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
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 〈◊〉 〈◊〉
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
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
riches 2. Secondly hereby we may be taught what is the right use of Philosophy and other the like Arts whereby we make inspection into the Creatures namely that thereby we may be raised up unto the consideration of Gods Eternall Power and Godhead The examining and considering of the Creatures should raise our mindes up unto God There is no man so much an Atheist but if he hath eyes and reason may be convinced of his folly by the very Creatures For as Job said unto Zophar Job 12. 8 9. Speak to the earth and it shall teach thee and the fishes of the sea shall declare unto thee Who knoweth not that in all these the hand of the Lord hath wrought this So we may say unto such men go to the Inanimate Creatures and they will teach thee God goe to the Vegetatives and thou shalt find that every Herbe proclaimes a God goe to the Sensitive Creatures and there thou shalt finde the yong ravens calling upon him for meat and upbraiding thy damnable fottishnesse who deniest him whom even they acknowledge goe lastly unto thy selfe and so the very consideration of that curious art and cunning in the contrivance of thy owne Body will lead thee up into heaven and unto a God and make thee cry out with the Psalmist I am wonderfully and fearfully made marveilous are thy workes Methinks it might be a notable way to convince an Atheist even by the structure of his owne Body and instead of more subtill Arguments to read an Anatomy Lecture unto him for doubtlesse could he be but distinctly led through all the Regions of the Body and there be shewne in the upper roome thereof the curious fabricke of the tender Braine lodged in its severall cels and strongly fortified with a wall of scull and the unknowne Labyrinths and Meanders of an innumerable company of veines continually watering it in this also could he but be made to understand the incomparable structure of the Eye without empaled about with strong bones and sheltred with their lids which as trap-doores being let downe hinder forraine injuries within adorned with its severall Tunicles and Humors with its Membrains and Nerves which constantly supplie unto it Spirit and vigour from the Braine from the very Motion of which Eye towards heaven it was that Tully concluded a God there able to help it Could he I say be further shewne the convenient position of the Heart whereby as from the Center it doth give Life and Motion to the whole the orderly Pulsations of it whereby the bloud which otherwise would become thick and muddy is made to runne cleare and sweet throughout all the Conduits of the Body To be short were he made acquainted with the position and severall offices of the cooling lungs the seething Stomack the dying Liver the fertile Wombe wherein as the Prophet speakes he is so curiously wrought Besides these were hee shewne the excellent use and admirable composure of the Muscles Arteries Veines Bones Cartilages and all other Organs and parts which concurre to the making up of this Little World what thinke you then would this Atheist say would he not presently cry out wonderfully and fearfully am I made none but the Power of God can make these and none but the Wisdome of God can dispose these so made unto so excellent uses Certainly the very consideration of a Body so neatly joynted and compacted together so rarely contrived in the mutuall Offices and Helps of each part unto the other so well ordered and disposed in every the least Particle and Minute fibra thereof must needs raise a mind not wholly shut up in darknesse and wilfull ignorance to the contemplation of the Power and Wisdome of God 'T was a notable complaint somewhere of Galen in one of his bookes de usu partium that men would be very apt to admire the Art and Workmanship of a Phidias or an Apelles but then very backward and averse from admiring and considering of God in this his farre more excellent worke of Man I feare I may take up his complaint in these our dayes Many amongst us do know much of the Nature of the Creatures and of the body of man but then I feare 't is a little vaine discourse and ostentation or a satisfaction of our Curiosities that is aimed at herein more then the Praise and the Glory of God and the better contemplating of him in his Creatures whereas those that pretend unto the study of Nature and the Creatures have most reason of all other men to be Religious and to thinke upon God because they cannot but continually view in them the Finger and Foot-steps of God himselfe 'T was therefore a true saying of a renowned Statesman and Scholar of our owne that a smattering of naturall Philosophy inclines men to Atheisme a deeper knowledge thereof brings them about to religion because they better knowing the chain and linke of things within themselves and the severall strange Natures and Generations of them will the easier be led unto God and his providence Doubtlesse could but a good Philosopher and a good Christian concenter in the same Person as his Piety would much elevate his Philosophy so would his Pbilosophy much confirme and advance his Piety for certainly a serious inspection into the Creatures must needs then worke much upon his Affections and beget in him a farther Obedience unto love feare and admiration of that God whom by experience he finds to be the Authour Preserver and Governour of so Wonderfull Workes The Booke of the Creatures indeed cannot alone instruct us in a Saving knowledge of God but being bound up together as it were with the Booke of the Scriptures we may see in them much of God and learne much from them for the advantage of our Salvation 3. Thirdly then we should be exhorted every one of us to study God in his workes 1. Be exhorted to study him in his Creatures behold a faire Volume laid open before your eyes each Legible Character whereof doth no lesse speake the Intention and Study then Command the Admiration To passe by so Excellent Workes without any consideration will argue a Base Stupidity in us and a baser Contempt of Gods glory Shall a Play or a Romance shall an Aristotle or a Tully take up our Meditations our daies and nights and shall not the Workes of God have our spare Hours those Works which being duly considered may be as so many rounds in Jacobs Ladder to lead us into Heaven and give us a Glimps of that Infinity which bleare-eyd Nature can never so well kenne or mount unto For what Seneca said of a Man we may say likewise of all other Creatures there dwels a God and Divinity in them in the meanest namely of them we may trace the footsteps of a Deity and find out him in whom we live move and have our being Since then God hath endowed us with so noble a Sense as our sight is whereby we may clearely see those
