pompous then that at Jerusalem yet being not suitable to the word of God our Saviour rejects it John 4. 22. Ye worship ye know not what But salvation is of the Jews Why because they had the true worship according to the word of God which natural light cannot discover Nay nothing hath more prejudiced Spiritual Gospel-worship then measuring it by mans reason which hath alwaies begat pompous superstitious outsides in worship the easiness and splendour of which hath made them gratefull to corrupt nature Fourthly From the necessitie of divine supernatural revelation in order to saving discoveries of God the Apostle speaks expresly 1 Cor. 2. 14. that the natural man perceives not the things of God neither indeed can he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the souly man elevated by the highest improvements of reason and understanding if destitute of the Spirit cannot reach the things of God That this is the proper importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appears from the Apostle Jude verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Any man solis naturae facultatibus praeditus saith Calvin qui humanae tantùm rationis luce In locum In locum ducitur saith Grotius who hath no other guidance then the light of nature is he to whom S. Paul denies a possibilitie of any saving discoveries of the things of God The outward shinings of the Gospel can bring us to no saving knowledge unless the Spirit withall shine into the heart to give the knowledge of God in the face of 2 Cor. 4. 6. Jesus Christ much less can the dim light of nature if thousands remain blinde under the full beamings and sun-shine of the Gospel no wonder they should be in the dark who have onely the candle-light of reason These enlightnings of the Spirit will appear necessarie if we consider 1. Mans corrupted condition in which he wants not onely light but eyes and these the Spirit must communicate the outward discoveries of the Gospel are ineffectual to it without the Spirit though Christ himself the Sun of righteousness displayed many beams of glorious light in his miracles and doctrine speaking as never man spake still the Pharisees remained in the dark our Saviour gives you one account of it Matt. 13. 11. Unto you is given to know the mysteries of the kingdome but to them it is not given much less can the most vigorous ray of natural light effect this Could it discover the object it cannot renew and change the faculty nor open the blinde eyes which alone is the work of the Spirit which therefore S. Paul prays for on the behalf of his Ephesians Ephes 1. 17. that God would give them the spirit of revelation to the knowledge of himself that the eyes of their understanding being enlightned they might know what was the hope of his calling and so on No man hath John 1. 18. seen the Father at any time but the Son and he to whom the Son will reveal him 2 The manner of these discoveries which is spiritual which the Apostle gives as the reason why the natural man perceives them not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every object is discovered by a suitable light therefore the light of reason can no more reach the mysteries of the Gospel then the light of sence can the objects of reason The Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my opinion strengthens this argument while he endeavours to elude it for he would have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the babe in Christ for certainly if he who hath some measure of spiritual discerning by divine illumination as the least Saint hath cannot reach such discoveries they who are wholly destitute of the illumination of the Spirit cannot attain to them Fifthly From the Scripture-description of those who had onely the guidance of natural light described to be without Christ without hope without God Ephes 2. 12. Alienated from the life of God through the ignorance and blindness of their minds Ephes 4. 18. Not to know God 1 Thes 4. 5. to be darkness in the abstract Ephes 5. 8. And but to grope after God Acts 17. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Egyptians under their thick darkness or the Sodomites when struck with blindness farther characterized as those who had a disrelish of the Gospel which was to them but foolishness Nay the most improved 1 Cor. 1. 23. of them were the greatest opposers of the Gospel you have here not onely the lesser voluptuous Epicurean but more strict refined Verse 18. elevated and severe Stoicks one of whose principles was to love virtue for virtues sake opposing S. Paul and esteeming him but a babler and a setter forth of strange gods while he preached Christ Chrysostome thinks their bringing him to Areopagus was to punish Verse 19. him as they had done Socrates to death by two hundred elghtie one suffrages for innovating in religion such an undream't of thing was a Jesus amongst the wisest Philosophers even at Athens who set up their Philosophical principles in opposition to the Gospel upon which account the Apostle warns his Colossians to beware lest they be spoiled by Philosophy Colos 2. 