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 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 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. 't is said there that the spirit should teach them all things and Joh. 16. 13. the Spirit 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 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 't is 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 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 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 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
ΓÎΩΣΤΌΠΤΟ ΘΕΟ ΚΑΊ ΓÎΩΣΤΌΠΤΟ ΞΡΙΣΤΟ OR THAT WHICH MAY BE KNOWN OF GOD BY THE BOOK OF NATURE And the excellent Knowledge of JESUS CHRIST by the BOOK OF SCRIPTURE Delivered at St Mary's in Oxford By EDWARD WOOD M. A. late Proctor of the University and Fellow of Merton Coll. Oxon. Published since his death by his brother A. W. M. A. 1 Cor. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OXFORD Printed by H. H. Printer to the University for Jos. GODWIN EDW. FORREST 1656. ORNATISSIMO NOBILI NECNON CLARISSIMO VIRO D. IONATHANI GODDARD MEDICINAE DOCTORI ET INCLYTI COLLEGII MERTONENSIS CUSTODI IN ANTIQUISSIMA UNIVERSITATE OXONIENSI ANTONIUS WOOD COLLEGII PER PRUDENTIAM SUAM OPTIME GUBERNATI ALVMNVS HAS PRIMITIAS MODO FRATRIS DEFUNCTI SUO PATROCINIO HUMILITER Dat Dicat Dedicat. THE PUBLISHER to the Courteous Reader THe Authour of these Sermons being lately falne asleep and having had no Admission while he was Living to be recommended to Publike View the Perswasion and Importunity since his death of some of my Friends and such as may challenge no small Interest in mee hath though unwilling induced me to Adventure to Exhibite this Little Volume to look out and do Service in the World He himselfe whilst he lived Wrote it and doubtlesse he had finished it if God had lent him longer Life but it fared so with him as once with Hezekiah Esay 37. 3. The children were come to the birth and there was not strength to bring forth I have as a Brother though not as a skilfull Midwife done what I could to bring it forth by collecting it out of his Paper-books and some other loose Writings from his private Study which was the onely Remora to it's more Suddaine and much desired Birth Some Errata's since have passed the Presse which perhaps will not so well relish with thy Palate but I wholly rely upon thy Courteous Ingenuity to passe them over with Silence Thou mayest here expect that I should speake something in Commendation of this Worke which is not happily so fitting it being both hard for one Brother to praise another without Boasting moreover for me to seeke thy Approbation of it by any Faire and Plausible Inductions were altogether to Distrust if not Impare the worth of it I know the worke it selfe will sufficiently Praise him especially if thou wilt vouchsafe to peruse it Charitably I meane without any Detracting Calumnies or Cynicall Censures which if thou dost thou shalt find his Spirit in them and in a manner heare him although Dead yet Speaking unto thee and shalt hereby much perswade the Publisher to leave off at least in some measure grieving for and lamenting over his once Living and alway Loving Brother and shalt rather divert the stream of his Affections into a strong current of Haleluiah's for the Hopes that he hath especially from those that willingly entertaine a Dead mans works and retaine his words in their Living Hearts of doing good by this his Publication which is the desire of Thy Servant A. W. ROM 1. 19 20. Because that which may be knowne of God is manifest in them for God hath shewed it unto them For the invisible things of him from the creation of the world are clearely seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse 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 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 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 't is 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 objectioÌ„ 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 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 't is you that suppresse smother and imprison those truthes that are in you concerning God and your neighbour and therefore 't is 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 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
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 things of him c. 'T is 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 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is 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 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 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
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 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 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 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 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 'T was 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 't is 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 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 'T was 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 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 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
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 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 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 't will 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 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 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 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 't is 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 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 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
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 1. We may learne the excellency Vse 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 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 't were and map of Heavenly Joy that out of darkenesse brings us into marvellous 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 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 Vse 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 â—â—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 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 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 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 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 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 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 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 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 retaine and disgest it in like manner the Word of God being not chewed upon as 't were 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 2 Tim. 3. 16 17. All Scripture is given by inspiration and is profitable for Doctrine for Reproofe for Correction for Instruction in Righteousness that the man of God may be perfect throughly furnished unto all good workes 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 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 't were 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 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 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 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 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 't would argue want of Judgement and folly in thee to fall from it and because thou knowest 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 't is able to instruct thee unto Heaven 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 't is 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 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 intend well then here is the subject spoken of the Scripture set forth by its Author GOD by its use 't is 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 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 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 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 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 't is 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 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. 'T is 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 like not
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 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 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 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 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. 't is that alone which leadeth into all truth Joh. 16. 13. 't is 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 't is 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 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 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 This is the AVTHOVRS last Sermon that ever He preacht which was at S. Maries in Oxon. March 20. 1655. Phil. c. 3. v. 8. first part Yea doubtlesse and I count all things but losse for the excellency of the Knowledge of Christ Jesus my Lord. IN this Chapter the Apostle armes his Philippians against their false teachers by opposing his own judgement and example to their erroneous and lying 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
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 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 't is 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 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 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 that is not taken even with naturall truth wisedome and certainly he is lesse then a Christian that desires not Heavenly and Spirituall wisedome 't is 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 't is 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 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 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 't is our place that 't is 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 't is 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 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 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 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 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 FINIS