Turke may know Christ so farre as by hear-say and History yet he cannot be said savingly to know him because he denies his assent unto the Gospell which is the ordinary way of discovering him to a man As when those that pretend to be disciples of any great Phylosopher or Schollar doe wholly submit themselves to his dogmata writings and opinions as for example the Peripateticks to Aristotle the Scotists to Scotus the Thomists to Thomas his Doctrine insomuch that they doe even sweare to resigne up their judgements to the words of their Master why so much more ought Christians to give their assent unto the Word of their Lord master Christ therefore John 10. 't is said that his Sheepe heare his voice and follow him they presently adhere to his word and accordingly obey him in it He that heareth my Word and believeth on him that sent me hath everlasting Life Joh. 5. 24. we must first hearken to his Word before we can believe on him and have everlasting life Secondly it implyes affection to Christ For as Gods knowing his people implyes his love towards them in Scripture the Lord knows the way of the Righteous Psal 1. v. 6. so his peoples knowing of God implyes also affection towards him hence Christ saith that he knows his sheep and is known of them John 10. 14. which implyes on both sides a mutuall love to each other for so expressly v. 15. he saith he will lay down his life for his sheep Hence ignorance is every where in holy writ made the ground of mens hatred and disaffection to Christ and his people had they known it they would not have crucified the Lord of Glory 1 Cor. 2. 8. and John 15. 21. and c. 16. v. 3. All these things meaning persecutions saith Christ they will doe unto you because they have not known the Father nor me did a man throughly and savingly know Christ he would be more in love with him for there is such an intimacy and union between the truth and goodnesse of divine objects that whosoever rightly understands the one will presently imbrace the other so that be sure that is but a vaine empty knowledge of Christ where the characters of it are not imprinted in our hearts and affections even in common discourse when we say I know such a one is of excellent parts of a sweet and good disposition this implies our secret esteem and respect unto the person and how can we be said truely to know him as the fairest of ten-thousand as our Saviour Reconciler Lord and God unlesse our hearts be carryed forth in a high esteem and love of him 't is said Jam. 2. 19. The Divells do believe and therefore tremble certainly did they know there was any mercy in store for them as now there is nothing but vengeance as they now tremble and feare so they would then love and admire Christ and did we but justly understand the admirable goodnesse and excellencies of Christ we should be more taken with him we should keep his commandements with more observance and feare more to displease him then we doe O let us never say we know Christ that we have intimacy and acquaintance with him when our hearts are farre from him when we have an Idea of him in our Braine and not so much as a lust Crucified by the Knowledge of his death not one grace the more implanted by the knowledge of his Resurrection when we pretend to know him yet grieve his Spirit wound his glory trample under foot his blood disobey his precepts and preferre a Barrabas a robber a sinne that dispoiles him of his Glory before the Lord of life believe it this knowledge of Christ is scientia affectiva it must sinke deeper then so into our affections and transforme the whole man into the image of Christ otherwise it is but a counterfeit not a reall knowledge of him Thirdly this practicall knowledg of Christ implies a particuliar application of him to our own soules what good will it doe me to know there is gold in the Indies unlesse I had it in my coffer or to know when I am hungry that there is in such a place hony and food unlesse I did tast it my selfe no more good will the knowledge of Christ doe us unlesse we doe eate him and drinke him by faith and can say with Paul in the text I know him to be my Lord that hath redeemed me and will save me you will not count him a good Physitian that knoweth only the name figure and shape of an hearb in Gerhard or Mathiolus and not the use and application of the same and so neither can ye call him a knowing Christian that can discourse only of Christ in generall being in the meane while ignorant of the benefits and the comfortable application of them he may still for all this lay under the curse under the pangs of conscience the sence of the wrath of God the tyranny of sin and Sathan unlesse he can feele Christs spirit as Thomas did corporally and say My Lord and My God Joh. 20. 28. in all true knowledge the Acts of the understanding are reflexive the soule will start back and rebound upon its selfe it will first goe out unto Christ its direct object and then turne in upon its selfe and examine its own interest in him Hence saith Saint Paul in the 2 Cor. 13. v. 5. Examine your selves whether you be in the Faith let your soules retire into themselves and there diligently examine the matter and you will quickly find whether you believe in Christ or have any communion with him which cannot be rightly known unlesse you so examine your selves and so much shall suffice to be spoken of the first point The second is the qualifications of this knowledge 1. 'T is a revealed supernaturall knowledge Flesh and blood hath not revealed it unto thee saith Christ of himselfe to Simon Peter but my Father which is in Heaven Mat. 16. v. 17. neither carnall reason nor humane wisedome can ever suggest Christ unto us 't is God alone that reveales his Sonne in us Gal. 1. v. 16. Nature can rise no higher then things within its own bounds and spheare As water cannot runne above its own fountaine now the knowledg of Christ doth much exceed the reach of naturall disquisition 't is the wisedome of God in a mystery hidden wisedome which none of the princes of this world knew 1 Cor. 2. we attaine usually unto naturall knowledg by much industry turmoile of body minde when our understanding doth out of some imperfect hintes and blushes of the causes of things by degrees hack and hew out the truth of them and by much labour and toyle we get and serve out of nature the small knowledge that we have whereas now all the toyle and study in the world will never advance a meer naturall man to the knowledge of Christ because I suppose he hath not so much as a hint
yet there is a light within you and there are creatures without you that will easily confute your fond opinion it is not for Gentiles to plead ignorance because that which may be knowne of God is manifest in them for the invisible things of him c. So then you may have here the Gentiles plea refuted they secretly seem to plead not guilty to the Apostles charge of their with-holding the truth in unrighteousnesse their plea seemes to be taken from their ignorance of God and could they have maintained this they might easily have eluded that wherefore Saint Paul to take away all shifts and evasions from them and the better to confirme his charge brings in two bills of reply against them the first is grounded upon that naturall light which God hath manifested unto them concerning himselfe the second upon the creatures which with a dumbe kind of eloquence did every where proclaime the power of their Maker and which were as a conduct and guidance unto them into the knowledge of the Godhead which they vainly pretended to be ignorant of To the first of these grounds I shall speake at present and onely more distincly handle what I have heretofore in a private Congregation represented in grosse Take the words as they lye in themselves and you shall find in them aliquid allegatum aliquid probatum an allegation and a proofe or reason of this allegation The Gentile seems to plead ignorance the Apostle alleageth the contrary because saith he that which may be knowne of God is manifest in them and lest he should seem to stick here he brings in further evidence and proofe for what he had said in these words for God hath shewne it unto them In both you may be pleased to take notice of First the matter alleaged their knowledge of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which may be knowne of God or that which is knowable of God namely by natures discovery not by extraordinary revelations and Evangelicall dispensations as Vorstius and others without reason conceive For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the preceding verse which according unto Beza and the best expositors is nothing but a naturall knowledge of God and of good and evill the knowledge of God necessarily Implying or at least upon inevitable consequence bringing in the knowledge of good and evill 2. Secondly you may observe the qualification or manner of this their knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is manifest as the light which shineth in them and is so cleare that do what they can they can never shut their eyes against it or wholly blot it out 3. Thirdly here are the subjects in whom this knowledge resides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them viz. in the Gentiles which some translate amongst them and so referre this knowledge to their learned ones and Philosophers who have left every where in their writings evident testimonies thereof but our owne translation as I conceive is most proper neerer the originall and so in them will be as much as in their minds and consciences as you will further heare anon Fourthly here is the Author of this knowledge in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God ushered in with the rational particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for God hath shewne it unto them God that is partly by the light of nature in their consciences and partly by the conduct of the creatures hath so plainly declared and shewed himselfe unto the Gentiles that they cannot pretend their ignorance of him or of their duty towards their neighbour From the words thus opened you may gather this Observation