8. Not that the Apostle decries all use of Philosophy as some in our daies it is hard to say whether with more ignorance or impudence do but only so far as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and surely all is not such unless it be in vain to be rational that is to say to be men for Philosophy is nothing but the genuine birth of right reason and res Dei ratio saith Tertullian the candle of the Lord saith Solomon who yet decries Philosophers as Haeresiarcharum Patriarchas so far as corrupted but the errours of Philosophy do no more argue the uselessness of Philosophy then the errours of Divines evacuate the studie of Divinitie These belong to Philosophy no otherwise then wens or boyls to the bodie which being cut off or cured the bodie remains useful and necessarie Philosophy is not opposite but assistant to Divinitie and while Hagar will wait upon Sarah no reason why she should be thrown out of doors though Philosophers have oft been the greatest enemies and opposers of it To summe up all if those who had onely the light of nature be thus in the dark if neither Christ nor the means of salvation nor the true worship of God were discoverable by it it 's sufficiencie to any saving discoveries may I hope from the premises be rationally concluded But the Remonstrants have one salve for all this which is that the facienti quod in se est improvements of the light of nature though they be not immediatly sufficient to salvation yet do dispose to the receptions of farther communications of grace and saving discoveries of God so the Dort-Remonstrants determine Truth Pag. 327. is they have so many subterfuges in making out a sufficiencie of means to those
unknown God I hope not yet Brethren notwithstanding all our high-raised notions and speculations of God he is truely in a Scripture-sence unknown to so many of us as know him not 1. Experimentally The Devils have more notions of God then the greatest Philosophers in the world It is possible for a man to have many conceptions and be able accurately to distinguish and solidly to determine concerning the grace of God and yet in a Scripture-sence know nothing of it unless he taste and see that the Lord is gracious Nicodemus a master in Israel yet ignorant of the work of regeneration in respect of which an ordinary Christian may know more then the greatest Scholar I have read of one Didymus a blinde man whom for his incomparable learning S. Jerome was wont to call his Seer many such there are blind as to the abstruse notions of God but Seers in respect of experience which is the onely true saving knowledge of God 2. Practically and operatively as our knowledge influenceth upon our lives to conform them to what we know otherwise the Gospel and God are but notions to us and Scripture interprets it as a deniall of God They profess they know God but in works they deny Tit. 1. 16. him All our notions of God without this suitable practise can but amount to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of knowledge not to any saving Rom. 2. 20. discovery If ye know these things happy are ye if ye do them not John 13. 17. else If knowledge would do it the Devils might be in heaven The exprobratory sentence will be at last not well read or disputed great Scholar but well done thou good and faithfull servant Seneca speaks of some Philosophers of his days Boni esse desierunt simui ac docti evaserint who ceased to be good when they began to be learned I shall charitably believe no such will be found amongst us for I speak not these things as S. Paul saith to his Corinthians to shame you 1 Cor. 4. 14. but as my beloved Brethren and Friends I warn you and exhort you in the words of S. Peter to adde to your knowledge vertue that you 2 Pet. 1. 5. may be such as Seneca would have every teacher to be Magis miremur visum quà m auditum such as may be admired more for holiness of life then subtilty of learning which God accounts no knowledge if destitute of the study and practise of obedience Hereby know we that we know him if we keep his commandments He that 1 Joh. 2. 3 4 saith he knoweth him and keepeth not his commandments is a lyar and the truth is not in him Eighthly and lastly I beseech you Fathers and Brethren suffer the word of exhortation which quickens you to zeal and diligence in the dispensation of the Gospel committed to your trust that you may effect in your people by the preaching of the word what the highest improvements of nature as you have heard cannot reach to wit a saving knowledge of God God instituted the preaching of his word and Gospel to supply the defect of natural light the Apostle is express that when in the wisdome of God 1 Cor. 1. 21. the world by wisdome knew not God it pleased God by the foolishness of preaching to save those who believe God hath commissionated you on purpose as he did Paul to open mens eyes and turn them from Acts 26. 18. Mal. 2. 7. darkness to light The Priests lips must preserve knowledge that the people may seek the law at his mouth In order to bringing the people to a saving knowledge let me who would willingly lie as Disciple at your feet being by providence in this place take the boldness to give you a three-fold direction First Endeavour to bring those committed to your charge to a Scripture-knowledge of God Preach God not according to the abstruse Metaphysical notions of Plato and Aristotle all which Clemens Alexandrinus saith are but like a rotten nut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath no kernel nothing to feed souls which must have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the same Authour but according to the revelation God hath made of himself in Scripture Thus you shall approve your selves to God in the discharge of your office Empty aiery speculations may perhaps gratifie the humour phansie and curiositie of men but Scripture-truths onely please and honour God S. Pauls advice to Timothy is very remarkable Study to shew thy self 2 Tim. 2. 