offerings. And so we read of the Apostles, that they went early into the temple, Acts 5. 21. So early should we be in our acti­ons of devotion.

2. The Sabbath of every week. That should especially be re­deemed, [Page 96] even from those employments, which we may lawfully en­tertain upon other daies: this is, as I may so say, the market-day for souls; in which you may especially trade for spiritual Mer­chandize, and yet how sinfully lavish are many amongst us of this day, that many amongst us sleep away the greatest part of the market! what else means the absence of so many, especially on Sabbath-day mornings, from these publick exercises: the Chappel being thinner then, then at other times? And yet there is a Divine stamp and impression upon this day; and that it be carefully ob­served by us, all the quitie in the world calls for it, God having indulged us the rest of the week for our selves and callings; and so we see the Apostles care was to redeem it wholly to holy exercises; upon the first day of the week, the disciples came together, for breaking of bread, and preaching, &c. Acts 20. 7.

Sixthly, An act of expence and charge, when we are willing to be at cost for the redeeming of our time, and to part with something that we may improve it. As Merchants are at charge for their merchandize, they are oft laying out their treasure, have many a troublesome voyage and restless nights, for the securing and bring­ing in of their merchandizes: so should Christians spare some of their lawfull pleasures and recreations of their natural rest and sleep, that they may redeem and improve their time; which is not onely non abuti occasione, sed etiam mille voluptatibus redimere, as Beza glosseth. Merchants prefer the least gain before the fullest pleasure: he adventures all his riches; the Merchant in the para­ble parted with all, sold it for the field, Matt. 13. It is said of our blessed Saviour, Galat. 3. 13. [...], (the same word that is in our Text). How so? He parted with all, pleasure, pro­fit, life and all, for the accomplishment of this end: so should we in an ingenuous return of gratitude, part with our pleasures and all, that we may consecrate our time to his service. Not, but we may lawfully use pleasures and recreations, so they be not vain, and such as do rather enervate, then refresh the minde, or too much expen­sive of that time we should redeem to Gods glorie, and the interest and concernments of our own souls. It was the custome of the Primitive Christians to redeem some time from their sleep for the service of God, which did [...] as Clement observes, Clement. exalt them to an Angelical perfection; which lies in a watchful, cō ­stant observance, yea, and expence of their time, or eternity rather, in the service of God. And I read in Nicephorus of Theodosius the Em­perour, that after the variety of worldly employments, relating to his el­vil affairs in the day-time, he was wont to conscerate the greatest part of the night to the studying of the Scriptures: to which end, heh ad a [Page 97] lamp so artificially made, that it supplied it self with oyl, that he might no way be interrupted in dedicating that time to God.

Seventhly, An act of watchfulness in avoiding what may betray us to the mispence of time: such are especially frothy and idle dis­courses, and bad and loose company. A Merchant will not engage himself in impertinent discourse, or voluptuous companie, when he should be driving on his trade. These every man must avoid, that would redeem his time; for bad companie draws into sin and idle­ness: upon this account God forbad the nations to dwell with the Jews, Exod. 23. 33. therefore David would have no commerce with such, Psal. 119. 115. as if he could not spend his time in the service of God, while such were in his companie. Idle company is the shame of Societies, the bane of pietie, the corruption of youth, the quencher of devotion, the lavisher of time. He that desires to be pro­vident of his time, must be prudent in the choise of his Societie, o­therwise, in bad company, he may quickly throw awaytime, and him­self, soul, eternitie and all.

Eighthly, An act of deliberate and resolved judgement, to lay out our time for the best things. As a Merchant will not expend his time and money for toyes and trifles, but for pearls, and the like. Curio­sè merces considerat ut emat meliores, saith A Lapide on the Text; ex­amines his wares, that he may purchase the best: so should Christians in laying out their time, not lay it out for trifles of the world, but for the greatest things of eternitie: not with Martha for the many things, but with Mary for the one thing necessarie. The Merchant in the Gospel indeed sold all, but it was to purchase the pearl: and S. Paul counted all loss, but it was to gain Christ, Philip. 3. 8. Those who spend their time for the vanities of the world, for the light air of popular applause, for the shadow of honour, riches, or the like (not to mention the debasing of their souls, which are born to great­er hopes and designs): they throw away their time, and often their souls, in such bargains: to whom let me say with the Prophet Esay, 55. 2. Wherefore do you spend your money for that which is not bread? and your labour for that which satisfieth not? We are here at Athens, that Emporium scientiarum, trafficking for wisdome and knowledge; but let me suggest this, We do but throw away our times, though laboriously ordered to this end, if in the mean time we are careless of spiritual wisdome: Those merchandizes are better then the merchandizes of silver, and her gain then of fine gold, Prov. 3. 14. In respect of which, our trading here for all other know­ledge, is but mere downright pedlery. We may mispend our time Melch. Adam in vit. Lutheri pag. 142. in our studies, if so addicted to them, as to neglect our devotions, and other studies to God. Melchior Adam tells us of Luther, that [Page 98] every day he spent three hours in prayer, etiam studiis aptissimas, even those that were fittest for his studies: and it was his usual say­ing, Bene orâsse est bene studuisse: to pray well, with him, was to stu­die well. Prayer is as oyl to the lamp, makes it burn clearly, and lastingly. So again, if our sollicitude for other knowledge makes us neglect, and regardless of our knowledge of Christ. S. Paul gat much knowledge at the feet of Gamaliel, but when he came to un­derstand himself, he counted it all dross for the knowledge of Christ, Philip. 3. 8. If we would be wise Merchants, we must trade for heaven and eternitie, and lay up our treasure there, and amidst our heats, and pursuits of other knowledge, lay out our time and prayers especially for the knowledge of Christ, whom onely to know is life eternal, John 17. 3. And that is the first General.

Secondly, Why we are to be conscientious in this. 2. Gene­ral.

First, It is the verie end of thy creation: and that,

1. As a creature: God did not create, and set us in the world, as the Psalmist saies of the Leviathan, to take our pastime, to be sloth­full and idle, but to be in action and employment. God created all things for man, and man for himself, therefore ought to be in con­tinual motion, and tendencie towards God. As all things naturally tend to their end, as their rest and perfection: so should man to God, as his happiness and rest. Idleness is a contradiction to the principles of our creation. Man in innocencie should have been freed from weariness, but not from employment: he was to dress the garden, and that by Gods appointment: And the Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it, Augustin. de Gen. ad. lit. lib. 8. cap. 8. Gen. 2. 15. Cui summa cum voluptate vacaret, saies Augustin. Vexing and tormenting labour, was indeed the punishment of sin, In the sweat of thy face shalt thou eat bread, Gen. 3. 19. Therefore as a creature, redeem thy time.

