THere are three bookes wherein the Deity may be plainly read and dis­covered, the booke of nature, the book of the creatures, and the book of the Scriptures: this latter was pecu­liar to the Jewes, the two former com­mon both to Jew and Gentile; for unto the Jewes were committed the oracles of [Page 2] God, because they were his peculiar people, unto the Jew and Gentile the light of nature, and use of the Scrip­tures, because they both were men, and inhabitants of the world. Now out of these three bookes our Apostle labour­eth to convince of unrighteousnesse the two great enemies of our justifi­cation by faith in Christ, the self-con­ceited Jew, and the Idolatrous Gentile: for however the one might pretend unto salvation by vertue of their inhe­rent righteousnesse, and the other hope to escape damnation by their ignorance of the Law, which threatneth death to the breakers thereof, yet our A­postle in this his Epistle doth plainly demonstrate, that neither the righteous­nesse of the one was so commensurate and answerable to the law of God, as to attaine heaven and avoid the curse, and that the ignorance of the other was not so great, as that thereby they might become inexcusable, and with­out offence towards God; both Jew and Gentile are sinfull, for there is none that doth good, no not one, and therefore [Page 3] both Jew and Gentile are lyable unto damnation; the Jewes, because it is im­possible for them to keepe the Law, from the observance of which they ex­pected life; the Gentile, because they were not obedient unto those com­mon notions, and implanted truths they had of God and morall honesty. For however they pretended not to know God, and therefore not to hold the truth in unrighteousnesse, as 'tis evidently shewne they doe in the fore-going verse; yet our Apostle doth by force of Argument take away their false pretences, and plainly convinceth them of both in the words of my Text, which, as I suppose, are brought in to prevent a secret objectiō that the Gen­tile might frame against the doctrine of the precedent verse: for the Apostle being about to prove our justification onely by faith, doth in the 18. verse dispute negatively, & shew that workes, in which both Jew and Gentile trusted, could never justifie, they being so farre from making us appeare righteous be­fore God, that the wrath of God is [Page 4] revealed against them, for the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men. The best workes of naturall men cannot free them from being guil­ty of ungodlinesse and unrighteous­nesse, from the breach of the first and second Tables, and therefore is the wrath of God revealed from heaven, even against the best workes of men. But what kind of men are these that stand thus charged with ungodlinesse and unrighteousnesse? Why? Such, saith Saint Paul, who hold the truth in unrighteousnesse; but you Gentiles doe thus hold the truth in unrighteous­nesse, 'tis you that suppresse, smother, and imprison those truthes that are in you concerning God and your neigh­bour, and therefore 'tis you primarily, who stand guilty of unrighteousnesse and ungodlinesse: and here you may suppose the froward Gentile mutter­ing within himselfe, and thus cavilling at the Apostles minor, what Saint Paul, will you say, we hold the truth in un­righteousnesse? whereas we are alto­gether [Page 5] ignorant of God: the Jewes in­deed are without excuse, because in the Scriptures God is plainly revealed unto them; but as for us we sit in darknesse, and the shadow of death, without the least glimmering or knowledge of God, and therefore pray forbeare so hard a censure: no, saith the Apostle, say what you will, yet there is a light within you, and there are creatures without you, that will easily confute your fond opinion; it is not for Gen­tiles to plead ignorance, because that which may be knowne of God is ma­nifest in them, for the invisible things of him, &c. So then you may have here the Gentiles plea refuted; they secretly seem to plead not guilty to the Apostles charge of their with-holding the truth in unrighteousnesse: their plea seemes to be taken from their ignorance of God, and could they have maintained this, they might easily have eluded that; wherefore Saint Paul to take away all shifts and evasions from them, and the better to confirme his charge, brings in two bills of reply against [Page 6] them, the first is grounded upon that naturall light which God hath mani­fested unto them concerning himselfe; the second upon the creatures, which with a dumbe kind of eloquence did every where proclaime the power of their Maker, and which were as a con­duct and guidance unto them into the knowledge of the Godhead, which they vainly pretended to be ignorant of. To the first of these grounds I shall speake at present, and onely more di­stincly handle what I have heretofore in a private Congregation represented in grosse.

Take the words as they lye in them­selves, and you shall find in them ali­quid allegatum, & aliquid probatum, an allegation, and a proofe or reason of this allegation. The Gentile seems to plead ignorance; the Apostle alleageth the contrary, because, saith he, that which may be knowne of God is ma­nifest in them: and lest he should seem to stick here, he brings in further evi­dence and proofe, for what he had said in these words, for God hath shewne it unto them.

In both you may be pleased to take notice of, First, the matter alleaged, their knowledge of God, [...], that which may be knowne of God, or that which is knowable of God, namely, by natures discovery, not by extraordinary revelations, and Evange­licall dispensations, as Vorstius and o­thers without reason conceive. For this [...], in the preceding verse, which according unto Beza, and the best expositors is nothing but a natu­rall knowledge of God, and of good and evill; the knowledge of God ne­cessarily Implying, or at least upon inevitable consequence bringing in the knowledge of good and evill.

2. Secondly, you may observe the qualification or manner of this their knowledge, [...], it is manifest as the light which shineth in them, and is so cleare, that do what they can, they can never shut their eyes against it, or wholly blot it out.

3. Thirdly, here are the subjects in whom this knowledge resides, [...] in them (viz.) in the Gentiles, which some translate, amongst them, and so [Page 8] referre this knowledge to their learned ones, and Philosophers, who have left every where in their writings evident testimonies thereof; but our owne tran­slation, as I conceive, is most proper & neerer the originall, and so in them will be as much as in their minds and consciences, as you will further heare anon.

Fourthly, here is the Author of this knowledge in them, [...], God, ushered in with the rational particle [...], for God hath shewne it unto them, God, that is, partly by the light of nature in their consciences, and partly by the conduct of the creatures, hath so plainly declared and shewed himselfe unto the Gentiles, that they cannot pretend their ignorance of him, or of their duty towards their neigh­bour.

From the words thus opened you may gather this Observation, That there is, & ever hath been in all men, even in the Gentiles, a Naturall light, whereby they have been directed unto God, and naturall goodnesse.

In the prosecution of which I shall shew you, First, what is meant more fully by this Naturall light.

Secondly, I shall indeavour to demonstrate that it is and ever hath bin in all men, even in the Gentiles.

Thirdly, I shall enquire; whether or no, this naturall light were suffici­ent unto the salvation of the Gentiles.

And Lastly, I shall deduce some practicall inferences, from what shall be said for our owne use. For the understanding of the first point, namely what is meant, by this Naturall light, or light of nature, we must note that man may be considered, either in his primitive creation, or in his corrupted sinfull estate; if we consider, man first in his created integrity: so without doubt this light was a clear, distinct, penetrative and unerring light: for God framing all things according to that exact plat-forme and Idea, which was eternally in himselfe, did accordingly bestow upon his creatures all things requi­site unto their severall species and [Page 10] conditions, and therefore man being the Master-peece, (as I may so speake) of all his works, was by him primitively Invested with more noble endowments then any other creature whatsoever: for whereas other things were either by instinct or immediate direction of God ordered unto their severall ends and his glory, man alone amongst the rest did cleerely and rationally appre­hend the will and greatnesse of his maker; other creatures did blind­ly serve him in their severall Ranckes and orders, but man being farther enlightned with an understanding and reasonable soule, did freely, and with choice cleave unto him as his cheifest good, so that Adam by ver­tue of that excellent light which God had infused unto him, did know God, and his will savingly, and with such a perfection as was most proper for his condition. For though it may bee true what the School-men say, that this concreated light and knowledge in our first parents might have been further increased by rationall discourse, and [Page 11] supervenient grace, yet doubtlesse in it selfe, without any further addition it was sufficient to lead them into a saving knowledge of the will and true worship of God; these divine rayes soe enlightning the whole man, that the great Mysteries of God and salvation were as distinctly impres­sed upon his soule, as the Image of the Sunne ever was upon the most pure and Crystalline glasse.

But now, Secondly, as the most beautifull picture, being sullyed and dawbed over, doth loose much of its forme and grace, soe likewise that excellent image of God in man, be­ing once besmeared over with sinne, did loose very much of its pristine glory and goodnesse, and therefore no wonder if the same light and know­ledge of God in man, which before was so cleere and distinct in us, is now through sin become dull, confused, and faint; for it is the nature of sin alwaies to overcast and unite the soule with ignorance, as you may every where read in the Scriptures of the [Page 12] blindnesse, darknesse, and ignorance of men in the state of Nature. Sinne then interposing betweene God and us, this glorious light suffered a very fearefull Eclips, and as the faint glim­merings of a Lamp or Candle in the socket, was mingled with very much darknesse and confusion: for though through sin it was not quite extingui­shed in us, as plainely appeares by the text, yet so far was it dulled that we cannot by the remainders thereof either read the will of God, or from it derive any comfort unto our selves. For as by a dull and obscure taper we may perhaps view a body in grosse, whereas we cannot through the weak­nesse of the light scan each particu­lar part of it; why so here, by this light of nature we may apprehend indeed God & his worship in generall, but we can never thereby dive more particu­larly into his will, or those his attri­butes of grace, pardoning mercy, love unto us in Christ, and the like, which none can fully understād without faith in Christ in whom alone are hid all the [Page 13] treasures of wisdome and knowledge, Col. 2. vers. 3.

Wel then, to draw to an head, by comparing these our two estates toge­ther, you may easily conceive what is meant by this naturall light, or light of nature; for it is nothing else but those common ordinary notions and con­ceits remaining in the minds and con­sciences of men concerning God and naturall goodnesse: in the first verse it is called the truth, because of those plaine convictions it hath upon the consciences of naturall men, and there­fore they that resist this light, and walk not according unto its dictates are said to hold the truth in unrighteousnesse, that is, unjustly to stifle and keep un­der those apprehensions of God and goodnesse, from appearing in their Lives or Actions. And in the second of this Epistle, and the thirteenth, it is cal­led the Law written in their hearts, from the command & awfull power it hath over the hearts of men, in which it is engraven as with the point of a dia­mond; and therefore Iamblicus an e­minent [Page 14] Author calls it an inbred and immoveable notion. Wee stile this light of nature, common, ordinary no­tions and conceipts; common they are, because they are congeniall, and imbred in all men; and ordinary, because, though all men naturally have some slight and catching conceipts at God, yet they neither know aright who or what kind of God this is, and therefore you may read Act. 17. vers. 23. of an Altar amongst the Athenians inscribed, Ʋnto the unknowne God: and Christ said the Samaritans worshipped they knew not what, Joh. 4. 22. Secondly, we say that these notions remaine in the minds and consciences of men; for first, in the minds reside those [...], those speculative, prime and fundamentall truths, namely, that there is a God, that all effects have depen­dance upon some cause, and the like. And secondly, because in the conscien­ces of men reside those [...], those practicall and morall principles, by which we conclude within our selves, that since there is a God, he is [Page 15] to be worshipped, that we ought to do unto others as we would have them doe unto us, that we ought to deale justly with all men, and the like. From whence it is that the Apostle saith of the Gentiles, that they do by nature the things contained in the Law, even the Gentiles have a naturall Law imprinted in their hearts, by which they are carried unto those Common generall duties which concerne God and their neigh­bour; which will further be cleered un­to you if you consider with me the se­cond point, namely, that this light of nature is in all men; or rather thus, that there are some Common notions of God and goodnesse imprinted in the hearts of all men, even of the Gentiles. There is no man so over dawbed with sin and filthynesse, so benigh­ted and overclouded with wretched ignorance, but hath oftentimes the flashes and immediate representations of the Deity darting in upon him, and there is noe man of soe debau­ched and loose a life, so benummed and frozen affections, but hath ever [Page 16] and anon the secret whips and girds of a conscience to restraine him, together also with naturall Impressi­ons of goodnesse to thaw and melt him into more ingenuity; Now then that this light of nature,

First, as it relates unto God, is in all, may appeare both by scripture and by reason; as for scripture were there no other, my text would be sufficient proof that that which may be known of God is manifest in them, that is in the Gentiles, and so consequently in all. That which may be knowne of God, whereby is implyed, that there are some things concerning God above the pitch and kenne of this naturall light, the mysteries indeed of the Tri­nity, of the Incarnation of Christ and the like are Riddles unto nature, nei­ther can they ever be reacht unto by humane disquisition; Yet it still remai­neth certaine that that which may be knowne of God, namely his being, his omnipotence and the like is mani­fest in them. In the 17. of the Acts vers. 26, 27, 28. you may have another [Page 17] proofe for the Apostle there in his Ser­mon unto the Athenian Heathens, shewing that God was not so far from them, but that he might even Palpando inveniri, as Beza translates it, be groped after, and easily found out. By that little naturall light that was in them they might tracke the foot-steps of Divini­ty, and haply find out in whom they lived, moved, and had their being: And so in the Acts, chap. 14. vers. 17. 'tis said that God left not himselfe without wit­nesse. There is within us an inbred light, as a domesticke Chaplaine continually to teach us, and without us rain from heaven, and fruitfull seasons, as so ma­ny visible witnesses to take away igno­rance, and all excuse from us; where­fore that of the Psalmist, The foole hath said in his heart, Psal. 14. 1. must not be understood as if a wicked man (for he is the foole here) could quite obliterate and put out the light of nature, and Knowledge of God in him (for A­theisme can never find a perfect and continuall assent in the heart of man) but onely that he so workes and lives [Page 18] without the feare of God, as if he were fully perswaded that there were no God at all. The reasons then to prove that the Knowledge of God is in all men Naturally, may be many, I shall name only two or three, and let passe the common consent of all Nations. Nul­la gens tam barbara est, saith Tully, there is no nation so barbarous and de­stitute of Common reason, as not to ac­knowledge a God; to let passe also the Naturall discourses, and ultimate resolutions of the minds of men into some Supreame cause, and first Mover of all things.

1. First, the testimonies of the Hea­thens themselves do sufficiently evi­dence the truth; 'tis Pauls way of ar­guing with the Athenians, as certaine also of your owne Poets have said, we are also his Ofspring, Acts 17. 28. He in­fers their knowledge of God, and the truth of his worship from their owne mouthes, and so may we also. Plato calls a man [...] a creature naturally religious, and a worshiper of God: yea himselfe hath written so Di­vinely [Page 19] and Reverently of God, that many of the Antients have gone about to prove him a Christian; though Bernard truly and wittily saith, whilst many would faine make Plato a Chri­stian they prove themselves heathens. It would be as endlesse as it is needlesse to produce here the severall testimo­nies which Heathen Authors do every where give to this truth, some amongst them sealing it with their blood, o­thers every where professing it in their writings: and however there have been some few amongst them, who have denyed this truth, yet I am per­swaded their tongues went not along with their hearts. Twas more their desire that there should be no God, then their opinion that there was none. As guilty prisoners wish the death of their Judge, onely because they con­ceive him to be the instrument of their condemnation: in like manner these and such like men being conscious to themselves, of their owne desperate wickednesse desire the not being of him whose Justice they well know [Page 20] must needes take notice of and severe­ly punish their offences.

For, secondly, the Testimonies of their Consciences will easily declare that they have such a light and know­ledge of God within them. There is no man so great, so absolute and independent from the command and beck of others, but is sometimes awed and controled by a Power within his owne brest, and those secret checks and lashes of Conscience upon the commi­ssion of some notorious offence, must needes make the stoutest sinner con­fesse a power above him, which he feares, and a God unto whom he is accountable for all his Offences. Hence the Apostle shewing the workes of the Law to be written in the Hearts of the Gentiles, amplifies it further, and addes this as a kind of a reason, their consciences also bearing them wit­nesse, and their thoughts in the meane while accusing or else excusing one ano­ther, Rom. 2. vers. 15.

Thirdly, the very multiplicity of the Heathenish Gods may (as I suppose) [Page 21] plainly shew that they had this inde­lible principle written in their hearts; for though some of them had as many Gods as they had O­nyons and Leekes in their gardens; and though the Worship they ascribed unto these their Deities was as various as the severall nations and opinions of men were; yet these their various Worships and Opinions of a God did plainely denote, that a God it was whom they sought and hunted after; for though they erred in par­ticulars, yet they all agreed in this Generall, that a God there was. As the water of the same fountaine may bee diversely spread into severall streames and eddyes, yet all these se­verall streames & eddyes fall into one sea; so likewise though this principle of nature may flow and be divided into various opinions concerning God, yet these various opinions doe all meete and concenter in this Generall notion and conceite of a God. And there­fore the Apostle saith that the Athenians did generally worship the true God [Page 22] under the false maske and Inscription they gave unto him of the Ʋnknowne God, as you may see Acts 17. vers. 23.

But, secondly, this Light of Na­ture as it relates unto Naturall good­nesse is in all men; Naturall goodnesse I say, for as for that legall goodnesse which supposeth, the righteousnesse of worke, tis impossible for any sonne of Adam to have, for by the deeds of the Law there shall be no flesh justified in his sight, Rom. 3. 20. And as for that Evan­gelicall goodnesse which supposeth the righteousnesse of faith, no unbeliever can pertake of it, for faith comes by hearing and hearing by the word of God. Rom. 10. 17.

It remaines then that the Gentiles onely had and still have the remain­ders of Naturall goodnesse alone left in them; now that they had this will bet­ter appeare by distinguishing of Na­turall goodnesse, which is either civill or morrall; civill goodnesse I shall de­fine to be that inbred propension in all men to maintaine societies and naturall life. This certainly was, and at this [Page 23] day is in the Heathens themselves: from whence else have proceeded those excellent positive Lawes and Consti­tutions of Solon, Draco and others, by which as by so many sinewes and ligaments, Common-wealths hath bin joyned and compacted together? From whence those noble inventions and sciences of Physick, Mathematick, Astronomy and the like, without which mans life would be neither comfortable not delightfull? From whence those inferiour Mechanicall arts, by which rude and undigested things are curiously modified and pre­pared for the use of man? From whence are these, I say, and many of the like nature, but from that inbred Naturall Life of Goodnesse in man, guiding and directing him unto the common Publique good of humane society? Hence we read of Jaball and Juball and Tuball-Cain Gen. 4. cunning artificers and curious inventors, which yet notwithstanding were all meer na­turall men of the cursed race, and with­out the Covenant & Church of God.

The second sort of naturall goodnesse may be called morall, & it consists (as I conceive) in a mans obedience unto the dictates of reason, in embracing vertue & voiding vice. That the Gentiles were thus morally good, those admirable exam­ples of their Justice, Fortitude, Tempe­rance, and other the like vertues, do sufficiently declare. Some of them being so exactly rigorous in administring of Justice, that they have not spared their owne sons offending: some againe de­voting themselves, and exposing their owne throats to the sword for the good of their country: Others so Abstemious and Temperate, that in the greatest feasts of their Princes, they have not so much as touched any wine: Others so Chast, that they have not admitted into their sight any object that might provoke them unto lust. It were easie here to make a particular induction through all the Commandements of the second Table, and prove unto you as aswell by instances of Scripture, as from prophane authors, how that the Gentiles by their exact outward con­formity [Page 25] unto reason, evidently shewed the worke of the Law to be written in their hearts. But examples of this kind are infinite; and not onely examples, but precepts also; for what excellent rules do they every where prescribe for the steering and directing a man in the paths of Vertue? What grave and sage precepts, eschewing of evill, embracing of good? We must indeed confesse, that these grave precepts, these excel­lent rules, however in generall knowne and prescribed, were yet notwithstan­ding, when they came particularly to be applyed, oftentimes little used or made good by the practise of their owne Authors: such was that over­ruling power of Passion in the strictest Professors, that some of them have lived in the common practice of those vices which their judgements other­wise have disallowed; as we may read concerning Aristotle, then whom no one hath more commended chastity; and yet so little did he observe his own rules, that he would faine make a Goddesse of his impure strumpet, and so [Page 26] Canonize his owne lusts. Who writ more divinely concerning the con­tempt of the world then Seneca? and yet who a greater worldling? who more covetous then himselfe? as both Tacitus and Suetonius note of him. Who seemed better furnished with Morall principles then Zeno and Socra­tes? and yet even they so little obeyed them, that they relapsed into unnatu­rall lusts, as Plutarch and Laërtius ob­serve of them, and as Saint Paul of other Gentiles in the latter end of this Chapter. Wherefore it will not be a­misse, now in the third place, to en­quire, whether or no this Light of Na­ture be sufficient unto salvation: or, whether one may be saved by this light of nature without saith in Christ? This saith our Mountacute, in the first of his Ecclesiasticall Apparatus, is the opinion of many of the Fathers, Cle­mens Alexandrinus, Justin Martyr, Cyril of Alexandria, and others whom he there reckoneth up: how ever this same Author showes the contrary opi­nion of most of the rest; and sure I am [Page 27] that Austin in many of his bookes de Civitate Dei, is against them, and so are most of the Schoolmen, the Modern especially, together with most of the Popish Doctors and Protestant refor­mers. But to omit the citation of their words, which you may elswhere find, that I may according to the judgment and sense of the best divines briefly and clearly state the point, I shall pre­mise these foure things.

1. That the ignorance of Christ cannot in it selfe excuse a man, and free him from damnation. There is a twofold ignorance you know, either juris, when a man is ignorant of what he is bound to know; or facti, when he is onely ignorant of some particular circumstance of what is done: this latter may excuse, as appeares in the case of Abimelech: Gen. 20. 6. the former doth not; and therefore God having revealed his will in the Scriptures con­cerning himselfe and Christ, every man upon forfeiture of his salvation, was and is bound to know it. As if a Prince should publish a Proclamation [Page 28] out of a man's hearing, and in his ab­sence, 'tis not his absence, or the not hearing thereof that can exempt him from punishment, if he disobeyes it.

2. Secondly, that there are, & ever have beene most of the Gentiles utter­ly destitute of any knowledge of Christ; and that whether it be an ex­plicit, distinct, particular knowledge of him, and his offices, or an implicit onely and generall, concerning the truth and subsistence of such a Saviour: and therefore the incarnation of Christ is called an hidden mystery to former ages. Col. 1. vers. 26. and Saint Paul calls those times before Christ, the times of ignorance, Act. 17. 30.