15. approved unto God a workman that needeth not to be ashamed and the way to that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly to divide the word of truth Secondly Preach a God in Christ. The Heathen can arrive at the knowledge of a God abstractly considered but a God in Christ is beyond the reach of natural sagacity but is your Commission to make known God saith the Apostle hath committed 2 Cor. 5. 19. unto us the word of reconciliation but what is that why that God was in Christ reconciling the world unto himself Lay this as the foundation of all your building Christ in his person and Christ in his offices Christ in opposition to nature in contradistinction to merit and your own works and righteousness Thirdly Let all your other knowledge stoop to the discovering God savingly and so far as it is not consistent with a plain and profitable discovery of God to the people lay it aside S. Paul though brought up at the feet of Gamaliel yet layd down his learning at the feet of Christ and professeth that though he spake with tongues more then they all yet in the Church he had rather 1 Cor. 14. 18 19. preach five words that he might teach others then ten thousand words in anunknown tongue At Athens indeed a famous University he quoteth a Poet Acts 17. vers 28 but when he comes to 1 Cor. 2. 2. his Corinthians then he determines to know nothing but Jesus Christ and him crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non magni feci is Grotius gloss I valued no knowledge but disesteemed it that I might bring you to the saving knowledge of Jesus Christ as crucified Our Saviour Coloss 2. 3. who had in him all the treasures of wisdome and knowledge yet condiscended to the capacity of those whom he instructed speaking Mark 4. 33. the word to them as they were able to hear it In this Christ is a fit pattern for our imitation to teach us by a familiar plainness to descend to the understandings of the people Quomodò paratus esset impendi pro animabus eorum si eum pigeret inclinari ad aures eorum saith Augustin in his book De catechizandis rudibus Rev. 2. 4. In a word you are stars in the right hand of Christ which speaks both your security and your duty it is the office of stars to shine in the night with that light which they borrow from the Sun so
the seeming plausible pretences of reason should contradict it As the mysterie of the Trinity Incarnation Resurrection and the like are to reason seeming contradictions yet to be believed upon the account of Scripture testimony in which the ultimate resolution of our faith ought to be made not into the fallible evidences of reason or the erring dictates of men If you finde a scriptum est Let God be true though all men be liars Rom. 3. 4. 2. Because of that consent and harmony that is in Scripture testimony no jarring or contradiction in it but what the Prophets foretold the Evangelists speak of is fulfilled In humane writings how frequently may we observe one contradicting another and this reason clashing with that Nay the same authour through ignorance or forgetfulness inconsistent to himself but in Scripture there is a full and perfect consent as all proceeding from the dictate of the same infallible spirit as in 2 Tim. 3. 16. All Scripture is given by inspiration of God c. and 2 Pet. 1. 21. For the prophesie came not in old times by the will of man but Holy men of God spake as they were moved by the holy Ghost And though there may seem sometimes to be some contradictions and inconsistences yet these arise not from the Scripture it self but from our shortness weakness or ignorance and the like therefore we say what our Saviour saith at vers 46. of this chapter Had ye believed Moses ye would have believed me and as Paul speaks in his Apologie for himself Act. 26. 22. Saying none other things then those which the Prophets and Moses did say should come A sweet consent there is between Christ Moses and Paul 3. Because Scripture was given to this very end to be a certain and infallible ground of truth for though God during the infancy of the Church while it was inclosed in some few families revealed himself by visions and communicated his will from hand to hand by tradition from Adam to Moses and by extraordinary revelation yet when the Church increased and the people grew more corrupt and inclining to the heathen Idolatry God gave the law by Moses and so successively by the Prophets and Apostles by whom it pleased God to reveal his minde and will to all in writing both that it might be the better conveyed unto posterity as we finde it in Psal 102. 18. This shall be written for the generation to come and the more easily secured from corruption Had God still conveyed it unto us by the way of tradition either through the unfaithfulness of mans memory or his being subject to errour or affectation of novelty it had been laid open to a multitude of corruptions which if as experience shewes us scarce prevented by the penning of it how much less if it never had been written And also that the Church might have an exact standard of faith a perfect rule and an infallible judge of truth and therefore Ephes 2. 20. The Church is said to be built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Faith builds surer here then upon the testimony of the Prophets and Apostles And this S. Luke tells us expresly was his reason of writing the Gospel Luke 1. 3 4. That thou mightest know the certainty of those things c. And thus more certain then Humane testimony II. More certain then miracles for though it pleased God at first to confirm the truth of the Gospel by miracles to the conviction of the Adversaries as Nicodemus speaks to our Saviour in John 3. 