other mysteries they were darkely and emblematically as I may so speake hinted only in the Old Testament God thus ordering it that his people might more eagerly desire and pray for their fuller revelation But now to us under the New Testament these things are more cleerly layd open unto us so that we ought not to exspect farther revelation of them then what we have in the Word already for saith the Apostle All the Promises of God in him are yea and Amen that is they are throughly accomplish't and perfected in him and therefore they must needs be more plain and evident unto us now then they were unto the Fathers of old time the Old Testament then and the matter therein contained was not altogether so perspicuous unto the faithfull before Christ as now it is unto us after him and this shall suffice for the second point and so much also shall suffice briefely for the perspicuity of the Scriptures We shall now speake something concerning the perfection of them as the Scriptures are perspicuous so also they are most perfect that is necessary to be known of us in relation both to our faith manners this is plain from the end of them here set down Namely that the man of God may be made perfect throughly furnished unto all good workes from whence we may conclude that if the Minister of the Gospell for he is the man of God may out of the Scriptures furnish himselfe with all things necessary both for his Salvation his office it will follow that they are fully perfect for instruction of all men both in Doctrine and manners this will farther appeare from Ps 19. 7. The Law of the Lord is perfect converting the soule and Ps 119. 96. I have seen an end of all perfections but thy commandement is exceeding large and so Luk. 16. 29. Abraham there sheweth in the Parable that Moses and the Prophets were sufficient to keepe men from damnation even the doctrine of the Old Testament contains in it al things necessary for mans Salvation whoever denyeth the truth of this point must of necessity say that either first God did not perfectly and fully reveale his will to the Prophets and Apostles which how absurd it is the Scriptures teach for Joh. 14. 26. 't is said there that the spirit should teach them all things and Joh. 16. 13. the Spirit will guid you into all truth or else they must say that the Prophets and Apostles did not set down the full and perfect substance of what was revealed unto them which Saint Paul doth plainely seeem to contradict for Act. 20. 27. I have not shunned saith he to declare unto you all the counsell of God Or else thirdlly he must be forced to say that it seemed not good to the Spirit fully and perfectly to reveale the will of God and so in writing to transmit it unto posterity for thus the Papists say in defence of their traditions that God indeed did reveale to the Prophets and Apostles his whole will concerning our Salvation but yet all was not written but some things were communicated say they viva voce unto the rest of the Church which never were written but still were derived unto posterity but doth not this opinion plainely accuse the Scriptures of falsehood when it is said Deut. 12. 32. Whatsoever things I command you observe to do it thou shalt not adde thereto nor diminish from it Gal. 1. 9. If any man Preach any other Gospell unto you then that ye have received let him be accursed which two texts being compared with that of Exod. 24. 4. Where 't is said that Moses wrote all the words of the Lord and with that forementioned place of the Acts where Paul saith that he did not shun to declare unto them all the Counsell of God these places I say compared with one another do evidently shew that all things necessary for Salvation were written that this written word alone ought to be the rule canon of our faith for since by them we attaine unto Eternall Life we are made wise unto Salvation since by them also the man of God is made perfect and throughly furnished Without controversy they containe in them all things necessary to be knowne of us either in regard of our faith or manners all things necessary I say for otherwise many other things there might be traditionally conveyed unto the Church such as are the perpetuall virginity of Mary the names of Jannes and Jambres mentioned by Paul only the Prophesy of Enoch Jude 14. part of the Gencology of Christ Luk. 3 Sathan striving for Moses body Jude 9. and other the like which things they may be known or not known without any prejudice to our Salvation and being not doctrinall may very well be received from hand to hand and not mentioned in Scriptures but how say the Papists can ye know Canonicall bookes from Apocriphall but by the tradition of the Church We answer that these may be distinguish't from the other by that innate light majesty and truth that is in them besides though a new convert and beginner may first learne it from the Church yet afterwards they know it upon grounds of Scripture thus an ignorant man may be told of the Kings coine but it is not that telling but the Kings stampe that maketh it currant good coyn Again for the maintenance of their unwritten traditions they urge that of the 2 Thes 2. 