3. Thirdly, that the knowledge of Christ, and faith in him, is every way necessary unto salvation; necessary as the onely meanes for the obtaining of it, for there is no other name given un­der heaven, whereby we must be saved, Act 4. 2. and necessary by vertue of the injunction and positive command of God, for this is his Commandement, that we should believe on the name of [Page 29] his Sonne Jesus Christ, 1 Joh. 3. 23.

4. Fourthly, that God may instill oftentimes this faith into the hearts of many by meanes altogether un­knowne unto us, and therefore that we ought not altogether to despaire of the salvation of such Gentiles, who have endeavoured in their life time to follow the lights and dictates of right reason. I speake not this, as if God were bound to bestow faith or salvati­on upon such men, but onely to mag­nifie the unsearchable riches of his Mercy. And to gaine a more charitable construction upon our following con­clusion, these things then being pre­mised, we assert the negative part of the question, and ground this conclu­sion, namely, that no Gentile living and dying without faith in Christ can be saved by walking according to the light of nature.

The truth of this may, first, appeare by considering the imperfection and worthlesnesse of their best naturall workes and vertues. We do not deny all manner of reward or profit unto [Page 30] such Gentiles who lived more vertu­ously then others; for besides the pre­sent tranquility of Conscience they enjoyed in this world, like enough their torments may be more tolerable in the next: but this wee may safely say, that the strictest of them either in life or profession could never ful­fill the law, and so consequent­ly never attaine unto salvation. For there never hath been any more then two wayes unto heaven, either by the Law, or by the Gospell; but as for the Law, it was impossible for them to fulfill it, and as for the Gospell, t'is supposed in the question that they never believed it. I know very well, that there have been many who have gon about to Canonize the Gentiles for their excellent vertues; amongst whom is Zuinglius of latter dayes, and some of the Fathers of old: but cer­tainly had they weighed even their best Actions in the balance of the Sanctuary, they had found them ligh­ter then vanity it selfe. There are two things (as I conceive) mainly con­siderable [Page 31] in every action, the principle from whence it proceedes, and the end unto which it is directed; now both these in the Gentiles were carnall, and not the least way acceptable to God: for as for the Principle and fountaine of their actions t'was flesh, but flesh and bloud can never inherit the Kingdome of heaven, 1 Cor, 15. 50. And that which is borne of the flesh is flesh, John 3. 6. And as for the end of their Actions, t'was usually ambition and hope of praise, or covetousnesse and hope of reward. And this was the righteous­nesse of the Pharisees, and yet our Sa­viour saith except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees, we shall in no wise enter into the Kingdome of Heaven, Mat: 5. 20. Tis the end that makes the Acti­on Good or Bad. Almesgiving Mate­rially and in it selfe considered is a good act, but then being performed by a Pharisee, for a bad end, it became evill: and so likewise the Vertuous Actions of the Gentiles may according to their outward matter be Morally [Page 32] good, when as if we consider either the Principle from whence they pro­ceeded, or the End unto which they were directed, they were but at the best Splendida peccata, handsome and well drest sinnes, and therefore nei­ther ex congruo, as some of the Armi­nians and Papists hold, leading unto further Grace, nor at all Acceptable in the eyes of God.

Secondly, this may further appeare by considering the necessity of Faith unto salvation. For if it be true, that without faith it is impossible to please God, Heb. 11. 6. and if it be true also, that this onely is life eternall to know God and Jesus Christ whom he hath sent, Joh. 17. 3. Then doubtlesse are those in a very sad condition who never so much as heard of this Author of Salvation, this Christ, in whom only God is well pleased. And however some men urge, that there is no such necessity for the Gentiles believing, be­cause it was impossible for them thus to believe, having had heretofore no incomes or way to come to the [Page 33] knowledge of him; we answere.

First, that absolutely there is no such impossibility; for then how came Job and others Gentiles into the pale of the Church: and according to some, the Law of Nature was sufficient to discover unto them a Christ; though this savours too much of Pelagianis­me.

Againe, secondly, what though it was impossible for them barely by the light of nature to believe? yet shall we tax God of tying his crea­tures to impossibilities? certainly we cannot; for it was not Gods fault but mans, who by his sinfull fall contra­cted unto himselfe and his posterity such an impossibility. But I must ha­sten.

Thirdly, this may further be made good unto you, by considering the vast disproportion and enmity that is betweene a Naturall understanding and Spirituall Mysteries. The naturall man, saith the Apostle, receiveth not the not the thinges of the spirit of God, for they are spiritually discerned, 1 Corin. [Page 34] 2. 14. [...], 'tis, say some expositors from the narrownesse and incapacity of the intellective faculty to receive those [...], In the text indeed they are said to know the things of God but not the things of the spirit of God; and good reason to for it, for as water can ascend no higher then just the spring or fountaine from whence it is derived, even so the know­ledge which flowes from the light of Nature can mount no further, then into those things which are proportioned and levell with the same light. Should you tell a Pagan of three distinct per­sons united in the same nature, of an Infinite God wrapt up and cloysterd in Finite humane flesh, of being twice borne before he can become a child of God; would he not (think you) rather laugh at, then believe the discourse, and suppose you rather went about to puzzle then instruct him? Doubt­lesse a Bat may as soone face the Sun at noone day, or a purblind man read the smallest print at a miles distance, as a Carnall man can dive into, or dis­cover [Page 35] such abstruse, sublime Mysteries. 'Tis the Word alone and spirit of God that unlocks unto us these hidden things of God, which blockish nature can never understand, much lesse dis­cover. And therefore when Paul spoke unto the Athenians concerning the Resurrection, the text saith some of them mocked, and the same Apostle in the 1 Cor. 7. 2. saith the Gospell was unto the Greekes foolishnesse: even the most learned of the Gentiles counted these mysteries ridiculous and absurd things. Unto these reasons I might adde many more, and answere some objections, but I am afraid I should be tedious. Give me leave now but in a word or two particularly to apply of this point unto our selves, what hath been Doctrinally spoken as touching the Gentiles, and so I shall conclude.

First: then this should make us be­waile the sad losse we sustained by Adams Apostacy; us I say, for we are all by nature Gentiles, neither is there any man borne a Christian, As then when the sunne is in a very [Page 36] great Eclipse, every man is apt to be struct with horrour and Amazement, so likewise when we consider, how strange an Eclipse this primitive glori­ous light hath suffered through sinne, we ought to be smitten through with greife, and seriously to bewaile the cause of it. When a man looketh upon the Venerable ruines of some ancient, stately edifice, how apt is he to weepe and melt over its desolations? And shall Man, that admirable fabrick and Master-peice of his Creatour, fall into such confusion and darknesse, and wee be insensible of his ruines, and, as Nero once did upon Rome, looke merrily upon his destruction? Cer­tainly, were not a man wholly Engul­phed in carnall pleasures, were not his heart so deeply steeped in world­ly delight, he would sometimes let fall a teare or two upon the sad reliques of his Primitive Glory, and mourne over his former happinesse, now en­toumbed in nothing but Misery and Darknesse. For doubtlesse great matter there will be of sorrow unto [Page 37] us, to see that glorious fabrick and beautifull Image of God sullied over with sinne and uglinesse; that Ʋnderstanding which is the candle of the Lord, Prov. 20. 27. Now so over­charged with ignorance, unbeliefe and falshood; with ignorance, in being not able to fathome either naturall Causes or supernaturall mysteries; with unbeliefe, in its backwardnesse to assent unto such things which are beyond the reach of purblind nature; and with falsehood, in its misappre­hending and misjudging the truths of God: to see likewise what rebel­lious tumults and disorders there are in those Affections, which Originally were quietly subordinated unto the dictates and guidance of Reason; how madly they cast off the reins, and rush into sinne, as a horse rusheth into the battle; how wildly they rage and Tyrannize over the discursive rationall facultie, either bribing it to assent unto such things which upon deliberation it must needs disapprove off, or else violently tugging and haling it to [Page 38] give way unto the Execution of them. To consider also how that Conscience which primitively did enjoy a sweet tranquillity and peace, is now lashed with the guilt of Sinne, affrighted with the glarings and preapprehensions of Hell fire, yea and become a very [...] a bugbeare unto us, a speculum and looking glasse to reflect unto us both our Temporall and Eternall mi­sery. I might here make an Anatomy of the whole man, and shew unto you how in every part and faculty of the soule that Glorious Light, which God originally imprinted in our first pa­rents, is now dimme and almost quite extinguished through sinne, such is the strange malignity of it to deface and blurre the clearest Characters of God and Goodnesse in man. And there­fore it should mightily humble every one of us, when we consider, that the Light whereby we primitively were directed unto Heaven, and so sweet a communion with God himselfe, is now so obscure in us, that we are faine to grope after him in the darke, with [Page 39] whom before we had so familiar Ac­quaintance. And then it should cause us to pray unto God, to enlighten our minds, to repaire this decayed lumpe with the Oyle of his Grace, that we may be enabled to seeke after him in the way that he will be found, to bring us out of darknesse into his mar­vellous light; out of the darknesse of ignorance, that we may rightly know him and Jesus Christ whom he hath sent; out of the darknesse of errour, that we may know the truth, and discerne thinges that differ; and out of the dark­nesse of unbeliefe, that believing on him we may not see death, but have everlasting life.

But now, secondly, as we ought to be humbled in the sense of this our great losse, so ought we likewise, since God hath manifested it unto us, and it is his gift, to be thankfull for the re­mainders and sparks of this Light that now remaine in us: for whereas God might have wrapped us up in eternall darknesse, and have made us as brutish and irrationall as the Beasts we for­merly [Page 40] had dominion over, yet such was his goodnesse to us, that in the middest of judgements he remembred mercy; and though by reason of sinne he might have deprived us of the very foot-steps and reliques of Naturall Goodnesse, yet hath it pleased him still to lend us so much light, as may be a witnesse unto himselfe, and a Pole-star as it were, to direct us in the paths of Goodnesse and Civility. Admirable hath beene the effects which even this light hath produced from meere natu­rall men; those rationall discourses, and deep searchings into the bowels of na­ture, those sublime and raised specula­tions in things Philosophicall, those rare examples of Temperance, Sobriety, and Justice, and what not? amongst the very Heathens, those curious inven­tions of Arts and Sciences, their civill deportment, and exact conformity un­to the lawes and constitutions of their Superiours. What are all these, I say, and many of the like nature, but pro­ducts and rayes of this Light? But now as water, the further it is from [Page 41] the fountaine, the lesse pure and whol­some is it, so that strength of Reason in the Heathen Philosophers, by how much the more it wanders from God the Authour of it, by so much the more deadly and poysonous was it un­to them. God did manifest unto the Gentiles many usefull and excellent things, but saith the Apostle, they glori­fied him not as God, neither were thank­full, but became vaine in their Imagina­tions, and their foolish heart was darkned. Marke the evill fruits of unthankful­nesse, they did not acknowledge the Author of these gifts in them, and what followed? they became Vaine in their reasonings, or disputations, when God did once leave them unto their owne braines, whereunto they ascribed all their learning. What silly, simple con­clusions did they frame concerning him? some, even of their wisest, de­nying his Providence, others againe thinking, forsooth, that the manage­ment of the world would be too great a labour for One God, devided the burden betweene Multitudes of them, [Page 42] Jupiter, Pluto, Neptune, and I know not whom of their owne stamp and making: so strangely was their reasons infatuated, that though they professed themselves to be wise, yet they became fooles, and changed the glory of the in­corruptible God, &c. Wherefore it mightily concernes every one of us in speciall, whom God hath advanced above the rude and ignorant multi­tude, to ascribe all our parts and lear­ning unto God, as the Author of every good and perfect gift: who as he can instill the greatest Knowledge into the dullest piece of earth, so can he infa­tuate and destroy the wisdome of the wise, and bring to nothing the understan­ding of the prudent. Let not then the wise man glory in his wisedome. Alas, without Gods blessing 'twill prove un­to him, as one saith, but as the preti­ous stone in a toad's head, rather a disease then an ornament; and as he said falsly of Paul, we may say truly of many men, that much learning hath made them mad: for there may be a kind of rationall madnesse; a man may [Page 43] cum ratione insanire, and that when being unthankfull unto God for what he hath, he makes his learning the fuell of his pride, and so by his reason argueth himselfe into hell. Remember the miserable end of Herod, a wise and eloquent man without doubt, for such did the plaudit of the people after his oration proclaime him to be; and yet he was eaten up of wormes. Why? be­cause, saith the Text, he gave not God the glory. We are apt to ascribe all our wit and learning unto our owne rea­sons and inventions, but take heed, God resisteth the proud; he can by one blast of his displeasure enfeeble and weaken the powers of the soule, besott and infatuate the strongest judgement, befoole and benumme the quickest wit; he can send an Apoplexy upon thee, to take away thy Memory, as Pliny somewhere reports of Messala Corvinus, that after a sicknesse he for­got his owne name: he can lay asleep our understanding in a Lethargie, yea he can in the middest of our pride and unthankfulnesse dissolve into nothing [Page 44] by a sudden death all our arts and learning, and then where is the wise? where is the Scribe? where is the dispu­ter of this world?

3. The consideration of that know­ledge of God and those morall vertues in the very Gentiles, should shame and reprove many amongst us, who, even amidst the glorious Light of the Holy Gospell, do fall farre short of them. There are many men, even in the Christian world, who, out of a certain proud curiosity, and damnable Scepti­cisme, will call into question the very being of God, and thinke they are then more learned, when they contra­dict the unanimous consent and cur­rent of all men: and there are others againe, who, out of an affected kind of Atheisme, and that they might better practise their impieties, do en­deavour to suppresse and smother all thoughts arising in them of God, Pro­vidence, Resurrection, Heaven, and Hell. The former of these you may terme the Speculative, the latter the Practicall Atheist, then whom, saith [Page 45] Picus Mirandula, there is no greater monster in the world. The Scepticisme, or rather Atheisme of the one, their owne consciences in this world may undeceive, the flames of Hell in the next will more fully resolve; the de­sperate wickednesse of the other, if un­repented of, must expect by so much the severer censure of Gods wrath, by how much the light they sin against is the greater. For tell mee thou wretch, whosoever thou art, what Hell, what flames shall be prepared for thee? when an Ethnick Cato shall come and plead before that dreadfull Tribunall, his equity and justice, and thou a Christian Magistrate shall be arrai­gued for thy partiality and wrong dea­ling: when a Plato shall present be­fore God his studiousnesse and tempe­rance, and thou a Christian Scholar shalt be condemned for thy Idlenesse and drunkennesse; when a Stoick shall stand before the throne with his pre­cisenesse and strict living, and thou a Protestant shalt shake in the appre­hensions of thy former loosenesse [Page 46] and irregular walkings. What shall I say? when a poore Heathen, who had nothing but the dimme snuffe of naturall light to direct him, shall be pronounced more righteous thē thou, who hast lived many yeares together under the bright beames and sunshine of the Gospell of Jesus Christ. Be afraid then and confounded ye sinners in Zion, you that dare so audaciously to commit those sinnes under the glo­rious aspect of the Gospell, which those who had but the faint glimpses of the Deity would have startled at. Be ashamed that any man should have occasion to cry out, O Holy So­crates, Holy Plato, and O Devilish Chri­stian, O wicked Protestant. Our engage­ments are now greater to serve God, and our accounts will therefore be more heavy if we disobey him: the times of former ignorance God win­ked at, but now the axe is laid to the root of the tree. Every tree therefore that bringeth not forth good fruit, shall be hewen downe and cast into the fire.

4. Fourthly and lastly, the consi­deration of the Insufficiency of this Light of nature to save the Gentiles, should teach us, First, everlastingly to admire and adore the unfathomable judgments of God unto these Gentiles of old, who suffered them to walke in their own wayes, without any glimpses or knowledge of a Saviour, that we might tremble at his deep stupendious dispensations towards these poore sin­ners, and for ever extoll his mercies towards us, in reserving us unto such glorious times as these of the Gospell are, wherein the Mysteries of Christ are not so much as mussled up in Types and Figures as among the Jewes, much lesse wholly wrapt up in darknesse, and kept totally undiscovered, as they were from the Gentiles; but every where gloriously displaid and unfold­ed before our eyes. And secondly, it may teach us, that neither Learning nor Morall Honesty can simply in themselves, conduce any thing unto salvation; for both these the Gentiles had in a very eminent manner, and [Page 48] yet for ought we know they may be now frying in the slames of Hell. First then, not learning; could a man with Solomon dive into the nature of all things, even from the tallest Cedar to the lowest shrub, could he speake in as many Languages as ever the severall builders of Babell did, or did all the naturall wisdome of men and Angels concenter and meet in him, yet by all these he is no nearer salvation then a begger, or an Actour drest in Royall apparell is unto a throne: Surgunt indocti, &c. t'is a common but true saying: Illiterate ignorant men doe oftentimes rise up and carry away the Crowne of glory, whilest we with all our learning sinke deeper into de­struction. Doubtlesse, if Naturall A­bilities could availe any thing unto salvation, those infernall damned spi­rits had long since reobtained their Heavenly stations; who yet, notwith­standing all their primitive created wisdome, or their now experimentall acquired knowledge, are, by reason of their sinne, bound in chaines of eter­nall [Page 49] darknesse, and are there still re­served unto the judgment of the great day. I doe not come here to declaime against Humane Learning; Friends (I suppose) it will find many, even in this our age; Enemies I am sure it hath none, but the ignorant: yet this we may safely say, that without Grace t'is but enmity against God, so far namely, from attaining Heaven that it rather makes a man an instrument and weapon of Hell, and Marshals sin (as I may so speake) in battle array against God. For unlesse it be duely tempered and corrected with Grace, there is I know not what secret poyson and malignity in it, [...] as the Apo­stle expresseth it, 1 Cor. 8. 1. to inflate and puffe men up, to Avocate and take off the mind from heavenly me­ditations, to bewitch and ensnare the heart with the name of applause & cre­dit of the world; to throw the braine into strange contrivances and excessive cares and turmoyles, how to preserve our reputation, how to rise and grow great in the world, how to promote [Page 50] Faction and Interest, how, finally, to please men rather then God. Where­as on the other side, there may be no greater promoter of Gods Glory then a Sanctified Schollar; for as in a Picture, though the dark obscure Colours do adde no reall worth unto the more O­rientall and bright ones, yet they serve to commend & set them forth; in like manner, though the supernaturall gifts & graces of God may perhaps be nothing bettered by Humane Learning, yet concurring in the same person, they mutually adde lustre, & Ornament to one another. Who a more meeke and pious man then Moses? and yet he was Learned in all the Learning of the Egyptians. Who more Zealous and fervent in the cause of God then Paul? and yet he was brought up at the feet of Gamaliel. The summe of all is this, Naturall Abilities sublima­ted and refined by Grace may much advance Gods Glory and our owne salvation, but without faith, and in themselves, they cannot bring us one step forward in our way to Heaven, [Page 51] nor set us above the pitch of Hea­thens, Gentiles, meere Naturall men.

And as Learning and Naturall A­bilities cannot, so neither can Morall Honesty or civill life lead us in them­selves unto heaven. A civill carriage a mild and humble behaviour, tempe­rance in dyet, abstinence from out­ward grosse acts of Vice, are things very commendable in themselves, as tending much to the advancement of Humane Society, to the removing of scandals amongst Brethren, and to the avoiding of temporall judgments: but then these and other the like ver­tues, if they may be so termed, a Cato, a Scipio, a meere Gentile may have, and yet be in a damnable Estate. Though a picture be never so exquisitely and curiously drawne, yet it is still but a picture, without life, sense or motion; and so though a man come never so neare a Saint in outward appearance, yet he is but a man, dead in sinne, and without the life of Christ. There may be in some men Politick and Secular Ends to bias them in outward [Page 52] goodnesse, there may be in others Carnall Feare to restraine them from evill, there may be also a kind of con­formity to the Present fashion of Religi­on, which may put a man upon a mo­rose behaviour, upon superficiall and outward acts of piety: but then are not all these their Righteousnesses, think you, as filthy ragges? when as they neither proceed from a right principle, the spirit of life; nor are performed in a right manner, neither in sincerity, nor true obedience; nor directed unto a good end, the Glory of God, and edifi­cation of their neighbours. So then from hence we may learne, that neither the Heathen, nor any else can attaine unto Heaven by all their Learning, Vertues, Morall Honesty or Goodnesse whatsoever.

THus much shall suffice to be spoken concer­ning the light of Na­ture: from this verse we shall shew you the knowledge we have of God from the Creatures. Where you have,

1. First, the object knowne, and that either generally set downe, the invi­sible things of him, or more particular­ly explained, even his eternall power and Godhead. Those invisible things of God are his eternall power and God­head.

2. Secondly, here is the time when these invisible things began to be [Page 54] knowne from the creation of the world.

3. Thirdly, because all knowledge is originally founded in the Senses, here is the outward instrument, the sight, are clearly seene, and the inward instrument whereby we attaine this knowledge, the understanding, being understood. And because no object in se, much lesse invisible things, can be seen without some medium to conveigh it unto the organ, you have here,

4. Fourthly, the Species, (as I may so speake) or meanes by which we come to see these invisible things, the Creatures, are clearly seene and under­stood by the things that are made.