2. As the most noble creature. God at first did not create any one thing useless: you cannot cast your eyes any way, but every creature checks, and upbraids your idleness and sloth: and I hope this will not seem an impertinent argument, to put you upon im­provement of your time. Solomon sends the sluggard to the Ant to learn industrie, Prov. 6. 6. If you look up to the heavens, you see them in a continual motion, and the Sun running his course to sup­ply you with light, and that not as children to play in the Sun-shine, but that the Sun arising, man may go forth unto his labour. If you cast Psal. 104. 23. your eyes down to the earth, you shall see it travelling with fruits, and grass, and herbs for your use; and we may well go to school to these to learn labour and industrie. Our Saviour sends us to the Sparrows, and Lillies to learn attendance upon Providence: the Pro­phet Matt. 6. 26, 28. [Page 99] sends the Jews to the Stork and the Ass to learn obedience un­to, and waiting upon God, Jerem. 8. 7. Esay 1. 3. and I may send you to every creature to learn this lesson of an industrious redeeming of your time. Christ judgeth the figge-tree but an unprofitable bur­then to the earth, when it brought forth no fruit, Luke 13. 7. Now man is the most noble creature, into whom God hath put principles of the greatest activitie, as capable of the greatest enjoyments, so fitted with faculties, and principles to move towards them: there­fore idleness is a forgetting mans dignitie, forsaking the rank God hath set him in, and debasing himself below the meanest creatures, who constantly in their order, and obedientially serve the law of their creation. Nay, look to the creatures above you, the Angels, they are in constant employment, as ministring spirits for your good, Heb. 1. ult. and these may teach you diligence in, and improvement of your time.

3. Consider, Christ spent all his time in the world for thee: from his birth ( To us a childe is born; Isaiah 9. 6.) to his death, he died for our offences, Rom. 4. 25. His soul was in a continual travel to save thee: and shall not this engage thee? Christs life was a continual labour to redeem thee; and shall not this ingage thee to redeem thy time, and expend thy life in his service? In this he was a pattern, and example for our imitation. The Apostle judgeth this to be the most reasonable thing in the world, 2 Cor. 5. 14. For the love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them. So that mispence of our time is not onely un­answerable to our creation, but unworthy, and unsuitable to the work of our redemption. For he gave himself for us, that he might re­deem us from all iniquity, and purifie to himself a peculiar people, zea­lous of good works, Tit. 2. 14. The time thou enjoyest, is the pur­chase of Christs bloud, and he bought it not for thee, to lavish out on thy lusts, or to throw it away idlely: no, the Apostle tells you of another end, 1 Cor. 6. 20. Ye are bought with a price, therefore glo­rifie God both in your bodies and spirits, &c.

4. Consider, that the Devil is very laborious and industrious in spending all his time to destroy thee. He looseth not a minute of day or night, that he may compass this end: 1 Pet. 5. 8. Your ad­versarie the devil, as a roaring lion walketh about, seeking whom he may devour. Oh that we could learn this lesson from Satan himself, to be as industrious in laying out our time in working out our salvation, as he is in plotting our damnation! The Apostle would have us to learn this from it, [...], Be vigilant; and so we had need, if [Page 100] we consider, that nothing gives the devil so much advantage of us, Hierom. ep. 4. as idleness. It was good counsel, that Jerome gave to his friend, Facito aliquid operis, ut te semper diabolus inveniat occupatum; that when the devil comes with a temptation, you may answer him, you are not at leisure. The devils temptations, which rush in upon us with an irresistable violence, cannot without repeated and frequent sollicitations get entrance into the soul, if it be well employed. The fowler bends his bow, and spreads his net for birds, when they are set, not when they are upon the wing: so Satan shoots his fierie darts at men, when they are idle and remiss; it will not pierce the soul when it is upon the wing in devotion, or industriously employed in any lawfull calling. S. Chrysostome mentions two originals of mens ruine; [...], idleness, and remissnes.

5. Consider, that idleness and misimprovement of our time be­traies us to the vvorst of sins (and this follovvs upon the former) because it disposes the soul to the entertainment of every temptati­on. Otlum diaboli pulvinar; Idleness is the devils cushion; upon vvhich Satan sits, and broods his temptations. Hovv vvas Davids soul, as tinder to the spark of lust, vvhich Satan injected and threvv into it? The glance of Bathsheba so fired his heart, that it brake in­to a flame of lust: vvhat vvas the reason of this? He vvas idlely walking, 2 Sam. 11. 2. The Heathens in their Hierogylphicks de­scribe Cupid lifting up a hand and a torch, and idleness managing the hand, and ordering the stroke to the heart, vvhereby the heart is inflamed vvith lust. Isiodore calls idleness, [...], the Isid. lib. 1. ep. 9. garrison and sort of the passions, vvhich are all unruly and disorderly: It is promptuarium scelerum, apotheca vitiorum, as another: no sin comes amiss to him; he is plotting himself, and as ready to com­ply with other mens contrivements of sin, as being at a loss how to spend his time. With how easie a temptation, was Peter brought to denie his Master? the chief reason questionless was pusillani­mous fear of suffering, but his idleness might contribute much to it; he was sitting idle in the High-Priests palace, Matt. 26. 69. God prescribed labour to man, not onely as a punishment, but as a cure, and prevention of sin: ut laborando recuperet, quod otiosus comedendo perdidit, saith Stella. He was set to dress the garden, and he would Stella in [...]. 10. idlely entertain a discourse with the devil. So pride, that's another product of idleness: when men have little to do, they can finde time to invent foolish and ridiculous fashions, onely to cherish pride and vanitie: and others spending their time on the Lords-day, be­tween the comb and the glass, which should be employed in pre­paratorie acts of devotion, to be consecrated unto God, as introdu­ctions to the publick-service: you may finde this was the cause of [Page 101] Sodomes pride, Ezek. 16. 49. abundance of idleness was in her. Thus you see by Scripture-instancies, that Lust, Apostacie, and Pride are the sad issues of an idle misimprovement of time: when men are not faithfully employed, the devil will employ them, (the soul of man is so active, that it cannot be idle, and, if not set on work, the devil will be sure to finde work for them) and they are in as readie a posture of obedience, as the Centurions servants: there is no preserving the health of the bodie without exercise, and these di­seases will grow upon the soul too fast, if not prevented by a dili­gent improvement, and redeeming of our time.