That there is ever hath been in all men even in the Gentiles a Naturall light whereby they have been directed unto God and naturall goodnesse In the prosecution of which I shall shew you First what is meant more fully by this Naturall light Secondly I shall indeavour to demonstrate that it is and ever hath bin in all men even in the Gentiles Thirdly I shall enquire whether or no this naturall light were sufficient unto the salvation of the Gentiles And Lastly I shall deduce some practicall inferences from what shall be said for our owne use For the understanding of the first point namely what is meant by this Naturall light or light of nature we must note that man may be considered either in his primitive creation or in his corrupted sinfull estate if we consider man first in his created integrity so without doubt this light was a clear distinct penetrative and unerring light for God framing all things according to that exact plat-forme and Idea which was eternally in himselfe did accordingly bestow upon his creatures all things requisite unto their severall species and conditions and therefore man being the Master-peece as I may so speake of all his works was by him primitively Invested with more noble endowments then any other creature whatsoever for whereas other things were either by instinct or immediate direction of God ordered unto their severall ends and his glory man alone amongst the rest did cleerely and rationally apprehend the will and greatnesse of his maker other creatures did blindly serve him in their severall Ranckes and orders but man being farther enlightned with an understanding and reasonable soule did freely and with choice cleave unto him as his cheifest good so that Adam by vertue of that excellent light which God had infused unto him did know God and his will savingly and with such a perfection as was most proper for his condition For though it may bee true what the School-men say that this concreated light and knowledge in our first parents might have been further increased by rationall discourse and supervenient grace yet doubtlesse in it selfe without any further addition it was sufficient to lead them into a saving knowledge of the will and true worship of God these divine rayes soe enlightning the whole man that the great Mysteries of God and salvation were as distinctly impressed upon his soule as the Image of the Sunne ever was upon the most pure and Crystalline glasse But now Secondly as the most beautifull picture being sullyed and dawbed over doth loose much of its forme and grace soe likewise that excellent image of God in man being once besmeared over with sinne did loose very much of its pristine glory and goodnesse and therefore no wonder if the same light and knowledge of God in man which before was so cleere and distinct in us is now through sin become dull confused and faint for it is the nature of sin alwaies to overcast and unite the soule with ignorance as you may every where read in the Scriptures of the blindnesse darknesse and ignorance of men in the state of Nature Sinne then interposing betweene God and us this glorious light suffered a very fearefull Eclips and as the faint glimmerings of a Lamp or Candle in the socket was mingled with very much darknesse and confusion for though through sin it was not quite
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
Antients have gone about to prove him a Christian though Bernard truly and wittily saith whilst many would faine make Plato a Christian they prove themselves heathens It would be as endlesse as it is needlesse to produce here the severall testimonies which Heathen Authors do every where give to this truth some amongst them sealing it with their blood others every where professing it in their writings and however there have been some few amongst them who have denyed this truth yet I am perswaded their tongues went not along with their hearts T was more their desire that there should be no God then their opinion that there was none As guilty prisoners wish the death of their Judge onely because they conceive him to be the instrument of their condemnation in like manner these and such like men being conscious to themselves of their owne desperate wickednesse desire the not being of him whose Justice they well know must needes take notice of and severely punish their offences For secondly the Testimonies of their Consciences will easily declare that they have such a light and knowledge of God within them There is no man so great so absolute and independent from the command and beck of others but is sometimes awed and controled by a Power within his owne brest and those secret checks and lashes of Conscience upon the commission of some notorious offence must needes make the stoutest sinner confesse a power above him which he feares and a God unto whom he is accountable for all his Offences Hence the Apostle shewing the workes of the Law to be written in the Hearts of the Gentiles amplifies it further and addes this as a kind of a reason their consciences also bearing them witnesse and their thoughts in the meane while accusing or else excusing one another Rom. 2. vers 15. Thirdly the very multiplicity of the Heathenish Gods may as I suppose plainly shew that they had this indelible principle written in their hearts for though some of them had as many Gods as they had Onyons and Leekes in their gardens and though the Worship they ascribed unto these their Deities was as various as the severall nations and opinions of men were yet these their various Worships and Opinions of a God did plainely denote that a God it was whom they sought and hunted after for though they erred in particulars yet they all agreed in this Generall that a God there was As the water of the same fountaine may bee diversely spread into severall streames and eddyes yet all these severall streames eddyes fall into one sea so likewise though this principle of nature may flow and be divided into various opinions concerning God yet these various opinions doe all meete and concenter in this Generall notion and conceite of a God And therefore the Apostle saith that the Athenians did generally worship the true God under the false maske and Inscription they gave unto him of the Vnknowne God as you may see Acts 17. vers 23. But secondly this Light of Nature as it relates unto Naturall goodnesse is in all men Naturall goodnesse I say for as for that legall goodnesse which supposeth the righteousnesse of worke t is impossible for any sonne of Adam to have for by the deeds of the Law there shall be no flesh justified in his sight Rom. 3. 20. And as for that Evangelicall goodnesse which supposeth the righteousnesse of faith no unbeliever can pertake of it for faith comes by hearing and hearing by the word of God Rom. 10. 17. It remaines then that the Gentiles onely had and still have the remainders of Naturall goodnesse alone left in them now that they had this will better appeare by distinguishing of Naturall goodnesse which is either civill or morrall civill goodnesse I shall define to be that inbred propension in all men to maintaine societies and naturall life This certainly was and at this day is in the Heathens themselves from whence else have proceeded those excellent positive Lawes and Constitutions of Solon Draco and others by which as by so many sinewes and ligaments Common-wealths hath bin joyned and compacted together From whence those noble inventions and sciences of Physick Mathematick Astronomy and the like without which mans life would be neither comfortable not delightfull From whence those inferiour Mechanicall arts by which rude and undigested things are curiously modified and prepared for the use of man From whence are these I say and many of the like nature but from that inbred Naturall Life of Goodnesse in man guiding and directing him unto the common Publique good of humane society Hence we read of Jaball and Juball and Tuball-Cain Gen. 4. cunning artificers and curious inventors which yet notwithstanding were all meer naturall men of the cursed race and without the Covenant Church of God The second sort of naturall goodnesse may be called morall it consists as I conceive in a mans obedience unto the dictates of reason in embracing vertue voiding vice That the Gentiles were thus morally good those admirable examples of their Justice Fortitude Temperance and other the like vertues do sufficiently declare Some of them being so exactly rigorous in administring of Justice that they have not spared their owne sons offending some againe devoting themselves and exposing their owne throats to the sword for the good of their country Others so Abstemious and Temperate that in the greatest feasts of their Princes they have not so much as touched any wine Others so Chast that they have not admitted into their sight any object that might provoke them unto lust It were easie here to make a particular induction through all the Commandements of the second Table and prove unto you as aswell by instances of Scripture as from prophane authors how that the Gentiles by their exact outward conformity unto reason evidently shewed the worke of the Law to be written in their hearts But examples of this kind are infinite and not onely examples but precepts also for what excellent rules do they every where prescribe for the steering and directing a man in the paths of Vertue What grave and sage precepts eschewing of evill embracing of good We must indeed confesse that these grave precepts these excellent rules however in generall knowne and prescribed were yet notwithstanding when they came particularly to be applyed oftentimes little used or made good by the practise of their owne Authors such was that over-ruling power of Passion in the strictest Professors that some of them have lived in the common practice of those vices which their judgements otherwise have disallowed as we may read concerning Aristotle then whom no one hath more commended chastity and yet so little did he observe his own rules that he would faine make a Goddesse of his impure strumpet and so Canonize his owne lusts Who writ more divinely concerning the contempt of the world then Seneca and yet who a greater worldling who more covetous then himselfe as both