5. Fiftly and lastly, here is the end why God did thus manifest this know­ledge unto them, viz. that they should be without excuse. For the invisible things, &c. In the former verse the A­postle shewes that the Gentiles might know God by the Light of Nature, and lest they should pretend that not to be sufficient, he confirmes it by the outward testimony of the crea­tures in these words, for the invisible [Page 55] things of him, &c. 'Tis true, God is wrapt up in such a glorious light, that no created eye is able to behold him, nay the Seraphims themselves are said to cover their faces with their wings, as dazled with that glory and lustre that beames from him: and how, may the Gentile say, can we see this God who dwelleth in inaccessible light? How can we blear-eyd wormes see him, who is invisible? why saith Saint Paul, these are vaine pretences, for the invisible things &c. Alas! you can looke no where about you, but you may see this invisible God: each creature reads a Divinity Lecture unto you, and may catechize you in the knowledge of his eternall power and Godhead: [...], for the invisible things of God. &c. By which we must not, as Origen did, understand Angels, for the Gentiles might by the light of Nature, and by rationall discourse and resolution of one cause into another, have gathered that there was a God, and yet for all that be ignorant of Angels, as being creatures in themselves not any wise [Page 56] subject unto sense, from whence their knowledge was deduced: neither could they clearly understand either the na­ture or being of them by any sensible creature. By invisible things then here, we must understand nothing else but what the Apostle sets downe: viz. his eternall power and Godhead: by which is meant that continuall Power, by which he created, and upheld all things, and that incomprehensible Nature of his, or, as Musculus saith, his goodnesse; his Power is every where laid open, and his Nature may every where be under­stood by the things that are made, [...], from the creation of the world. By [...] here, many will have signified the creature of the world, and so they will read it, for the invisible things of him, the creatures of the world, are clearly seen, &c. And this mistake (as I suppose) gave occasion to Bernard to interpret it of man, as being call'd creature [...], Mark. 16. 15. Goe ye into all the world, and preach the Gospell, [...] to every creature, that is, to every man. But [Page 57] doubtlesse, neither the opinion of one or the other can here take place; for besides that it may make some Tauto­logy in the words, since that [...] and [...], the creatures and the things that are made will be all one; besides this inconvenience, I say, the drift of the Apostle, and the elswhere using of the same word for the crea­tion it selfe, as Mark. 10. 6. from the be­ginning [...] of the creation God made them male and female, together with the proposition [...], which usually denotes the date or time from whence a thing is deduced, doth make men consent unto our translation, and so from the creation of the world, is nothing else but that the creatures ever since the foundation of the world, have alwaies proclaimed and set forth the glory and power of their Creatour. Are clearely seene, being understood, [...]. The Hebrewes, saith Grotius on the place, do usually expresse both the inward and outward senses by the terme of seeing, so that according to him, if I misconstrue him not, these [Page 58] two may imply the same thing. But whether they do or no it matters not much: sure I am that the Apostle go­ing about to shew by what degrees and steps we may Naturally come to the knowledge of God, it will better consist with the meaning of him to conceive, by [...], to be meant the outward Contemplative sense of seeing, by [...] the inward Discur­sive Faculty of the understanding. For the creatures are first offered to the sight, and from thence are conveighed to the understanding, which present­ly must needs collect some Supreme Authour and Maker of them. The beasts may see the creatures, but they cannot know God from them, because they are void of reason; A man sees, & concludes there is a God from them because his sight is improv'd and backt, on by an understanding. [...] by the things that are made, that is, by the whole Creation, Sun, Moone, Stars, Water, Earth and all. Some by this word understand the workes of God in generall, and so include [Page 59] the workes of Providence as well as the workes of Creation, which sense, since it offers no injury to the Text, I shall make bold to follow, and shew how as well by the workes of Provi­dence as Creation God may be knowne. For that they are without excuse. [...], 'Tis in the mar­gin, that they may be without excuse, which I conceive to be the most gen­nine and nearest translation of the two. For indeed this [...] here in the Text may denote the end for which the knowledge of the creatures was mani­fested unto the Gentiles, as well as the consequent, or what followed upon the manifestation of them. But what may some one say? Doth God give knowledge onely to condemne us? doth he manifest his creatures unto the Gentiles meerely to make them inexcu­sable before him? Wee answere that the originall and primary end why God primitively impressed upon man the light of nature and the knowledge of the creatures, was that thereby he might know and worship him aright; for had man continued in his Created [Page 60] integrity, these two Bookes had beene sufficient to instruct him in the ser­vice of his Maker; but now man by sinne having defaced that Glorious I­mage of God wherein he was made, it was not possible for him either by the light of Nature, or conduct of the Creatures to attaine unto Heaven: there being another new way found out to save man, even by the Blood of Jesus, the two former are made al­together ineffectuall, either to guide him in the true Worship of God, or instruct him in any saving knowledge of him. Well then, what must be the end and use of them? they remaine still that's certaine, the light of Nature is yet in us, though much blotted, the Creatures in themselves are as ca­pable to guide us unto God, as e­ver, though through man's Blind­nesse and Ignorance they are made ineffectuall: therefore there must needs step in another end and use of them, and that is to stop our mouthes, and make us void of excuse before God. Had this light of Na­ture, [Page 61] and booke of the Creatures beene never made effectuall unto mans salvation, the Gentiles who had never any other light, might very well plead excuse; but now they being by our owne default be­come unavailable, and God being not at all bound to bestow any further light upon any, it comes to passe that the Gentiles being not able to walke according to the knowledge they pri­mitively had, are left without ex­cuse. So then the Essentiall, Primary end of the Light of Nature, and the Creatures was to instruct man in the knowledge and true worship of God; the consequentiall, if I may so terme it, and accidentary end is to the intent that they may be without excuse. This shall suffice concerning the words themselves, on which I have been the larger, because the Exposition of them may give much light to my ensuing discourse, which shall be grounded u­pon this proposition: viz. That God, though in his owne Nature invisible, may yet by a Gentile, a meere Naturall man, [Page 62] be reacht unto, and discovered in his Workes. For the better clearing of this Point, it will be convenient to distin­guish concerning the Workes of God, which are either ad intra, or ad extra; those ad intra are such which have no other object then God himselfe, and are eternally bounded within his owne nature; such as are the Eternall genera­tion of his Sonne, and Proceeding of the Holy Ghost: now as no one know­eth the inward workings and contri­vances of the mind, save the spirit of a man, or he to whom he revealeth them, in like manner, there is no one that can fath om, or dive into these inward es­sentiall Workes of God, save God him­selfe, or those to whom his Word hath communicated them: nay indeed the best Saints of God in this their Earth­ly Tabernacle, though never so much enlightened by his Word and Spirit, cannot perfectly know, or conceive these his ineffable Workes and Myste­ries. True, they may substantially and in generall know that such Workes there be, for they are revealed in his [Page 63] Word; but then the strange manner of the Generation of the one, and Pro­ceeding of the other, that admirable Energy and divine Reflexion, by which he understands himselfe from all Eter­nity, they cannot but by Analogy, faint resemblances and conjectures appre­hend: much lesse then can a meere Naturall man, a Gentile discover and trace either God in these Workes, or these Workes in God. The second sort of Gods Workes are those ad extra: viz. such whose effect is in something without himselfe, or whose proper subject is the Creature: and these again are either such which do chiefly con­cerne us in another case, as the Electi­on of some unto salvation, and repro­bation of other unto damnation, or else such which immediately concerne ei­ther the Being, or Preservation of the Creature in this world; and these pro­perly are the Workes of Creation and Providence; & from these chiefly (I say) it is, that a Naturall man knowes God. This we shall prove, First, in the Works of Creation. Secondly, in the Workes of [Page 64] Providence. And first we shall shew in generall, that the Creatures in them­selves doe every where set forth and proclaime a God. Secondly, we shall shew by what wayes and meanes the Creatures doe thus bring us unto the knowledge of God.

1. First then, that the creatures doe every where proclaime a God is mani­fest from Psal. 19. 1, 2, 3, 4. the heavens declare the glory of God, and the firma­ment sheweth his handy worke, &c. That glorious canopy which we behold a­bove us, however in it selfe mute and dumbe, doth yet notwithstanding set forth, as it were, unto us a declaration of it's Creatour's Power, Goodnesse, and Wisdome: of his power in the framing and contriving so excellent a piece; of his Goodnesse, in ordering all it's Motions and Revolutions unto the benefit of his Creatures; and of his Wisdome in allotting it so commodi­ous a position and structure unto the performance of those offices, to which he hath ordained it: and so vers. 2. Day unto day uttereth speech, and night [Page 65] unto night sheweth knowledge: that is, doth sufficiently Discipline and In­struct men in the knowledge of God, so that the most sottish and rude Gen­tile cannot plead ignorance. For what though their Philosophers alone could tell the severall vertues and influences of the Starres, the periodicall motion of the Sun & Moon, their just Horizon­tall elevation and depression, and the like; yet day unto day, and night un­to night doth sufficiently shew forth, even to the most ignorant, who is the Authour of this their Succession and Revolution: for so the Psalmist goes on vers. 3, 4. there is no speech nor language where their voyce is not heard, their line, Scriptura ipsorum, their writing is gone out throughout all the earth, and their words to the end of the world. Marke here how the Creatures are made the praecones, as it were of God, the Cryers and Heraulds of his glory. Doubtlesse there is a certaine kind of dumbe elo­quence, even in Inanimate Creatures to perswade men to subscribe unto the mighty Creatour of all things. Where­fore [Page 66] it was not without some cause, that Hermes an Auncient Philosopher among the Heathens, called the world the Image of God: for as the coine of a King doth represent the King whose coine it is, or as in the beholding of a curious Edifice, we cannot choose but in it admire the Art and Dexterity of the Artificer; in like manner the ad­mirable structure of this neat Ʋniverse, the curious and subordinated disposi­tion which one creature hath to ano­ther, the exact Symmetry and proporti­on of each part unto the whole, must needs lead us unto the Creatour of them, and cause us to admire the in­finite Power and Perfection of him, who out of nothing could raise so glorious a fabrick. As then Protogenes at the very sight of a curious picture did presently guesse it to be the work­manship of Apelles, because he knew that none could doe the like; so like­wise in the contemplation of these glorious Creatures of God, we may straightway conclude him to be the Authour of them, because they are [Page 67] beyond the contrivance and art of any other: For there is no finite being that can make or adde one haire unto our heads, much lesse can contribute any sense, life, or vitall motion unto any thing. Many men indeed, as Zeuxis, Albertus Magnus, and others have endeavoured to imitate the God of nature in his workes, but never could any one by all his Apish art, frame a naturall and reall creature: for besides the limitednesse of his Nature, the narrownesse of his Ʋnderstanding, the inabilities of him to find out the true forme, and peculiar operations of all things, there is a certaine stub­bornesse and disobedience (if I may so speake) in the matter it selfe, whereby it scornes, as it were, to be wrackt and tortured into another forme, then what the Soveraigne of all things is pleased to impresse upon it. God can out of dust build a man, but t'is impossible for any man, be he of the most exquisite wit, inven­tion, and judgment as he will, ever to [Page 66] [...] [Page 67] [...] [Page 89] raise the least contemptible Creature out of the most refined Matter. It remaineth therefore that the most minute, inconsiderable, least thing in the world doth proclaime the power and greatnesse of a God, and so conse­quently lead us into the knowledge of him in whom all things live, move and have their being; for as pricks and qua­vers in Musick do commend the cunning of the Artist, as well as lou­der and longer notes; or as the least pinne or wheele in a watch, both by its Use and Ornament, doth set forth the art of the Watch-maker, even so the meanest and least of Gods crea­tures doe sufficiently proclaime the Power, Wisdome, and Vertue of their maker. Hence it is that the snow and haile are by the Psalmist brought in praising of God, Psalm. 148. 8. The whole world what is it else saith Cusa­nus but God Paraphased and exprest: here is the onely difference betweene the smaller and greater creatures, that in the one, God is set forth in Characters as t'were, in the other, [Page 69] in more great and Capitall Leters.

But thus much concerning the first point, which is to shew in ge­nerall that God is every where procla­med and set forth by his Creatures. We shall now, secondly, shew you how, and in what way God may be knowne by his Creatures. Theodoret, saith there be five wayes by which we may come to the knowledg of God: the first is, by considering the Heavens, the Moone and the Starres which he hath ordained, the various motions, designes, and influences, the rankes and battalies (as I may so speak) of that Heavenly Host do abundantly shew that there is some Supreme Ge­nerall and commander, by whose Wis­dome and conduct they are thus ma­naged. His second way is by consi­dering the Elements below; that the wild raging Ocean should not presently overslow the whole face of the ground and that the Earth, naturally the hea­viest of all simple bodies, should yet for all that be above the Waters: doubt­lesse this is not from any blind chaunce [Page 70] or fortune, but from a God, which stil­leth the raging of the Seas and mad­nesse of the Waves, and who, from the creation, for the good & commodity of man, gave the Earth the upper hand of the Waters. His third way, is from the structure of Mans Body; wee neede go no further then our selves (as you shall heare more at large) for the knowledge of God: he is the worse of Scepticks, that will deny himselfe, and the truth of his owne being; and he the most ignorant of Atheists, who cannot from himselfe conclude a God. 4. From the invention of Arts and Sciences, which doubtlesse are from God as being only the Authour of every good and perfect gift. His fifth and last way, is from the Command and Rule which men have over Other Creatures; for doubtlesse 'tis God alone and not chance that causeth beasts of farre greater strength then any man patiently to submit unto his yoke and dominion. These are the five waies of Theodoret by the which (saith he) we may come to know God. [Page 71] But I dare not trespasse so much upon you, as particularly to explaine them. I shall only therefore in generall shew by what degrees and steps, or rather, by what kind of workings the under­standing may argue from the Crea­ture to the Creatour: and the first way by which we may thus know God, is per viam negationis, by denying: that is, such things to the Creatour, which we find to be imperfections and de­fects in the Creature; for when a Na­turall mind shall consider that corrup­tion which the Creature is subject un­to, those blemishes which it is sullied withall, it must needs conclude some higher Being, which is not incident to any of these. As Errata's and faults in Printing doe suppose a more perfect copy, so likewise the imperfections and defects of the Creature, which are as it were the very transcript of God himselfe, may put us in mind of a more Perfect Originall, and Exact platforme of all things. The Psalmist, Psal. 115. 8. saith of Idols, that they [Page 72] that make them are like unto them, that is, as vaine, mutable, and pe­rishing as themselves: whereby like­wise it implyes on the contrary, that the true God is not like unto his Creatures in any such respect; be­cause they all participating whatsoe­ver they have of him, and depending on him, are subject to be destroyed, and altered according to the pleasure of him that made them, for hath not the Potter power over his clay? but now God being neither subject to any superiour or inferiour Cause, must needs be in himselfe Incorruptible, Immateriall and Unchangeable. Ma­ny things are in God, which also by way of Analogie and resemblance are in the Creatures, as Goodnesse, Truth, &c. and many things are in the Creatures, quatenùs Creatures, which cannot at all be Predicated, or spoken of God: such as are Locali­ty, Finitenesse, a limited power, and the like; now as a meere Naturall man will conclude Positively, that [Page 73] there is a God, who is all goodnesse, all truth, because he sees the Crea­tures depending on him, to have something of these in him; so like­wise may he negatively conclude, that there is a God, who is neither Finite, of limited Power, or in a Place, be­cause he sees these to be Imperfecti­ons, and Impotencies in the very Creatures. As for example, to explaine my meaning, in a curious Picture a man may not onely discover the e­minent art of the Limner, but also gather, that though it be quatenùs a Picture very Exact and Perfect, yet that it is withall very much deficient, and destitute of those perfections of the Limner, life, sense, and motion: so likewise though the Creature, sub ratione creaturae, may be in it's kind perfect, yet we may notwithstanding, from it's being a Creature Finite, and limited, conclude that there is a God, who is not subject to this Finitenesse, and limitednesse, but is an Infinite, In­comprehensible God, Blessed for ever. [Page 74] The second way by which we may gather that there is a God by the Creatures, is per viam causalitatis, by way of causality and influence (as I may so terme it;) for when a man shall looke out into the world, and behold the admirable and beauti­full Palace, how stately it is roofed above with an Heaven, every where spangled and adorned with shining Pearle-like Starres, how curiously 'tis paved below with an Earth, alwaies teeming with Riches and Varieties, how strongly fenced and walled about with an Ocean full of those scaly in­habitants, the Fish thereof; when we consider (I say) the World with the Glory thereof, we must needs ac­knowledge some one as the First cau­ser of it; and unto whose glory, as it's ultimate end, it is ordained, even God Almighty, From whom and unto whom are all things. As in the viewing of a Clocke, the hammer striking upon the bell, leads us unto the next wheele, that immediately moves it, this wheele [Page 75] unto another that moves it also, and so we are led on till at last we come to cō ­sider the Artificer himselfe that Origi­nally caused them all thus to move: so likewise from the dependences and subordinations which one Inferiour cause hath upon another, wee are brought to the consideration of the Supreame Governour and Mover of all. I (saith God) will heare the Hea­vens, and they shall heare the Earth, and the earth shall heare the Corne, and the Wine, and the oyle, and they shall heare Jezreel: Hos. 2. 21, 22. Here is the order and concatenation of Inferi­our Causes; Jezreel crying unto the corne, and the corne unto the earth, the earth unto the heavens, and both corne, earth, and heavens crying and leading unto God. You know that absurdities will follow in Philosophy, upon the allowing a progressus ad in­finitum (i. e.) an endlesse rising up of one Cause above another, without a non ultra, and resting in one Prime and Originall one, which may stay and [Page 76] ease the mind in it's inquiries and po­rings upon the reasons of things. The inconveniences that would follow u­pon such a position were (as I con­ceive) next unto the Light of Nature, the maine ground and motive that made the Heathen acknowledge a God: and hence it was too (as I sup­pose) that though many amongst the Heathens maintained the World to be Eternall, yet they acknowledged with­all God as the Cause of it: As the Sun is the cause of light, though light be coëxistent with the Sunne. True, there were some few amongst them, who held that God was not the Cause of the world, but Austin very well cal­led this their opinion intollerabilis er­ror, a most intollerable, senselesse er­rour, as being repugnant to the very Light of Nature, and convictions they might have from the very Creatures themselves. I might here enter very pertinently upon a discourse against the Eternity of the World, but it being a businesse of Philosophy, and besides [Page 77] having not had time to weigh and debate the matter in mine owne thoughts, I shall omit it. What re­maines is this, that God by way of Causality, or by our arguing from the effect to the cause, may be known in the Creatures. The third way by which we may know God in his Creatures is per viam eminentiae, which floweth from the two former: for because God hath not those Imperfections in Being and Operation as his Creatures have, and because he is the Prime Cause and Mover of all things, there­fore it will follow, that he is the most Perfect Being, that he doth Eminently containe whatsoever worth and good­nesse is scattered in his Creatures: as we may argue and say, that because all light that is in the aire, be it little or much, proceedeth from the Sunne, and therefore the Sunne hath it in a more eminent and excellent degree; so likewise may we conclude, that since all Power, Goodnesse, Love, and the like, issueth from God unto the Crea­tures, [Page 78] therefore God hath these in­finitely more excellent in him, then the Creatures. Therefore we read that in God are riches of grace, and trea­sures of wisdome, and the like: Ephes. 2. 7. Col. 2. 3. In the Creature there is no Goodnesse, but what is derivative and participated of God, but what is dregg'd and allayd with evill, and therefore Finite and Limited. But now Goodnesse is Essentiall unto God, and therefore, as himselfe, is Infinite, Inde­pendent, pure, without measure; and therefore as the Sunne hath for these many yeares together scattered light, and influence, dayes and yeares upon the world, and yet doth still remaine the same Sunne, as full of light as ever; so likewise, though God from the Creation of the world hath not ceased continually to bestow, and commu­nicate his riches unto his severall Creatures, yet he is still the same God, as Rich in Goodnesse as ever. Wherefore doubtlesse it will come to passe, that by these glimmerings, [Page 79] and faint rayes of Goodnesse in the Creatures, a meere Naturall man, an Heathen may conclude that there is a God, in whom such Goodnesse dwelleth more fully and plentifully.

And so much shall suffice to be spoken concerning the second point, and the Doctrinall part of my Text; let mee crave your patience now, but to winde up all in a word of Appli­cation, and so I shall conclude.

This should confute the damned Ʋse 1 Atheists who either in Speculation or Practice doth deny the Being of that Deity, whom these creatures doe so clearly represent, and voluntarily hoodwinke himselfe from beholding the footsteps of these Infallible things of God, in the Workes which he hath done; for so saith the Apostle, 2 Pet. 3. 5. This they are willingly ig­norant of, that by the Word of God the heavens were of old, and the earth standing out of the waters. Doubtlesse those men were wilfully blind, who when the Glorious Booke of the Crea­tures [Page 80] is laid wide open before them, can yet notwithstanding not read the Authour of them: for looke up un­to the Heavens thou Atheist, and view that Glorious cover, which every where attires this Lower world, and then tell me, is it not a God that thus speadeth out the Heavens like a curtaine? are not those glorious bodies the Workes of his hands? or thinkest thou that Chance or Fortune could so uni­formly, for so many thousand yeares together, turne about that vast body of the Sunne, which so constantly, as a bridegroome comes out of his chamber, and rejoyceth as a strong man to runne his course? Thinkest thou that those Starres thou beholdest, were set a run­ning by any kind of Fate? or that they throw downe their Influences upon us by any designe of their owne, without a guidance of Providence? Looke down upon the Earth: and tell mee who was it that laid the foundations, and the corner stone thereof? Who was it that founded it upon the Flouds? [Page 81] Could it be brought to passe by Chance, or any Confluence of Atomes, that this little ball of Earth should hang up in the aire thus Immoveable, poys'd by it's owne proper weight, and not rather reele to and fro, and stagger like a drunken man; that the wild Ocean doth not challenge the upper hand of the Earth, and over­flow the surface of it; that even the Raine should so strangely ascend up into the Clouds, and there be Bottled up for the use of man: and that there should be no meanes, even in the joynt Powers of all men, to unstop those bottles, or command the least drop from them? From whence come all these things? must thou not of neces­sity say, from some Almighty Power, who hangeth the Earth upon nothing, and who ruleth the raging of the Sea, and madnesse of the waves, and who bindeth up the waters in the thick clouds, and the cloudes are not rent under them. There is not a Creature in the world, from the highest Heaven, to the lowest [Page 82] earth, from whence thou maist not co­py out a Lesson of the Eternall power and Godhead, and in whom as in a glasse, thou maist not see the Invisible things of him clearly reflected unto us from the things that are made. The se­rious contemplation of which, cannot but make the most Sottish Atheist cry out with the Prophet. O Lord, how manifold are all thy workes, in wisdome hast thou made them all, the earth is full of thy riches.