6. Consider, Time is a talent, and therefore God expects an improvement of it. Our time is not at our own dispose to be lavish­ed out in pursuance of our own lusts and designs, but a talent to be improved for our Masters glorie. And as he expected suitable im­provement according to the number of talents, delivered to his ser­vants, Matt, 25. 15. according as one, or more: so as God gives us the longer time, the more years, he expects our improvement of it: every day is a talent of time put into our hands, and there­fore he expects we should every day improve it. Nay,

7. Consider, Time is such a talent, upon the faithful improve­ment of which, depends the improvement of all our other talents, God intrusts us with, whether gifts or graces. Action, as it be­gets, so it increases, strengthens, and secures the habits which are lost and weakned, not onely by contrarie actions, but by re­mission of their proper act: gifts decay and wither, grace grows dull, and gradually decays, if not acted and improved. The talent laid up in the napkin you know did not increase, no more then if it had been lavishly spent. How many by idleness have suffered their parts and gifts to rust, and by Gods judicial proceeding, have lost them fearfully! So unexercised grace is, as comfortless, so wither­ing & decaying. The sword, that is kept bright by using, rusts in the scabbard; and waters, which keep sweet and clean by motion, con­tract filth, and stinch by standing; air without motion corrupts, and grows pestilential; flames not in motion perish: so do mens gifts rust, and even come to nothing, if not exercised. The soul­diours valour decays, and is impaired in the garrison, but is increased and quickned in the field and battel. Idleness and remissness e­nervate the vertues of the soul, but they are strengthned by im­provement. As therefore S. Paul exhorts Timothy, [...], to stir up the gift of God that was in him; to keep it alive, as fire, and that by constant blowing: should we preserve our gifts and graces by re­deeming of our time: especially,

8. Considering, that time is such a talent, as God will certain­ly [Page 102] call to account for. The Apostle urgeth an holy improvement of time upon this account. 1 Pet. 42, 5. these two verses compared to­gether; one thing God will account for at the great day, will be our Time. Oh! how sad will it be for many gray-heads to ap­pear at that day, as old in sin as years, to answer for the expence of three or fourscore years, which perhaps they have uselessly spent in vanitie and sin? Then God will bespeak men thus: Come give me an account of that time, which I gave thee to glorifie me, and to work out thine own salvation in, and thou hast been spending it in pursuance of the lusts of the flesh, the lust of the eye, and the pride of life. What a sad charge will this be at that day to thousands in the world? Oh that we had hearts to consider it, before it be too late, while time lasts, before eternitie overtake us! what account shall they give of their time, who lavish it out in idle sports and pastimes, in pride, ex­cess, and vanitie? as that King of Persia, of whom Aelian tells us, Var. hist. lib. 1. who promised a large reward to any, who would invent any new sports and recreations. See how the Wise-man checks young men, (who commonly are most profuse, and careless of their time) in the midst of their jollitie with suggesting this account unto them. Rejoyce, O young man in thy youth, and let thy heart chear thee in the daies of thy youth, and walk in the ways of thine own heart, and in the sight of thine eyes, but know thou, that for all these things God will bring thee into judgement, Eccles. 11. 9. he speaks by an Ironi­cal concession, Go on, spend your time in vanitie, but after you have done so, know for certain you must come to judgement.

9. Consider, it is a day of grace, and the time of patience, which God now affords thee. Now the door of mercie stands open, therefore we should not, with the foolish virgins, sleep away this time, lest the door be shut against us, as it was against them, Matt. 25. 10. So as Esau, who lost the blessing, because he came to late: this is the time of our reprieve allotted unto us, in which to sue out our pardon: Account that the long-suffering of the Lord is salvation, 2 Pet. 3. 15. Plutarch calls it [...], and that it is, [...]: and much more to the same pur­pose may be found in that excellent piece of the slotheness of the gods in punishing sinners. The Scripture speaks the same, Rom. 4. 2. the goodness of God should lead thee to repentance: and Revel. 2. 21. [...], time, that she might repent. He now stands at the door and knocks; he gives us a day of grace, and it will be our in­terest to redeem it to those ends, for which he affords it. Time is il­lud unum; quod nè gratus quidem potest reddere, saies the Heathen Seneca. Senec. ep. 1.

10. Consider, It will be your wisdome to redeem it: Ephes. 5. 15. [Page 103] [...]. It is desperate folly and madness for a condemned malefa­ctour to trifle away the time of his reprieve, as arguing a slighting of the Princes favour in allowing it to him: or for a Merchant to idle away the time of his trade: we are here upon our reprieve; it doth speak our unsensibleness of, and unthankfulness for this mercie of God, if we foolishly lavish it out, and not improve it to get our par­don, and peace made and secured. It is the time of our trading, let us not be such fools as Solomon speaks of, Prov. 17. 16. as ha­ving a price in our hand, and have no hearts to use it. Our Saviour makes it a Character of a wise man, that he got his house built upon a rock, before the floods came, and the winds blew, Matt. 7. 24, 25. it will be our wisdome to get our selves built upon the rock, Jesus Christ, by faithl; to lay out our time in making our calling and ele­ction sure, Philip. 2. 10. It is your wisdome, especially if you,

11. Consider, This day of grace will not alwaies last. The time will come, if we now neglect them, that the things that belong to our everlasting peace will be hid from our eyes, Luke 19. 41. Jeru­salem's day had a night, and then she was left in darkness, who had formerly slighted the light: you may see the length of your time, Psal. 90. 10. It is soon cut off, and we flee away; this must have a pe­riod. The Apostle tells us, that the long-suffering of God waited in the dayes of Noah, 1 Pet. 3. 20. yet that day ended in a deluge. If the figge-tree was spared three years, yet afterward it was cut up.

12. Consider, Thou knowest not how soon thy time may end, thy day be spent; perhaps when thou least expectest it. The night may overtake thee, before thou thinkest thy day half-spent, and thereupon art remiss and secure, as promising thy self a longer day: the bridegroom came at midnight, while the foolish virgins slept, Mat. 25. The last day shall come upon many unawares, and especially you know upon whom, and it is upon such, as mispend their time in surfetting, and drunkenness, and the cares of this life, Luke 21. 34. How soon a period may be put to any of our daies, he onely knows, in whose hands our times are, Psal. 31. 15. therefore it is our con­cernment to redeem our present time. It is a saying of the Jews, which De Dieu quotes out of Hillell, Noli dicere, donec vacabit mihi, differre studium Legis, fortasse non vacabit: and it was good coun­sel he gave his Scholar, that he should be sure to repent one day before he died; which came to this, that he should repent every day, because he knew not, but that might be the day of his death. The Apostle useth the shortness of life, as an argument of labour, 1 Cor. 7. 29. This I say, brethren, the time is short: not over solicitous for the things of [Page 104] this world, but imploying our time for the concernment of eternity.

13. Consider, That time once gone is lost irrecoverably. We use to say, time staies not the parties leisure, nor is it to be recalled at his com­mand: the foolish virgins knock't, but it was too late, & the door was shut upon them, and they irrecoverably excluded. Time is the onely thing irrecoverable: this is a jewel, which if once lost, can never be found again. If you loose Heaven, peace, libertie, ordinances, nay, God himself, you may recover them again with seeking & pains: but mis­spent-time, as he in Gregories daies being sūmon'd by death, cries out, Inducias vel ad horam, but an hour, a minute, but could not obtain it.