15. Therefore brethren stand fast hold the traditions which ye have been taught whether by word or our Epistle then which saith Whitaker Nullum probabiliorem Papistae locum inveniunt but unto this we answer that they were the same things which Paul spoke and writ so that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not signify a diverse doctrine from that which afterwards was written and so also the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not alwayes a note of disjunction but sometimes also of conjunction as may appeare by comparing the Originall of the 1 Cor. 13. 8. Besides this it appeares that the Canon of the new Testament was not yet established Yea saith the same Whitaker I affirme that there was no book unlesse it were the Gospell of Mathew before the Epistles to the Thessalonians wherefore though the Apostle did bid the Thessalonians hold fast that Doctrine or those Traditions which he delivered unto them yet they might very well be indeed according to substance were set down in writing afterwards by the same Apostle wherefore briefely to conclude this point since these Scriptures are purposely written for our learning and to be are witnesse of Christ and to teach the way unto everlasting life doubtlesse God will have no Doctrine received of us but what is in them or consonant unto them Traditions then however in point of ceremony discipline or other lesse substantiall matters may be received yet in points of faith and Doctrine they are in no wise to be obtruded upon
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
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
only know but also confute such errours as are repugnant unto sound Doctrine and the Analogy of Faith the Word of God is called a light Psal 119. 105. and therefore as by light only we know what darkenesse is so by the same word may we understand what is erroneous and false in religion As we say that a right thing is a sufficient judge of its own straitnesse and the crookednesse of another body so that there is an elencticall power as I may so speak in the very Scriptures themselves to stop the mouthes of gainsayers and to quash put to silence the impious opinions and errors of ungodly men 3. 'T is profitable for correction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reformation that is for an amendment of all things amisse either in life or manners there is not the least deviation from the Law of God either in thought word or deed but it doth espye and correct A man can never sinne soe closely but it will find him out for the Word of God tryeth the reines the heart it is a two edged sword dividing betwixt this joynts the marrow is a discoveres of the thoughts and intents of the heart Heb. 4. 12. As it doth teach what things are right so it doth correct amend what things are out of order 4. 'T is profitable for instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instruant Patriarchae etiam errantes The title of the 32. Psalme is a Psalme of instruction the word seemes to me to imply the great profit of the Scriptures even for the instruction of Children and young men so farre was our Apostle from forbidding any of what sort soever the reading of the Scriptures that he makes it one of the main ends and uses of the written Word to instruct all men even unto Children hence it is that v. 15. the Apostle approves in Timothy that from a Child he had read the Scriptures and I am verily perswaded that the Romanists withhold the reading of Scriptures from the people more out of a point of policy then Religion or ground they have for it out of the Word it selfe for it seemes altogether repugnant first to the Commands of God who enjoyned Moses to read the Law before all Israel Men Children and strangers within thy gate without any distinction Deut. 31. 12. And who bids us search the Scriptures Joh. 5. 39 and who commands that the Word of God should dwell in us richly and abundantly Had not laymen and ordinary people soules to be saved as well as the greater Cardinalls and Priests there were some reason that these precious things should not be cast unto such doggs these Jewells to such Swine but they expecting life from the same Christ as greater Schollars why should they not with them have the same meanes to obtaine it if the command of God lye thus indefinitely upon all men why should they be debarred from obeying that command Secondly 't is repugnant to the very designe of God in revealing his will in the Holy Scriptures for whatsoever things were written a foretime were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. why was the word written but that we might have hope and shall not a lay-man have hope of Salvation will you exclude the common people from the hope of Heaven if not why then shall they not have this hope through patience and comfort of the Scriptures againe Ephes 6. 12. 