there is no such impossibility for then how came Job and others Gentiles into the pale of the Church and according to some the Law of Nature was sufficient to discover unto them a Christ though this savours too much of Pelagianisme Againe secondly what though it was impossible for them barely by the light of nature to believe yet shall we tax God of tying his creatures to impossibilities certainly we cannot for it was not Gods fault but mans who by his sinfull fall contracted unto himselfe and his posterity such an impossibility But I must hasten Thirdly this may further be made good unto you by considering the vast disproportion and enmity that is betweene a Naturall understanding and Spirituall Mysteries The naturall man saith the Apostle receiveth not the not the thinges of the spirit of God for they are spiritually discerned 1 Corin. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is say some expositors from the narrownesse and incapacity of the intellective faculty to receive those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the text indeed they are said to know the things of God but not the things of the spirit of God and good reason to for it for as water can ascend no higher then just the spring or fountaine from whence it is derived even so the knowledge which flowes from the light of Nature can mount no further then into those things which are proportioned and levell with the same light Should you tell a Pagan of three distinct persons united in the same nature of an Infinite God wrapt up and cloysterd in Finite humane flesh of being twice borne before he can become a child of God would he not think you rather laugh at then believe the discourse and suppose you rather went about to puzzle then instruct him Doubtlesse a Bat may as soone face the Sun at noone day or a purblind man read the smallest print at a miles distance as a Carnall man can dive into or discover such abstruse sublime Mysteries 'T is the Word alone and spirit of God that unlocks unto us these hidden things of God which blockish nature can never understand much lesse discover And therefore when Paul spoke unto the Athenians concerning the Resurrection the text saith some of them mocked and the same Apostle in the 1 Cor. 7. 2. saith the Gospell was unto the Greekes foolishnesse even the most learned of the Gentiles counted these mysteries ridiculous and absurd things Unto these reasons I might adde many more and answere some objections but I am afraid I should be tedious Give me leave now but in a word or two particularly to apply of this point unto our selves what hath been Doctrinally spoken as touching the Gentiles and so I shall conclude First then this should make us bewaile the sad losse we sustained by Adams Apostacy us I say for we are all by nature Gentiles neither is there any man borne a Christian As then when the sunne is in a very great Eclipse every man is apt to be struct with horrour and Amazement so likewise when we consider how strange an Eclipse this primitive glorious light hath suffered through sinne we ought to be smitten through with greife and seriously to bewaile the cause of it When a man looketh upon the Venerable ruines of some ancient stately edifice how apt is he to weepe and melt over its desolations And shall Man that admirable fabrick and Master-peice of his Creatour fall into such confusion and darknesse and wee be insensible of his ruines and as Nero once did upon Rome looke merrily upon his destruction Certainly were not a man wholly Engulphed in carnall pleasures were not his heart so deeply steeped in worldly delight he would sometimes let fall a teare or two upon the sad reliques of his Primitive Glory and mourne over his former happinesse now entoumbed in nothing but Misery and Darknesse For doubtlesse great matter there will be of sorrow unto us to see that glorious fabrick and beautifull Image of God sullied over with sinne and uglinesse that Vnderstanding which is the candle of the Lord Prov. 20. 27. Now so overcharged with ignorance unbeliefe and falshood with ignorance in being not able to fathome either naturall Causes or supernaturall mysteries with unbeliefe in its backwardnesse to assent unto such things which are beyond the reach of purblind nature and with falsehood in its misapprehending and misjudging the truths of God to see likewise what rebellious tumults and disorders there are in those Affections which Originally were quietly subordinated unto the dictates and guidance of Reason how madly they cast off the reins and rush into sinne as a horse rusheth into the battle how wildly they rage and Tyrannize over the discursive rationall facultie either bribing it to assent unto such things which upon deliberation it must needs disapprove off or else violently tugging and haling it to give way unto the Execution of them To consider also how that Conscience which primitively did enjoy a sweet tranquillity and peace is now lashed with the guilt of Sinne affrighted with the glarings and preapprehensions of Hell fire yea and become a very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bugbeare unto us a speculum and looking glasse to reflect unto us both our Temporall and Eternall misery I might here make an Anatomy of the whole man and shew unto you how in every part and faculty of the soule that Glorious Light which God originally imprinted in our first parents is now dimme and almost quite extinguished through sinne such is the strange malignity of it to deface and blurre the clearest Characters of God and Goodnesse in man And therefore it should mightily humble every one of us when we consider that the Light whereby we primitively were directed unto Heaven and so sweet a communion with God himselfe is now so obscure in us that we are faine to grope after him in the darke with whom before we had so familiar Acquaintance And then it should cause us to pray unto God to enlighten our minds to repaire this decayed lumpe with the Oyle of his Grace that we may be enabled to seeke after him in the way that he will be found to bring us out of darknesse into his marvellous light out of the darknesse of ignorance that we may rightly know him and Jesus Christ whom he hath sent out of the darknesse of errour that we may know the truth and discerne thinges that differ and out of the darknesse of unbeliefe that believing on him we may not see death but have everlasting life But now secondly as we ought to be humbled in the sense of this our great losse so ought we likewise since God hath manifested it unto us and it is his gift to be thankfull for the remainders and sparks of this Light that now remaine in us for whereas God might have wrapped us up in eternall darknesse and have made us as brutish and irrationall as the Beasts we formerly had dominion over yet such was
this Light of nature to save the Gentiles should teach us First everlastingly to admire and adore the unfathomable judgments of God unto these Gentiles of old who suffered them to walke in their own wayes without any glimpses or knowledge of a Saviour that we might tremble at his deep stupendious dispensations towards these poore sinners and for ever extoll his mercies towards us in reserving us unto such glorious times as these of the Gospell are wherein the Mysteries of Christ are not so much as mussled up in Types and Figures as among the Jewes much lesse wholly wrapt up in darknesse and kept totally undiscovered as they were from the Gentiles but every where gloriously displaid and unfolded before our eyes And secondly it may teach us that neither Learning nor Morall Honesty can simply in themselves conduce any thing unto salvation for both these the Gentiles had in a very eminent manner and yet for ought we know they may be now frying in the slames of Hell First then not learning could a man with Solomon dive into the nature of all things even from the tallest Cedar to the lowest shrub could he speake in as many Languages as ever the severall builders of Babell did or did all the naturall wisdome of men and Angels concenter and meet in him yet by all these he is no nearer salvation then a begger or an Actour drest in Royall apparell is unto a throne Surgunt indocti c. t' is a common but true saying Illiterate ignorant men doe oftentimes rise up and carry away the Crowne of glory whilest we with all our learning sinke deeper into destruction Doubtlesse if Naturall Abilities could availe any thing unto salvation those infernall damned spirits had long since reobtained their Heavenly stations who yet notwithstanding all their primitive created wisdome or their now experimentall acquired knowledge are by reason of their sinne bound in chaines of eternall darknesse and are there still reserved unto the judgment of the great day I doe not come here to declaime against Humane Learning Friends I suppose it will find many even in this our age Enemies I am sure it hath none but the ignorant yet this we may safely say that without Grace t' is but enmity against God so far namely from attaining Heaven that it rather makes a man an instrument and weapon of Hell and Marshals sin as I may so speake in battle array against God For unlesse it be duely tempered and corrected with Grace there is I know not what secret poyson and malignity in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle expresseth it 1 Cor. 8. 