14. Consider, That upon this time depends eternitie. Every man is suae fortunae faber in a sound sence: he is now laying out for himself an eternity of miseries or happiness: he is laying up a good foundation for time to come, laying up treasure in heaven, by improving his time, or else by despising and neglecting this day of grace, treasuring up wrath to himself, Rom. 2. 4. and as the tree falls, so it will lie: as time leaves us, so eternitie will finde us: therefore, let us redeem the time.

15. Consider, The longer our day of grace is, if mispent, and miss­improved, the greater will be our condemnation. And God, as Valeri­us Maximus observes of Dionysius, tarditatem supplicii gravitate cō ­pensat: the blow of justice will be the heavier, the longer it is in com­ming. The longer God is lifting up the hand of justice, & our repen­tance prevent it not, the stroke wil be the greater: as Lipsius observes: Lips. lib. 2. cap. 13. de constantia. Gods grace and mercie, ità poenae intervallum est, ut-sit & augmentum. The time of Gods grace is so now a reprieve: that if we continue to abuse his mercie, the execution will be the heavier. Gray-hairs found in thè way of fin at that day, will have the hottest place in e­verlasting burning.

16. Consider the greatness of our work, compared with the shortness of our time, and this may provoke us to diligence in improving it. He that hath a long journey to go in a winters day, will not loyter, but make haste. This is our case: our day is but a winters-day, both sad and short, our journey long, the way narrow and strait, therefore we had need hasten, and strive to enter, and press forward toward the mark, and run with patience this spiritual race. Our work is to get God appeased, our peace made, our election assured, and for these the Apo­stle tells us, we must [...], give all diligence. The best means for 2 Pet. 1. 16. us to use in this, is oft to compute and compare our work, and our time together; So teach us to number our daies, that we may apply our hearts unto wisdome. Mens inapprehensiveness of the greatness of Psal. 90. 12. their work, or presumption upon the length of their day, makes them so remiss and negligent in improving their time, with the sluggard crying, yet a little sleep, and Lord have mercy upon me, as if this would set all streight.

17. Consider, What a sad reflection it will be in hell to remember a mispent day of grace. Son remember, said Abraham to Dives. Will it Luke 16. 25. not be sad for Capernaum to reslect thus; I was exalted to heaven in the enjoyment of means and ordinances, but am now cast down to hell for not improving those means? And for souls to reflect thus; We had offers of grace made us, we were beseeched tobe reconciled, we were told over and over, that we could not escape, if we did neglect so great salvation: but now our case is desperate, we lavished away that time in sin, which God gave us for repentance; and much of that time in idleness, when we should have been at Church, and at our devotions: Well, God is just, our destru­ction is of our selves. Such thoughts as these will be the Hell of Hells. Oh! What would such souls give for a reprieve? Would they not purcahse that time they idled and sinned away, with some thousand years continuance there, if at last, they might be released? Consider this you that forget God: while it is time redeem it, that you never come to lament the miss-improvement of it in a sad etermtie, when time shall be no more, and repentance will be too late: 'tis too late for Esau to weep, when the blessing is gone, Hebr. 12. 17.

18. Consider, The best of us have done much dishonour to God in former mispence of our time: let us therefore now redeem it. This ar­gument the Apostle uses to urge the laying out of our time in refe­rence to the glory of God, in 1 Pet. 4. 2, 3. To live no longer the rest of the time in the flesh to the lusts of men, but to the will of God: for the time past of our lives may suffice us to have wrought the will of the Gen­tiles, &c. Hereby we may repair Gods honour, and testifie the since­rity of our repentance and conversion. Acerrimus stimulus nobis esse debet; ad bene currendum, dum reputamus, nos magnâ parte vitae extra viā errâsse, saith Calvin. S. Paul had been a long time out of the way, Calv. in loc. but when once set into it, he presseth for-ward to have the mark, [...]: the verie same word by which he expresseth his for­mer persecution, [...]: intimating the same contention of, and Acts 22. 4. zeal in his Religion, as before he had demonstrated in his persecution.

19. Consider, That the mispence of time makes thee odious to God. God abominates idleness: time is his creature, and he hath allowed none of it for sin and idleness, though some of it for honest recreations. God hath sent every one of us upon some errand or other into the world: if we be negligent, and sluggish in it, we are like smoke to the eyes, and vinegar to the teeth, and an offence to the pure & holy eyes Prov. 10. 26. Hesiod. [...]py. [...] v. 23. of God. [...], saith Hesiod.

20. Consider the argument of the Text here; [...]: the dayes are evil. And if ever this were pressingly, and ratio­nally argumentative to inforce the duty, it must be certainly for us. Musculus complained of his times, Adeò deploratè mala sunt, ut nè emendari sustineant, nec diutiùs ferri queant: so may we of our times, [Page 106] they are unsufferable yet uncorrigible. If you consider the words ei­ther in respect of those common evils which attend mankinde; such are common afflictions, diseases, wars, uncertainty of our enjoy­ments of life it self: so the argument is universal to all persons and times: but when times are evil in respect of some particular evils, then especially is time to be redeemed, as our times now are in re­spect of a double evil, each of which enforceth this duty upon us: viz. the growth of errour, and the open and abounding profaneness a­mong us.