17. the Apostle there shewing how that we wrestle not against flesh and blood but against principalites and powers c. bids them therefore take to themselves the Helmet of Salvation the Sword of the Spirit which is the Word of God and now ought not poore ignorant soules thus to wrestle thus to fight against powers against the rulers of the darknesse of this world against Spirituall wickednesse in high places why then shall they not have this comfort Why should they not be armed with that sword of the Spirit the Word of God When a Prince setteth forth a Proclamation 't is penned in a language that all his Subjects may understand it and doubtlesse 't is the intent and end of God in proclaiming his Will and Word unto mankind that all his People should read and understand what wonderous things he there revealeth for their Salvation for otherwise what a vaine unprofitable thing would it be to kindle a light meerly to put it under a bushell to bestow a rich treasure upon us for so the Word is called to be hid and clasped in a box to give us a rule whereunto we should square our lives even his Holy Word only that it should be shut up and cabineted in an unknown language it is in my judgement the highest piece of injustice in the Church of Rome thus to deprive the people of the bread of life and instead thereof to obtrude upon them their own hypocriticall leaven their fopperyes and traditions to obstruct and seale up the fountaine and then to feed them with the muddy streames of their own inventions yea indeed to damne mens souls meerly out of a divelish kind of policy to secure their own state and interest but say they there is no such necessity certainly for the common peoples reading the Scriptures when as in the times of the old Testament there were many Believers as Job his friends who yet living not among the Jews to whō then only were committed the Oracles of God were destitute of the holy Scriptures we answer that as for Job his friends they lived by computation of the best divines before the Law and the written Word whereas had they lived after it they had been bound to have the Scripture after it was delivered besides what if it be granted that some believers there were under the Old Testament who de facto had not the Scriptures must it therefore now de jure be true that the commonalty ought not to have them under the Old Testament perhaps God might by vision or some other extraordinary way reveale his will unto some of the Gentiles as unto Job others before their Conversion which ways being not now to be expected reason it is that all People should now fetch their knowledge of God from the Scriptures Againe they object that Paul writ not his Epistle unto the Romans in Latine which was their vulgar tongue but in Greek therefore to put the Scriptures in a vulgar tongue is not needfull we answer that the reason of this was that those sacred monuments of Paul being to instruct all people besides the Romans the Spirit thought it most convenient to write it in such a language which might most universally be understood now that the greek was then most known unto all Nations appeares not only out of prophane Authors but also out of the Scriptures themselves as from Rom. 1. 16. and other places where the Apostle under the name of Greeke comprehends all
ΓÎΩΣΤΌΠΤΟ ΘΕΟ ΚΑΊ ΓÎΩΣΤΌΠΤΟ ΞΡΙΣΤΟ OR THAT WHICH MAY BE KNOWN OF GOD BY THE BOOK OF NATURE And the excellent Knowledge of JESUS CHRIST by the BOOK OF SCRIPTURE Delivered at St Mary's in Oxford By EDWARD WOOD M. A. late Proctor of the University and Fellow of Merton Coll. Oxon. Published since his death by his brother A. W. M. A. 1 Cor. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OXFORD Printed by H. H. Printer to the University for Jos. GODWIN EDW. FORREST 1656. ORNATISSIMO NOBILI NECNON CLARISSIMO VIRO D. IONATHANI GODDARD MEDICINAE DOCTORI ET INCLYTI COLLEGII MERTONENSIS CUSTODI IN ANTIQUISSIMA UNIVERSITATE OXONIENSI ANTONIUS WOOD COLLEGII PER PRUDENTIAM SUAM OPTIME GUBERNATI ALVMNVS HAS PRIMITIAS MODO FRATRIS DEFUNCTI SUO PATROCINIO HUMILITER Dat Dicat Dedicat. THE PUBLISHER to the Courteous Reader THe Authour of these Sermons being lately falne asleep and having had no Admission while he was Living to be recommended to Publike View the Perswasion and Importunity since his death of some of my Friends and such as may challenge no small Interest in mee hath though unwilling induced me to Adventure to Exhibite this Little Volume to look out and do Service in the World He himselfe whilst he lived Wrote it and doubtlesse he had finished it if God had lent him longer Life but it fared so with him as once with Hezekiah Esay 37. 