2. Secondly, hereby we may be taught, what is the right use of Philo­sophy, and other the like Arts, whereby we make inspection into the Creatures, namely, that thereby we may be raised up unto the consideration of Gods Eternall Power and Godhead. The exa­mining and considering of the Crea­tures, should raise our mindes up unto God. There is no man so much an A­theist, but, if he hath eyes and reason, may be convinced of his folly by the very Creatures: For as Job said unto Zophar, Job 12. 8, 9. Speak to the earth, and it shall teach thee, and the fishes of the [Page 83] sea shall declare unto thee. Who knoweth not that in all these the hand of the Lord hath wrought this? So we may say unto such men, go to the Inanimate Creatures, and they will teach thee God; goe to the Vegetatives, and thou shalt find that every Herbe pro­claimes a God; goe to the Sensitive Creatures, and there thou shalt finde the yong ravens calling upon him for meat, and upbraiding thy damnable fottishnesse, who deniest him whom even they acknowledge: goe, lastly, unto thy selfe, and so the very consi­deration of that curious art, and cun­ning in the contrivance of thy owne Body, will lead thee up into heaven, and unto a God, and make thee cry out with the Psalmist, I am wonderfully and fearfully made, marveilous are thy workes. Methinks it might be a notable way to convince an Atheist, even by the structure of his owne Body, and instead of more subtill Arguments, to read an Anatomy Lecture unto him: for doubtlesse, could he be but di­stinctly led through all the Regions [Page 84] of the Body, and there be shewne, in the upper roome thereof, the curious fabricke of the tender Braine, lodged in its severall cels, and strongly forti­fied with a wall of scull, and the un­knowne Labyrinths and Meanders of an innumerable company of veines continually watering it: in this also could he but be made to understand the incomparable structure of the Eye; without, empaled about with strong bones, and sheltred with their lids, which as trap-doores being let downe hinder forraine injuries; within, ador­ned with its severall Tunicles and Hu­mors, with its Membrains and Nerves, which constantly supplie unto it Spi­rit and vigour from the Braine: from the very Motion of which Eye towards heaven it was, that Tully concluded a God there, able to help it. Could he (I say) be further shewne the con­venient position of the Heart, where­by, as from the Center, it doth give Life and Motion to the whole; the orderly Pulsations of it, whereby the bloud, which otherwise would become [Page 85] thick and muddy, is made to runne cleare and sweet throughout all the Conduits of the Body. To be short, were he made acquainted with the po­sition, and severall offices of the cooling lungs, the seething Stomack, the dying Liver, the fertile Wombe, wherein, as the Prophet speakes, he is so curiously wrought. Besides these, were hee shewne the excellent use, and admi­rable composure of the Muscles, Ar­teries, Veines, Bones, Cartilages, and all other Organs and parts which con­curre to the making up of this Little World; what thinke you then, would this Atheist say? would he not present­ly cry out wonderfully, and fearfully am I made, none but the Power of God can make these, and none but the Wisdome of God can dispose these so made, unto so excellent uses. Certain­ly, the very consideration of a Body so neatly joynted and compacted toge­ther, so rarely contrived in the mutu­all Offices and Helps of each part unto the other, so well ordered and dispo­sed [Page 86] in every the least Particle and Mi­nute fibra thereof, must needs raise a mind not wholly shut up in dark­nesse, and wilfull ignorance to the con­templation of the Power and Wisdome of God. 'Twas a notable complaint somewhere of Galen in one of his bookes de usu partium, that men would be very apt to admire the Art and Workmanship of a Phidias, or an Apelles, but then very backward and averse from admiring and considering of God in this his farre more excellent worke of Man. I feare I may take up his complaint in these our dayes: Many amongst us do know much of the Nature of the Creatures, and of the body of man, but then, I feare, 'tis a little vaine discourse and osten­tation, or a satisfaction of our Curiosi­ties that is aimed at herein, more then the Praise and the Glory of God, and the better contemplating of him in his Creatures: whereas those that pre­tend unto the study of Nature, and the Creatures, have most reason of all [Page 87] other men to be Religious, and to thinke upon God, because they can­not but continually view in them the Finger, and Foot-steps of God him­selfe. 'Twas therefore a true saying of a renowned Statesman and Scholar of our owne, that a smattering of naturall Philosophy inclines men to Atheisme, a deeper knowledge thereof brings them about to religion: because they better knowing the chain and linke of things within themselves, and the severall strange Natures and Generations of them, will the easier be led unto God, and his providence. Doubtlesse could but a good Philosopher, and a good Christian concenter in the same Person, as his Piety would much elevate his Philosophy, so would his Pbilosophy much confirme and advance his Piety: for certainly a serious inspection into the Creatures must needs then worke much upon his Affections, and beget in him a farther Obedience unto love, feare, and admiration of that God, whom by experience he finds to be [Page 88] the Authour, Preserver, and Gover­nour of so Wonderfull Workes. The Booke of the Creatures, indeed, can­not alone instruct us in a Saving know­ledge of God, but being bound up together, as it were, with the Booke of the Scriptures, we may see in them much of God, and learne much from them for the advantage of our Sal­vation.

3. Thirdly, then we should be ex­horted every one of us to study God in his workes.

1. Be exhorted to study him in his Creatures; behold a faire Volume laid open before your eyes, each Le­gible Character whereof doth no lesse speake the Intention and Study, then Command the Admiration. To passe by so Excellent Workes without any consi­deration, will argue a Base Stupidity in us, and a baser Contempt of Gods glory. Shall a Play or a Romance, shall an Ari­stotle, or a Tully take up our Meditati­ons, our daies and nights, and shall not the Workes of God have our spare Hours, [Page 89] those Works, which, being duly conside­red, may be as so many rounds in Ja­cobs Ladder to lead us into Heaven, and give us a Glimps of that Infinity, which bleare-eyd Nature can never so well kenne or mount unto? For what Seneca said of a Man, we may say like­wise of all other Creatures, there dwels a God and Divinity in them; in the mea­nest, namely, of them we may trace the footsteps of a Deity, and find out him in whom we live, move, and have our being. Since then God hath endowed us with so noble a Sense, as our sight is, where­by we may clearely see those Invisible things of him, and since this Light of ours is further improved by the eye of an understanding soule, let us not be as the Psalmist cals them, Brutish Men that know not these things: As Beasts which commonly looke upon this Palace and no more. But when we view these Bo­dies of ours, let us endeavour to see a God, who covered us in our Mothers Wombe, and who still upholdeth these Mud-wals of clay by the Power of his [Page 88] [...] [Page 89] [...] [Page 90] Word. When we walke into the feilds & there looke upon the corne, the Herbs and the grasse, let us meditate upon the God of them, who once said, let the earth bring forth grasse, the herb yeilding flowers, and the fruit-tree yeilding fruit after his kind: and it did so; and if so be God so cloth the grasse of the field, which to day is, and to morrow is cast into the Oven; shall he not much more cloth thee, O thou of little faith? When thou lookest up into Heaven, meditate upon that God, which ordained the Moone and the Stars, and which maketh Arcturus, Orion, and Pleiades, and the Chambers of the south. When thou viewest any Creature, consider whose stamp it beares, and whose goodnesse is shewne in the creating and preserving of it: Lastly, let us be exhorted to study God in his Workes of Providence, and in his dispensations towards mankind; there are many, even amongst us Christians, who seeing things happen contrary to their desires and Carnall Reasons, as the godly to be dejected, and the wicked [Page 111] advanced, doe implicitely deny a God, or at least wise, with the Epicureans, think that he sits idle in Heaven, without any respect or care had unto Mankind: whereas, did we not measure the depth of Gods dispensations by our owne shallow carnall reasons, we might even in the greatest huddle and confusi­on of things see a God, steering and directing them all to his owne Glory. Though then thou seest sinne every where, even in the streets, to abound, know also that there is no evill in the City which the Lord hath not done; though thou seest the ungodly to flourish like a green bay-tree, and with David art puzled with the consideration of it, yet with him enter into the House of God, and then thou shalt see the end of these men, namely, how that there is a God, who setteth them in slippery places, and who onely feedeth them for the day of slaughter.

Well then, to conclude, both in the Workes of Creation and Providence, we ought to study God, because that in [Page 112] them we may read those invisible things of him: both of them are as spe­ctacles unto us, to help us in the view­ing of this Invisible God; and though in­deed in Christ and in the Scriptures, we may read him farre more distinctly, yet so long as wee are in these our Earthly Tabernacles, we ought to make use of these Representations of his Majesty, till the time come, when wee shall not stand in need of these specta­cles, when this glaste of the Creatures shall vanish in the Generall Conflagrati­on of all things, and then we shall behold him face to face, and enjoy a most glorious prospect of his Divinity in those new heavens for evermore.

WEE are now to speak concerning the per­spicuity and perfecti­on of the Scriptures; concerning which I shall be more briefe as I told you, because they have been [Page 114] so largely handled already by sundry learned men, unto the substance of whose writings there can indeed scarce any thing be added, un­lesse perhaps farther illustration, and a more practicall handling of them; the perspicuity of Scripture may be inferred from the use of it, here set down by the Apostle, it is profitable for Doctrine, (saith he) for Reproof, for Correction, for Instruction in Righteous­nesse; foure uses are here made men­tion of in Scripture, the two Doctri­nall, teaching of truth and confuting errours; the two last practicall, cor­rection of vice and instruction of holy conversation; from whence I inferre, that since it doth thus teach, thus convince, it must needs carry with it such a light and evidence of truth, that neither its doctrines may be rejected through their obscurity, nor its ar­guments gainsayd for want of cleere­nesse, and since also it is usefull for Reformation of manners, and di­rection in a holy life, needs must its [Page 115] rules for this purpose be so plainely set down, that every one concerned in such dutys, may be thereby instru­cted unto holinesse, the Scriptures may be termed the first Elements of a Christian, a Child may go to schoole unto them, for saith the Apostle they are profitable [...], that is, as the word implyes, for instruction of Children, even a Child may spell out the Scriptures, what is his duty toward God and his neighbour, and doubtlesse if a Child may read and understand the Scriptures, they are not so obscure, so intricate, so per­plexed as some conceive them to be: in prosecution therefore of this point we shall shew 1. that the Scriptures are in themselves perspicuous. 2. That they are more or lesse perspicuous according to the diversity of the sub­jects entertaining them. 3. We shall endeavour to shew some reasons why God hath left some places more obscure then other.

1. First, that the Scriptures are in themselves perspicuous, may appeare [Page 116] by severall texts. Ps. 19. 8. The com­mandement of the Lord is pure, en­lightning the eyes; they are pure, and therefore not alloy'd with any mud­dinesse, or clouded with any obscu­rity; they enlighten the eyes, and therefore carry along with them such evident plainenesse, that he who is not quite blinded may easily per­ceive the truth of them: So Ps. 119. 105. Thy Word is a Lamp unto my feet, and a light unto my paths; it doth, that is, by its perspicuity, and clearenesse, both as a lampe and light direct me in all my goings: hence also it is, that the Scripture is called 2 Pet. 1. 19. A light that shineth in darke places, denoting out unto us, that the word not only in its own nature is light, but also that wheresoever it commeth it dispelleth darknes, as the Sun at his appearance forceth away the night, the foggs and mists, as Solomon, a man of the pro­foundest wisedome that ever lived, said, that he writ to give subtility to the simple, to the young men know­ledge and discretion, Prov. 1. 4. there [Page 117] is in the Word of God such innate plainenesse and perspicuity, that the simplest man may thereby be enlight­ned, the youngest instructed: but here when we say the Scriptures are plain and easy to be understood, we must distinguish concerning fundamentalls and things necessary to be known, and circumstantialls, or such things whose exact knowledge is not so ne­cessary unto salvation, those matters which belong unto a saving know­ledge of God are plainely set down, such as are the commandements, and the doctrine contained in the Apostles Creed, but now there are some things, which either relating to some parti­cular customes of the Jew or Gentile, or unto the proper times wherein the Scriptures were severally writ, may be accounted hard, and not so plaine, as that we may primâ fronte and with­out much learning and study under­stand them; however, a Christian may be saved without any know­ledge of these, though not so without the other: A man may go to Heaven [Page 118] without knowing whether the Tem­ple were built in such or such a yeare, or whether Job lived before Moses or after him, yet he cannot without un­derstanding that he must believe in Christ, that he is a sinner, and the like: thus in other sciences there are some indemonstrable principles so plaine­ly set downe, that no man can question them, and other things againe not altogether so essentiall, somewhat doubtfull and darkly pro­posed: but what may some one say, the Mystery of the Trinity, and the di­stinction of the persons in the Godhead are fundamentall doctrines, yet they are above the reach of reason, and there­fore obscure: well 'tis true, these and the like Doctrines are obscure, but then as in Geometry, the same thing may be darke in its selfe, and yet by a demonstration plainely set down unto us in holy writ, and we ought to be contented with what that teacheth us concerning them, and however the very fundamentalls of our Religion are by some disputed of, [Page 119] and called into question, yet this pro­ceedeth rather from the perversenesse and crookednesse of mens minds, then that they are obscure and doubt­fully set down in Scripture, neither are they lesse to be received of us, be­cause they question them, then the do­ctrine of motion is in Phylosophy, though a certaine foolish Phylosopher did once deny it: So the Apostle saith 2 Pet. 3. 16. that there are somethings in Pauls Epistles hard to be understood, which they that are unlearned and unsta­stable wrest, as they doe also the other Scrip­tures unto their own destruction: marke here, there are somethings [...], not all things, but some things only, namely such as he speakes of here in this Chapter, the last judgement and destruction of the world, the time and manner of which things are not essentiall unto our salvation, & these things so hard, are wrested by unlearned unstable men, that is, men ignorant of the Scriptures and not ballanced with the Spirit, unholy, ungodly men, and therefore as the same sunne [Page 120] may be light, and yet not appeare so to be unto a blind man, the same booke plaine and legible, and yet un­to dull and dimme eyes, darke and obscure; in like manner, the same things, which are plaine and perspicuous unto the Godly Regene­rate men, whose eyes God openeth, are for the most riddles and strange things unto the wicked, whom the God of this world hath blinded: we shall therefore in the Second place shew you, that they are more or lesse perspicuous according to the diversi­ty of the subjects entertaining them; objective, and in themselves, they are perspicuous, but subjective, & in respect of men, they are more or lesse plaine, according as men are Regenerated or Unregenerated: the whole world you know is divided into the Rege­nerate and Unregenerate, this is an adequate division of all men, and therefore we shall

1. Enquire concerning the the plainnesse and obscurity of the Scriptures in relation unto irrege­nerate [Page 121] men, and we shall lay downe this position, that noe wicked irregenerate man can savingly know the Scriptures; or thus, that the Scriptures though plaine in their natures, are yet darke and obscure unto irregenerate men: If our Gospell be hid, it is hid to them that are lost, 2 Cor. 4. 3. our Gospel saith the Apostle is as cleare as the light, but who can finde fault with the Sun if it gives not light to a blinde man, it is hid indeed, but then it is to those that are lost, to ungodly men; for the carnall man preceiveth not the things of the Spirit, 1 Cor. 2. the Scriptures all throughout contain in them Spirituall things, and therefore as a meer sensible Creature cannot judge of the discourses and reasonings of men, so neither can a meer rationall man perceive or dis­scover the Mysteries of the Spirit, which is only proper to him, unto whom the Spirit revealeth them, as the Apostle elsewhere speakes; you know the Scripture is devided into the Law and the Gospell, and unre­generate men are said to be either [Page 122] within or without the Church, now an unregenerate man, a Gentile without the Church, may have an historicall knowledge of the Law, for saith the Apostle Rom. 2. 14. they doe by nature the things contained in the Law, but as from an old eaten manuscript a man may ga­ther a word or sentence or two, when yet notwithstanding he is not able to find out the drift, scope, and end of it, because through its ancientnesse it is much worne and perished; in like manner from those old reliques and vestigies of that Law written in the hearts of the Gentiles they might discover some things which pertained unto their dutyes towards God and their Neighbour, but then they could not know therefrom the intent of the Law, which was to drive them to a Christ, they could not know, that by it they could not be justifyed, they un­derstood not the end and drift for which God wrote this Law in their hearts, & therefore though they might have an Historicall, yet they could not have a Saving knowledg thereof.

But Secondly, as for the Gospell, a Gentile cannot have either an Hi­storicall or saving knowledge of it without it be preached unto them, or by some extraordinary way, unknown unto us, infused into them, for Faith (ordinarily, that is) commeth by hearing, and hearing by the word of God, therefore the opinion of those, who think that by the light of nature a man may come to the knowledge of Christ and the Gospell, is to be rejected.

2. Secondly a Christian unregene­rate man within the Church, may have an Historicall contemplative knowledge of the Law and Gospell, but no saving particular knowledge of either, for it is to them foolish­nesse, 1 Cor. 2. 14. and therefore it is rather a scandall and stumbling block unto them, then a light and saving rule, it cannot be expected therefore that the Scriptures should seem plain unto them, whose noy­some lusts doe cast a mist and a cloud before their understandings, and whose interests and prejudices against [Page 124] the Doctrine of them, suffereth them not to behold their purity and cleer­nesse. Secondly, as ungodly irregenerate men cannot have any saving cleer knowledge of the Scriptures; so on the contrary, Godly regenerate Chri­stians may have it: for unto them alone it is given to know the secrets of the Kingdome of God, but to o­thers in parables, that when they see, they should not see, and when they heare, they should not understand; and so 2 Cor. 3 15, 16. tis said, untill this day when Moses is read the vaile is laid over their hearts, neverthelesse, when they shall turne unto the Lord, the Vaile shall be taken away. Re­pentance and the Spirit of regenera­tion doth remove all obstacles, and dispell all clouds, which doe other­wise overcast the understandings of naturall men; there are many things contained in Scripture, there is Histo­ry, which in generall, though not in each particular circumstance, may easily be understood of an enlightned Christian; there are Prophesyes [Page 125] which are either fulfilled, or yet remain unaccomplished, the former may be known by applications of their e­vents, the latter we may assure our selves will be fulfilled in their appoin­ted time; there are commands of God, which being a declaration of his will, are plainely set down, and are as plainely understood, for a Chri­stian knoweth the mind of Christ, and the will of his Father; there are also Promises, which being made only to Gods Children, are by them only rightly apprehended, for unto Abra­ham and his seed were the Promises, Gal. 3. 16. There are lastly, threatnings, which being denounced against sinne, are truely feared of those alone who make conscience of sinning; as a strange language doth seem very un­couth and ridiculous, unto such as have no experience of it, whereas on the contrary, it is most acceptable and delightfull to such as understand it: in like manner the language of the Scriptures, however they may seem strange and unreasonable to such as [Page 126] are not acquainted with God and his holy Word, yet to a Regenerate Child of God, and such an one as rightly understands them, they are had in great esteeme, yea and are more precious to them then the hony or the hony-combe; now we delight only in such things which we under­stand, for Knowledge according to Ari­stotle is the rest of the Soule, a man may pore and reade all day in a Booke, yet if he understandeth not, 'twill mi­nister little comfort, or pleasure to him, and therefore the Scriptures be­ing so great a delight unto the God­ly, for saith David, My delight is in thy Law, and my study therein day and night, it will follow, that they doe easily understand the meaning of them: but may some one say, doth not David pray also unto God to give him understanding that he may learne his Commandements, how are they then so easily to be understood of an Elect Child of God? wee answer, that in this place Ps. 119. 73. the Prophet doth not speake of an outward un­derstanding [Page 127] of the Scriptures, for who doubteth but that a Gramma­ticall and Historicall knowledge he had of them, but he prayeth for an in­ward assurance & comfort from them, which ought continually to be the prayers of every one who intends to benefit by the reading of them; be­sides, this availeth nothing, for we do not say that the Scriptures are plaine unto any, without Gods ope­ning their eyes, and revealing unto them the mysteryes of his King­dome: farther, a man may say, that if the Scriptures are thus plaine, as you will have them, what need you then take all this paines in expounding of them, to what purpose are so ma­ny Commentators and Interpreters of them? We answer, that though the Doctrine of Faith be plainely set down, yet other things there be in the Scripture, which may by reason of our ignorance stand in need of a Commentary, which also may be farther usefull for the more largely opening of the Scripture, which a new [Page 128] beginner cannot doe himself, thus the Elements of Euclide are very plaine & perspicuous in themselves, though notwithstanding for the benefit of young beginners they are farther illustrated and demonstrated by those that write on him: thus you see then, that the Scriptures are plain and per­spicuous unto a Regenerate Child of God, though unto wicked Unrege­nerate men of the world they may appeare otherwise, not through any defect of light in themselves, but through the muddinesse and darke­nesse of their own minds; As unto diseased and ill affected eyes, all things even the brightest, will appeare of the same yellow colour that they at pre­sent are affected with.