I. The Growth of errour: and this should put us upon diligence, especially us, who are in, or look towards the Ministery: we should double and redouble our diligence, that we may be able to appear against errour for the truth, and by sound doctrine to convince the gain-sayers, Tit. 1. 9. When S. Paul saw the times coming, in which men would not endure sound doctrine, but after their own lusts heap to themselves teachers, being turned away from the truth unto fa­bles, he thought it then very seasonable to write to his beloved Ti­mothy, to be instant in season, and out of season, 2 Tim. 4. 2, 3, 4. How much more engaged are we to diligence and industry, upon whom those dayes which S. Paul onely foretold, are sadly fallen? When the devil sows most of the tares of errour in the field of the Church: then should the spiritual husbandmen be most vigilant and industri­ous to cast them out, lest they choak and over-grow the good seed of the word. And to this end, more knowledge (I think) is requisite to the discharge of the Ministers calling now, then perhaps was when errour was more modest, and withall more restrained by a strict discipline. Every man is naturally apt to applaud the produ­ction and birth of his own phansie and imagination (so the Ethiopi­an thinks his black the greatest beautie) and through pride (which is the womb of errour) to vent and broach this phansie, though to the disquiet of the Church: therefore, if not restrained by fear (for men naturally are slavish, not ingenuous) much more if pub­lickly authorized, (usually it appears with the face of authority) and the devil will be sure to promote it; he will send up the smoke of the bottomless pit, to obscure the beauty of truth; he will get in his cloven foot, and divide the seamless coat, it being the maxime of his Politicians, Divide & Impera, Divide and Rule: and here indeed is the source of all the errours of our times. Now then we, as Saint Paul, whose spirit was stirred in him, to see the idolatry of Athens; and whose zeal would not suffer him to do any thing against the truth, but all for it; we should lay out our time to fit our selves with weapons to fight against errour, and defend the truth, and to coun­termine Sathans devices. S. Paul met with many oppositions; [Page 107] sometimes he had to do with loose Libertines, who made the free grace he preached, a cloak of maliciousness: another while with proud Pharisaical Justiciaries, who denied grace, and cried up works: the Apostle was to grapple with both these, and so he la­boured more abundantly then all. The great Controversie of the 1 Cor. 15. 10 former age was with the proud Papist, as S. Paul at Ephesus, with the beast of Rome. But he that will look now into the ministerie, must reckon to deal with the subtil Socinian, the loose Antinomian, the canting Quaker, the petulant Anabaptist, the conceited Sepa­ratist, the muddie Atheist: we had need to provide our weapons, be­fore we go into the field; and, having so many spiritual Goliahs to encounter withall, it is our concernment and duty, to get our sling, and our smooth stones out of the brook of the Scriptures, by which we may strike them in the fore-head: yea, and to go down to the Philistines to sharpen our weapons, I mean to furnish our selves with tongues and sciences, and rational improvements, to enervate the strength and subtilties, and detect the vizards and fallacies, which errour usually puts on to delude the ignorant and inconsiderate. Scarce any of the Fathers had so many errours to oppose as S. Au­gustine; the Pelagian on the one hand, and the Manichee on the other: so none more laborious then he, having left us many monu­ments of his unwearied diligence; whence he was stiled, Malleus haereticorum. Now so many endeavour to rase the foundation, the spiritual builders should labour more in edifying the truth, and Church of God: the creeping in of so many wolves into the flock should put the Pastours upon more vigilancy, and diligence; now the darkness of errour, and night of ignorance is upon us: how should these stars shine in the firmament of the Church? And while others, so many Sanballats and Tobiahs, endeavour to obstruct, hin­der, and overthrow the truth, we should endeavour to lay out our time to enoble and patronize it.

II. The open and abounding profaneness that is among us, that Atheisme, licentiousness, contempt of God and his word, and those other crying sins, which run in the midst of the nation, should powerfully provoke us to redeem our time: and that upon a fourefold account.

1. That we may discountenance and give a check to profaneness, that our lives may be a constant standing reproofe to the wickedness of the times, so the Apostle in this 5. of the Ephes. enjoynes at ver. 11. Have no fellowship with the unfruitfull works of darkness, but rather reprove them: but how shall that be done? he tells us at ver. 8. walk as the children of light: and Philip. 2. 15. that ye may shine as lights amidst a crooked and perverse generation. The more others lavish out and mispend this time in loose and licentious walking; the more [Page 108] should we endeavour to redeem it by a strict, and conscientious conversation.

2. It will be a Christians praise and glory to be good in bad times, to be good husbands when others are prodigals about us. Thus S. Augustine gives a reason, why God permitted Adam at first to be tempted, That he might have had the more glory, if he had used his li­libertie to resist and withstand that temptation. Non mihi videtur, saith he, magnae laudis fuisse futurum hominem, si propterea posset bene vivere, quia nemo malè vivere suaderet. It is less commendation to be good when we have no temptation to be bad: but when in licen­tious times, being on every side surrounded with temptations, we go still on in a way of holiness; this is our just praise and glory, as it was of Lot, to be righteous in the midst of unclean Sodome.

3. In such times we are in most danger to be misled. Piscator gives this reason, why the profaneness of the times should put us upon the redeeming of the time: quia periculum imminet piis à corruptelis mundi. When it is, as in 1 Joh. 5. 19. the whole world lies in wicked­ness; the best are in great danger to be seduced, either into er­rour, sin, or both: we should therefore redeem the time, that we may be able to prevent the one, and oppose the other.

4. Our redeeming the time may make the times better. It is the evil of sin, that make the dayes evil. The Apostle speaking of the perillous times which should be in the last dayes, in 2 Tim. 3. 1. he tells you the reason of it, in verses 2, 3, 4, 5. the latter of which, (viz. Having a form of godliness, but denying the power) I fear hath a great influence upon the evil of our dayes. Now the onely way to amend the times, is to amend our selves. God would soon a­mend the times, if once the men that live in the times were amend­ed. It was good counsel Daniel gives to Nebuchadnezzar, Break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor, if it may be a lengthning of thy tranquillity. All men cry out of the times; but who cry out of, or leave their sins, which make the times so bad? When the Israelites had sinned in making the calf, Moses spends his time in prayer, Exod. 32. It was Achans wedge, that made it a bad day to Isreal: when he was removed, God was appeased, Josh. 7. Our times are evil; let us not repiningly de­spond or quarrel, but let us lay out our time in prayer and repen­tance to make them better. And so much of the second Ge­neral.

Thirdly, Who are especially concerned in this. Though in­deed 3. General none can be exempted from this, yet we shall see, that some are more especially concerned in it: and these I shall reduce to these six ranks.

I. Young ones. These should especially redeem their time. Young Merchants are most vigorous and active in their trading. It is the Wisemans counsel, Eccles. 12. 1: Remember thy Creatour in the dayes of thy youth: it briefly suggests several considerations, which may provoke youth to a diligent improvement of their time: as,

1. Consider, This is most worthy of, and most acceptable unto God, to give him the best of our time, who best deserves it: it is most unworthy of God, to give him our feeble age, when Sa­tan hath had the strength of our youth spent in his service: to give the spirits of the wine to Satan, and the dregs to God. Nonne pu­det te id temporis bonae menti reservare, quod in nullam rem conferre po­test? saith Seneca: to give to God that time, which the infirmities of age makes useless for any thing else? Give me leave to make Mal. 1. 8. use of that of the Prophet Malachy, Will the Prince think you entertain a cripled rebel, who hath been all his dayes fighting a­gainst him under his enemies colours? Wilt thou give the best of thy life unto Satan, be under his service, and think to list thy self under Christs banner, to fight the good fight of faith, when thy strength and activity fails thee? Tunc vivere incipere, cùm desinen­dum est; & indè velle vitam inchoare, quò pauci produxerunt, as the Heathen sayes: Then to begin to live, when you should die, and to date your life from that time, to which the life but of a few is lengthned. God, under the Law, would have no blinde, or lame for sacrifice, as in Deut. 25. 21. The first-born were holy to God: and he required not onely the first-fruits, but the first of those first-fruits, Exod. 23. 19. All which was to signifie unto us, that young years offered to God, are a sweet-smelling savour in his nostrils.