2. Yet now God having compleated the Canon of Scripture and warned us not to receive any other doctrine though an Angel from Heaven should bring it Galat. 1. 8. and pronounced a wo upon all those who should add or detract from it Revelat. 22. 18. if any should bring any doctrine contrary to Scripture with pretence of confirming it by wonders and miracles we ought to reject it as erroneous and Antichristian and so we see the Apostle makes this one of the badges of Antichrist 2 Thessal 2. 9. III. More certain then Revelations There is a place that I have oft thought of it is in 2 Pet. 1. 18. A true voice of God from heaven of his son Christ yet the Apostle tells us that we may more infalliblely finde Christ in in the word of Prophesie what that is he tells us ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then by extraordinary revelations Revelations we acknowledge viz. of the spirit revealing and clearing up Gospel-truth and this is that the Apostle pray'd for in behalf of the Ephesians in Ephes 1. 16 17 18. I cease not to give thanks for you making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the spirit of wisdome and revelation in the knowledge of him c. and thus Christ revealed the Scriptures to the disciples Luke 24. 45 46. that they might understand them but not that under that pretence of Revelation they should reject and lay them aside It is fond and ungodly to pretend to Revelations besides or contrary to the Scripture S Paul would have an Angel from heaven if he brings it to be accursed Galat. 1. 8. and what are they then who receive them Again he tells the Church of Ephesus that he had declared unto them the whole councel of God Acts 20. 27. and yet at Acts 26. 22. he professes that he said nothing but what Moses and the Prophets had said should come yet this S. Paul was rapt up into the third heaven and there heard 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unspeakable words in 2 Cor. 12. 4. There can be no security for our faith from Revelations unless they be such as bring evidences and assurances that they are from God for Satan can transform himself into an angel of light 2 Cor. 11. 14. Now how shall we distinguish Satans delusions from Revelations but by the Testimony of the Scriptures by which we are commanded to try the Spirits 1 John 4. 1. For these Revelations and Enthusiasmes men pretend unto are oft as contrary and inconsistent to themselves as they are all contrary to the truth and therefore must be tryed by some infallible rule otherwise we shall constantly lie exposed to delusion unsetled in judgement and irresolved as to practise as not knowing what the next revelation may be perhaps quite contrary to the former Wherefore believe it they who will not rest upon the Scripture as the foundation of faith can rest no where When the Rich man in the Gospel would have had one extraordinary to have been sent from the dead to his brethren observe what answer Abraham gives him Luke 16. 29 30 31. They have Moses and the Prophets and if they hear not them neither will they hear though one come from the dead If one comes with Revelation and tells me It comes from God he must
are or at least resolve to be holy 3. Every ungodly and wicked man is really prejudiced against scripture-Scripture-light and knowledge Joh. 3. 19. Light is come into the world and men love darkness So many corruptions and lusts have all wicked men reigning in their hearts so many real bolts and bars they have against the true Scripture-knowledge it is irkesome and troublesome to them to entertain that truth which will discover their sins and so break and disturb the security they have been in a long time and therefore they rather with those in Job desire God to depart from them As the Philosopher observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Mâ—taâ—â— lib. 1. men desire a doctrine suitable to their corruptions and this is the reason of that variety of doctrines and religions now in the world which the doctrine of the Scripture will not in the least comply with and that is the true cause of mens averseness from an effectual entertainment of the Gospel and of their shutting eyes against Scripture-light and convictions The Philosopher gives this as the reason why young men are not fit scholars in morality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because they are guided by lust and passion and the Apostle gives the same reason why some are learning and never come to the knowledge of the truth because they are such as are led about by diverse lusts in 2 Tim. 3. 16 17. That soul which is resolved to give up it self unto obedience of the Scripture is that which will readily embrace the doctrine of Scripture because inwardly complyant with and conforming to the will of God Whereas a wicked man when he searches Scripture he hath something within him that rises up against the truths of God a carnal minde within him that is enmity to God which disputes the commands and quarrels with the truths of God â— A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen that is What we learn that we may do while we do it we further learn it As knowledge must regulate our practise so our practise will promote and increase our knowledge of the Scripture VII The praying searcher that interchangeably reads and prays This the Wise-man directs unto Prov. 2. 