Salvation to instruct to reprove to correct and since it hath so admirable perfection in it as to make the man of God perfect throughly furnished unto all good workes good reason then my sonne Timothy that be the times what they will be errours never so plausibly entertained and truth never so violently opposed that thou notwithstanding shouldest continue in the things which thou hast learned in the Doctrine of the Scriptures which thou hast received And this is the drift of the Apostle in this Chapter The well understanding of which together with the words read unto you will much conduce to the opening of this my present Doctrine of the Scriptures I shall therefore expound the words themselves more distinctly and in the opening of them briefely touch upon some things which I cannot handle at large and then I shall come to what I mainely intend well then here is the subject spoken of the Scripture set forth by its Author GOD by its use 't is profitable for Doctrine c. by its end which is that the man of God may be perfect c. All Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all writing for so the Word of God is called Scripture by way of eminency it is the chiefest of al other writings which are so far accounted good or bad as they come neere to or decline from this but here saith Beza when the Apostle saith all Scripture we must take heed least we understand any besides that which we call Canonicall that is such bookes which by reason of their Antiquity their argument and divine doctrine they treat of their efficacious and lively manner and method of their discourses are the Canon yea rule and touchstone by which all Doctrines and Writings whatever are to be tryed for there are other Books which either because the names of their Authors were unknown to the Prophets and Apostles are called Apocryphall or hidden which though otherwise containing many usefull profitable instructions are yet notwithstanding to be hid and laid aside when any truth comes to be tryed And therefore when our Apostle saith that all Scripture is given by inspiration of God we must exclude those Apocryphall Bookes for since they are neither written in the Hebrew tongue nor by any Prophet of which Malachy was the last nor taken notice of by Christ and his Apostles since also they containe many things absurd and contrary one to another we have reason to suspect that they were never given by inspiration of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all Scripture is inspired of God or as the word implyes breathed from God those notions words and phrases which may every where occurre in holy Writ were dictated unto the pen-men thereof by the Holy Ghost himselfe so that Prophesy came not of old time by the will of men but holy men of God spake as they were moved 2 Pet. 1. 21. wherefore we read not thus saith Jeremiah or thus saith Isaiah but thus saith the Lord and the mouth of the Lord hath spoken it but what may some say is all that is contained in the Scripture the Word of God Why then those impostures and calumnies of Sathan set down in the 3. of Gen. and 4. of Mathew those erroneous sayings of Jobs Wife unto him to curse God and dye with the like are the Word of God We answer that these and the like sayings only historically set down being abstractedly in themselves considered are not from God but then consider the truth of them and the end for which they are set down so they are As we may say that Tacitus is the Author of that whole Booke though many things in it are supposed to be spoken from other men and as the same wax though of litte worth in it selfe yet sealed and put in a bond may be of great concernement and value in like manner those speeches of Heathen Authors cited by the Holy Ghost as that of Aratus Act. 17. 28. and that of Epimenides Titus 1. 12. though of little worth as they came from such men yet being inserted into holy writ receive divine Authority and may be of great moment unto our Salvation many things there be also in Scripture which quoad praeceptum may have greater Authority then other but ratione Authoris are equall As the Commandements of the first Table are more severely enjoyned then those of the second yet the same God writ them both thus gold may be more precious then gold in weight and shape though not in purity it remaines then that all Scripture some way or other is given by inspiration of God and therefore it is all one to say the Scripture saith and God saith as may farther appeare from the 9. of the Romans 25. verse and Gal. 4 30. All Scripture is given by inspiration of God and is profitable many are the commodities of the written Word for besides that it is a standing rule whereby we may try all other Doctrines as the Bareans tryed Pauls Doctrine by searching the Scriptures whether those things were so Act. 17. 11. and therefore as those that carry false and Adulterate coine about them cannot endure to heare of a touchstone so likewise those cheates in Religion the Papists will not suffer the Scriptures to be read least thereby their impostures should be laid open and their folly appeare unto all men besides this commodity I say the Apostle saith that 't is profitable 1. For Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the discovering that is of such things unto us which without it we could never have known there are Mysteries of Godlinesse and abscondite hidden things of God which humane reason can never unvaile or fathome that an infinite God should be cloystered up in a Virgins wombe that he should leave Heaven and lye in a Manger for the Redemption of his enemies and the like is above the reach and disquisition of a naturall understanding and therefore we must of necessity be farther enlightned by the Word of God before we attaine unto the knowledge of these things it is profitable also for instruction of us in the fall restauration of man in the Sacraments yea in all things necessary unto Salvation it instructeth and teacheth us how wretched we are by nature how happy by Grace how to beat downe principalities and powers how to want and how to abound how finally to be wise unto Salvation 2. 'T is profitable saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproofe there is no errour so plausibly broached so strongly fortifyed and maintained by humane reason but may be beat down and vanquish't by Scripture and therefore saith the Apostle He that is Spirituall judgeth all things yet he himselfe is judged of no man 1 Cor. 2 18. He that is rightly informed in the holy Scriptures he to whom the Spirit hath revealed the will of God and who knoweth the minde of Christ may without the assistance of forraine traditions testimonies of the Fathers and the like not
〈◊〉 〈◊〉 〈◊〉 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