3. The children were come to the birth and there was not strength to bring forth I have as a Brother though not as a skilfull Midwife done what I could to bring it forth by collecting it out of his Paper-books and some other loose Writings from his private Study which was the onely Remora to it's more Suddaine and much desired Birth Some Errata's since have passed the Presse which perhaps will not so well relish with thy Palate but I wholly rely upon thy Courteous Ingenuity to passe them over with Silence Thou mayest here expect that I should speake something in Commendation of this Worke which is not happily so fitting it being both hard for one Brother to praise another without Boasting moreover for me to seeke thy Approbation of it by any Faire and Plausible Inductions were altogether to Distrust if not Impare the worth of it I know the worke it selfe will sufficiently Praise him especially if thou wilt vouchsafe to peruse it Charitably I meane without any Detracting Calumnies or Cynicall Censures which if thou dost thou shalt find his Spirit in them and in a manner heare him although Dead yet Speaking unto thee and shalt hereby much perswade the Publisher to leave off at least in some measure grieving for and lamenting over his once Living and alway Loving Brother and shalt rather divert the stream of his Affections into a strong current of Haleluiah's for the Hopes that he hath especially from those that willingly entertaine a Dead mans works and retaine his words in their Living Hearts of doing good by this his Publication which is the desire of Thy Servant A. W. ROM 1. 19 20. Because that which may be knowne of God is manifest in them for God hath shewed it unto them For the invisible things of him from the creation of the world are clearely seen being understood by the things that are made even his eternall power and Godhead so that they are without excuse THere are three bookes wherein the Deity may be plainly read and discovered the booke of nature the book of the creatures and the book of the Scriptures this latter was peculiar to the Jewes the two former common both to Jew and Gentile for unto the Jewes were committed the oracles of God because they were his peculiar people unto the Jew and Gentile the light of nature and use of the Scriptures because they both were men and inhabitants of the world Now out of these three bookes our Apostle laboureth to convince of unrighteousnesse the two great enemies of our justification by faith in Christ the self-conceited Jew and the Idolatrous Gentile for however the one might pretend unto salvation by vertue of their inherent righteousnesse and the other hope to escape damnation by their ignorance of the Law which threatneth death to the breakers thereof yet our Apostle in this his Epistle doth plainly demonstrate that neither the righteousnesse of the one was so commensurate and answerable to the law of God as to attaine heaven and avoid the curse and that the ignorance of the other was not so great as that thereby they might become inexcusable and without offence towards God both Jew and Gentile are sinfull for there is none that doth good no not one and therefore both Jew and Gentile are lyable unto damnation the Jewes because it is impossible for them to keepe the Law from the observance of which they expected life the Gentile because they were not obedient unto those common notions and implanted truths they had of God and morall honesty For however they pretended not to know God and therefore not to hold the truth in unrighteousnesse as 't is evidently shewne they doe in the fore-going verse yet our Apostle doth by force of Argument take away their false pretences and plainly convinceth them of both in the words of my Text which as I suppose are brought in to prevent a secret objectioÌ„ that the Gentile might frame against the doctrine of the precedent verse for the Apostle being about to prove our justification onely by faith doth in the 18. verse dispute negatively shew that workes in which both Jew and Gentile trusted could never justifie they being so farre from making us appeare righteous before God that the wrath of God is revealed against them for the wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men The best workes of naturall men cannot free them from being guilty of ungodlinesse and unrighteousnesse from the breach of the first and second Tables and therefore is the wrath of God revealed from heaven even against the best workes of men But what kind of men are these that stand thus charged with ungodlinesse and unrighteousnesse Why Such saith Saint Paul who hold the truth in unrighteousnesse but you Gentiles doe thus hold the truth in unrighteousnesse 't is you that suppresse smother and imprison those truthes that are in you concerning God and your neighbour and therefore 't is you primarily who stand guilty of unrighteousnesse and ungodlinesse and here you may suppose the froward Gentile muttering within himselfe and thus cavilling at the Apostles minor what Saint Paul will you say we hold the truth in unrighteousnesse whereas we are altogether ignorant of God the Jewes indeed are without excuse because in the Scriptures God is plainly revealed unto them but as for us we sit in darknesse and the shadow of death without the least glimmering or knowledge of God and therefore pray forbeare so hard a censure no saith the Apostle say what you will