1. to inflate and puffe men up to Avocate and take off the mind from heavenly meditations to bewitch and ensnare the heart with the name of applause credit of the world to throw the braine into strange contrivances and excessive cares and turmoyles how to preserve our reputation how to rise and grow great in the world how to promote Faction and Interest how finally to please men rather then God Whereas on the other side there may be no greater promoter of Gods Glory then a Sanctified Schollar for as in a Picture though the dark obscure Colours do adde no reall worth unto the more Orientall and bright ones yet they serve to commend set them forth in like manner though the supernaturall gifts graces of God may perhaps be nothing bettered by Humane Learning yet concurring in the same person they mutually adde lustre Ornament to one another Who a more meeke and pious man then Moses and yet he was Learned in all the Learning of the Egyptians Who more Zealous and fervent in the cause of God then Paul and yet he was brought up at the feet of Gamaliel The summe of all is this Naturall Abilities sublimated and refined by Grace may much advance Gods Glory and our owne salvation but without faith and in themselves they cannot bring us one step forward in our way to Heaven nor set us above the pitch of Heathens Gentiles meere Naturall men And as Learning and Naturall Abilities cannot so neither can Morall Honesty or civill life lead us in themselves unto heaven A civill carriage a mild and humble behaviour temperance in dyet abstinence from outward grosse acts of Vice are things very commendable in themselves as tending much to the advancement of Humane Society to the removing of scandals amongst Brethren and to the avoiding of temporall judgments but then these and other the like vertues if they may be so termed a Cato a Scipio a meere Gentile may have and yet be in a damnable Estate Though a picture be never so exquisitely and curiously drawne yet it is still but a picture without life sense or motion and so though a man come never so neare a Saint in outward appearance yet he is but a man dead in sinne and without the life of Christ There may be in some men Politick and Secular Ends to bias them in outward goodnesse there may be in others Carnall Feare to restraine them from evill there may be also a kind of conformity to the Present fashion of Religion which may put a man upon a morose behaviour upon superficiall and outward acts of piety but then are not all these their Righteousnesses think you as filthy ragges when as they neither proceed from a right principle the spirit of life nor are performed in a right manner neither in sincerity nor true obedience nor directed unto a good end the Glory of God and edification of their neighbours So then from hence we may learne that neither the Heathen nor any else can attaine unto Heaven by all their Learning Vertues Morall Honesty or Goodnesse whatsoever ROM I. 20. For the invisible things of him from the creation of the world c. THus much shall suffice to be spoken concerning the light of Nature from this verse we shall shew you the knowledge we have of God from the Creatures Where you have 1. First the object knowne and that either generally set downe the invisible things of him or more particularly explained even his eternall power and Godhead Those invisible things of God are his eternall power and Godhead 2. Secondly here is the time when these invisible things began to be knowne from the creation of the world 3. Thirdly because all knowledge is originally founded in the Senses here is the outward instrument the sight are clearly seene and the inward instrument whereby we attaine this knowledge the understanding being understood And because no object in se much lesse invisible things can be seen without some medium to conveigh it unto the organ you have here 4. Fourthly the Species as I may so speake or meanes by which we come to see these invisible things the Creatures are clearly seene and understood by the things that are made 5. Fiftly and lastly here is the end why God did thus manifest this knowledge unto them viz. that they should be without
proclaime the power and greatnesse of a God and so consequently lead us into the knowledge of him in whom all things live move and have their being for as pricks and quavers in Musick do commend the cunning of the Artist as well as louder and longer notes or as the least pinne or wheele in a watch both by its Use and Ornament doth set forth the art of the Watch-maker even so the meanest and least of Gods creatures doe sufficiently proclaime the Power Wisdome and Vertue of their maker Hence it is that the snow and haile are by the Psalmist brought in praising of God Psalm 148. 8. The whole world what is it else saith Cusanus but God Paraphased and exprest here is the onely difference betweene the smaller and greater creatures that in the one God is set forth in Characters as t' were in the other in more great and Capitall Leters But thus much concerning the first point which is to shew in generall that God is every where proclamed and set forth by his Creatures We shall now secondly shew you how and in what way God may be knowne by his Creatures Theodoret saith there be five wayes by which we may come to the knowledg of God the first is by considering the Heavens the Moone and the Starres which he hath ordained the various motions designes and influences the rankes and battalies as I may so speak of that Heavenly Host do abundantly shew that there is some Supreme Generall and commander by whose Wisdome and conduct they are thus managed His second way is by considering the Elements below that the wild raging Ocean should not presently overslow the whole face of the ground and that the Earth naturally the heaviest of all simple bodies should yet for all that be above the Waters doubtlesse this is not from any blind chaunce or fortune but from a God which stilleth the raging of the Seas and madnesse of the Waves and who from the creation for the good commodity of man gave the Earth the upper hand of the Waters His third way is from the structure of Mans Body wee neede go no further then our selves as you shall heare more at large for the knowledge of God he is the worse of Scepticks that will deny himselfe and the truth of his owne being and he the most ignorant of Atheists who cannot from himselfe conclude a God 4. From the invention of Arts and Sciences which doubtlesse are from God as being only the Authour of every good and perfect gift His fifth and last way is from the Command and Rule which men have over Other Creatures for doubtlesse 't is God alone and not chance that causeth beasts of farre greater strength then any man patiently to submit unto his yoke and dominion These are the five waies of Theodoret by the which saith he we may come to know God But I dare not trespasse so much upon you as particularly to explaine them I shall only therefore in generall shew by what degrees and steps or rather by what kind of workings the understanding may argue from the Creature to the Creatour and the first way by which we may thus know God is per viam negationis by denying that is such things to the Creatour which we find to be imperfections and defects in the Creature for when a Naturall mind shall consider that corruption which the Creature is subject unto those blemishes which it is sullied withall it must needs conclude some higher Being which is not incident to any of these As Errata's and faults in Printing doe suppose a more perfect copy so likewise the imperfections and defects of the Creature which are as it were the very transcript of God himselfe may put us in mind of a more Perfect Originall and Exact platforme of all things The Psalmist Psal 115. 8. saith of Idols that they that make them are like unto them that is as vaine mutable and perishing as themselves whereby likewise it implyes on the contrary that the true God is not like unto his Creatures in any such respect because they all participating whatsoever they have of him and depending on him are subject to be destroyed and altered according to the pleasure of him that made them for hath not the Potter power over his clay but now God being neither subject to any superiour or inferiour Cause must needs be in himselfe Incorruptible Immateriall and Unchangeable Many things are in God which also by way of Analogie and resemblance are in the Creatures as Goodnesse Truth c. and many things are in the Creatures quatenùs Creatures which cannot at all be Predicated or spoken of God such as are Locality Finitenesse a limited power and the like now as a meere Naturall man will conclude Positively that there is a God who is all goodnesse all truth because he sees the Creatures depending on him to have something of these in him so likewise may he negatively conclude that there is a God who is neither Finite of limited Power or in a Place because he sees these to be Imperfections and Impotencies in the very Creatures As for example to explaine my meaning in a curious Picture a man may not onely discover the eminent art of the Limner but also gather that though it be quatenùs a Picture very Exact and Perfect yet that it is withall very much deficient and destitute of those perfections of the Limner life sense and motion so likewise though the Creature sub ratione creaturae may be in it's kind perfect yet we may notwithstanding from it's being a Creature Finite and limited conclude that there is a God who is not subject to this Finitenesse and limitednesse but is an Infinite Incomprehensible God Blessed for ever The second way by which we may gather that there is a God by the Creatures is per viam causalitatis by way of causality and influence as I may so terme it for when a man shall looke out into the world and behold the admirable and beautifull Palace how stately it is roofed above with an Heaven every where spangled and adorned with shining Pearle-like Starres how curiously 't is paved below with an Earth alwaies teeming with Riches and Varieties how strongly fenced and walled about with an Ocean full of those scaly inhabitants the Fish thereof when we consider I say the World with the Glory thereof we must needs acknowledge some one as the First causer of it and unto whose glory as it 's ultimate end it is ordained even God Almighty From whom and unto whom are all things As in the viewing of a Clocke the hammer striking upon the bell leads us unto the next wheele that immediately moves it this wheele unto another that moves it also and so we are led on till at last we come to cōsider the Artificer himselfe that Originally caused them all thus to move so likewise from the dependences and subordinations which one Inferiour cause hath upon another wee are brought