But here I had almost forgotten to put you in mind of this caution: viz. That though all things necessary unto Salvation are plainely delive­red in Scriptures, yet that they were not so plainely held forth unto the Faithfull under the old Testament, us now they are unto them under the [Page 129] New, for we must know that the Pro­mises under the Law were either Clouded and Mufled up in Types and Figures, or else couched and im­plyed only in Symbolicall figurative expressions; for the Prophets of old did seldome speake but in figures: Moses his face did shine indeed, but then there was a vaile over it, and so Christ was represented indeed under the Old Testament, but through a cloud and mist, hence the Apostle saith that the mystery of the Gospell was kept se­cret since the world began, but now 'tis made manifest; that is, compare the times of the Old Testament with these of the New, & the Gospell then will seeme quite to have been hid, in comparison of what it is now, for so we must un­derstand the words, it being the man­ner of the Scriptures, when they compare two things together, to ex­presse the lesse negatively: a know­ledge of Christ without doubt the ancient Jewes had, for otherwise to what purpose would it be said Joh. 8. 56. Your Father Abraham rejoyced to see [Page 130] my day, & he sow it, & was glad, & that they dranck of that Spirituall Rock that followed them, and that rock was Christ, 1 Cor. 10. 4. to what purpose also would those Pro­mises & Prophesys of Christ be, unles they had had some knowledg of him; a knowledg then they had of him, that's certain, but then this was only a con­fused, implicite knowledg of him, not a distinct, particular, & explicite one: as now we know in general, that great will be the Glory that shall be revea­led upon us in Heaven, both in body and soule; but yet we cannot define certainely what kind of Glory it will be, untill this Mortall shall have put on Immortallity, this Corruption that Incorruption: so likewise the Patriarchs of old knew, and believed in a Christ to come, but then they did not explicitely and distinctly un­derstand his particular Offices, his Death and Resurrection, and the like, for of these the Apostle tels us for a time, be­cause the fuller manifestation of these mysteryes was reserved untill the fullnesse of time, and the accom­plishment [Page 131] of them; hence the Apo­stle saith, that the Fathers of Old did not actually receive the Promises, but saith he, they saw them afarre off, and were perswaded of them, and em­braced them, Heb. 11. 13. As therefore a man by the help of a glasse may dis­cover another at three or four miles distance, and not be able distinctly and throughly to view him all over; so likewise the faithfull in old time, thorough the glasse of the Law, did know Christs comming; but then they saw him afarre off, saith the A­postle, and therefore he could not circumstantially and cleerly be mani­fested unto them; and so likewise it is in relation unto the knowledge of the Trinity and other mysteries; they were darkely and emblematically, as I may so speake, hinted only in the Old Testament, God thus ordering it, that his people might more ea­gerly desire and pray for their fuller revelation. But now to us under the New Testament, these things are more cleerly layd open unto us, so [Page 132] that we ought not to exspect farther revelation of them, then what we have in the Word already; for saith the Apo­stle, All the Promises of God in him are yea and Amen: that is, they are through­ly accomplish't and perfected in him, and therefore they must needs be more plain and evident unto us now, then they were unto the Fathers of old time: the Old Testament then, and the matter therein contained, was not altogether so perspicuous unto the faithfull before Christ, as now it is unto us after him: and this shall suffice for the second point, and so much also shall suffice briefely for the perspicuity of the Scriptures. We shall now speake something concer­ning the perfection of them; as the Scriptures are perspicuous, so also they are most perfect, (that is) necessary to be known of us in rela­tion both to our faith & manners: this is plain from the end of them here set down, Namely, that the man of God may be made perfect, throughly furnished unto all good workes: from whence we may con­clude, [Page 133] that if the Minister of the Gospell, for he is the man of God, may out of the Scriptures furnish himselfe with all things necessary, both for his Salvation & his office, it will follow that they are fully per­fect for instruction of all men, both in Doctrine and manners; this will farther appeare from Ps. 19. 7. The Law of the Lord is perfect, converting the soule: and Ps. 119. 96. I have seen an end of all perfections, but thy commandement is exceeding large: and so Luk. 16. 29. Abraham there sheweth in the Parable, that Moses and the Prophets were sufficient to keepe men from dam­nation, even the doctrine of the Old Testament contains in it al things necessary for mans Salvation: who­ever denyeth the truth of this point, must of necessity say, that either first God did not perfectly and fully re­veale his will to the Prophets and A­postles: which how absurd it is the Scriptures teach; for Joh. 14. 26. 'tis said there, that the spirit should teach them all things: and Joh. 16. 13. the Spi­rit [Page 134] will guid you into all truth; or else they must say, that the Pro­phets and Apostles did not set down the full and perfect substance of what was revealed unto them, which Saint Paul doth plainely seeem to contra­dict, for Act. 20. 27. I have not shunned (saith he) to declare unto you all the coun­sell of God. Or else thirdlly, he must be forced to say, that it seemed not good to the Spirit fully and perfectly to reveale the will of God, and so in writing to transmit it unto posterity, for thus the Papists say in defence of their traditions, that God indeed did reveale to the Prophets and Apostles his whole will, concerning our Sal­vation, but yet all was not written, but some things were communicated say they, viva voce unto the rest of the Church, which never were written, but still were derived unto posterity: but doth not this opinion plainely accuse the Scriptures of falsehood, when it is said Deut. 12. 32. Whatsoe­ver things I command you, observe to do it, thou shalt not adde thereto nor diminish from [Page 135] it, & Gal. 1. 9. If any man Preach any other Gospell unto you then that ye have received, let him be accursed: which two texts be­ing compared with that of Exod. 24. 4. Where 'tis said, that Moses wrote all the words of the Lord, and with that forementioned place of the Acts, where Paul saith, that he did not shun to declare unto them all the Coun­sell of God: these places I say, com­pared with one another, do evidently shew that all things necessary for Sal­vation were written; & that this writ­ten word alone ought to be the rule & canon of our faith: for since by them we attaine unto Eternall Life, we are made wise unto Salvation, since by them also the man of God is made perfect, and throughly furnished: Without controversy they containe in them all things necessary to be knowne of us, either in regard of our faith or manners, all things necessary I say, for otherwise many other things there might be traditionally convey­ed unto the Church, such as are the perpetuall virginity of Mary, the [Page 136] names of Jannes and Jambres mentio­ned by Paul only, the Prophesy of Enoch, Jude 14. part of the Gencology of Christ, Luk. 3 Sathan striving for Moses body, Jude 9. and other the like, which things they may be known or not known, without any prejudice to our Salvation; and being not doctrinall, may very well be received from hand to hand, and not mentioned in Scrip­tures: but how say the Papists, can ye know Canonicall bookes from Apo­criphall but by the tradition of the Church? We answer, that these may be distinguish't from the other, by that innate light, majesty, and truth that is in them; besides, though a new convert and beginner may first learne it from the Church, yet afterwards they know it upon grounds of Scrip­ture; thus an ignorant man may be told of the Kings coine, but it is not that telling, but the Kings stampe that maketh it currant & good coyn. Again, for the maintenance of their unwritten traditions they urge that of the 2 Thes. 2. 15. Therefore brethren stand fast, & hold [Page 137] the traditions which ye have been taught, whether by word or our Epistle, then which saith Whitaker, Nullum probabiliorem Pa­pistae locum inveniunt: but unto this we answer, that they were the same things which Paul spoke and writ; so that the word [...] doth not signify a di­verse doctrine from that which after­wards was written; and so also the particle [...] is not alwayes a note of disjunction, but sometimes also of conjunction, as may appeare by com­paring the Originall of the 1 Cor. 13. 8. Besides this, it appeares that the Ca­non of the new Testament was not yet e­stablished: Yea saith the same Whitaker I affirme, that there was no book un­lesse it were the Gospell of Mathew before the Epistles to the Thessalonians, wherefore though the Apostle did bid the Thessalonians hold fast that Do­ctrine or those Traditions, which he delivered unto them, yet they might very well be, & indeed according to substance were, set down in writing afterwards by the same Apostle; where­fore briefely to conclude this point, [Page 138] since these Scriptures are purposely written for our learning, and to be are witnesse of Christ, and to teach the way unto everlasting life, doubtlesse God will have no Doctrine received of us but what is in them, or conso­nant unto them; Traditions then however in point of ceremony, disci­pline, or other lesse substantiall mat­ters, may be received, yet in points of faith and Doctrine they are in no wise to be obtruded upon us, or en­tertained by us. And thus much briefely for the Authority, Perspicui­ty, and Perfection of the Scriptures, concerning which, I might have spo­ken far more largely out of the Fa­thers, Common-places, Catechists, and Pole­micall Divines, but intending brevity upon this point, I thought it more usefull for you and my selfe, wholy to examine the aforesaid points by Scripture, yet so, that I have given you a short glance and view of what they have said too. I shall only now shut up all with a use or two of what hath been now and heretofore spo­ken. Hence then

[Page 139] 1. We may learne the excellency Ʋse. 1 of holy Scriptures above all other bookes and writings whatsover; we u­sually esteem of writings according to the eminency, and worth of their Authors; why now all Scripture is gi­ven by inspiration of God, and there­fore we should have them in so much account, by how much the nobler the contriver of them is, for as David said of Goliah his sword, there is none to that, 1 Sam. 21. 9. So may we say of the Scriptures, there is none to them, the word of God is as a two edged sword dividing between the Joynts and the Marrow, so that what Aristotle said of the knowledge of the soul, that a little of it was better then a great deal of another science: We may also say of the knowledge of the holy Scriptures, a little knowledge of them will stand us in more steed, then all the vaine and perishing knowledge of prophane Writers: Could the time and shortnesse of our lives suffer us to swallow up and devoure whole Libra­ries, as bigge as that of Alexandria, or [Page 140] this of our own: were it possible for us critically to go over and examine all those elaborated pieces of humane invention, could we perfectly Anato­mize and trace nature in all her secret windings and operations; yet all this knowledge in it selfe, however it may place us above the clouds in mens o­pinions, may for all that be an occa­sion for God to hurle us deeper into Hell: But behold here a Book, that is able to make us wise unto Salvation, that directs and points us out a way unto eternall Life, yea which raiseth our minds up unto the contempla­tion of those mysteries, which the Angels themselves did desire to peep into; a Book that unlocks unto us the very Cabinetand secret Counsells of God himselfe, that revealeth and layeth open those mysteries of Godlinesse, those hidden things of God, which were before from all eternity clasped up in the hosome of the Almighty, that gives a landskip as 'twere, and map of Heavenly Joy, that out of darkenesse brings us into marvellous [Page 141] light, that maketh us from Children of wrath to become heires of Heaven; from slaves freeborne; from Divells to become Saints. All other bookes, either by the teeth of time are worne out of memory, or in the ruines of Kingdomes receive their graves, but not one jot or tittle of this shall passe away, 'till all things be fulfilled. It hath been hitherto for some thou­sand yeares preserved amid'st the hatred of all the world against it, the persecutions of Tyrants, the malice and fury of Divells, and shall so unto the end of the world continue, though wicked men, Tyrants, and Divels should all combine their joynt forces to extinguish it, they may with more successe and easinesse goe about to blot the Sunne out of the Firma­ment, then to take this glorious Light from the Church & people of God: so that it was not without much reason that a holy Man once said, That he had rather all the books beside in the world should be burnt, than that one leafe of Gods Word should be destroyed: for doubtlesse [Page 142] the least sentence therein comprised, is more worth then all the volumi­nous Ofsprings and workes of mans braine. Wherefore

2. This should exhort every one Ʋse. 2 of us, to a diligent reading and stu­dying these holy Scriptures, search the Scriptures saith our Saviour, [...], the word implyes a kind of a [...]nting after them, or a narrow and painfull seeking into them, as men doe for Gold and Silver, and let the word of God dwell in you, that is, let it be as familiar unto you, as he that dwells under the same roofe with you, and not only so, but dwell in you richly, let your minds be as throughly adorned with them, as a great mans house is with rich utensills & hangings, and now let us examine our selves whether we do thus ear­nestly search after them, whether our hearts be thus furnished with them; are we not rather like those Canonists of the Church of Rome, who some say will confirm their Law text, & this too taken upon trust from [Page 143] others, or like that Bishop mentioned in the booke of Martyrs, who thanked God he never knew what was meant by the Old or New Testament: doubtlesse there is no greater folly or madnesse in the world, if we rightly consider it, then to hanker after humane knowledge, and to be carelesse of divine under­standing, greedily to devoure huskes, and yet to loath Manna, and like those Indians, to preferre toyes and baubles before Gold & pretious trea­sure. But I need not (I hope) accuse any here of any such ignorance or neglect; all that I desire is, a more diligent study­ing of the word, and more conscionable practice of it; for reading & knowing without practice, will but aggravate our damnation: however, we ought to be stirred up to so necessary a du­ty as this is, especially in such times, wherein the meanest sort of people will upbraide our neglect of it, a­mongst many of whom, to our shame be it spoken, the Bible according to the letter is better known then ever Aristotle was amongst us, and will it [Page 144] not then much redound unto our dis­grace, if the Apron shoud pose the Gown in those things which most concerne them, if poore illiterate Mechanicks should in the Doctrine of the Scrip­ture confound a Learned Rabbi. My Brethren, you cannot be ignorant what prejudices some of the meaner sort of people have against us in this respect, and therefore besides the Sal­vation of our soules, which should be the main end of all, even politick respects should engage us to double our diligence in studying of the Holy Scriptures; for believe me, however easy they may seem to some, yet the full and clear understanding of them may very well take up our whole care and studyes; there are Origi­nalls to be known & consulted with­all, antiquity to be searcht into and discussed, severall places to be recon­ciled, various acceptations of words and phrases to be weighed, and compared together: there are besides these many things without the Scriptures very needfull, Gram­mer, [Page 145] to know the propriety of words: Rhetorick, to understand the severall Tropes and figures contained therein: Logick, to deduce consequences, and artificially to open places of Scripture: and all three together, properly and distinctly to analyse, resolve, and open the particular chap­ters and Bookes thereof; which I conceive to be the nearest, and most compendious way for the understan­ding the drift and scope of Holy writ: now all these should be as so many severall tyes and engagements upon us continually to strike upon this anvile, night and day to study, read, and meditate upon the Holy Scriptures, especially for us who either actually are in, or else intend the calling of the Mi­nistry. But what may some of the younger sort here say, if the Scriptures be so hard as you make them, your exhortation will little prevaile with us, you will rather deterre us from reading them: to such I answer, that though many things in Scrip­tures [Page 146] be hard, yet the maine Do­ctrines thereof, which concerne our Salvation, are plainly set down, and as easily to be understood; besides, as the Oratour notes of the Elements of Sciences, and Sciences themselves, that they seem hard and difficult only to the first undertakers of them: so may we say of the Holy Scriptures, their see­ming difficulties will easily be con­quered, and made unto those that fa­miliarly use & read them, as a strange language by use and custome becomes easy and familiar; there are many things indeed in holy writ foulded up in obscurity, but this is to make us more earnestly pray unto God to open our eyes, that we may behold the wondrous things of his Law: this is to tame the pride and arrogance of our nature, which is apt to spurne and under­value things obvious, this is to en­flame and raise up a generous holy minde unto a continuall reading and studying of them; for as we count that man most valiant, who will ven­ture upon hard and difficult enter­prizes, [Page 147] in like manner may we esteem that man most holy and best minded, who will (as I may so speake) dare to be pious, and conquer all the seeming difficulties of the Holy Scriptures with his desire to know them, and his industry to find them out; wherefore as the voice once said unto Austin, so let me say unto you all, tollite, legite, take up the word, read it; per­haps you may find something therein that may dampe and frighten your wild lusts, as they say that holy Father was presently converted upon the reading of that text Rom. 13. 12. The night is farre spent, the day is at hand, let us therefore cast off the workes of darke­nesse, and put on the armour of light: tollite, legite, perhaps you may finde there something that may strike into your soules an holy amazement and sacred horrour for your sins past, as Junius saith of himselfe, that he was strucken with amazement by a divine kind of Autho­rity, and so turned from his Atheisme upon the reading of the 1 Chapter of John: Againe, tollite, legite, perhaps you saw [Page 148] light through some temptations an­swered, some grievances of Consci­ence pacifyed upon thy diligent ob­servance of his word, some judge­ment denounced against thy sinnes, some good thing or other, that may either comfort thee, or encourage thee in thy farther reading of them: tollite, legite, take it up and read it, but read it with reverence, it is the Word of God, read it with discretion and judgements, by marking the connexion of them, by com­paring one place with another, and by examining all things accor­ding to the Analogy of Faith, and by applying that which thou readest un­to thy own particular use and estate: read it lastly with method and order, distinctly going over that Booke which thou undertakest, least thou be always learning and never come to the knowledge of the truth. Oh but read it I doe, perhaps two Chapters a day, besides I heare it read twice a day in this very place, but yet I can find no Spirituall comfort from it, it doth not [Page 149] move me for all that, what shall I doe then to have comfort from it? The answering of this case will be very proper for us; for many of us I doubt not doe heare and read the word, but then I feare we are as little moved with it as the benches we sit upon, or the ground we tread on; but let such a man consider his fearfull estate, who can thus heare judgements de­nounced and yet not be shaken, mer­cies promised and yet not be melted; let him consider what a fearfull thing it is to heare or read God speaking, and he to have his mind another way, for God to thunder out in his Word, and yet he to sleep all the while se­curely in his sinne: how can he ex­pect Heaven who is thus carelesse of the instrument of his Salvation? doubtlesse that God who comman­ded the Jewes in the 6. Deut. 8. To bind his Laws for a signe upon their hands, and that they should be as frontlets between their eyes, and that they should write them upon the posts and gates of their houses, must needs be mightily provoked at [Page 150] their contempt, who will not give his word any admission into their hearts or eares, wherefore if such men doe desire to be moved, or to receive any comfort from their reading or hea­ring the word,

1. They must continually pray unto God to take from them their heart of stone, and give unto them an heart of flesh, bestow upon them likewise the Spirit of wisedome and revelation of the knowledge of him that the eyes of their un­derstanding being enlightned, they may know what is the hope of their calling, Ephes. 1. 16, 17.

2. They must examine themselves what worldly cares doe distract their minds, what prejudices and tempta­tions doe enter into their hearts at the reading of the Word, which are like the thornes (in the parable) choaking the good seed of the Word.

3. They must seriously meditate upon the Word, read, and endeavour to remember it, for as meat doth that man little good, whose stomacke hath not a retentive faculty in it to [Page 151] retaine and disgest it, in like manner the Word of God being not chewed upon (as 'twere) by meditation, and well remembred, doth become use­lesse and unprofitable to us; so then we must not only read the Word, but we must practice it also, we must lay it up in our hearts, and bring forth the fruits of it in a holy and Godly Conversation. I might here farther enlarge upon this point, and confirme my exhortation of rea­ding the holy Scriptures from their plainnesse and perfection, their sub­ject and matter of them altogether divine, from their end, the Glory of God and mans Salvation, from their principall Author, GOD, and from many other Arguments, but I shall crave leave here abruptly to break off and conclude.

COncerning the Booke of Nature and the Creatures we have already spoken, we are to speake Concerning the Booke of the Scriptures; by the two [Page 154] former I told you we had only a con­fused ineffectuall knowledge of God, by this latter we have a more cleare, distinct, and saving knowledge of him; should we have been left only to the light of nature within us, and the conduct of the Creatures without us, we might have eternally groped in darknesse, and never have come unto Salvation, for though these may di­rect us unto a God, yet they do not properly unto a Christ, nature can ne­ver throughly discover the will of God, and the right meanes unto Sal­vation, and though God be delinea­ted and drawn out (as 'twere) in his Creatures, yet it is but in darke co­lours, seen he may be, and understood in them, but never exactly worshipped and served through them, there must be then some higher Principle and fountaine, from whence we may draw the knowledge of his will, his grace, and goodnesse towards mankind, his love unto us from all Eternity in de­signing his Sonne to dye for us, and to reveale unto us all those high my­steries [Page 155] of Religion, which otherwise nature can never reach unto; now that which doth these things must needs be the Word of God, which in­structing heretofore the old Patriarchs, either by Oracles or Vision, was at length by Moses proclaimed unto the Church, and set down in writing, that so all might plainly see who he was, what kind of worship he did approve of, and by what meanes he would bring them unto Heaven, so that as Christ said unto the woman of Samaria, Ioh. 4. 22. That both shee and her nation worshipped they knew not what, we say likewise of the Gentiles, they worshiped they knew not what God, or the true one in a false manner, for before Christs time Gods words be­ing consined & closetted within the Church of the Jewes, no wonder that the Gentiles without the pale became vaine in their imaginations, and wor­shiped the Creature more then the Creator; and now after Christ, ma­ny Nations either through malice re­jecting the Scriptures, or through [Page 156] negligence being ignorant of them; no wonder that they are given up to worship the Host of Heaven, and to follow after Idolls, and lying vanityes: for as old and dimme eyes, though they may be­hold a faire volume, yet they cannot speak or read perhaps two words to­gether without the help of spectacles, or some other glasse; in like manner, though a purblind naturall man, a Gentile, may see God in the large vo­lume of his creatures, yet without the light and helpe of holy Scriptures he can never discover his will, and the true manner wherein he will be wor­shiped; the Scriptures alone are the Cannon and Rule unto which we must square our selves in the service of God, the principium cognoscendi, that instrument and ladder, whereby we may climbe up into Heaven, and have a more intimate and cleere know­ledge of God, then possibly we can attaine unto, either by the light of nature, or conduct of the Creatures. Wherefore leaving the two former [Page 157] Bookes of Nature and the Creatures; we must enter now into a higher forme (as it were,) and learne the booke of the Scriptures; it shall be my taske therefore at present to open un­to you the Doctrine of the Holy Scriptures out of these words, in pro­secution of which, as of all other heads ensuing, I shall as I have told you endeavour to couch my matter in as short a roome as I can, that so I may the more speedily goe over the summe and substance of Christian Religion, which is the intent of this exercise, and then I shall with all plainnesse, perspicuity, and method both open and apply the Doctrine, familiarly illustrating those things that are knotty and hard, without rambling and fetching in of things wich will not consist with my inten­ded brevity and method: As for the Doctrine of the holy Scriptures, which being a beaten path, I shall with lesse paines goe over. These words as I conceive are the most per­tinent whereon I may build it, which [Page 158] are brought in as an argument to strengthen and confirme the Doctrine which Timothy had suckt in even from his youth, and received from Paul, for he shewing (in the beginning of this Chapter) the dangers of the latter times, and the errours of evill men and seducers, doth give his Sonne Timothy an antidote aginst their poy­son, exhorting him in the 14. verse, to continue in the Doctrine which he had re­ceived: the times indeed are very evill, errours very rife, persecutions every where offered to the professours of the Gospell, but (saith he) continue thou in the things which thou hast learned &c. this exhortation he seems to presse by severall arguments, thou must con­tinue in sound Doctrine.

1. Because thou hast learnt it, it was to that purpose deposited with thee, and instilled into thee, that thou mightest continue in it.

2. Because thou hast been assured of it, and therefore 'twould argue want of Judgement and folly in thee to fall from it, and because thou know­est [Page 159] of whom thou hast learn'd it, not from any impostor or seducer, but from a Paul, an Apostle acted by the Spirit, & teaching nothing but what he hath from Christ and the Holy Ghost, and therefore whose authori­ty ought to binde thee to persevere in the things thou hast learned.