4 5. If thou seekest her as silver and searchest for her as for hid treasures then shalt thou understand the fear of the Lord c. This is an excellent way sure for as the Scriptures will afford us matter for our prayer so prayer will lead us into the knowledge of the Scriptures Searching scripture will enflame our zeal in prayer and prayer will promote and facilitate our study of Scripture Moses when the Ark set forward and when it rested again prayed devoutly as we may read Numb 10. 35 36. so when you set upon reading of the Scripture and when you rest from it do it with prayer S. Austin August prafat ad lib. de Doct. Christ hath two remarkable stories to this purpose One of Antonius the Hermite who was so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he could though he knew not one letter fully understand and by heart repeat the whole Bible the other of a certain servant converted from Heathenisme to Christianity Qui triduanis precibus obtinuit ut codicem oblatum stupentibus qui aderant legendo percurreret who by praying three daies obtain'd of God that he read through the Bible when offered him to the amazement of them that were present This was it the Apostle directs unto If any want wisedome let him ask it of God Jam. 1. 5. and David practised Psal 119. 18. Open thou mine eyes that I may behold wondrous thing out of thy law God infuseth not knowledge into us by miracles immediately as into the Apostles but by the use of means compare Prov. 2. 4 6. The freeness of God in giving does not dismiss us from endeavouring for though faith is said to be the gift of God Ephes 2. 8. yet it is said also faith comes by preaching Rom. 10. 17. Prayer is the way to come by the spirit which discovers the depths and treasures of the Scriptures Luke 11. 13. Your heavenly father will give the holy spirit to them that ask him This is the onely key to unlock those rich cabinets wherein are contained those precious jewels of saving truth and knowledge VIII The believing searcher and indeed without the eye of faith we are like to do little good in searching the Gospel is an hidden thing saith the Apostle to them that perish 2 Cor. 4. 3. who those are you may see at vers 4. those who believe not They who come not with faith may search into the letter and historie of Scripture but not into the mystery and spirit of Scripture The Apostle tells us the Jews had a veil upon their hearts and their minds were blinded while Moses was read 2 Cor. 3. 14 15. viz. the veil of unbelief that they could not see through those ceremonies or those clearer prophesies which in the old Testament were made of Christ So there is still a veil of unbelief upon every natural mans heart which veil is done away in Christ ver 14. viz. by faith in him then God reveales himself to such God when he manifested himself to Moses put him into a rock Exod. 33. 22. and this woâ—k resembled Christ God discovers himself and his minde to those who are in Christ by faith We have the minde of Christ saith the Apostle 1 Cor. 2. 16. that is we believers Scriptura peculiaris est filiorum Dei schola saith Calvin They are the onely good scholars who read the Scriptures with faith The Scriptures are able to make perfect the man of God in 2 Tim. 3. 17. The man of God Nihil hic faciet filius hujus seculi saith Musculus A carnal heart will hardly be a proficient here IX The Christian searcher He who searcheth Scripture that thereby he may come to know and enjoy Christ and indeed without this all is in vain The most curious exact learned searcher doth but search them to his own destruction if he doth not hereby come to a saving knowledge of Christ They testifie of me saith Christ and therefore or to this end that you may know me whom they testifie of Search In searching the Scriptures search that you may know me And this brancheth it self into two parts First No knowledge of Christ without the Scriptures The things that are seen may lead us to the invisible things of God that is his eternal God-head and power as it is in Rom. 1. 20. but these lead us not to the knowledge of Christ Secondly The whole Scripture gives us a full testimony and discoverie of Christ more darkly in the Old more expressely in the New Testament That testifies of Christ to come this of Christ as alreadie come this is but the fulfilling of that Our Saviour here sends these to the Old Testament in which they were exactly versed so as Joscphus cont Appion l. 2. Josephus
into the Scriptures and that bespeaks reverence III. The orderly searcher Order and method is great in the acquiring of all knowledge method facilitates the understanding and strengthens the memorie it makes things more perspicuous and so more easie to be understood and more strongly and certainly retained That knowledge must needs be confused which is gotten by amethodical studie Method demonstrates the dependance of one thing upon another and so makes all easie and facile So that in search of Scripture we should not pick here and there a chapter or verse but read in order first the easiest and then the more difficult for pascimur apertis exercemur obscuris Milk is easiest for nourishment and strong meat to exercise our sence with First therefore those that may build us up in the faith as the Gospels and Epistles then what may exercise our parts and learning I take it a preposterous way of Scripture-search which many take to search first into the Prophesies Revelations and the darker places of Scripture and neglect the Epistles of the Apostles and other easier places It is in Scripture-search as in all other sciences there are some more easie and obvious principles and these first to be learned before we go to deductions and the like First let us go where the lamb may wade and then where the Elephant may swim IV. The judicious searcher that reads with judgement and understanding As Philip said to the Eunuch when he was reading the Prophet Isaiah Acts 8. 