Invisible things of him and since this Light of ours is further improved by the eye of an understanding soule let us not be as the Psalmist cals them Brutish Men that know not these things As Beasts which commonly looke upon this Palace and no more But when we view these Bodies of ours let us endeavour to see a God who covered us in our Mothers Wombe and who still upholdeth these Mud-wals of clay by the Power of his Word When we walke into the feilds there looke upon the corne the Herbs and the grasse let us meditate upon the God of them who once said let the earth bring forth grasse the herb yeilding flowers and the fruit-tree yeilding fruit after his kind and it did so and if so be God so cloth the grasse of the field which to day is and to morrow is cast into the Oven shall he not much more cloth thee O thou of little faith When thou lookest up into Heaven meditate upon that God which ordained the Moone and the Stars and which maketh Arcturus Orion and Pleiades and the Chambers of the south When thou viewest any Creature consider whose stamp it beares and whose goodnesse is shewne in the creating and preserving of it Lastly let us be exhorted to study God in his Workes of Providence and in his dispensations towards mankind there are many even amongst us Christians who seeing things happen contrary to their desires and Carnall Reasons as the godly to be dejected and the wicked advanced doe implicitely deny a God or at least wise with the Epicureans think that he sits idle in Heaven without any respect or care had unto Mankind whereas did we not measure the depth of Gods dispensations by our owne shallow carnall reasons we might even in the greatest huddle and confusion of things see a God steering and directing them all to his owne Glory Though then thou seest sinne every where even in the streets to abound know also that there is no evill in the City which the Lord hath not done though thou seest the ungodly to flourish like a green bay-tree and with David art puzled with the consideration of it yet with him enter into the House of God and then thou shalt see the end of these men namely how that there is a God who setteth them in slippery places and who onely feedeth them for the day of slaughter Well then to conclude both in the Workes of Creation and Providence we ought to study God because that in them we may read those invisible things of him both of them are as spectacles unto us to help us in the viewing of this Invisible God and though indeed in Christ and in the Scriptures we may read him farre more distinctly yet so long as wee are in these our Earthly Tabernacles we ought to make use of these Representations of his Majesty till the time come when wee shall not stand in need of these spectacles when this glaste of the Creatures shall vanish in the Generall Conflagration of all things and then we shall behold him face to face and enjoy a most glorious prospect of his Divinity in those new heavens for evermore FINIS 2 Tim. 3. 16 17. All Scripture is given by inspiration and is profitable for Doctrine for Reproofe c. WEE are now to speak concerning the perspicuity and perfection of the Scriptures concerning which I shall be more briefe as I told you because they have been so largely handled already by sundry learned men unto the substance of whose writings there can indeed scarce any thing be added unlesse perhaps farther illustration and a more practicall handling of them the perspicuity of Scripture may be inferred from the use of it here set down by the Apostle it is profitable for Doctrine saith he for Reproof for Correction for Instruction in Righteousnesse foure uses are here made mention of in Scripture the two Doctrinall teaching of truth and confuting errours the two last practicall correction of vice and instruction of holy conversation from whence I inferre that since it doth thus teach thus convince it must needs carry with it such a light and evidence of truth that neither its doctrines may be rejected through their obscurity nor its arguments gainsayd for want of cleerenesse and since also it is usefull for Reformation of manners and direction in a holy life needs must its rules for this purpose be so plainely set down that every one concerned in such dutys may be thereby instructed unto holinesse the Scriptures may be termed the first Elements of a Christian a Child may go to schoole unto them for saith the Apostle they are profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the word implyes for instruction of Children even a Child may spell out the Scriptures what is his duty toward God and his neighbour and doubtlesse if a Child may read and understand the Scriptures they are not so obscure so intricate so perplexed as some conceive them to be in prosecution therefore of this point we shall shew 1. that the Scriptures are in themselves perspicuous 2. That they are more or lesse perspicuous according to the diversity of the subjects entertaining them 3. We shall endeavour to shew some reasons why God hath left some places more obscure then other 1. First that the Scriptures are in themselves perspicuous may appeare by severall texts Ps 19. 8. The commandement of the Lord is pure enlightning the eyes they are pure and therefore not alloy'd with any muddinesse or clouded with any obscurity they enlighten the eyes and therefore carry along with them such evident plainenesse that he who is not quite blinded may easily perceive the truth of them So Ps 119. 105. Thy Word is a Lamp unto my feet and a light unto my paths it doth that is by its perspicuity and clearenesse both as a lampe and light direct me in all my goings hence also it is that the Scripture is called 2 Pet. 1. 19. A light that shineth in darke places denoting out unto us that the word not only in its own nature is light but also that wheresoever it commeth it dispelleth darknes as the Sun at his appearance forceth away the night the foggs and mists as Solomon a man of the profoundest wisedome that ever lived said that he writ to give subtility to the simple to the young men knowledge and discretion Prov. 1. 4. there is in the Word of God such innate plainenesse and perspicuity that the simplest man may thereby be enlightned the youngest instructed but here when we say the Scriptures are plain and easy to be understood we must distinguish concerning fundamentalls and things necessary to be known and circumstantialls or such things whose exact knowledge is not so necessary unto salvation those matters which belong unto a saving knowledge of God are plainely set down such as are the commandements and the doctrine contained in the Apostles Creed but now there are some things which either relating
to some particular customes of the Jew or Gentile or unto the proper times wherein the Scriptures were severally writ may be accounted hard and not so plaine as that we may primâ fronte and without much learning and study understand them however a Christian may be saved without any knowledge of these though not so without the other A man may go to Heaven without knowing whether the Temple were built in such or such a yeare or whether Job lived before Moses or after him yet he cannot without understanding that he must believe in Christ that he is a sinner and the like thus in other sciences there are some indemonstrable principles so plainely set downe that no man can question them and other things againe not altogether so essentiall somewhat doubtfull and darkly proposed but what may some one say the Mystery of the Trinity and the distinction of the persons in the Godhead are fundamentall doctrines yet they are above the reach of reason and therefore obscure well 't is true these and the like Doctrines are obscure but then as in Geometry the same thing may be darke in its selfe and yet by a demonstration plainely set down unto us in holy writ and we ought to be contented with what that teacheth us concerning them and however the very fundamentalls of our Religion are by some disputed of and called into question yet this proceedeth rather from the perversenesse and crookednesse of mens minds then that they are obscure and doubtfully set down in Scripture neither are they lesse to be received of us because they question them then the doctrine of motion is in Phylosophy though a certaine foolish Phylosopher did once deny it So the Apostle saith 2 Pet. 3. 16. that there are somethings in Pauls Epistles hard to be understood which they that are unlearned and unstastable wrest as they doe also the other Scriptures unto their own destruction marke here there are somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all things but some things only namely such as he speakes of here in this Chapter the last judgement and destruction of the world the time and manner of which things are not essentiall unto our salvation these things so hard are wrested by unlearned unstable men that is men ignorant of the Scriptures and not ballanced with the Spirit unholy ungodly men and therefore as the same sunne may be light and yet not appeare so to be unto a blind man the same booke plaine and legible and yet unto dull and dimme eyes darke and obscure in like manner the same things which are plaine and perspicuous unto the Godly Regenerate men whose eyes God openeth are for the most riddles and strange things unto the wicked whom the God of this world hath blinded we shall therefore in the Second place shew you that they are more or lesse perspicuous according to the diversity of the subjects entertaining them objective and in themselves they are perspicuous but subjective in respect of men they are more or lesse plaine according as men are Regenerated or Unregenerated the whole world you know is divided into the Regenerate and Unregenerate this is an adequate division of all men and therefore we shall 1. Enquire concerning the the plainnesse and obscurity of the Scriptures in relation unto irregenerate men and we shall lay downe this position that noe wicked irregenerate man can savingly know the Scriptures or thus that the Scriptures though plaine in their natures are yet darke and obscure unto irregenerate men If our Gospell be hid it is hid to them that are lost 2 Cor. 4. 