3. O Timothy thou must continue in those things thou hast learned, because from a child thou hast known the holy Scriptures, v. 15. thou hast been so long versed in the sacred truth, so long learnt and received it, that now it would be a most base thing for thee to recede from it; read it thou hast from thy Child hood, and therefore hold it fast thou shouldest in thy riper yeares; this argument he backs on

4. From the perfection and pro­fitable effect of the Sacred Scriptures, they are able to make thee wise unto Salvation through faith which is in Christ Jesus, thou must therefore continue in the Doctrine and Word of God, because if thou believest in that, 'tis able to instruct thee unto Heaven, [Page 160] and eternall Salvation, these argu­ments he puts down in the 14, & 15. verses, now he goes on in these words read unto you to perswade him to persevere in the faith and Doctrine of the Scriptures, for saith he, all Scripture is given by inspiration of God, the Autho­rity therefore of it should bind thee to continue in the maintenance of it; and 'tis profitable for Doctrine, for Re­proofe, for Correction, for instruction in righteousnesse, and therefore the great profit of it in instructing thee in all things, which tend to Religion or well living, and also its perspicuity in laying down all manner of things plainly, which make either for Do­ctrine, or for decision of controversies or for regulating mens manners, either in publicke or private; and then in the 17. verse, the Apostle confirmes his exhortation from the end of the Holy Scriptures, which is, that the man of God may be perfect, &c. it is perfect in it self, and therefore it doth make men per­fect, and throughly instructed unto all good workes: since then saith Paul the Do­ctrine [Page 161] which thou hast learnt hath so noble an Author of it as God, hath so profitable an use as to make men wise unto Salvation, to instruct, to reprove, to correct, and since it hath so admirable perfection in it, as to make the man of God perfect, & throughly furnished unto all good workes, good reason then my sonne Timothy, that be the times what they will, be errours never so plausibly entertained, and truth never so violently opposed, that thou not­withstanding shouldest continue in the things which thou hast lear­ned, in the Doctrine of the Scriptures which thou hast received: And this is the drift of the Apostle in this Chap­ter. The well understanding of which, together with the words read unto you, will much conduce to the ope­ning of this my present Doctrine of the Scriptures: I shall therefore ex­pound the words themselves more distinctly, and in the opening of them briefely touch upon some things, which I cannot handle at large, and then I shall come to what I mainely [Page 162] intend: well then here is the subject spoken of, the Scripture, set forth by its Author, GOD, by its use, 'tis profi­table for Doctrine &c. by its end, which is, that the man of God may be perfect &c. All Scripture [...] all writing, for so the Word of God is called Scripture by way of eminency, it is the chiefest of al other writings which are so far accounted good or bad as they come neere to, or decline from this: but here saith Beza, when the Apostle saith all Scripture, we must take heed least we understand any besides that which we call Canonicall, (that is) such bookes, which by reason of their Antiquity, their argument, and divine doctrine they treat of, their efficacious and lively manner and method of their discourses, are the Canon, yea rule and touchstone, by which all Doctrines and Writings whatever are to be tryed; for there are other Books which either because the names of their Authors were unknown to the Prophets and Apostles are called Apocry­phall or hidden, which though other­wise [Page 163] containing many usefull & pro­fitable instructions, are yet notwith­standing to be hid and laid aside, when any truth comes to be tryed. And therefore when our Apostle saith that all Scripture is given by inspiration of God, we must exclude those Apocryphall Bookes, for since they are neither written in the Hebrew tongue, nor by any Prophet, of which Malachy was the last, nor taken notice of by Christ and his Apostles, since also they containe many things absurd and contrary one to another, we have reason to suspect that they were never given by inspiration of God: [...] all Scrip­ture is inspired of God, or as the word implyes breathed from God; those notions, words, and phrases, which may every where occurre in holy Writ, were dictated unto the pen-men thereof by the Holy Ghost himselfe, so that Prophesy came not of old time by the will of men, but holy men of God spake as they were moved, 2 Pet. 1. 21. wherefore we read not, thus saith [Page 164] Jeremiah, or thus saith Isaiah; but thus saith the Lord, and the mouth of the Lord hath spoken it: but what may some say, is all that is contained in the Scripture the Word of God? Why then those impostures and calumnies of Sathan set down in the 3. of Gen. and 4. of Mathew; those erroneous sayings of Jobs Wife unto him, to curse God and dye, with the like, are the Word of God. We answer, that these and the like sayings only historically set down, being abstractedly in them­selves considered, are not from God; but then consider the truth of them, and the end for which they are set down, so they are: As we may say, that Tacitus is the Author of that whole Booke, though many things in it are supposed to be spoken from other men; and as the same wax, though of litte worth in it selfe, yet sealed and put in a bond may be of great con­cernement and value, in like manner those speeches of Heathen Authors cited by the Holy Ghost, as that of Aratus Act. 17. 28. and that of Epime­nides [Page 165] Titus 1. 12. though of little worth, as they came from such men, yet being inserted into holy writ re­ceive divine Authority, and may be of great moment unto our Salvation; many things there be also in Scrip­ture, which quoad praeceptum may have greater Authority then other, but ratione Authoris are equall. As the Commandements of the first Table are more severely enjoyned then those of the second, yet the same God writ them both; thus gold may be more precious then gold in weight and shape, though not in purity: it re­maines then, that all Scripture some way or other is given by inspiration of God, and therefore it is all one to say, the Scripture saith, and God saith, as may farther appeare from the 9. of the Romans 25. verse. and Gal. 4 30. All Scripture is given by inspiration of God, and is profitable: many are the com­modities of the written Word, for besides that it is a standing rule, whereby we may try all other Do­ctrines, as the Bareans tryed Pauls Do­ctrine [Page 166] by searching the Scriptures, whether those things were so, Act. 17. 11. and therefore as those that carry false and Adulterate coine about them cannot endure to heare of a touchstone, so likewise those cheates in Religion, the Papists, will not suffer the Scriptures to be read, least thereby their impo­stures should be laid open, and their folly appeare unto all men: besides, this commodity I say, the Apostle saith, that 'tis profitable,

1. For Instruction, [...], for the discovering (that is) of such things unto us, which without it we could never have known; there are Mysteries of Godlinesse, and ab­scondite hidden things of God, which humane reason can never unvaile or fathome; that an infinite God should be cloystered up in a Virgins wombe, that he should leave Heaven and lye in a Manger for the Redemption of his enemies, and the like, is above the reach and disquisition of a naturall understanding, and therefore we must of necessity be farther enlightned by [Page 167] the Word of God before we attaine unto the knowledge of these things; it is profitable also for instruction of us in the fall & restauration of man, in the Sacraments, yea in all things necessary unto Salvation; it instructeth and teacheth us how wretched we are by nature, how happy by Grace, how to beat downe principalities and powers, how to want, and how to a­bound, how finally to be wise unto Sal­vation:

2. 'Tis profitable saith he [...] for reproofe, there is no errour so plausibly broached, so strongly forti­fyed and maintained by humane rea­son, but may be beat down and van­quish't by Scripture, and therefore saith the Apostle He that is Spirituall judgeth all things, yet he himselfe is judged of no man, 1 Cor. 2 18. He that is right­ly informed in the holy Scriptures, he to whom the Spirit hath revealed the will of God, and who knoweth the minde of Christ, may without the assistance of forraine traditions, testimonies of the Fathers, and the [Page 168] like, not only know, but also confute such errours: as are repugnant unto sound Doctrine and the Analogy of Faith: the Word of God is called a light: Psal. 119. 105. and therefore as by light only we know what darke­nesse is, so by the same word may we understand what is erroneous and false in religion: As we say, that a right thing is a sufficient judge of its own straitnesse and the crookednesse of another body: so that there is an elencticall power (as I may so speak) in the very Scriptures themselves, to stop the mouthes of gainsayers, and to quash & put to silence the impious opinions and errors of ungodly men.

3. 'Tis profitable for correction, [...], for the reformation (that is) for an amendment of all things amisse, either in life or manners; there is not the least deviation from the Law of God, either in thought, word, or deed, but it doth espye and correct. A man can never sinne soe closely but it will find him out, for the Word of God tryeth the reines & the [Page 179] heart, it is a two edged sword, dividing be­twixt this joynts & the marrow, & is a disco­veres of the thoughts and intents of the heart, Heb. 4. 12. As it doth teach what things are right, so it doth correct & amend what things are out of order.

4. 'Tis profitable for instruction [...], instruant Patriarchae etiam errantes. The title of the 32. Psalme is a Psalme of instruction, the word seemes to me to imply the great profit of the Scriptures, even for the instruction of Children and young men: so farre was our Apostle from forbidding any of what sort soever the reading of the Scriptures, that he makes it one of the main ends and uses of the written Word to instruct all men, even unto Children: hence it is that v. 15. the Apostle approves in Timothy, that from a Child he had read the Scriptures: and I am verily perswaded that the Roma­nists withhold the reading of Scrip­tures from the people more out of a point of policy, then Religion, or ground they have for it out of the Word it selfe; for it seemes alto­gether [Page 170] repugnant, first, to the Com­mands of God, who enjoyned Moses to read the Law before all Israel, Men, Chil­dren, and strangers within thy gate without any distinction, Deut. 31. 12. And who bids us search the Scriptures, Joh. 5. 39? and who commands that the Word of God should dwell in us richly and abun­dantly? Had not laymen and ordinary people soules to be saved, as well as the greater Cardinalls and Priests, there were some reason that these precious things should not be cast un­to such doggs, these Jewells to such Swine, but they expecting life from the same Christ as greater Schollars, why should they not with them have the same meanes to obtaine it? if the command of God lye thus in­definitely upon all men, why should they be debarred from obeying that command? Secondly 'tis repugnant to the very designe of God in revealing his will in the Holy Scriptures, for whatsoever things were written a foretime were written for our learning, that we through patience and comfort of the Scriptures might [Page 171] have hope, Rom. 15. 4. why was the word written, but that we might have hope? and shall not a lay­man have hope of Salvation? will you exclude the common people from the hope of Heaven? if not, why then shall they not have this hope through patience and comfort of the Scrip­tures? againe, Ephes. 6. 12. 17. the Apo­stle there shewing how that we wrestle not against flesh and blood, but against princi­palites and powers, &c. bids them there­fore take to themselves the Helmet of Salva­tion, & the Sword of the Spirit, which is the Word of God: and now ought not poore ignorant soules thus to wrestle, thus to fight against powers, against the rulers of the darknesse of this world, against Spirituall wickednesse in high places? why then shall they not have this comfort? Why should they not be armed with that sword of the Spirit, the Word of God? When a Prince setteth forth a Procla­mation 'tis penned in a language that all his Subjects may understand it, and doubtlesse 'tis the intent and end of God in proclaiming his Will and [Page 182] Word unto mankind, that all his People should read and understand what wonderous things he there re­vealeth for their Salvation; for other­wise what a vaine unprofitable thing would it be to kindle a light meerly to put it under a bushell, to bestow a rich treasure upon us (for so the Word is called) to be hid and clasped in a box: to give us a rule whereunto we should square our lives, even his Holy Word, only that it should be shut up and cabineted in an unknown lan­guage: it is in my judgement the highest piece of injustice in the Church of Rome thus to deprive the people of the bread of life, and instead thereof to obtrude upon them their own hy­pocriticall leaven, their fopperyes and traditions; to obstruct and seale up the fountaine, and then to feed them with the muddy streames of their own inventions; yea indeed to damne mens souls meerly out of a divelish kind of policy to secure their own state and interest: but say they, there is no such necessity certainly for the [Page 183] common peoples reading the Scrip­tures, when as in the times of the old Testament there were many Believers, as Job & his friends, who yet living not among the Jews, to whō then only were committed the Oracles of God, were destitute of the holy Scriptures: we answer, that as for Job & his friends they lived by com­putation of the best divines before the Law and the written Word; whereas had they lived after it they had been bound to have the Scripture after it was delivered; besides, what if it be granted that some believers there were under the Old Testament, who de facto had not the Scriptures, must it therefore now de jure be true, that the commonalty ought not to have them? under the Old Testament per­haps God might by vision, or some other extraordinary way, reveale his will unto some of the Gentiles, as unto Job & others before their Conversion, which ways being not now to be expected, reason it is that all People should now fetch their knowledge of God from the Scriptures. Againe, [Page 174] they object that Paul writ not his Epistle unto the Romans in Latine, which was their vulgar tongue, but in Greek, therefore to put the Scriptures in a vulgar tongue is not needfull: we answer, that the reason of this was, that those sacred monuments of Paul being to instruct all people besides the Romans, the Spirit thought it most convenient to write it in such a lan­guage which might most universally be understood, now that the greek was then most known unto all Nations appeares not only out of prophane Authors, but also out of the Scriptures themselves: as from Rom. 1. 16. and other places, where the Apostle under the name of Greeke comprehends all the Gentiles: but we must not here stand too long up­on these things; it remaines that since the Scripture is profitable for instruction in Righteousnesse, good reason therefore it is, that all people being thus to be in­structed should read the holy Scrip­tures, whose end it is (as the Apo­stle goes on) that the man of God may be [Page 175] perfect and throughly furnished unto all good works, [...], i. e. by com­paring the 1 Tim. 6. 11. with this, the Minister or interpreter of God, such as Timothy was himselfe, that he might be perfect, throughly furnished unto all good workes: that he namely, who is of greatest concernement, and know­ledge in the Church, may out of the Scriptures furnish himselfe with the knowledge of such dutyes, which be­long unto God and his neighbour, there is no kind of good worke or duty, which can be thought upon, but the Scripture doth prescribe and prepare us unto: and this is the mea­ning of the words, on which I have been the longer, because by them I have taken occasion to resolve you of such doubts, which for brevity sake I cannot at large and distinctly handle: from the words themselves you may note these three common observati­ons.

1. That the Scriptures are of di­vine authority, for they are inspired of God.

[Page 186] 2. That they are most perspicu­ous, and in the main most easily to be understood: for otherwise how could they be profitable for our instruction in righteousnesse.

3. That they are most perfect: for if the Minister himselfe can draw out of them all things necessary unto his duty, it will follow doubtlesse that they containe all things necessa­ry for our Salvation, and that they are most perfect.

1. Then we shall shew, that the Scriptures are of Divine authority: what these Scriptures are none here I suppose can be ignorant of, for you must needs conclude from what hath been spoken, that they are the Word of God, or holy bookes written by the inspiration of God, to make us wise unto Salvation; so that in the very frontispeice (as 'twere) of the defini­tion you may discover from whence they proceed; God is the Authour of them that is certaine, and 'twere as absurd for a Christian to deny this, as for any man to deny that beames and [Page 177] rayes proceed from the Sonne, and therefore he that calls into question, or denys that the Scriptures are the Word of God, is as unworthy the name of a Christian, as he is of a Phylosopher or a Metaphysitian, that disallowes of a naturall body or entity, because these are things which are necessary to be pre­supposed of him: should all the men of the world unanimously conspire to deny that the Scriptures are the Word of God, yet are they no lesse divine and authenticall then the Sunne would be light, if all men o­therwise were blinded: let Turkes and Pagans say what they will, yet the Scriptures will be still Gods word, and there are such sufficient reasons for to prove it, that he that is not either wilfully blinded or malici­ously bent must needs confesse the same; for that they are from God, and so in themselves of divine Autho­rity, sundry reasons may be given, we shall only for brevity sakename three or foure: For besides that they doe most cleerly reveale unto us the [Page 178] nature and workes of God, as the three Persons in the Trinity, the mystery of the regeneration, and the like things, altogether above the reach and contrivance of man; be­sides the impartialnesse and candour of the Pen-men of them, for so Moses setteth down the incest of his Pa­rents, of whom he was begotten, Ex. 6. 2. and his own disobedience, Numb. 11. 11. Jonah his murmering, and Je­remiah his fretting, which undoubted­ly shews that they were not biassed with any carnall respects, but alto­gether overruled and inspired by an higher Spirit; besides also the quality & condition of the Pen-men, Amos an heardsman, Mathew a publican, the A­postles many of them fishermen, which evidently shew that there was some higher power which did instill into them that profoundnesse of wise­dome, which all the art and Phyloso­phy in the world can never reach unto: Adde to these the consent and holy conspiracy (as 'twere) between all their writings, notwithstanding the [Page 179] great difference of times they wrote in, the remotenesse of places, and the diversity of matters whereof they have written; so incredible and di­vine is their mutuall harmony, that you would rather think one man writ them with divers penns, then that divers men writ them by one Spirit; besides these and sundry other reasons, I say, which may sufficiently declare who is the principall Authour of this holy writ, another great argu­ment & testimony of their originall is, first, the truth and events of Scripture Prophesyes; Can any man, Angel, or created being foretell future contin­gent events, can they tell the very name of a man, and the time of his birth a hundred yeares before hand, as the Spirit by Esay did concerning Cyrus? and in the 1 of the Kings 13. concer­ning a Josias by name above 300 yeares say Annalist's before he was borne? could ever any of the cheating Oracles of the Heathens, or any coun­terfeited Sybill tell of a Messias to be borne 4000 years after, & then to come [Page 180] to passe just as 'twas foretold, as it did according to the promise made to Adam, Gen. 3. 15. we our selves of this Nation are living examples of the truth of holy predictions & succeeding events, the Scriptures many thou­sand yeares ago did foretell the call­ing of the Gentiles, for in him say they shall the Gentiles trust, and all the ends of the earth shall see the Salvation of God, and behold the Prophesy accomplished in our selves: we who heretofore sate in darknesse and the shaddow of death, doe now lye under glorious light, who before were not a people, but are now a people; 'twere endlesse to relate unto you all the Prophesyes which were exactly accomplish't ac­cording to the times, places, and circumstances foretold:

2. But secondly, the miracles that were wrought by, and did accom­pany the teachers and writers of the Word, may sufficiently confirme our faith in the authority of the Scrip­tures themselves, unlesse we are worse then the Magitians, who upon the Mi­racle [Page 181] of lice could cry out this is the finger of God, Exod. 8. 19. but how may we know that the Miracles we read in the Gospells are true, since by some the Gospell it selfe is doubted of? Answer, that were they not true they would have either been refuted or rejected by the men of those dayes, but so farre were they then from that (as a learned man notes) that Josephus a Jew, an enemy to the Christian truth, did acknowledge Christ to be the worker of many miracles.

A 3 ^d main argument of the Divinity of the Scriptures, may be that admi­rable force and power which they have upon the minds and hearts of men, which believe in them, some­times to humble and cast down, some­times to comfort and raise up the Spirits, what vigour doth it put into a man enabling him to resist even his own desires, to fight against his own flesh and blood, to suffer and beare all afflictions and tribulations for Christ his sake: shew me any humane eloquence that can alter and change [Page 182] the very natures of men, that can over-awe, keep under hatches the re­bellions, mutinies, and motions of the flesh, that can put a Felix into a trem­bling, a stubborne Pharaoh into a re­lenting, that can give light unto the simple, stop the mouth of gain­sayers, that can divide between the heart and the world, between a mans selfe and his selfe; humane elo­quence that can only move and per­swade, this force and command; it comes with an [...], thus saith the Lord, and therefore exacts obedience. Adde to all these the testimonies of all times concerning the Scriptures, their Antiquity, Moses being borne be­fore the very Gods of the Heathens, the latest of the Prophets matching the antientest of the Phylosophers; adde also their constant preservation and continuance even till now, maugre all the fury and rage of Tyrants, the malice of Divells and divelish men, who have done, and doe still oppose these holy writings; adde finally unto all these, the testimonies of an army [Page 183] of Martyrs, maintaining even to death the truth of the Scriptures; men of all sorts, ignorant, who though they could not dispute, could yet dye for the truth, wise, rich, poore, of all ages and sexes, women, children, aged folkes, enduring all manner of tor­ments, with all manner of tor­ments, with all patience and con­stancy for the maintenance of Gods Word, and the truthes therein con­tained; these with many other reasons may sufficiently demonstrate, that God alone is the Author of the Scrip­tures: but now as there may be many witnesses unto a bond, and yet still all be of little moment, unlesse the seale be put on too, in like manner all these witnesses and arguments here produ­ced will be of little concernement unto our Salvation, unlesse they be sealed with the Spirit of promise, as the Apo­stle speakes Ephes. 1. 13. we may be convicted by the foregoing argu­ments that God is the Authour of the Holy Scriptures, but yet they can ne­ver per se worke faith nor a full assu­rance of them, unlesse the Spirit which [Page 184] beareth witnesse unto our Spirits, jointly cooperates and opens our eyes more fully to see this light: for as Hagar, Gen. 21. 19. could not see the fountain that was neer her untill God had opened her eyes, so neither can we perfectly discerne or savingly know the holy Scriptures untill the Holy Ghost doth open our eyes, as David speakes, to behold the marvellous things of the Law: we have▪ therefore occasion here to enquire, how it may appeare unto us that the Scriptures are the Word of God, or how a man may savingly and truely know that the Scriptures are the Word of God and of divine authority? the Papists they say that the reason why they believe the Scriptures are the Word of God, is because the Church saith so, we say that the reason why we believe them so to be, is because they are in themselves worthy of all beliefe, and because the Spirit of God witnesseth and sealeth unto our Spirits that they are the Word, of God; now whe­ther [Page 185] the witnesse of men, or the wit­nesse of God be greater, judge ye: however it hath been a point very much controverted and canvassed on both sides, therefore I shall endea­vour briefly and cleerly to state it, and to make you understand the ab­surdity and vanity of their position. Our thesis, on which I shall ground my Discourse, shall be this, namely that the Authority of the Scriptures in esse cognito and quoad nos doth not so depend on the Church as on their own innate light, and testimony of the Spirit within us: the termes of this Thesis being explained you will easily understand the whole matter; I say then, that the Authority of the Scriptures in esse cognito, and quoad nos, for though some of the Papists have been so impudent as to affirme, that the Scriptures have no more divine authority in them without the Testi­mony of the Church, then Aesops Fables or Ovid's Metamorphosis hath, yet some of the moderne and inge­nuous of them doe acknowledge, that [Page 186] in themselves indeed they are of di­vine authority, yet this cannot (say they) otherwise appeare unto us then by the testimony of the Church: we say then, that they may otherwise ap­peare unto us to be Gods Word then by the church, as we may know that light is light, and gold is gold by their owne qualities and lustre, with­out any mans telling of us that they are so; besides, if they are as they confesse of divine authority in them­selves, by what Law then can their Church usurpe authority over them, unlesse (as needs it must come to passe) they account the authority of their Church above that of God, and so become no lesse blasphemers then absurd.