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
been left only to the light of nature within us and the conduct of the Creatures without us we might have eternally groped in darknesse and never have come unto Salvation for though these may direct us unto a God yet they do not properly unto a Christ nature can never throughly discover the will of God and the right meanes unto Salvation and though God be delineated and drawn out as 't were in his Creatures yet it is but in darke colours seen he may be and understood in them but never exactly worshipped and served through them there must be then some higher Principle and fountaine from whence we may draw the knowledge of his will his grace and goodnesse towards mankind his love unto us from all Eternity in designing his Sonne to dye for us and to reveale unto us all those high mysteries of Religion which otherwise nature can never reach unto now that which doth these things must needs be the Word of God which instructing heretofore the old Patriarchs either by Oracles or Vision was at length by Moses proclaimed unto the Church and set down in writing that so all might plainly see who he was what kind of worship he did approve of and by what meanes he would bring them unto Heaven so that as Christ said unto the woman of Samaria Ioh. 4. 22. That both shee and her nation worshipped they knew not what we say likewise of the Gentiles they worshiped they knew not what God or the true one in a false manner for before Christs time Gods words being consined closetted within the Church of the Jewes no wonder that the Gentiles without the pale became vaine in their imaginations and worshiped the Creature more then the Creator and now after Christ many Nations either through malice rejecting the Scriptures or through negligence being ignorant of them no wonder that they are given up to worship the Host of Heaven and to follow after Idolls and lying vanityes for as old and dimme eyes though they may behold a faire volume yet they cannot speak or read perhaps two words together without the help of spectacles or some other glasse in like manner though a purblind naturall man a Gentile may see God in the large volume of his creatures yet without the light and helpe of holy Scriptures he can never discover his will and the true manner wherein he will be worshiped the Scriptures alone are the Cannon and Rule unto which we must square our selves in the service of God the principium cognoscendi that instrument and ladder whereby we may climbe up into Heaven and have a more intimate and cleere knowledge of God then possibly we can attaine unto either by the light of nature or conduct of the Creatures Wherefore leaving the two former Bookes of Nature and the Creatures we must enter now into a higher forme as it were and learne the booke of the Scriptures it shall be my taske therefore at present to open unto you the Doctrine of the Holy Scriptures out of these words in prosecution of which as of all other heads ensuing I shall as I have told you endeavour to couch my matter in as short a roome as I can that so I may the more speedily goe over the summe and substance of Christian Religion which is the intent of this exercise and then I shall with all plainnesse perspicuity and method both open and apply the Doctrine familiarly illustrating those things that are knotty and hard without rambling and fetching in of things wich will not consist with my intended brevity and method As for the Doctrine of the holy Scriptures which being a beaten path I shall with lesse paines goe over These words as I conceive are the most pertinent whereon I may build it which are brought in as an argument to strengthen and confirme the Doctrine which Timothy had suckt in even from his youth and received from Paul for he shewing in the beginning of this Chapter the dangers of the latter times and the errours of evill men and seducers doth give his Sonne Timothy an antidote aginst their poyson exhorting him in the 14. verse to continue in the Doctrine which he had received the times indeed are very evill errours very rife persecutions every where offered to the professours of the Gospell but saith he continue thou in the things which thou hast learned c. this exhortation he seems to presse by severall arguments thou must continue in sound Doctrine 1. Because thou hast learnt it it was to that purpose deposited with thee and instilled into thee that thou mightest continue in it 2. Because thou hast been assured of it and therefore 't would argue want of Judgement and folly in thee to fall from it and because thou knowest of whom thou hast learn'd it not from any impostor or seducer but from a Paul an Apostle acted by the Spirit teaching nothing but what he hath from Christ and the Holy Ghost and therefore whose authority ought to binde thee to persevere in the things thou hast learned 3. O Timothy thou must continue in those things thou hast learned because from a child thou hast known the holy Scriptures