3. our Gospel saith the Apostle is as cleare as the light but who can finde fault with the Sun if it gives not light to a blinde man it is hid indeed but then it is to those that are lost to ungodly men for the carnall man preceiveth not the things of the Spirit 1 Cor. 2. the Scriptures all throughout contain in them Spirituall things and therefore as a meer sensible Creature cannot judge of the discourses and reasonings of men so neither can a meer rationall man perceive or disscover the Mysteries of the Spirit which is only proper to him unto whom the Spirit revealeth them as the Apostle elsewhere speakes you know the Scripture is devided into the Law and the Gospell and unregenerate men are said to be either within or without the Church now an unregenerate man a Gentile without the Church may have an historicall knowledge of the Law for saith the Apostle Rom. 2. 14. they doe by nature the things contained in the Law but as from an old eaten manuscript a man may gather a word or sentence or two when yet notwithstanding he is not able to find out the drift scope and end of it because through its ancientnesse it is much worne and perished in like manner from those old reliques and vestigies of that Law written in the hearts of the Gentiles they might discover some things which pertained unto their dutyes towards God and their Neighbour but then they could not know therefrom the intent of the Law which was to drive them to a Christ they could not know that by it they could not be justifyed they understood not the end and drift for which God wrote this Law in their hearts therefore though they might have an Historicall yet they could not have a Saving knowledg thereof But Secondly as for the Gospell a Gentile cannot have either an Historicall or saving knowledge of it without it be preached unto them or by some extraordinary way unknown unto us infused into them for Faith ordinarily that is commeth by hearing and hearing by the word of God therefore the opinion of those who think that by the light of nature a man may come to the knowledge of Christ and the Gospell is to be rejected 2. Secondly a Christian unregenerate man within the Church may have an Historicall contemplative knowledge of the Law and Gospell but no saving particular knowledge of either for it is to them foolishnesse 1 Cor. 2. 14. and therefore it is rather a scandall and stumbling block unto them then a light and saving rule it cannot be expected therefore that the Scriptures should seem plain unto them whose noysome lusts doe cast a mist and a cloud before their understandings and whose interests and prejudices against the Doctrine of them suffereth them not to behold their purity and cleernesse Secondly as ungodly irregenerate men cannot have any saving cleer knowledge of the Scriptures so on the contrary Godly regenerate Christians may have it for unto them alone it is given to know the secrets of the Kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand and so 2 Cor. 3 15 16. t is said untill this day when Moses is read the vaile is laid over their hearts neverthelesse when they shall turne unto the Lord the Vaile shall be
taken away Repentance and the Spirit of regeneration doth remove all obstacles and dispell all clouds which doe otherwise overcast the understandings of naturall men there are many things contained in Scripture there is History which in generall though not in each particular circumstance may easily be understood of an enlightned Christian there are Prophesyes 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
them with Christ teaching that these were necessary to Justification as well as faith in him The Apostle therefore in zeale to the truth and the better to quell these false Doctors deales with them at their own weapon and because he must needs Glory when they force him to it he falls upon them with his own priviledges and shewes wherein he may boast as well nay more then the best of them if any man thinketh he hath whereof he may trust in the flesh I more v. 4 5 6 but well saith he doe you think that either you or I are the better for these things or a jot the nearer Heaven certainly in no wise and therefore I would have you Philippians to whom I write take notice for your own example that I am of a contrary judgement to these seducers for what things were gaine to me c. 't is true indeed saith Saint Paul before my conversion I verily thought circumcision outward priviledges and my own legall righteousnesse a great gain and vantage to me I sooth'd my selfe up vain Pharisee as I was and thought Heaven was my due and right but when once the knowledge of Christ dawn'd in upon me those things which in my judgement were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gain profitable to me that is and meritorious in order to my Salvation I presently thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that I were like to loose by should I trust in them rather hinderers then promoters of my Salvation yea doubtlesse and at this present time now that I am a grown Christian rooted and setled in the knowledge of Christ yet I count my present good workes and righteousnesses yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaecunque in mundo sunt saith Ambrose all my learning and parts every thing besides but losse pernicious raw empty things for the excellency of the knowlege of Christ Jesus my Lord. The more I know Christ the lesse still of good I know by my selfe after all things I finde it best to relye upon his imputed righteousnesse so that the words of my text are a confirmation or if you will a farther amplification of what he said in the preceding verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea doubtlesse in good truth what I said verse 7. was true at my first conversion is much more true now viz. that I count all things as losse for the excellency of the knowledg of Christ Jesus my Lord So that here Paul passeth his vote for the knowledge of Christ against all things besides in this there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency admirable vertue in those nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and dogs meat fit only for such dogges as false teachers to seduce and delight in the words in themselves and in their relation to the former will afford many observations 1. Obs That no outward priviledges are of any profit to Salvation Paul circumcised the eighth day of the stock of Israel of the tribe of Benjamin a Hebrew of the Hebrewes when he comes to know Christ counts all these but losse 2. Noe righteousnesse of our own either before or after conversion can justifie us before God Those outward good workes by which Paul thought in his Pharisaicall condition to have gained Heaven by before his conversion he counts losse yea doubtlesse and all things besides he meanes his goodnesse also after conversion this he counts no better for the excellency of the knowledge of Christ Jesus 3. That there is an extraordinary excellency in the knowledge of Christ above all things besides or if you please that the knowledge of Christ is the most excellent knowledge that is I might prosecute all these but I shall pitch only on the latter as being most suitable to the place and company I speake to In prosecution of the point I shall shew unto you first what is meant by the knowledge of Christ Secondly I shall shew unto you what qualifications there be in this knowledge that may denominate it so excellent Thirdly I shall more particularly shew unto you whence it is that this knowledge is so excellent Fourthly apply the point 1. What is meant by the knowledge of Christ Jesus our Lord there is a twofold knowledge of things first a bare Historicall and speculative the second a practicall experimentall knowledge The first is only a superficiall view and glance of the understanding upon the truth and being of things thus the Divels do believe thus even reprobates may know Christ As a man may know a country in a Map or table which yet he is never like to see so may the most debauch't wicked wretch in the world have some scantling book-book-knowledge of Christ and yet never enjoy him in Heaven hereafter he may be able to draw a scholastick Metaphysicall scheme of Christ his natures his offices his states of humility exaltation and the like he may be able to discourse profoundly of his Incarnation the Hypostaticall union and whole mystery of our redemption and yet with all his learning sinke deeper into Hell though his braine may be full of notionall truths yet his heart may be empty of any comfortable experiences of his Lord and Saviour He cannot with Thomas say my Lord and my God but as the Grecks that came up to worship at the feast Joh. 12. would faine see Jesus yet more out of curiosity then desire to be instructed by him so doe such seek after and study Christ more in order to the satisfaction of their understandings then conversion of their soules But 2. There is a practicall experimentall knowledge where the truths that we know have a strong impression upon our soules so as to worke and transforme them into the same image with the thing known when we do not rest in the bare contemplation of the thing but perfectly love and are ravish't with the excellencyes of it and this is that knowledge of Christ that Paul prefers in the text he counts all things as losse and dung in comparison of it the more he knew Christ the lesse he regarded other things the more he was taken with him the more willing was he to be ruled by him as his Lord to obey his precepts to be answerable to him in all things now this practicall knowledge of Christ includes therefore these three things as I suppose in it First Assent to his Doctrine Word and Promises Every science before it is perfectly gotten supposeth an assent to some undemonstrable principles which are foundations of it thus for one instance before the understanding can build farther in the Mathematicks it presumes this as a ground that Totum est majus sua parte so that even in these things faith seemes to be principium intellectus as Cusanus speakes the prime engine that sets the understanding aworke in the pursuit of knowledge and therefore we can never come to a distinct saving knowledge of Christ unlesse we first believe in his Word and Doctrine A