2 Consider, This is most for your comfort: that you may in time of age, affliction, and death, with peace and comfort reflect upon your youth, the mispence whereof does oft cause sad refle­ctions of spirit in riper years, and fills the soul with horrour and amazement. Job was made to possess the iniquities of his youth: his youth had the pleasure of those sins, which his age now felt the smart of. When guilt shall flie in the face of an awakened consci­ence, and God for them shall exercise the soul with inward terrours, as Job describes the condition of a wicked man, Job 20. 11. Poe­nis quas sibi sceleribus adolescentiae acquisivit, sayes Beza, with those pu­nishments, which are the issue of the sins of youth: nay, though God hath upon your repentance pardoned those sins, yet he may in old age chasten thee for them; then you may come sadly to speak that language, Rom. 6. 21. What fruit have we in those sins, whereof we are now ashamed? These questionless cost David many a sad tear, and mournful prayer, as we see in Psalm. 25. 7. Remember not [Page 110] the sins of my youth. As it is in the body, licentious youth contracts those distempers, which are the burden and sorrow of old age, fil­ling them with pains and aches: So it is in the soul, those sins, which by mispence of time youth rush into, may prove the sorrow and vexation of age: but well-improved youth makes age com­fortable.

3. Consider, It will be an Antidote and prevention against those sins, which youth is most liable and prone to. Youth having less wise­dome to discover, and less strength to resist and withstand tempta­tion to sin, more open to solicitation by reason of unruly passions, bad examples, and councel of others, is most liable to sin. Where­with shall a young man cleanse his way? saith David Psal. 119. 9. these being most subject to defilements: David answers the question; By taking heed thereto according to thy word, and one of the precepts of that word is To redeem our time. Flee youthful lusts, saies Paul to Timo­thy, 2 Tim. 2. 22. the flames of lust are most apt to enkindle by the heat of youth.

So Horace; Youth is wax to every impression of vice: and the Poet gives you the reason of it.

It was his idle mispence of time which blew up and fomented the sparkes of lust for

4. Consider, It is your gathering time, and an age most capable of improvement: as tender twigs, most flexible; as wax fit for good impressions. Whereas, if this time be mispent, the heart grows hard through custome in sin, the devil gets stronger possession, the memory grows more unfaithful, the understanding weaker: God is provoked in a judicial way to take away your gifts and parts which you justly forfeit by a careless wrapping your talents in a napkin. The Wiseman sends such sluggards to the Ant to learn wisedome: [...] provideth her meat in summer, Prov. 6. 8. So soon as the sun ariseth the bee flies abroad to gather in her honey: in youth our parts are active and vigorous, therefore then redeem your time.

5. Consider, This will both sweeten and facilitate employment to you afterward. The sins of youth oft make men unserviceable in riper years, or if repented of and forsaken, yet they are oft a re­proach and discouragement to men in their employments. Ephra­im was ashamed, because she bore the reproach of her youth, Jer. 31. 19. S. Paul therefore writing to his young Timothy enformes him how to secure himself from contempt: These things command and teach, & [Page 111] so, Let no man despise thy youth, 1 Tim. 4. 11, 12. Sins of youth lay men open to reproach, even then, when afterwards they prove emi­nent & serviceable in the work of God. Besides, mispence of youth must necessarily make our service and employment abroad more difficult: for men to have their seed to seek, when a harvest is expect­ed from them: whereas your laborious improvement of this time makes service easy and familiar, when having laid up a treasure and stock of knowledge he is able, as the Scribe instructed to the kingdome of Heaven, to bring out of his treasure things new and old. Matth. 13. 52.

6. Redeem this time in conformity to Christ, and the best Saints. Christ was at twelve years of age about his Fathers business, Luk. 2. 44. Samuel in his childhood was dedicated to the Lord. 1. Sam. 1. 28. Timothy from a child redeemed his time to the study of the Scripture. 2 Tim. 3. 15. And it is recorded as a just commendation of that good Prince Josiah, that while yet young, he began to seek af­ter the God of David his father, and at twelve years old zealously ap­peared against Idolatry. 2 Chron. 34. 3. Let us then tread in the footsteps of these Saints, and be followers of them, as they were of Christ, who redeemed his whole time to the service and glory of his Father.

II. The second rank of those who are most especially concern­ed in this is, such men as are of greater abilities and opportunities. To whom God gives ten talents, he expects an improvement from them, answerable to that they are intrusted with: the improvement of five will not serve for him, who hoth received ten. To whom much is given, of him much shall be required, Luc. 12. 48. Mens great gifts and parts are ready to puff them up with pride: S. Paul was in danger of this 2 Cor. 12. 8. and this is the abuse of the gifts of God, which, if rightly used and improved, should not leaven us with pride, but engage & quicken us to more serviceableness for God, and not censuring the gifts of others (by which practise we either charge God for giving them no more, or sacrifice sacrilegiously to our selves, that we have so much; when as we have nothing, but what is recei­ved) endeavour to improve, and use our own.

III. The third rank: such, who by idleness and looseness have mispent much time formerly: The Apostle Peter urgeth this. 1 Pet. 4. 2, 3. The later any of us have come into the vineyard, the harder must we labour to get our work done before the evening of our daies, when our account is to be made. As the Merchant, (to which I told you the expression [...] was an allusion) who comes when the mart is ready to break up, he will hasten his traf­fick, and double his diligence; so a traveller that oversleeps himself [Page 112] in the morning, will be upon the spur all the day after, that he may come to his journeys end in time: so should those who have loiter­ed and idled away much of their time formerly, now with the more earnestness press towards the mark, and run the race that is set be­fore them.

IV. Those who are engaged in special service for God: such are Magistrates and Ministers. Of the first you know what the Poet Hom. II. ss. saith, [...], A Magistrate must not sleep a whole night: but the other is more considerable; we must be labourers, not loiterers in Gods vineyard: as they are described Heb. 13. 17. [...], the word signifies, Noctes insomnes agere, as they that watch. S. Paul was [...], in these watchings often, 2 Cor. 6. 5. Diligence and labour is commendable in any; but in none more, then in a Minister of the Gospel. The Priest under the law had the shoulder in the Sacrifice, to intimate that burden and labour, which lay upon him. See what employment S. Paul puts upon his young Timothy, 1 Tim. 4. 13, 14. Till I come, give attendance to reading, to exhortation, to doctrine, &c. And if you consider duely that exact Scripture-knowledge, and in order to that, the knowledge of tongues, arts and sciences, to qualifie a man for that employment, together with the end of it, the concernment of souls: (and adde the danger of negligence in this work, God having pronounced him cursed, Jerem. 48. 10. and that those souls shall be required at our hands, who perish through our negligence, Ezek. 3. 18. as Judah stood en­gaged for Benjamin, so Ministers for souls: God will require, God Gen 43. 9. will require an account of them from them;) you will easily con­clude it their interest more especially then others, to redeem this time.