v. 15. thou hast been so long versed in the sacred truth so long learnt and received it that now it would be a most base thing for thee to recede from it read it thou hast from thy Child hood and therefore hold it fast thou shouldest in thy riper yeares this argument he backs on 4. From the perfection and profitable effect of the Sacred Scriptures they are able to make thee wise unto Salvation through faith which is in Christ Jesus thou must therefore continue in the Doctrine and Word of God because if thou believest in that 't is able to instruct thee unto Heaven and eternall Salvation these arguments he puts down in the 14 15. verses now he goes on in these words read unto you to perswade him to persevere in the faith and Doctrine of the Scriptures for saith he all Scripture is given by inspiration of God the Authority therefore of it should bind thee to continue in the maintenance of it and 't is profitable for Doctrine for Reproofe for Correction for instruction in righteousnesse and therefore the great profit of it in instructing thee in all things which tend to Religion or well living and also its perspicuity in laying down all manner of things plainly which make either for Doctrine or for decision of controversies or for regulating mens manners either in publicke or private and then in the 17. verse the Apostle confirmes his exhortation from the end of the Holy Scriptures which is that the man of God may be perfect c. it is perfect in it self and therefore it doth make men perfect and throughly instructed unto all good workes since then saith Paul the Doctrine which thou hast learnt hath so noble an Author of it as God hath so profitable an use as to make men wise unto
put into a man enabling him to resist even his own desires to fight against his own flesh and blood to suffer and beare all afflictions and tribulations for Christ his sake shew me any humane eloquence that can alter and change the very natures of men that can over-awe keep under hatches the rebellions mutinies and motions of the flesh that can put a Felix into a trembling a stubborne Pharaoh into a relenting that can give light unto the simple stop the mouth of gainsayers that can divide between the heart and the world between a mans selfe and his selfe humane eloquence that can only move and perswade this force and command it comes with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus saith the Lord and therefore exacts obedience Adde to all these the testimonies of all times concerning the Scriptures their Antiquity Moses being borne before the very Gods of the Heathens the latest of the Prophets matching the antientest of the Phylosophers adde also their constant preservation and continuance even till now maugre all the fury and rage of Tyrants the malice of Divells and divelish men who have done and doe still oppose these holy writings adde finally unto all these the testimonies of an army of Martyrs maintaining even to death the truth of the Scriptures men of all sorts ignorant who though they could not dispute could yet dye for the truth wise rich poore of all ages and sexes women children aged folkes enduring all manner of torments with all manner of torments with all patience and constancy for the maintenance of Gods Word and the truthes therein contained these with many other reasons may sufficiently demonstrate that God alone is the Author of the Scriptures but now as there may be many witnesses unto a bond and yet still all be of little moment unlesse the seale be put on too in like manner all these witnesses and arguments here produced will be of little concernement unto our Salvation unlesse they be sealed with the Spirit of promise as the Apostle speakes Ephes 1. 13. we may be convicted by the foregoing arguments that God is the Authour of the Holy Scriptures but yet they can never per se worke faith nor a full assurance of them unlesse the Spirit which beareth witnesse unto our Spirits jointly cooperates and opens our eyes more fully to see this light for as Hagar Gen. 21. 19. could not see the fountain that was neer her untill God had opened her eyes so neither can we perfectly discerne or savingly know the holy Scriptures untill the Holy Ghost doth open our eyes as David speakes to behold the marvellous things of the Law we have therefore occasion here to enquire how it may appeare unto us that the Scriptures are the Word of God or how a man may savingly and truely know that the Scriptures are the Word of God and of divine authority the Papists they say that the reason why they believe the Scriptures are the Word of God is because the Church saith so we say that the reason why we believe them so to be is because they are in themselves worthy of all beliefe and because the Spirit of God witnesseth and sealeth unto our Spirits that they are the Word of God now whether the witnesse of men or the witnesse of God be greater judge ye however it hath been a point very much controverted and canvassed on both sides therefore I shall endeavour