from nature to set him a worke in the pursuit of it that there should be three persons in the Essence that the second of these persons God the Sonne should be made man and be degraded to the forme of a servant be borne of a virgin dye and in death get a victory over death and the like are such riddles to a naturall man that he cannot possibly receive them as the Apostle expresseth it 1 Cor. 2. 15. neither can he in his most extravagant and roving apprehensions fasten or light upon them which makes me thinke that Trismegistus and Plato had been peeping into the books of Moses when they speak so emphatically of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea and the Spirit of God as they are quoted by Lud. Vives Morney in their bookes de veritate Religionis so that the meer historiall knowledge of Christ doth originally arise from revelation how much more then doth the true saving knowledge of him descend immediately from the Spirit of God enlightning our understandings to see him opening our hearts to embrace him and guiding us into all truth 't is not our poring upon a body of Divinity our running over the Schoolemen and spending our oyle and labour in the bare speculation of these truths that bring us to a saving knowledge of Christ but we must be all taught of God and waite upon the blessed influences of his Spirit with an humble soule with prayers and teares and fasting and weeping and mourning for our ignorance that God would come from above into us and instruct us in the excellent knowledge of him who indeed to them that perish is foolishnesse but to them that are called the wisedome of God and the power of God 2 This is the alone saving knowledge that is this is life eternall that they might know thee the only true God and Jesus Christ whom thou hast sent Ioh. 17. 3. There is no other name given under Heaven by whom we can be saved and he is the way the truth and the life and the door by whom alone we have entrance into Heaven how can we enter into life but by the way by the doore how can we see the Father but by the Sonne who reveales him So that to assigne Salvation to such as never so much as dream't of Christ is a presumption not justifiable by Scripture or reason I cannot conceive how the dimme snuffe of naturall light should be sufficient to guide a man to Heaven 'T is only that light of the world as the Evangelist saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Sunne of the soule as the Father stiles him that shewes us the way to eternall happinesse since without faith in him 't is impossible to please God and all the best righteousnesses of naturall men are but menstruous raggs splendid abominations A corrupt tree cannot bring forth good fruit neither doe we gather grapes of thornes we may in charity hope we cannot out of the Scripture conclude that any are saved without the knowledge of Christ neither the Jewes simply by their Law nor the Gentiles by their Phylosophy could ever reach Heaven Though Clemens Alexandrinus and many of the Schoolmen Zuinglius seem to teach the contrary perhaps more out of charity to soe many poore soules that otherwise they thought must inevitably perish then any solid grounds they had from Scripture for it and seriously who could without trembling think of the sad condition of those poor wretches that the revealed Word of God concludes them under were it not for this that God ha's unsearcheable wayes to save those that we most despair of that the insinite mercifull creator can by meanes altogether unknown to us display his Sonne even to those that sit in darkenesse and the regions of death But to hasten 3. This knowledge of Christ is a pleasant knowledge All knowledge as the Phylosopher notes carries a secret content and pleasure along with it and therefore videre speculari quaerimus ut gaudeamus As delightfull colours are unto the eye so is truth unto the understanding a comfortable refreshing thing now the knowledge of Christ must be pleasant in its very first dawning to a benighted soule for the entrance of it giveth light and understanding to the simple Ps 119. v. 130. must not the approach of light be needs be pleasant to those under the poles after halfe a years darknesse or unto such as are borne blind or have been kept in a dungeon all their dayes before and can the Sun of Righteousnesse think ye be otherwise when he riseth in a poore soule that hath laid thirty forty perhaps fifty yeares togeither in blindnesse and ignorance O how comfortable a thing will it then be unto him to see himselfe translated out of darkenesse into marvellous light to find the eyes of his understanding opened the veile taken off and his sinnes pardoned which were as a thick cloud to hinder him from the sight of his Saviour all the wayes of wisedome are wayes of pleasantnesse and her paths peace Prov. 3. 17. What more pleasant then light why Christ is the true light Joh. 1. what more delightsome to the tast then hony His statutes are sweeter then the hony or hony-combe Psal 19. what more taketh us then ease and rest his very yoake is easie and his burden light Mat. 11. 't is ignorance of Christ that makes his wayes seem unpleasant to us for no man ever tooke any pleasure in that which he understands not hence those inward loathings of his Word those risings and heart-burnings against the simplicity of the Gospell in prophane persons these are people of no understanding they never knew what belonged to the inward comforts and refreshments of the Spirit what delight there is in keeping Gods Law what pleasure 't is for a thirsty soule to drink of the water of life for a hungry soule to feed upon Manna and the bread that came down from Heaven they know what comfort there is in the kisses of his mouth in his love that is better then wine in his abode and supping with you and therefore no wonder that all their delight is to dowze themselves in carnall pleasures to eate and drinke and rise up to play that they are so averse from dutyes so sad and heavy in spirituall performances that they so much loath his Word his people his Embassadours his gracious motions and invitations the truth of all is this they know not Christ and therefore they have no pleasure in him 4. This knowledge is a satisfying knowledge other knowledge is like some sance which when you receive into you begets a fresh and new appetite the knowledge of the one thing doth set the teeth on edge as here and makes us thirst after more whereas Christ is an object fitted and suited to the most vast and boundlesse desires of the soule and therefore what the Phylospher said of naturall knowledge we may more properly say of divine that 't is 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 a rest and repose of the soule whereas naturall bodies in their proper places so the soule of man rests contented and satisfied in Christ in whom are hid all the treasures of wisedome and knowledge Col. 2. v. 3. There is enough in him to fill the soul up to the brim and to answer all the impatient rovings and agitations of our Spirits after knowledge in him dwelleth all fullnesse fulnesse of Grace to sanctify us fullnesse of righteousnesse to justify us fullnesse of Glory to crown us no naturall object can satisfy the soule because the desires there of being boundlesse infinite it presently digests swallowes up all finite things but now Christ both in his nature and Graces is so commensurate and proportionable an object for the soule that it may eternally feed upon him to full content and satisfaction His mercies infinite his love infinite his Graces are inexhaustible for God hath not given the Spirit by measure and his gifts and graces are compared by the Prophet to a feaest of marrow and fat things Is 25 v. 6. because as these do satisfie the sensuall so those the intellectuall appetite it satisfieth the longing soule and filleth the hungry soule with goodnesse Psal 107. v. 9. wherefore then saith the Prophet Esay 55. v. 2. doe yee spend money for that which is not bread and your labour for that which satufyeth not Hearken diligently unto me and eat ye that which is good and let your soule delight it selfe in fatnesse Lastly This is an ever-increasing rising knowledge there is a growth in it 2 Pet. 3. 18. we go from one degree of it to another 'till we become perfect men in our first conversion we are but children and babes in Christ of little understanding and knowledge 'till by prayer temptations experiences often supplyes and returnes of grace we become strong in faith nothing doubting and encrease in wisedome and all spirituall understanding Christ doth not discover himselfe all at once to the Soule but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peicemeale Heb. 1. 1. and in diverse manners here a little and there a little As in naturall science the minde doth not usually graspe comprehend the whole circumference of a thing together but insensibly by degrees creeps upon truth takes and as I may so speake steales off that veile that hides the nature of it from us thus Christ by degrees irradiates and shines upon the soule and so we may be the more sensible of our former ignorance and more thankfull for our present illumination he never so clearly presents himselfe to any but that the knowledge is still improveable and may receive farther increase for at the best in this world we doe view but in a glasse darkely we are faine to borrow the spectacles of his Word his ordinances and his Sacraments to looke on him our Iusts and corruptions as so many evill vapours hinder us from a full prospect of him yet generally we see him clearer and clearer as these ragges of flesh weare and rot from off us 'till at length when the soule is got lose of this prison of clay it knowes him immediately without the helpe of a glasse now we know him but in part but we shall know him even as also we are known 1 Cor. 13. 