V. Those especially are engaged, who live in these places, and that not onely because we have greater opportunities (of which be­fore) but chiefly because our improvements are the interest and con­cernment both of Church and State. All mens eyes are fixt upon us, and their expectations are from us, and therefore we must re­deem our time, that we may be a credit to our places, and a blessing unto the Church, and be able by our serviceableness, when God calls us out, to give an account of the expence of our time here, by contending for the faith against all novel encroachments of er­rour, heresie, and the like.

VI. And lastly, Those especially, who have bad experience of the grace of God, who are truely enlightned, and brought home unto Christ. And therefore you may observe, that the Apostle urgeth this dutie upon the Ephesians, from the consideration of their regenerate condition, Ephes. 5. 8. Ye were sometimes darkness, but now are ye light [Page 113] in the Lord; therefore it follows, walk as children of the light: and ha­ving again said at ver. 14. Awake thou that sleepest, and arise from the dead, and Christ shall give the light; it follows in ver. 15. walk circum­spectly, not as fools (as formerly, mispending, and lavishing out your precious time) but as wise; and that hath reference to this, Redeeming your time. So the Apostle elsewhere frequently argues from the change of our state and condition, to the change of our conversati­on: so Rom. 13. 11. And that knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer: and at verse 12. The night is far spent, the day is at hand, let us therefore cast off the works of darkness, and put on the armour of light, &c. However men Psal. 104. 23. sleep in the night, yet when the Sun ariseth, man goeth forth unto his labour; so however men idle in the night of their unregeneracte, when the Sun of righteousness is risen upon them, then they must up and be working. Observe again, how the Apostle urges this in 1 Thess. 5. 5, 6. Ye are all children of the light, and of the day, we are not of the night, nor of the darkness: Therefore let us not sleep, as do others, but let us watch, & be sober. And therefore Paul himself, that had wickedly miss­spent his time, in persecuting of the Church, and blaspheming God, when once he was brought home, desires to improve it for God: and therefore calls out, Lord, what wilt thou have me to do? and this Acts. 9. 16. briefly upon these considerations, which I do but touch, and leave to your selves to be enlarged.

1. They have more to improve then others. They have not onely common gifts, but a talent of special grace, which they should trade with, and endeavour to improve.

2. They have the greatest mercie to engage them. The Wiseman urges it upon some, in consideration of the great work of creation, Ecc [...]es. 12. 1. Remember thy Creatour in the days of thy youth: how much more should an interest in the work of redemption wrought by Christ en­gage unto this? he having redeemed us to this end, that we might redeem our time for his service, Luke 1. 74.

3. They have the greatest hopes in their eyes to encourage them. Consider, how laborious and diligent he will be, who hath the ob­taining of a kingdome in his eyes: and should not Christians much more, eyeing their inheritance incorruptible, and that kingdome, which fadeth not away: For which cause, saith the Apostle, we faint not, &c. 2 Cor. 4. 16. but upon what ground? because we know that he, which raised up the Lord Jesus, shall raise us up also by Jesus, verse 14. and, we look not at the things which are seen, which are but temporal, but at the things which are not seen, which are eternal, verse 18.

4. They are best able to judge of the pretiousness of time, and [Page 114] how much it is their concernment to improve it, they having the glory of God, and their own salvation in their eye; they know what the mispence of time means; it hath been the burden of their spirit, and the sadness of their souls; they know and see into the danger of lavishing out their time, which others, who discern none of these, prodigally throw away.

5. And lastly, Their mis-improvement of time is the greatest scandal unto others. Every one is apt to take offence at, and encou­rage themselves in loosness by, the remissness and idleness of those, who own Christ, and profess the Gospel. When my foot slippeth, Psal. 38. 16. saith David, they magnifie themselves against me. So the Apostle tels us of the Jews, Rom. 2. 24. that the name of God was blasphemed a­mong the Gentiles through them. And, how apt are men to take an occasion by our idleness to reproach Learning, and Religion too? The Apostle therefore, with whom I shall conclude the Doctrinal part of these words, exhorts; Walk in wisdome towards them that are without, Redeeming the time, Coloss. 4. 5.

Fourthly, The improvement of this by some Application. 4 General. Application. And the Application of this shall be onely twofold.

1. To check and reprove mens mispence, and mis-improvement of their time. Nothing more precious, yet nothing less regarded: may we not complain of many, who profess themselves Christians, as Seneca does of the Heathens; Magna pars vitae malè agentibus, ma­xima Epist. 1. nihil agentibus, tota aliud agentibus dilabitur. We hold our time of God, as our great Landlord, and how are most like to bad Tenants, who return little or no homage to him for it: but improve Gods talents in the devils service. Quem mihi dabis, saith Seneca, qui aliquod temporis pretium ponat, qui diem aestimat: Where shall we finde a man, who sets a due value and estimate upon his time? What between doing nothing, and that which is worse then nothing, sin, most mens time slips away. I onely suggest unto you this; Time will have an end speedily, and what will you do, when God calls to an account of that time which you have spent upon your lusts, and though it may seem to have been pleasant, yet without repen­tance it will be very sad: even as it fared with those jolly ones, in Job 21. 12, 13. They take the timbrel, and harp, and rejoyce at the sound of the organ. They spend their dayes in wealth, and in a moment go down to the grave: and well were it for them, if they might rest there; but it will be more horrible, as in verse 30 of that chapter, The wicked is reserved to the day of destruction, they shall be brought forth unto the day of wrath.

2. To quicken us to a conscientious performance of this duty by a laborious improvement of our time. This the Apostle presses, 1. [Page 115] Thess. 4. 11. That ye study to be quiet, and do your own business: and again in 2 Thess. 3. 10, 11. For even when we were with you, this we commanded you, that if any would not work, neither should he eat: For we hear that there are some which walk among you disorderly, [...]. Disorderly walking, especially in mispending, and mis-improving our time, is very unsuitable to a Christian. I shall therefore shew you briefly, to what end, and how you should improve your time conscientiously, and so dismiss the Text. It must be done,

I. To the glory of God: Whatsoever you do, saith the Apostle, do all to the glory of God, 1 Cor. 10. 31. Did we consider this in the improving our time in our studies, and ask our selves this question, Can God have any glory from this kinde of studie? it would certainly cut off the study of many unprofitable, impertinent, idle books, which inable men onely for some idle frothy discourse▪ to the dis­honour of the great God, Time is Gods creature, and his talent, therefore to be imployed onely to his glory.