2. I say, that the authority of the Scriptures in esse cognito and quoad nos, doth not so much depend upon the Church, as on their own innate light, and testimony of the Spirit within us; doth not so much I say, for I doe not deny but that the Church is a great confirmer of the truth and divinity [Page 187] of the Scriptures, and that it doth execute many good offices toward them. As

First, it is a witnesse unto them, and a keeper and preserver of them; but now will any one be so absurd to say, that the records or writings of a King doe receive authority from their Notary or Register, because he keeps them?

Secondly, the Church may discerne and judge between true and false supposititions Scriptures, and that by examining them according to the originall Canon and platforme of Moses his Law, for my sheep saith our Saviour John 10. heare my voyce, and so can distinguish it from another; but now as a Goldsmith may by his weights and touchstone distinguish Gold from Copper, & yet not be said to make the Gold, yea or to make it so unto us, but only to make us the more easily be­lieve that Gold it is, in like manner the Church in its examining & distinguish­ing of Scriptures can be only said to confirm unto us the divinity of them, [Page 188] not in any wise, either in themselves or unto us, to make them divine.

The third thing that the Church doth, is to preach and divulge the Scriptures; but now as we believe and obey the Proclamation of a King, not because such an one proclaimeth it, but for it selfe, so likewise we obey and believe the Scriptures not for the Church, but its own sake.

Fourthly, the Church doth ex­pound and interpret Scriptures; but now as a faithfull Interpreter of an Embassadour doth not either adde or take from the true sence and meaning of him, so likewise nei­ther doth or ought the true Church to adde or diminish any thing of Holy Writ, and therefore much lesse hath it power to make it in any wise of any greater price or value then really it is in it selfe, and this is all the true power that the Church can challenge in relation unto the holy Scriptures: wherefore the true Church we ho­nour in respect of these things, but we doe not adore it and make it of [Page 189] greater Authority then the Scriptures themselves. Wherefore

3. We say, that the Authority of them doth not so much depend on the Church, as on their own innate light, and testimony of the Holy Spirit within us; their own innate light I say for saith Chamier there is in the Scriptures a peculiaris genius and strein, whereby they may upon examination be easily discovered to be the Word of God, as a Critick will know by the phrase and stile, and the like, that such a book is Lyvies, such an one Juvenalls, so also will a Christian up­on the due search & triall of the holy Scriptures by their matter Heavenly, by their stile deep, and by their di­vine phrase mysticall, presently con­clude that they are the Word of God, and that they can have no other Au­thor then the King of Heaven: and then farther I say there is required a Testimony of the holy Spirit within us, which Spirit is as I may so speake the seale unto all the rest, and peculiar only to Gods Children, a man may [Page 190] by the hearsay of the Church histo­rically know the Scriptures, but this will no more comfort his heart then the discourses concerning honey and sweet-meates will the stomacke: a man may also be convicted of the truth of the Word from those argu­ments I pressed even now, and yet he may be no more converted by them then the Jewes were at the Miracles of Christ, which they knew were wrought by a divine power: well then what is it that must ultimately per­swade us and assure a child of God certitudine fidei with an assurance of faith that the Scriptures are the Word of God? the Church that cannot, for how can that infuse faith, which the Scriptures every where set forth to be the Gift of God? what then is it that assures us? doubtlesse the Spirit of God co-working with us, and upon our prayers and diligent reading and examining of the Word, assuring us that this Word which was thus confirmed by mi­racles, thus verifyed by the truth of [Page 191] the Prophesyes contained in it, this Word that hath so perfect a consent within its self, that hath so admirable efficacy upon the hearers and readers thereof, that hath been so wonderfully preserved in all ages, that this Word, and this Word only, is the Word of God, and of divine authority; so then, the Church that can only report unto us, the Spirit that doth firmely perswade us; the Church that can ministerially only ingenerate an opinion in us, the Spirit a Faith and certainty of the Scriptures: as then men may heare a very great report of anothers worth, learning, and coun­sell, and yet be never fully satisfied concerning it, till they find it so to be by their own experience; or as those Samaritans who did believe in part on Christ for the saying of the woman, were yet notwithstanding further confirmed & established in the faith of him, when they heard his own words John 4. 24. in like manner though we may historically believe that the Scriptures are the Word of [Page 192] God because the Church saith so, yet this testimony of the Church doth minister little assurance or satis­faction unto a child of God, untill it be farther back't on and established by a farther testimony of the Spirit, which undoubtedly must be the firmest assurance a man can have, because it is that alone which doth open the eyes to behold the wondrous things of the Law, Psal. 119. 18. 'tis that alone which leadeth into all truth, Joh. 16. 13. 'tis that alone which inseparably ac­companys the faithfull in the Scrip­tures, My Spirit which is upon thee, and my words which I have put in thy mouth shall not depart out of thy mouth, Isa. 59. 21. and therefore 'tis that alone which gives strongest evidence unto its selfe speaking in the Scriptures, if yee receive the witnesse of men, the witnesse of God is greater saith S. Paul; the wit­nesse of the Church is but the wit­nesse of men, therefore the witnesse of the Spirit is greater: but say they, the Spirit speaketh by the Church, and therefore we must believe the [Page 193] Church only when it testifyes of the Scriptures: Whitaker answers for me, that if so be the Spirit doth thus speak by the Church, from whence then hath the Church this assurance but from the Spirit, and so our beliefe of the Scriptures must ultimately resolve of necessity into the Testimony of the Spirit: againe they say, that the Church was before the Scriptures; we answer, no by no meanes, for then how can the Word be called the ever­lasting wisedome of God, and the immortall seed, of which the Church is borne: the Church was before the written Word but not before the unwritten. Aske a Papist how they know that the Church is of such authority, and they will prove it by the Scriptures, and there­fore the authority proving, must needs be of greater esteem, and be­fore the authority proved: but is not the Church called the pillar and ground of truth? yes, but what doth a candle receive any light from the candlesticke, because it stickes in it? what though the Church is the seat [Page 194] and mansion place of the Scriptures, yet were it possible that there were no Church in the World, yet is not the Scripture of lesse authority then now it is; the Church then is only a ministeriall pillar to preserve, keep, and set forth the word, not a fundamen­tall one to uphold and give being unto it: and here I might wade far­ther into a Discourse concerning the authority of the Church and the Scriptures, but it having been so fully handled already and answered by multitudes of eminent men, I shall goe no farther: it remaines that I should practically apply what hath been already spoken, but this, toge­ther with the other propertyes of Scriptures, their perspicuity and per­fection, I shall leave to the next part.

IN this Chapter the A­postle armes his Philip­pians against their false teachers, by opposing his own judgement and example to their erroneous and ly­ing [Page 196] suggestions. There were a com­pany of prophane persons started up in the Church of Philippi, whom Paul counts no better then doggs, evill workers, and of the concision, verse 2. who instead of circumcising their hearts, went about rather to cut and rend asunder the Church; these men now being left to be brought from their old fleshly confidences, the workes of the Law, did vaunt much of their outward priviledges, and would fain slink into circumcision, and other ceremoniall performances, and joyne them with Christ, teaching that these were necessary to Justifica­tion, as well as faith in him. The Apostle therefore in zeale to the truth, and the better to quell these false Doctors, deales with them at their own weapon; and because he must needs Glory, when they force him to it, he falls upon them with his own priviledges, and shewes wherein he may boast as well, nay more then the best of them; if any man thinketh he hath whereof he may trust in the flesh, [Page 197] I more, v. 4, 5, 6 but well, (saith he) doe you think that either you or I are the better for these things, or a jot the nearer Heaven? certainly in no wise, and therefore I would have you Philippians (to whom I write) take notice for your own example, that I am of a contrary judgement to these seducers; for what things were gaine to me &c. 'tis true indeed saith Saint Paul before my conversion, I verily thought circumcision, outward pri­viledges, and my own legall righte­ousnesse a great gain and vantage to me; I sooth'd my selfe up (vain Pharisee as I was) and thought Heaven was my due and right; but when once the knowledge of Christ dawn'd in upon me, those things which in my judgement were [...] gain, profitable to me (that is) and meritorious in order to my Salva­tion, I presently thought to be [...], things that I were like to loose by, should I trust in them, rather hinde­rers then promoters of my Salvation; yea doubtlesse and at this present [Page 198] time, now that I am a grown Chri­stian, rooted and setled in the know­ledge of Christ; yet I count my pre­sent good workes and righteousnesses yea [...] Quaecun (que) in mundo sunt (saith Ambrose) all my learning and parts, every thing besides, but losse, per­nicious, raw, empty things for the ex­cellency of the knowlege of Christ Jesus my Lord. The more I know Christ, the lesse still of good I know by my selfe, after all things I finde it best to relye upon his imputed righteousnesse; so that the words of my text are a con­firmation, or if you will, a farther amplification of what he said in the preceding verse: [...] yea doubtlesse in good truth, what I said (verse 7.) was true at my first con­version, is much more true now, viz. that I count all things as losse for the excellency of the knowledg of Christ Jesus my Lord: So that here Paul passeth his vote for the knowledge of Christ, against all things besides; in this there is [...] excellency admirable vertue; in those nothing but [...] [Page 199] [...] losse and dogs meat, fit only for such dogges as false teachers to seduce and delight in: the words in themselves and in their relation to the former, will afford many observa­tions.

1. Obs. That no outward privi­ledges are of any profit to Salvati­on: Paul, circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrewes, when he comes to know Christ counts all these but losse.

2. Noe righteousnesse of our own either before or after conversion can justifie us before God. Those out­ward good workes, by which Paul thought in his Pharisaicall condition to have gained Heaven by, before his conversion, he counts losse; yea doubt­lesse and all things besides, he meanes his goodnesse also after conversion, this he counts no better for the ex­cellency of the knowledge of Christ Jesus.

3. That there is an extraordinary excellency in the knowledge of Christ above all things besides; or if you [Page 200] please, that the knowledge of Christ is the most excellent knowledge that is. I might prosecute all these, but I shall pitch only on the latter, as being most suitable to the place and com­pany I speake to. In prosecution of the point, I shall shew unto you first, what is meant by the knowledge of Christ. Secondly, I shall shew unto you what qualifications there be in this knowledge, that may denominate it so excellent. Thirdly, I shall more particularly shew unto you, whence it is that this knowledge is so excel­lent. Fourthly, apply the point.

1. What is meant by the know­ledge of Christ Jesus our Lord: there is a twofold knowledge of things; first, a bare Historicall and specu­lative, the second a practicall experi­mentall knowledge; The first is only a superficiall view, and glance of the understanding upon the truth and being of things; thus the Divels do be­lieve, & thus even reprobates may know Christ; As a man may know a coun­try in a Map or table, which yet he is [Page 201] never like to see; so may the most debauch't wicked wretch in the world have some scantling book-knowledge of Christ, and yet never enjoy him in Heaven hereafter; he may be able to draw a scholastick Meta­physicall scheme of Christ his natures, his offices, his states of humility, exaltation, and the like; he may be able to discourse profoundly of his Incarnation, the Hypostaticall union, and whole mystery of our redempti­on, and yet with all his learning sinke deeper into Hell: though his braine may be full of notionall truths, yet his heart may be empty of any comfortable experiences of his Lord and Saviour, He cannot with Thomas say, my Lord and my God; but as the Grecks, that came up to worship at the feast Joh. 12. would faine see Jesus, yet more out of curiosity, then desire to be instructed by him; so doe such seek after and study Christ more in order to the satisfaction of their understandings, then conversion of their soules. But

2. There is a practicall experimen­tall knowledge, where the truths that we know have a strong impression upon our soules, so as to worke and transforme them into the same image with the thing known; when we do not rest in the bare contemplation of the thing, but perfectly love and are ravish't with the excellencyes of it: and this is that knowledge of Christ that Paul prefers in the text, he counts all things as losse and dung in comparison of it, the more he knew Christ, the lesse he regarded other things; the more he was taken with him, the more willing was he to be ruled by him as his Lord, to obey his precepts, to be answerable to him in all things; now this practi­call knowledge of Christ includes therefore these three things as I sup­pose in it.

First, Assent to his Doctrine, Word, and Promises. Every science before it is perfectly gotten supposeth an assent to some undemonstrable principles, which are foundations of it; thus, [Page 203] for one instance; before the under­standing can build farther in the Ma­thematicks it presumes this as a ground that Totum est majus sua parte: so that even in these things faith seemes to be principium intellectus, as Cusanus speakes, the prime engine that sets the understanding aworke in the pur­suit of knowledge; and therefore we can never come to a distinct saving knowledge of Christ, unlesse we first believe in his Word and Doctrine; A Turke may know Christ so farre as by hear-say and History, yet he cannot be said savingly to know him, because he denies his assent unto the Gospell, which is the ordinary way of discovering him to a man; As when those that pretend to be dis­ciples of any great Phylosopher or Schollar doe wholly submit them­selves to his dogmata, writings, and o­pinions; as for example, the Peripa­teticks to Aristotle; the Scotists to Scotus; the Thomists to Thomas his Doctrine; insomuch that they doe even sweare to resigne up their judge­ments [Page 204] to the words of their Master, why so? much more ought Christi­ans to give their assent unto the Word of their Lord & master Christ; there­fore John 10. 'tis said, that his Sheepe heare his voice and follow him; they pre­sently adhere to his word, and accor­dingly obey him in it, He that heareth my Word, and believeth on him that sent me, hath everlasting Life, Joh. 5. 24. we must first hearken to his Word before we can believe on him, and have everla­sting life.

Secondly, it implyes affection to Christ. For as Gods knowing his peo­ple implyes his love towards them in Scripture, the Lord knows the way of the Righteous, Psal. 1. v. 6. so his peoples knowing of God implyes also affe­ction towards him; hence Christ saith that he knows his sheep, and is known of them, John 10. 14. which implyes on both sides a mutuall love to each other: for so expressly v. 15. he saith he will lay down his life for his sheep. Hence ignorance is every where in holy writ made the ground of mens [Page 205] hatred and disaffection to Christ, and his people; had they known it, they would not have crucified the Lord of Glory, 1 Cor. 2. 8. and John 15. 21. and c. 16. v. 3. All these things (meaning persecutions) saith Christ, they will doe unto you, because they have not known the Father nor me: did a man throughly and savingly know Christ he would be more in love with him; for there is such an intimacy and union between the truth and goodnesse of divine ob­jects, that whosoever rightly under­stands the one will presently imbrace the other; so that be sure, that is but a vaine empty knowledge of Christ, where the characters of it are not im­printed in our hearts and affections; even in common discourse, when we say I know such a one is of excellent parts, of a sweet and good disposi­tion; this implies our secret esteem and respect unto the person; and how can we be said truely to know him as the fairest of ten-thousand, as our Saviour, Reconciler, Lord and God? unlesse our hearts be carryed [Page 206] forth in a high esteem and love of him: 'tis said Jam. 2. 19. The Divells do believe and therefore tremble; certainly did they know there was any mercy in store for them (as now there is no­thing but vengeance) as they now tremble and feare, so they would then love and admire Christ; and did we but justly understand the admira­ble goodnesse and excellencies of Christ, we should be more taken with him, we should keep his commande­ments with more observance, and feare more to displease him then we doe. O let us never say we know Christ, that we have intimacy and ac­quaintance with him, when our hearts are farre from him; when we have an Idea of him in our Braine, and not so much as a lust Crucified by the Knowledge of his death, not one grace the more implanted by the knowledge of his Resurrection; when we pretend to know him, yet grieve his Spirit, wound his glory, trample under foot his blood, disobey his pre­cepts, and preferre a Barrabas, a robber, [Page 207] a sinne that dispoiles him of his Glory before the Lord of life; believe it, this knowledge of Christ is scientia affecti­va; it must sinke deeper then so into our affections, and transforme the whole man into the image of Christ, otherwise it is but a counterfeit, not a reall knowledge of him.

Thirdly, this practicall knowledg of Christ implies a particuliar applica­tion of him to our own soules; what good will it doe me to know there is gold in the Indies, unlesse I had it in my coffer, or to know when I am hungry that there is in such a place hony and food, unlesse I did tast it my selfe? no more good will the knowledge of Christ doe us, unlesse we doe eate him and drinke him by faith, and can say with Paul in the text, I know him to be my Lord that hath redeemed me and will save me: you will not count him a good Physitian that knoweth only the name, figure, and shape of an hearb in Gerhard or Mathio­lus, and not the use and application of the same, and so neither can ye [Page 208] call him a knowing Christian that can discourse only of Christ in gene­rall, being in the meane while igno­rant of the benefits and the comfor­table application of them: he may still for all this lay under the curse, under the pangs of conscience, the sence of the wrath of God, the tyranny of sin and Sathan, unlesse he can feele Christs spirit, as Thomas did corpo­rally, and say, My Lord and My God, Joh. 20. 28. in all true knowledge the Acts of the understanding are re­flexive, the soule will start back and rebound upon its selfe, it will first goe out unto Christ its direct object, and then turne in upon its selfe, and ex­amine its own interest in him. Hence saith Saint Paul in the 2 Cor. 13. v. 5. Examine your selves whether you be in the Faith, let your soules retire into them­selves, and there diligently examine the matter, and you will quickly find whether you believe in Christ or have any communion with him, which cannot be rightly known un­lesse you so examine your selves, and [Page 209] so much shall suffice to be spoken of the first point.

The second is the qualifications of this knowledge.

1. 'Tis a revealed supernaturall knowledge. Flesh and blood hath not re­vealed it unto thee, saith Christ of him­selfe to Simon Peter, but my Father which is in Heaven, Mat. 16. v. 17. nei­ther carnall reason nor humane wise­dome can ever suggest Christ unto us: 'tis God alone that reveales his Sonne in us, Gal. 1. v. 16. Nature can rise no higher then things within its own bounds and spheare: As water cannot runne above its own fountaine: now the knowledg of Christ doth much ex­ceed the reach of naturall disquisition, 'tis the wisedome of God in a mystery, hidden wisedome, which none of the princes of this world knew, 1 Cor. 2. we attaine usually unto naturall knowledg by much indu­stry & turmoile of body & minde, when our understanding doth out of some imperfect hintes, and blushes of the causes of things, by degrees hack and hew out the truth of them, and by [Page 210] much labour and toyle we get and serve out of nature the small know­ledge that we have; whereas now all the toyle and study in the world will never advance a meer naturall man to the knowledge of Christ, be­cause I suppose he hath not so much as a hint from nature to set him a worke in the pursuit of it: that there should be three persons in the Essence, that the second of these persons, God the Sonne, should be made man, and be degraded to the forme of a ser­vant, be borne of a virgin, dye, and in death get a victory over death, and the like, are such riddles to a naturall man, that he cannot possibly receive them, as the Apostle expresseth it 1 Cor. 2. 15. neither can he in his most extravagant and roving apprehensi­ons fasten or light upon them: which makes me thinke that Trismegistus and Plato had been peeping into the books of Moses, when they speak so emphati­cally of the [...], yea and the Spirit of God, as they are quoted by Lud. Vives & Morney in their bookes de [Page 211] veritate Religionis, so that the meer historiall knowledge of Christ doth originally arise from revelation, how much more then doth the true saving knowledge of him descend immedi­ately from the Spirit of God, en­lightning our understandings to see him, opening our hearts to embrace him, and guiding us into all truth, 'tis not our poring upon a body of Divinity, our running over the Schoolemen, and spending our oyle and labour in the bare speculation of these truths, that bring us to a saving knowledge of Christ; but we must be all taught of God, and waite upon the blessed influences of his Spirit with an humble soule, with prayers and teares, and fasting and weeping and mourning for our ignorance, that God would come from above into us and instruct us in the excellent know­ledge of him, who indeed to them that perish is foolishnesse, but to them that are called the wisedome of God, and the power of God.

2 This is the alone saving know­ledge, [Page 212] that is, this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent, Ioh. 17. 3. There is no other name given under Heaven by whom we can be saved; and he is the way, the truth, and the life, and the door by whom alone we have entrance into Heaven, how can we enter into life, but by the way, by the doore? how can we see the Father but by the Sonne, who re­veales him? So that to assigne Salva­tion to such as never so much as dream't of Christ, is a presumption not justifiable by Scripture or reason: I cannot conceive how the dimme snuffe of naturall light should be suf­ficient to guide a man to Heaven. 'Tis only that light of the world, as the Evangelist saith, that [...], that Sunne of the soule (as the Fa­ther stiles him) that shewes us the way to eternall happinesse, since without faith in him 'tis impossible to please God, and all the best righteousnesses of naturall men are but menstruous raggs, splendid abominations; A corrupt tree cannot bring forth good [Page 213] fruit, neither doe we gather grapes of thornes; we may in charity hope, we cannot out of the Scripture con­clude, that any are saved without the knowledge of Christ: neither the Jewes simply by their Law, nor the Gentiles by their Phylosophy could ever reach Heaven. Though Clemens Alex­andrinus, and many of the Schoolmen, & Zuinglius seem to teach the contrary, perhaps more out of charity to soe many poore soules, that otherwise they thought must inevitably perish, then any solid grounds they had from Scripture for it: and seriously who could without trembling think of the sad condition of those poor wretches that the revealed Word of God con­cludes them under, were it not for this, that God ha's unsearcheable wayes to save those that we most despair of, that the insinite mercifull creator can by meanes altogether un­known to us, display his Sonne even to those that sit in darkenesse, and the regions of death. But to hasten.