12. The third point is to discover unto you more particularly wherein the excellency of this knowledge consists and t is I suppose 1. In the object and things known 3. In the influences it hath upon the party knowing 1. The things known by this knowledge of Christ are most excellent the nobler the object the nobler the science now in what noble sublime matter this knowledge deales is plaine whether we consider the personall excellenceis of Christ the graces and perfections of his nature the glory beauty and comelinesse of his person which must needs ravish and take up our thoughts though to fasten here and goe no farther is but to admire the glittering of the shew not considering the pearles within to pore upon a picture not regarding the living party it represents Faith as the Spouse in the Canticles seems to be pleased even with the outward draught and comlinesse of a Saviour to see him in glory sittting at Gods right hand but then it eyes him chiefely as a crucifyed Saviour as therefore Paul desires to know nothing but Christ and Him Crucifyed as the only and chiefe concernment to him or whether the Promises of Christ those breasts of consolation at which this knowledge lyes still sucking and delighting it selfe in they are excellent things precious Promises in which the soule can find more comfort then in all the earthly joyes pleasures of this world or lastly whether we consider the mysterys it containes they are admirable mysteryes and without controversy saith the Apostle 1 Tim. 3. v. 16. Great is the mysterie of Godlinesse God was manifest in the flesh justifyed of the Spirit seen of Angels preached unto the Gentiles believed on in the world received up into Glory Every trade and profession we say hath a mystery in it something that is which is not known to every one sure I am that a Christians profession is altogeither taken up in a mystery such a mysterie that had the Angells themselves pardon the expression been bound prentice to understand it they had without Gods speciall revelation remain'd altogeither ignorant of it for the 1 of Pet. 1. 12. 't is said the Angells themselves do desire to looke into it even now that this great mystery of our Redemption is made manifest unto the world see 't is so full of admirable inscrutable excellencys that the Angells themselves desire yet to be Pupills unto it and are curious to learne more continually of it 2. The excellency of this knowledge may be discovered in the effects and influences of it which are first to discover God more clearely unto us secondly to discover our selves unto our selves 1. It discovers God more cleerly unto us for Christ is the brightnesse of his Glory and the expresse image of his person Heb. 1. 3. So that looke as we know the Sunne by its light and a naturall father usually by his Sonne who carryes his substantiall image so is God seen in Christ and therefore the Apostle Col. 1. v. 15. saith he is the Image of the invisible God God himselfe he lives in inaccessible light no man can see him and live but it hath pleased him to manifest himselfe in Christ in whom dwels the Godhead bodily whatsoever glory whatsoever wisedome whatsoever power is in God is plainly drawn forth and exprest in Christ he is the essentiall substantiall copy if I may so speake with reverence of his Father in whom alone he is most legibly and clearly to be read the creatures indeed doe in their kind represent God but then a very broken and imperfect copy they are of him so that the Gentiles by falsely spelling and putting
togeither their letters read God in a monstrous prodigious manner and become vaine in their imaginations and their foolish hearts were darkened Rom. 1. As men that read in an old moth-eaten broken manuscript may easily mistake the originall meaning so methinks the Gentiles having nothing to study God in but the dull and darke print of the Creatures presently fell into grosse mistakes and multitudes of errors concerning him for they changed the glory of the incorruptible God into an image made like unto coruptible man and to birds and four-footed beasts and creeping things Rom. 1. v. 23. but now Christ is so cleer a representation of his Father that if we know him aright we cannot mistake God at all He and his Father are one so that you may comprehend and know him as it were for he that seeth him seeth the Father and he that cometh to him cometh to the Father as in St John 't is every where exprest 2. This knowledge of Christ discovers our selves also unto our selves the knowledge of our selves is one of the best and most divine knowledge that is Ecaelo descendit the heathen could say now we cannot know Christ aright but we must know our selves also know in what a miserable and wretched estate we are without him how vile and loathsome we are in our own natures how base and worthlesse our best performances how ugly and deformed our persons and our services are in the eyes of God As when the beames of the Sunne come into a roome they discover all the dust and filthinesse in the roome so when Christ beames in upon the soule the filthinesse and corruption of our hearts and lives doe straight way appeare we then see what a horrid thing sinne is that put so blessed a Saviour to so cruell a death we see what a cursed slavery we are all in by nature to the law to sinne to Satan till the Son doth make us free before we know Christ the Divell doth cast a mist before our eyes so hood-winks our soules that we cannot see where we are what we are or whither we are going till he takes the veile from off our eyes and then by our present light we know what it was to be in darkenesse Through Grace we know what sinne is how to debase our selves and advance Christ First Is it so that the knowledge of Vse Christ is the most excellent knowledge more to be desired then gold yea then most fine gold more pretious then Rubies is it the glory of a Christian to be more perfect in this to teach this to learne this then it should reprove all those who make not this the main end scope of their studies and endeavours As 1. Such carnall dispensers of the Word that use rather to speak in enticing words of mans wisedome then in demonstration of the Spirit and power and that dresse their discourses in the Apish foolish conceptions of mans wit neglecting in the meane while the sacred Word which alone is able to make both themselves and their Auditours wise unto Salvation such in the language of S. Paul doe make the Crosse of Christ of none effect 1 Cor. 1. 17. whilst they labour to possesse men with the love of their affected streines more then with the naked and simple truth of the Gospell and therefore the good Apostle professeth that he did determine to know nothing amongst the Corinthians save Jesus Christ and him crucifyed He could have flaunted as well as the best of those seducers and have trimmed his speeches with as much elegancy as any but saith he away with such trash to the herd of mankind that had rather feed upon such husks then the bread of life let others vaunt as they please and you expect what you will from me yet this is my resolution not to know any thing saving Jesus Christ and therefore exceedingly to be blamed are all they that contrary to his Word preach to the eare and not unto the heart seek rather to gratify the sensuall corrupt affections of men then to implant in them the saving knowledge of Christ O beloved we are to deale with the soules of men to rescue them from Hell and to pluck them out of the paws of the Divell by whom they are led captive We meet againe too too often with poor ignorant wretches to instruct who scarce know whether there be any Christ any Holy Ghost more-over we are not to deale with flesh and blood but with principalityes and powers the lusts of men they are to be blasted and beaten down by us the consciences of men to be wrought upon and satisfied sins to be convicted the righteousnesse of Christ to be pressed the Crosse of Christ which is foolishnesse to the world to be preached this is our labour this our worke what need we then to daube with untempered morter and to mixe humane inventions with sacred truths why is that zealous thirst after applause and to set up our selves more then our Saviour why is it then men desire oftentimes more to display their own reading then the knowledge of Christ and him crucifyed not as if there were no use of humane learning in the mystery of the Word Paul himselfe made use of a Poet to convince the Athenians Act. 17. nor doe we speake this to countenance those that doe the worke of the Lord negligently and bring the lame saplesse undigested notions to this sacrifice doubtlesse God that requires the whole man requires the braine as well as the heart in this service and he gives us talents not to lay up in a napkin but to bring themforth as occasion shall require for his Glory and the Churches good we all know by sad experience into what disorders and inconveniences the contempt of secular learning hath brought many giddy soules of this Nation and how prostituted and disregarded the carelesse management and wanton itch of preaching hath made the office of the ministry O that God would be pleased to convince all of us especially the forward youth of this University of the tremendous burthen that lyes upon the shoulders of a Minister Opus Angelis formidandum but to return I say we do not hereby discountenance learning or learned and painfull preaching especially in due place and time but only we ought to take heed that Hagar doe not justle out Sarah that the handmaid secular learning doe not take place in our affections above the free woman the knowledge of Christ that our Sermons savour not more of learning then of grace and that our designe be not to get more admirers of our parts then Disciples of Christ 2. This would reprove all those in generall that are more in love with humane knowledge then that the knowledge of Christ are more taken with an Aristotle a Plato perhaps a Romance or play-booke then a Prophet or an Apostle suffering in the mean while poor illiterate men to rise up and carry away Heaven from them whilst they