30. So say I to every searcher of Scripture understandest thou what thou readest No profit by searching without understanding therefore children and mad-men are no competent searchers of Scripture there is required an act of judgement and discretion Or if as the Eunuch thou understandest not then consult with those that do Read still in obedience to God's command nay let this double thy endevaours but remember to consult with the Philips that is the Ministers of the word V. The thankfull searcher who when he reads the Scriptures meditates of and thankfully acknowledges the goodness of God in giving and revealing to him the Scriptures Christ himself esteemed this thank-worthy in Matth. 11. 25. I thank thee O Father of heaven c. and how much more should we do it in regard of our selves if we shall but consider 1. What a great priviledge it is to a person or nation to have the Scriptures the word of God entrusted with them This was the great priviledge of the Jews which the Apostle takes notice of as their greatest advantage above the Gentiles Rom. 3. 1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He made them Trustees of his word and promises And the same would the Psalmist have observed with thankfulness Psalm 147. 19. 2 How this is the onley light which can lead us to heaven This is the cloud which will lead you through the wilderness unto Canaan the light of nature is but a groping after God Acts 17. For though the invisible things of God are clearly seen by the things that are made as we have it Rom. 1. 20. yet cannot the knowledge by nature at all discover Christ without which knowledge no salvation if you credit our Saviour himself John 17. 3. The Scripture is our onely star to lead us unto Christ The light of nature may lead men to hell and leave them there inexcusable but the light of Scripture can onely light us to heaven In them you think you have eternal life as our Saviour speaks here 3 If you consider seriously How many thousands in the world sit in darkness left to the natural blindness of their corrupt hearts How many are in Egypt while we are in Goshen a land of light Looke abroad into the world and see what palpable darkness is the greatest part of it overclouded with and what fond guides do the most follow The Mahumetan regulated and guided by a ridiculous Alcoran the Papists enslaved to fond and uncertain Traditions the Jew being left to his own hardness refusing the Gospel following a few Curious Rabbines and many thousands who never heard of the sound of the Gospel but are even without God in the world having their understandings darkened as it is Ephes 4. 18. while we enjoy the clear light of the glorious Gospel to guide our feet into the waies of peace Observe we what God says to the Israelites Deut. 4. 8. What nation is there so great that hath statutes and judgements sorighteous c. These make a nation great so may we say and so oft as we read or hear the word of God should thankfully acknowledge it VI. The Practical searcher who searcheth the Scripture that he may thereby regulate his life and order his conversation aright It is one end why God hath given the Scriptures unto us Psal 119. 9. It is as a rule to walk by Galat. 6. 16. As many as walk according to this rule peace be on them such should all searchers of Scripture be for 1. Otherwise Scripture-search will be in vain it will be no otherwise profitable to us to know Scripture if we do not live by it then to aggravate our sin Jam. 4. and to encrease our condemnation that we shall have double stripes Luk. 12. 47. It is better to be mere Ideots and Dunces in Scripture then not to live according to them better had we never search for these heavenly treasures and spiritual pearls then when we have found them to trample them under our feet We should search Scripture for that end for which God gave it and that the Apostle tells us 2 Tim. 3. 17 is that we might be throughly furnished unto every good work He truely searches the Scripture who resolves what ever command he meets with though never so contrary to his lust that he will obey it therefore did the Prophet David meditate in the law of God that he might make it a light unto his feet Psal 119. 105. 2. No other searchers are like to finde the hidden treasures of Scripture God hath engaged to reveale himself to such as these Joh 7. 16 17. If any one will do his will he shall know c. and David gives this as an account of his great knowledge Psal 119. 98. Nothing improves knowledge more then a suitable practise the true reason why men finde no more in the searching of Scripture is because they read it more out of curiosity then of Conscience It is grace in the heart and obedience in the life that makes men fruitfull in Scripture-knowledge Consider that Emphatical place in 2 Pet. 1. 5 6. where the Apostle exhorts to a diligent acquiring and practising of several graces and gives the reason of it at ver 8. For if these things be in you you shall not be barren nor unfruitfull in the knowledge of our Lord Jesus Christ The Turke writes upon his Alcâ—ran Let none read this book but he that is holy None are fit to be searchers of Scripture but who either