II. To the good of others. So the Apostle expressely, Gal. 6. 10. [...]: While we have time, let us do good unto all. That Romane Emperour set a just estimate upon his time, who accounted that day lost, in which he had done no good unto some. This concerns those especially, who are intrusted with the care of others. Titus Vespasian was wont to say, Hodie non imperavi, quia nemini benefe­ci: a speech worthy of an Emperour, whose chief care should be for the publick good; so should we also, who are entrusted with the care of others, account that day mis-spent, in which we have not endeavored some way to better them, Ut non negligunt opportu­nitatem lucrifaciendi errantes, incredulos, inter quos vivebant, sayes Musculus: so also the Apostle exhorts, Coloss. 4. 5. Walk wisely to them that are without, redeeming the time.

III. To our own salvation, neglecting no opportunity whereby we may promote it, willingly engaging in every dutie and practise, which hath a tendencie to it: thus working out our salvation with Phil. 2. 12. fear and trembling. But withall we must observe, that this must be done,

1. Presently, lest it be too late. As Thales being solicited to mar­rie when young, answered [...], It is too soon; when old, [...], It is too late: so many, who have thought much too soon to dedicate themselves to God, in their age have sadly in the despair of their spi­rit cryed out, It is too late: let us resolve therefore as Elihu in Job, Job 24. 32. If I have done iniquity, I will do no more, that is, in mispending, and mis-improving our time, but in the present redeeming of it. It is one of the master-pieces of Satan, to destroy soules, by tempting them to defer and delay the improvement of their time, suggesting [Page 116] unto them, It will be time enough afterward: thus the yong Gallant is perswaded to spend his time in pride, and vanity, till he hath none left to pray, repent, and return in. As a cunning usurer flatters his debtour, tells him all will be well, till he hath failed his day, and then seizeson his land: so Satan flatters men into security, perswades them that they have day enough before them, till they have sinned away their day of grace, so God is provoked at last to give them up to that master, whom they have served all their time, to receive their wages in eternity of misery. Cursed be that Proverb, A young Saint, an old Devil: you do not oft see young Devils prove old Saints. Solomon gives better advice, Prov. 22. 6. Train up a child in the way he should go, and when he is old, he will never depart from it: and the Prophet Jeremiah, It is good for a man, that he bear Lam. 3. 27. the yoke in his youth: the yoke of obedience, as well as of affliction. Let me reason then with you, as S. Augustine did sometimes with him­self, Aug. Confess. lib. 8. cap. 5. Quam diù cras & cras, quare non hodie? Modò & Modò non habent modum. We should redeem every day, as if it were our last. Ille beatissimus est, & sui securus possessor, qui crastinum sine solicitudine ex­pectat: Quisquis dixit vixi, quotidie ad lucrum surget, saith Seneca. Senec. ep. 12. We should without anxiety or solicitude expect a morrow, and with diligence and conscience improve to day. To day, while it is called to day, if ye will hear his voice &c. Hebr. 3. 15.

2. Resolvedly, lest you be hindered: you will meet with many im­pediments, much difficulty, and many temptations to mispend your time, we need therefore take up a resolution to go through: so long as there is a Devil and a world without, and flesh within, we must expect to meet with impediments in every religious way: but we ought in the strength of God to resolve against them, to a­void, and encounter them. Eccles. 11. 4. He that observeth the wind, shall not sow, and he that regardeth the clouds shall not reap; and he that makes difficulty an argument against duty, shall never perform any. Difficulties should make a Christian more diligent and watchfull, not more secure, and careless. Solomon marks him for a sluggard, that pretends a lion in the way, why he should not go forward, Prov. 22. 13. Cùm ità corruptum est seculum, videtur diabolus tyrannidem occupare, ut non possit tempus Deo consecrari, nisi quodammodo redem­ptum, so Calvin. Daniel would redeem his time for prayer, though Calv. in loc. he knew for certain, he should be cast into the den of lions: and the three children would not worship the golden image, though they knew a fiery furnace, heat seven times hotter then ordinary, was provided for them: nor the Apostles desist from preaching though they knew they were sure to suffer for it: and not onely so, but they rejoyce that they could redeem their time at this rate, Acts 14. 18, 19. You may [Page 117] perhaps meet with contempt, David was the song of the drunkards; Psal. 69. 12. 2 Sam. 6. 16. 2 Cor. 12. 10. you cannot dance before the Ark of God, but you shall have a scoffing Michal; be loaded with reproaches, as S. Paul was, who yet gloried in them; you must remember to go through all resolvedly, to redeem your time to God. The Primitive Christians bought this time with the price of their bloud, that they might consecrate it to God. S. Paul would go up to Jerusalem, to preach the Gospel, though his life lay at stake for it, I am ready not onely to be bound, but to die at Jerusa­lem, Acts 21. 13.

3. Perseveringly, lest you be turned back. It is one of Satans me­thods in his temptations, when Christians have been performing duties, especially if with freedome and enlargement, to tempt them af­ter that to remit of their watch, and be secure, and so gets advantage over them: we must not make the improvement of one day an argu­ment of mispending the next, but lay out every day by labour and diligence. It will be the priviledge of Saints in heaven, that they rest from their labours; while they are here, they must [...]: Rev. 14. 13. Phil. 2. 12. work and work out their salvation with fear and trembling: they will find constantly much work to do; old corruptions to mortifie; sins to re­pent of, and pray against; graces to act and increase; gifts to be stirred up; comforts to be maintain'd and upheld; personal and relative duties to be performed; general and particular callings to be attended; several relations to be filled up: and this will take up our time here, if seriously remembred.

But do you allow (some may say) no time for Recreations? Yes, so they be not too expensive of time, but enablements to our parti­cular services.

No time for enjoyment of friends? Yes, much, and by that you may best redeem your time, by discourses to the edifying and building up of one another in your most holy faith. What no time Jud [...], v. 20. for secular employments? Yes, employment in thy calling is redeeming thy time: and if thou doest not so employ thy calling, as therein to provide for thine own, thou art worse then an infidel, 1 Tim. 5. 8. I speak onely of lavishing out your time in the service of sin. And therefore, to draw to a conclusion, Remember, that if he, that wrapped up his talent in a napkin, was cast, as an unprofitable servant, into utter darkness, as it is Matth. 25. vvhat place in everlasting burnings shall be laid out for them, who lavish out their talents in the service of their lusts, and sacrifice their time constantly unto the devil, and the world? But he that improves his time, and talents, though never so small, shall be rewarded by God with a most am­ple and everlasting reward: for, Blessed is that servant, whom his Ma­ster, Matth. 24. 46. when he cometh, shall finde so doing.