briefly and cleerly to state it and to make you understand the absurdity and vanity of their position Our thesis on which I shall ground my Discourse shall be this namely that the Authority of the Scriptures in esse cognito and quoad nos doth not so depend on the Church as on their own innate light and testimony of the Spirit within us the termes of this Thesis being explained you will easily understand the whole matter I say then that the Authority of the Scriptures in esse cognito and quoad nos for though some of the Papists have been so impudent as to affirme that the Scriptures have no more divine authority in them without the Testimony of the Church then Aesops Fables or Ovid's Metamorphosis hath yet some of the moderne and ingenuous of them doe acknowledge that in themselves indeed they are of divine authority yet this cannot say they otherwise appeare unto us then by the testimony of the Church we say then that they may otherwise appeare unto us to be Gods Word then by the church as we may know that light is light and gold is gold by their owne qualities and lustre without any mans telling of us that they are so besides if they are as they confesse of divine authority in themselves by what Law then can their Church usurpe authority over them unlesse as needs it must come to passe they account the authority of their Church above that of God and so become no lesse blasphemers then absurd 2. I say that the authority of the Scriptures in esse cognito and quoad nos doth not so much depend upon the Church as on their own innate light and testimony of the Spirit within us doth not so much I say for I doe not deny but that the Church is a great confirmer of the truth and divinity of the Scriptures and that it doth execute many good offices toward them As First it is a witnesse unto them and a keeper and preserver of them but now will any one be so absurd to say that the records or writings of a King doe receive authority from their Notary or Register because he keeps them Secondly the Church may discerne and judge between true and false supposititions Scriptures and that by examining them according to the originall Canon and platforme of Moses his Law for my sheep saith our Saviour John 10. heare my voyce and so can distinguish it from another but now as a Goldsmith may by his weights and touchstone distinguish Gold from Copper yet not be said to make the Gold yea or to make it so unto us but only to make us the more easily believe that Gold it is in like manner the Church in its examining distinguishing of Scriptures can be only said to confirm unto us the divinity of them not in any wise either in themselves or unto us to make them divine The third thing that the Church doth is to preach and divulge the Scriptures but now as we believe and obey the Proclamation of a King not because such an one proclaimeth it but for it selfe so likewise we obey and believe the Scriptures not for the Church but it s own sake Fourthly the Church doth expound and interpret Scriptures but now as a faithfull Interpreter of an Embassadour doth not either adde or take from the true sence and meaning of him so likewise neither doth or ought the true Church to adde or diminish any thing of Holy Writ and therefore much lesse hath it power to make it in any wise of any greater
the Gentiles but we must not here stand too long upon these things it remaines that since the Scripture is profitable for instruction in Righteousnesse good reason therefore it is that all people being thus to be instructed should read the holy Scriptures whose end it is as the Apostle goes on that the man of God may be perfect and throughly furnished unto all good works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. by comparing the 1 Tim. 6. 11. with this the Minister or interpreter of God such as Timothy was himselfe that he might be perfect throughly furnished unto all good workes that he namely who is of greatest concernement and knowledge in the Church may out of the Scriptures furnish himselfe with the knowledge of such dutyes which belong unto God and his neighbour there is no kind of good worke or duty which can be thought upon but the Scripture doth prescribe and prepare us unto and this is the meaning of the words on which I have been the longer because by them I have taken occasion to resolve you of such doubts which for brevity sake I cannot at large and distinctly handle from the words themselves you may note these three common observations 1. That the Scriptures are of divine authority for they are inspired of God 2. That they are most perspicuous and in the main most easily to be understood for otherwise how could they be profitable for our instruction in righteousnesse 3. That they are most perfect for if the Minister himselfe can draw out of them all things necessary unto his duty it will follow doubtlesse that they containe all things necessary for our Salvation and that they are most perfect 1. Then we shall shew that the Scriptures are of Divine authority