3. This knowledge of Christ is a [Page 214] pleasant knowledge: All knowledge (as the Phylosopher notes) carries a secret content and pleasure along with it, and therefore videre & speculari quaerimus ut gaudeamus; As delightfull colours are unto the eye, so is truth unto the understan­ding, a comfortable refreshing thing; now the knowledge of Christ must be pleasant in its very first dawning to a benighted soule, for the entrance of it giveth light and understanding to the simple, Ps 119. v. 130. must not the ap­proach of light be needs be pleasant to those under the poles after halfe a years darknesse, or unto such as are borne blind, or have been kept in a dungeon all their dayes before; and can the Sun of Righteousnesse think ye be otherwise when he riseth in a poore soule, that hath laid thirty, forty, perhaps fifty yeares togeither in blindnesse and ignorance? O how comfortable a thing will it then be unto him to see himselfe translated out of darkenesse into marvellous light, to find the eyes of his understanding opened, [Page 215] the veile taken off, and his sinnes par­doned, which were as a thick cloud to hinder him from the sight of his Saviour, all the wayes of wisedome are wayes of pleasantnesse and her paths peace, Prov. 3. 17. What more pleasant then light? why Christ is the true light: Joh. 1. what more delightsome to the tast then hony? His statutes are swee­ter then the hony or hony-combe, Psal. 19. what more taketh us then ease and rest? his very yoake is easie and his burden light, Mat. 11. 'tis ignorance of Christ that makes his wayes seem unplea­sant to us; for no man ever tooke any pleasure in that which he understands not; hence those in­ward loathings of his Word, those risings and heart-burnings against the simplicity of the Gospell in prophane persons; these are people of no un­derstanding, they never knew what belonged to the inward comforts and refreshments of the Spirit; what de­light there is in keeping Gods Law, what pleasure 'tis for a thirsty soule to drink of the water of life, for a [Page 216] hungry soule to feed upon Manna and the bread that came down from Heaven? they know what comfort there is in the kisses of his mouth, in his love that is better then wine, in his abode and supping with you; and therefore no wonder that all their delight is to dowze themselves in carnall pleasures, to eate and drinke and rise up to play, that they are so averse from dutyes, so sad and heavy in spirituall performances, that they so much loath his Word, his people, his Embassadours, his gracious motions, and invitations, the truth of all is this, they know not Christ, and therefore they have no pleasure in him.

4. This knowledge is a satisfying knowledge: other knowledge is like some sance, which when you receive into you, begets a fresh and new ap­petite; the knowledge of the one thing doth set the teeth on edge, as here, and makes us thirst after more, whereas Christ is an object fitted and suited to the most vast and bound­lesse [Page 217] desires of the soule, and therefore what the Phylospher said of naturall knowledge, we may more properly say of divine, that 'tis [...] a rest and repose of the soule; whereas naturall bodies in their proper places, so the soule of man rests contented and satisfied in Christ, in whom are hid all the treasures of wisedome and knowledge, Col. 2. v. 3. There is enough in him to fill the soul up to the brim, and to answer all the impatient rovings and agitations of our Spirits after know­ledge; in him dwelleth all fullnesse, fulnesse of Grace to sanctify us, full­nesse of righteousnesse to justify us, fullnesse of Glory to crown us: no na­turall object can satisfy the soule, be­cause the desires there of being bound­lesse, & infinite, it presently digests & swallowes up all finite things, but now Christ both in his nature and Graces is so commensurate and pro­portionable an object for the soule, that it may eternally feed upon him to full content and satisfaction; His mercies infinite, his love infinite, his [Page 218] Graces are inexhaustible, for God hath not given the Spirit by measure, and his gifts and graces are compa­red by the Prophet to a feaest of marrow and fat things, Is. 25, v. 6. because as these do satisfie the sensuall, so those the intellectuall appetite, it satisfieth the longing soule and filleth the hungry soule with goodnesse, Psal. 107. v. 9. wherefore then saith the Prophet Esay 55. v. 2. doe yee spend money for that which is not bread, and your labour for that which satufyeth not, Hearken diligently unto me, and eat ye that which is good, and let your soule delight it selfe in fatnesse.

Lastly, This is an ever-increasing rising knowledge, there is a growth in it 2 Pet. 3. 18. we go from one degree of it to another 'till we become per­fect men; in our first conversion we are but children and babes in Christ, of little understanding and know­ledge, 'till by prayer, temptations, experiences, often supplyes and re­turnes of grace, we become strong in faith, nothing doubting, and encrease in wisedome and all spirituall under­standing, [Page 219] Christ doth not discover himselfe all at once to the Soule but [...] and [...] peicemeale Heb. 1. 1. and in diverse manners, here a little, and there a little. As in naturall science the minde doth not usually graspe & comprehend the whole cir­cumference of a thing together, but insensibly by degrees creeps upon truth, takes and (as I may so speake) steales off that veile that hides the nature of it from us; thus Christ by degrees irradiates and shines upon the soule, and so we may be the more sensible of our former ignorance, and more thankfull for our present illu­mination: he never so clearly presents himselfe to any, but that the know­ledge is still improveable, and may receive farther increase; for at the best in this world we doe view but in a glasse darkely, we are faine to borrow the spectacles of his Word, his ordi­nances, and his Sacraments to looke on him, our Iusts and corruptions as so many evill vapours hinder us from a full prospect of him, yet ge­nerally [Page 220] we see him clearer and clearer, as these ragges of flesh weare and rot from off us, 'till at length when the soule is got lose of this pri­son of clay, it knowes him imme­diately without the helpe of a glasse, now we know him but in part, but we shall know him even as also we are known, 1 Cor. 13. 12.

The third point is to discover unto you more particularly wherein the excellency of this knowledge consists, and tis I suppose 1. In the object and things known. 3. In the influences it hath upon the party knowing.

1. The things known by this knowledge of Christ are most excel­lent: the nobler the object, the nobler the science; now in what noble sublime matter this knowledge deales, is plaine; whether we consi­der the personall excellenceis of Christ, the graces and perfections of his nature, the glory, beauty, and comelinesse of his person, which must needs ravish, and take up our thoughts; though to fasten here and [Page 221] goe no farther is but to admire the glittering of the shew, not conside­ring the pearles within, & to pore up­on a picture, not regarding the living party it represents. Faith as the Spouse in the Canticles seems to be pleased even with the outward draught and com­linesse of a Saviour, to see him in glory sittting at Gods right hand, but then it eyes him chiefely as a cruci­fyed Saviour; as therefore Paul de­sires to know nothing but Christ and Him Crucifyed, as the only and chiefe concernment to him; or whe­ther the Promises of Christ, those breasts of consolation at which this knowledge lyes still sucking and de­lighting it selfe in, they are excellent things, precious Promises, in which the soule can find more comfort then in all the earthly joyes & pleasures of this world; or lastly, whether we consider the mysterys it containes, they are admirable mysteryes, and without controversy (saith the Apo­stle 1 Tim. 3. v. 16.) Great is the mysterie of Godlinesse, God was manifest in the flesh, [Page 222] justifyed of the Spirit, seen of Angels, preached unto the Gentiles, believed on in the world, received up into Glory; Every trade and profession we say hath a mystery in it, something (that is) which is not known to every one: sure I am, that a Christians profession is altogeither taken up in a mystery, such a mysterie that had the Angells themselves (pardon the expression) been bound prentice to understand it, they had without Gods speciall re­velation remain'd altogeither igno­rant of it; for the 1 of Pet. 1. 12. 'tis said the Angells themselves do desire to looke into it: even now that this great mystery of our Redemption is made manifest unto the world, see 'tis so full of admirable inscrutable excellencys, that the Angells themselves desire yet to be Pupills unto it; and are curious to learne more continually of it.

2. The excellency of this know­ledge may be discovered in the effects and influences of it; which are first, to discover God more clearely unto us: secondly, to discover our selves unto our selves.

[Page 223] 1. It discovers God more cleerly un­to us, for Christ is the brightnesse of his Glory, and the expresse image of his person, Heb. 1. 3. So that looke as we know the Sunne by its light, and a naturall father usually by his Sonne, who carryes his substantiall image, so is God seen in Christ, and therefore the Apostle Col. 1. v. 15. saith, he is the Image of the invisible God, God himselfe he lives in inaccessible light, no man can see him and live, but it hath pleased him to manifest himselfe in Christ, in whom dwels the Godhead bodily, whatso­ever glory, whatsoever wisedome, whatsoever power is in God, is plain­ly drawn forth and exprest in Christ; he is the essentiall substantiall copy (if I may so speake with reverence) of his Father, in whom alone he is most legibly and clearly to be read; the creatures indeed doe in their kind re­present God, but then a very broken and imperfect copy they are of him, so that the Gentiles by falsely spelling and putting togeither their letters read God in a monstrous prodigious [Page 224] manner and become vaine in their imagi­nations, and their foolish hearts were dar­kened, Rom. 1. As men that read in an old moth-eaten broken manuscript may easily mistake the originall mea­ning; so methinks the Gentiles having nothing to study God in, but the dull and darke print of the Creatures, pre­sently fell into grosse mistakes and multitudes of errors concerning him, for they changed the glory of the incorruptible God into an image made like unto corupti­ble man, and to birds, and four-footed beasts and creeping things, Rom. 1. v. 23. but now Christ is so cleer a representati­on of his Father, that if we know him aright, we cannot mistake God at all, He and his Father are one, so that you may comprehend and know him as it were, for he that seeth him seeth the Father, and he that cometh to him, cometh to the Father, as in S ^t John 'tis every where exprest.

2. This knowledge of Christ discovers our selves also unto our selves: the knowledge of our selves is one of the best and most divine [Page 225] knowledge that is: Ecaelo descendit the heathen could say, now we cannot know Christ aright, but we must know our selves also, know in what a miserable and wretched estate we are without him, how vile and loathsome we are in our own natures, how base and worthlesse our best performances, how ugly and deformed our persons, and our services are in the eyes of God. As when the beames of the Sunne come into a roome they dis­cover all the dust and filthinesse in the roome, so when Christ beames in upon the soule, the filthinesse and cor­ruption of our hearts and lives doe straight way appeare, we then see what a horrid thing sinne is, that put so blessed a Saviour to so cruell a death: we see what a cursed slavery we are all in by nature, to the law, to sinne, to Satan, till the Son doth make us free: before we know Christ, the Divell doth cast a mist before our eyes, & so hood-winks our soules that we cannot see where we are, what we are, or whither we are going; till [Page 226] he takes the veile from off our eyes, and then by our present light we know what it was to be in darkenesse: Through Grace we know what sinne is, how to debase our selves and ad­vance Christ.

First, Is it so, that the knowledge of Ʋse. Christ is the most excellent know­ledge; more to be desired then gold, yea then most fine gold, more preti­ous then Rubies; is it the glory of a Christian to be more perfect in this, to teach this, to learne this? then it should reprove all those who make not this the main end & scope of their studies and endeavours. As

1. Such carnall dispensers of the Word, that use rather to speak in enticing words of mans wisedome, then in demon­stration of the Spirit and power; and that dresse their discourses in the Apish & foolish conceptions of mans wit; neglecting in the meane while the sacred Word, which alone is able to make both themselves and their Au­ditours wise unto Salvation; such in the language of S. Paul doe make the [Page 227] Crosse of Christ of none effect, 1 Cor. 1. 17. whilst they labour to possesse men with the love of their affected streines more then with the naked and simple truth of the Gospell: and therefore the good Apostle professeth, that he did determine to know nothing a­mongst the Corinthians, save Jesus Christ and him crucifyed: He could have flaunted as well as the best of those se­ducers, and have trimmed his speeches with as much elegancy as any, but saith he, away with such trash to the herd of mankind, that had rather feed upon such husks then the bread of life; let others vaunt as they please, and you expect what you will from me, yet this is my resolution not to know any thing saving Jesus Christ: and therefore exceedingly to be blamed are all they, that contrary to his Word preach to the eare and not un­to the heart; & seek rather to gratify the sensuall corrupt affections of men, then to implant in them the saving knowledge of Christ. O beloved! we are to deale with the soules of [Page 228] men; to rescue them from Hell, and to pluck them out of the paws of the Divell, by whom they are led captive. We meet againe too too often with poor ignorant wretches to instruct, who scarce know whether there be any Christ, any Holy Ghost; more-over we are not to deale with flesh and blood, but with principalityes and powers; the lusts of men they are to be blasted and beaten down by us; the consciences of men to be wrought upon and satisfied, sins to be convicted the righteousnesse of Christ to be pressed; the Crosse of Christ which is foolishnesse to the world to be preached; this is our labour, this our worke, & what need we then to daube with untempered morter, and to mixe humane inventions with sacred truths: why is that zealous thirst after applause, and to set up our selves more then our Saviour? why is it then men desire oftentimes more to display their own reading then the knowledge of Christ and him cruci­fyed? not as if there were no use of humane learning in the mystery of [Page 229] the Word, Paul himselfe made use of a Poet to convince the Athenians, Act. 17. nor doe we speake this to counte­nance those that doe the worke of the Lord negligently, and bring the lame, saplesse, undigested notions, to this sacrifice: doubtlesse God that requires the whole man, requires the braine as well as the heart in this service, and he gives us talents not to lay up in a napkin, but to bring themforth as occasion shall require for his Glory and the Churches good; we all know by sad experience, into what disorders and inconveniences, the contempt of secular learning hath brought many giddy soules of this Nation, and how prostituted and disregarded the care­lesse management, and wanton itch of preaching hath made the office of the ministry. O that God would be plea­sed to convince all of us, especially the forward youth of this University, of the tremendous burthen that lyes upon the shoulders of a Minister, Opus Angelis formidandum, but to return: I say we do not hereby discountenance lear­ning, [Page 230] or learned and painfull preach­ing, especially in due place and time, but only we ought to take heed, that Hagar doe not justle out Sarah; that the handmaid, secular learning doe not take place in our affections above the free woman, the knowledge of Christ; that our Sermons savour not more of learning, then of grace, and that our designe be not to get more admirers of our parts, then Disciples of Christ.

2. This would reprove all those in generall, that are more in love with humane knowledge, then that the knowledge of Christ, are more taken with an Aristotle, a Plato, perhaps a Romance, or play­booke, then a Prophet or an Apostle; suffering in the mean while poor illi­terate men to rise up and carry away Heaven from them, whilst they with all their learning sinke down into Hell; I wish there were not too many in the world more intimate with na­ture then with Grace; and lesse Christians then Schollars; but let me [Page 231] aske these great Masters of Israel why the mysteries of the Gospell, and the knowledge of Christ should be so much slighted by them? is it because 'tis foolishnesse unto them, why let them know, that the foolishnesse of God is wiser then men; and all the empty ci­sternes of worldly wisedome, are no­thing comparable to those treasures of wisedome and knowledge, that are hid in Christ: or is it because there is more reputation that attends worldly knowledg? why alas! what credit is it to be accounted wise amongst a company of fooles? and such the Scriptures every where terme the world and carnall men; the World indeed vilisies and hates Christ, because it knowes him not, but then Christ professeth he will not know them at the last day, and O then what will become of the wise, the Scribe, the disputer of this world? will it not then appeare that the wisedome of this world was foolishnesse; and that they bought the esteeme of lear­ning at a deere rate, when they shall see indeed, that not many wise [Page 232] men after the flesh are saved; or last­ly, is it because they find more content in worldly wisedome? why let the wise man speake what content there can be therein Eccles. 1. 18. in much wise­dome there is much griefe, and he that in­creaseth knowledge, increaseth sorrow: how much toile and vexation in getting it, how much care for feare of loosing it, yea how little comfort in the en­joyment of it? so many lusts still in­terposing and clouding their severest meditations, so much thoughtfull­nesse to uphold their esteem in the world, so much envy at others emi­nency, so much distraction by occasi­on of new doubts and difficulties &c. whereas now the true saving know­ledge of Christ brings a serenity and composednesse of mind with it, purgeth and resineth the soule from those darke mists of corruption, sanctifyes and sweetens all other lear­ning, and exerciseth all other parts which are but losse and dung with­out it; and why then should this so excellent knowledge be thought so [Page 233] contemptible amongst many? why should they as so many wild Indians preferre glasse, beades, and toyes be­fore precious stones? or like that Schoolemaster fancyed by Rob. Gallus gnaw upon flintes and pebbles amidst sweet-meates and most delicate fare? why should men be so greedy after the jejune and empty knowledge of the creatures, and yet so remisse in the pursuit of Heavenly wisedome? O that we could all understand that the feare of the Lord is the beginning of wise­dome, and the greatest glory of our wisedome to be wise unto Salvation.

3. Therefore this should exhort us all to study Jesus Christ; and to labour after the knowledge of him, whom only to know is eternall life: all knowledge is in it selfe desirable; it being the best glosse and varnish that sets forth an intellectuall being; and hence saith Lactantius, God hath lim'd and armed mans inside with reason that he might distinguish him from all the creatures of lower formes; so that he seems lesser then a man, [Page 234] that is not taken even with naturall truth & wisedome; and certainly he is lesse then a Christian, that desires not Heavenly and Spirituall wisedome: 'tis naturall for all things to desire their perfection; now then as the knowledge of naturall things is the perfection of a man, so the knowledg of Christ is the perfection of a Christian, and therefore Solomon bids us seeke after it more then choyce gold, Prov. 8, v. 10. we all desire wise­dome, why in him are hid all the treasures of wisedome, and therefore enough to fill up all the vast and boundlesse de­sires of our immortall soules; 'tis only fooles that despise wisedome, Prov. 1. as therefore you desire not to be branded with the name of fooles, go unto Christ, who is the wisedome of God, the authour of of every good and per­fect gift, and if any of you lack this wisedome let him aske of God, that giveth unto all men liberally, and upbraideth not; and it shall be given him, Jam. 1. v. 5.

So that the 1. direction for the attaining of this knowledge of Christ [Page 235] may be the prayer of faith, let him aske in faith nothing wavering, pray unto God that he would shew thee thy naturall blindnesse, ignorance, and stupidity; what a foole thou art by nature; how destitute of any saving knowledge; and that then he would send his Spirit into thy inward parts, to enlighten thy mind and to bring thee out of darknesse into mar­vellous light; pray unto him that Christ may be made unto thee wise­dome, that thou mayst know him here in his Person, in his Offices, in his benefits, know him in the pardon of thy sinnes, in the subduing of thy corruptions; as thy King that will save thee, thy Priest that hath re­deemed thee, thy Prophet that doth instruct thee.

2. Labour to see the inconveni­ences and miseries that will follow upon thy not knowing of Christ; in­deed we can know nothing besides him that can minister any comfort unto us; in Heaven above what is to be known there? but an angry sinne [Page 236] revenging God, an implacable judge, whom no man hath seen, nor ever shall see in the way of mercy, unlesse the Sonne reveale him unto him: in the earth, what objects can we fixe upon that are not our mortall ene­myes without Christ? all the Crea­tures they are ready to snap at us, and revenge the quarell of God against sinne upon us: in Hell what can we know but that 'tis our place, that 'tis prepared alone for those that know not God? for so saith the Apostle, that Christ at the last day shall be revealed from Heaven, with his mighty Angells, in fla­ming fire to take vengeance on those that know not God, 2 Thess. 1. 8. againe, labour to see what inconveniences the want of the saving knowledge of Christ will bring us unto; a man that walkes in the darke will be ever apt to stum­ble and fall, and so 'tis here, he that is without any Spirituall light with­in, must needs walke in much danger; thus the Gospell was to the Jewes a stum­bling blocke, because they were igno­rant of its excellencies; and thus the [Page 237] ordinances of Christ are stumbling blockes to them that know him not, they hate them, the people of Christ are despised, they having no knowledge eate them up as they would eate bread, Psal. 14. 4. did men but throughly know Christ, they would be more in love with his ordinances, with his people, with his Ministers, with Salvation, with their own soules: labour then to see these inconveniences of spirituall ignorance, be ashamed of thy selfe, and lay about thee with all thy might for to gaine more knowledge. To this end,

3. Study Christs bookes, the Holy Scripture, and thou shalt by the grace of God come to a knowledge of him: these alone are able to make thee perfect and wise unto Salvation; they are those wells out of which we may draw plenty of the waters of Salvation; those precious mines out of which we may digge treasures of wisedome; let us search them there­fore not with a search of curiosity, to discourse and talke of them, but [Page 238] with a search of humility to amend our lives by them, and to furnish our selves with the excellency of the knowledge of Christ; other bookes can only unfold nature unto thee, and that but imperfectly too: this reveales mysteries that Angells them­selves did desire to peepe into: so that there is more reall worth comprised in one versicle of them, then there is in all the voluminous Offsprings and workes of mans braine; as the very shavings and filings of gold and precious stones are of more value then whole heaps of dirt and pebbles.

To conclude therefore, since we have so excellent a knowledge before us, more to be desired then Gold, yea then much fine gold, more precious then Rubies, since we have such plentifull mines before us, as the Scriptures, out of which we may dig these treasures, what remaines but that we still labour to grow in grace and in the knowledg of our Lord and Saviour Jesus Christ, and continually to study him on earth, whom we all hope to enjoy in Heaven: as travellers will [Page 239] learne the manners and customes of the people and country they are to go unto; so let us study Heaven and Christ in his Word, that so we may comfortably possesse him at the end of our pilgrimage in Heaven hereaf­ter. We know not how soone Christ may summon us before him, and that day come, when our selves and all our naturall knowledge must be wrapt up in the same sheet together; the shortnesse and uncertainty of our dayes bespeakes our double diligence, and no longer to play the truants in the Schoole of Christ, but to redeem the time we have lost, and to improve the few dayes we have before us towards the advancement of this knowledge: let us study Christ, let us preach Christ, let us live to Christ, that so these seed plots of learning may not be accoun­ted the seminaries of Atheisme and heresy, as the Schooles of the Philoso­phers were in primitive times, but the Seminaries of the knowledg of Christ: farre be it that in these our Christian Athens there should be an unknown [Page 240] God, an unknown Christ; great are our meanes, our advantages, and oportunities in the attaining of this knowledge, and great therefore and sadde will be our accounts at the last day, if we neglect it: As therefore we tender the good of oursoules, as ever we expect the fruition of Christ in glory, let it be our constant care to study him here, & to contemplate him in the glasses of his word and ordi­nances, till at length this our imper­fect knowledge of him be swallowed up in vision, and a comfortable en­joyment of him, with whom is fullnesse of joy and pleasures for evermore.