what these Scriptures are none here I suppose can be ignorant of for you must needs conclude from what hath been spoken that they are the Word of God or holy bookes written by the inspiration of God to make us wise unto Salvation so that in the very frontispeice as 't were of the definition you may discover from whence they proceed God is the Authour of them that is certaine and 't were as absurd for a Christian to deny this as for any man to deny that beames and rayes proceed from the Sonne and therefore he that calls into question or denys that the Scriptures are the Word of God is as unworthy the name of a Christian as he is of a Phylosopher or a Metaphysitian that disallowes of a naturall body or entity because these are things which are necessary to be presupposed of him should all the men of the world unanimously conspire to deny that the Scriptures are the Word of God yet are they no lesse divine and authenticall then the Sunne would be light if all men otherwise were blinded let Turkes and Pagans say what they will yet the Scriptures will be still Gods word and there are such sufficient reasons for to prove it that he that is not either wilfully blinded or maliciously bent must needs confesse the same for that they are from God and so in themselves of divine Authority sundry reasons may be given we shall only for brevity sakename three or foure For besides that they doe most cleerly reveale unto us the nature and workes of God as the three Persons in the Trinity the mystery of the regeneration and the like things altogether above the reach and contrivance of man besides the impartialnesse and candour of the Pen-men of them for so Moses setteth down the incest of his Parents of whom he was begotten Ex. 6. 2. and his own disobedience Numb 11. 11. Jonah his murmering and Jeremiah his fretting which undoubtedly shews that they were not biassed with any carnall respects but altogether overruled and inspired by an higher Spirit besides also the quality condition of the Pen-men Amos an heardsman Mathew a publican the Apostles many of them fishermen which evidently shew that there was some higher power which did instill into them that profoundnesse of wisedome which all the art and Phylosophy in the world can never reach unto Adde to these the consent and holy conspiracy as 't were between all their writings notwithstanding the great difference of times they wrote in the remotenesse of places and the diversity of matters whereof they have written so incredible and divine is their mutuall harmony that you would rather think one man writ them with divers penns then that divers men writ them by one Spirit besides these and sundry other reasons I say which may sufficiently declare who is the principall Authour of this holy writ another great argument testimony of their originall is first the truth and events of Scripture Prophesyes Can any man Angel or created being foretell future contingent events can they tell the very name of a man and the time of his birth a hundred yeares before hand as the Spirit by Esay did concerning Cyrus and in the 1 of the Kings 13. concerning a Josias by name above 300 yeares say Annalist's before he was borne could ever any of the cheating Oracles of the Heathens or any counterfeited Sybill tell of a Messias to be borne 4000 years after then to come to passe just as 't was foretold as it did according to the promise made to Adam Gen. 3. 15. we our selves of this Nation are living examples of the truth of holy predictions succeeding events the Scriptures many thousand yeares ago did foretell the calling of the Gentiles for in him say they shall the Gentiles trust and all the ends of the earth shall see the Salvation of God and behold the Prophesy accomplished in our selves we who heretofore sate in darknesse and the shaddow of death doe now lye under glorious light who before were not a people but are now a people 't were endlesse to relate unto you all the Prophesyes which were exactly accomplish't according to the times places and circumstances foretold 2. But secondly the miracles that were wrought by and did accompany the teachers and writers of the Word may sufficiently confirme our faith in the authority of the Scriptures themselves unlesse we are worse then the Magitians who upon the Miracle of lice could cry out this is the finger of God Exod. 8. 19. but how may we know that the Miracles we read in the Gospells are true since by some the Gospell it selfe is doubted of Answer that were they not true they would have either been refuted or rejected by the men of those dayes but so farre were they then from that as a learned man notes that Josephus a Jew an enemy to the Christian truth did acknowledge Christ to be the worker of many miracles A 3d main argument of the Divinity of the Scriptures may be that admirable force and power which they have upon the minds and hearts of men which believe in them sometimes to humble and cast down sometimes to comfort and raise up the Spirits what vigour doth it