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
price or value then really it is in it selfe and this is all the true power that the Church can challenge in relation unto the holy Scriptures wherefore the true Church we honour in respect of these things but we doe not adore it and make it of greater Authority then the Scriptures themselves Wherefore 3. We say that the Authority of them doth not so much depend on the Church as on their own innate light and testimony of the Holy Spirit within us their own innate light I say for saith Chamier there is in the Scriptures a peculiaris genius and strein whereby they may upon examination be easily discovered to be the Word of God as a Critick will know by the phrase and stile and the like that such a book is Lyvies such an one Juvenalls so also will a Christian upon the due search triall of the holy Scriptures by their matter Heavenly by their stile deep and by their divine phrase mysticall presently conclude that they are the Word of God and that they can have no other Author then the King of Heaven and then farther I say there is required a Testimony of the holy Spirit within us which Spirit is as I may so speake the seale unto all the rest and peculiar only to Gods Children a man may by the hearsay of the Church historically know the Scriptures but this will no more comfort his heart then the discourses concerning honey and sweet-meates will the stomacke a man may also be convicted of the truth of the Word from those arguments I pressed even now and yet he may be no more converted by them then the Jewes were at the Miracles of Christ which they knew were wrought by a divine power well then what is it that must ultimately perswade us and assure a child of God certitudine fidei with an assurance of faith that the Scriptures are the Word of God the Church that cannot for how can that infuse faith which the Scriptures every where set forth to be the Gift of God what then is it that assures us doubtlesse the Spirit of God co-working with us and upon our prayers and diligent reading and examining of the Word assuring us that this Word which was thus confirmed by miracles thus verifyed by the truth of the Prophesyes contained in it this Word that hath so perfect a consent within its self that hath so admirable efficacy upon the hearers and readers thereof that hath been so wonderfully preserved in all ages that this Word and this Word only is the Word of God and of divine authority so then the Church that can only report unto us the Spirit that doth firmely perswade us the Church that can ministerially only ingenerate an opinion in us the Spirit a Faith and certainty of the Scriptures as then men may heare a very great report of anothers worth learning and counsell and yet be never fully satisfied concerning it till they find it so to be by their own experience or as those Samaritans who did believe in part on Christ for the saying of the woman were yet notwithstanding further confirmed established in the faith of him when they heard his own words John 4. 24. in like manner though we may historically believe that the Scriptures are the Word of God because the Church saith so yet this testimony of the Church doth minister little assurance or satisfaction unto a child of God untill it be farther back't on and established by a farther testimony of the Spirit which undoubtedly must be the firmest assurance a man can have because it is that alone which doth open the eyes to behold the wondrous things of the Law Psal 119. 18. 't is that alone which leadeth into all truth Joh. 16. 13. 't is that alone which inseparably accompanys the faithfull in the Scriptures My Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth Isa 59. 21. and therefore 't is that alone which gives strongest evidence unto its selfe speaking in the Scriptures if yee receive the witnesse of men the witnesse of God is greater saith S. Paul the witnesse of the Church is but the witnesse of men therefore the witnesse of the Spirit is greater but say they the Spirit speaketh by the Church and therefore we must believe the Church only when it testifyes of the Scriptures Whitaker answers for me that if so be the Spirit doth thus speak by the Church from whence then hath the Church this assurance but from the Spirit and so our beliefe of the Scriptures must ultimately resolve of necessity into the Testimony of the Spirit againe they say that the Church was before the Scriptures we answer no by no meanes for then how can the Word be called the everlasting wisedome of God and the immortall seed of which the Church is borne the Church was before the written Word but not before the unwritten Aske a Papist how they know that the Church is of such authority and they will prove it by the Scriptures and therefore the authority proving must needs be of greater esteem and before the authority proved but is not the Church called the pillar and ground of truth yes but what doth a candle receive any light from the candlesticke because it stickes in it what though the Church is the seat and mansion place of the Scriptures yet were it possible that there were no Church in the World yet is not the Scripture of lesse authority then now it is the Church then is only a ministeriall pillar to preserve keep and set forth the word not a fundamentall one to uphold and give being unto it and here I might wade farther into a Discourse concerning the authority of the Church and the Scriptures but it having been so fully handled already and answered by multitudes of eminent men I shall goe no farther it remaines that I should practically apply what hath been already spoken but this together with the other propertyes of Scriptures their perspicuity and perfection I shall leave to the next part This is the AVTHOVRS last Sermon that ever He preacht which was at S. Maries in Oxon. March 20. 1655. Phil. c. 3. v. 8. first part Yea doubtlesse and I count all things but losse for the excellency of the Knowledge of Christ Jesus my Lord. IN this Chapter the Apostle armes his Philippians against their false teachers by opposing his own judgement and example to their erroneous and lying suggestions There were a company of prophane persons started up in the Church of Philippi whom Paul counts no better then doggs evill workers and of the concision verse 2. who instead of circumcising their hearts went about rather to cut and rend asunder the Church these men now being left to be brought from their old fleshly confidences the workes of the Law did vaunt much of their outward priviledges and would fain slink into circumcision and other ceremoniall performances and joyne
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
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
to some particular customes of the Jew or Gentile or unto the proper times wherein the Scriptures were severally writ may be accounted hard and not so plaine as that we may primâ fronte and without much learning and study understand them however a Christian may be saved without any knowledge of these though not so without the other A man may go to Heaven without knowing whether the Temple were built in such or such a yeare or whether Job lived before Moses or after him yet he cannot without understanding that he must believe in Christ that he is a sinner and the like thus in other sciences there are some indemonstrable principles so plainely set downe that no man can question them and other things againe not altogether so essentiall somewhat doubtfull and darkly proposed but what may some one say the Mystery of the Trinity and the distinction of the persons in the Godhead are fundamentall doctrines yet they are above the reach of reason and therefore obscure well 't is true these and the like Doctrines are obscure but then as in Geometry the same thing may be darke in its selfe and yet by a demonstration plainely set down unto us in holy writ and we ought to be contented with what that teacheth us concerning them and however the very fundamentalls of our Religion are by some disputed of and called into question yet this proceedeth rather from the perversenesse and crookednesse of mens minds then that they are obscure and doubtfully set down in Scripture neither are they lesse to be received of us because they question them then the doctrine of motion is in Phylosophy though a certaine foolish Phylosopher did once deny it So the Apostle saith 2 Pet. 3. 16. that there are somethings in Pauls Epistles hard to be understood which they that are unlearned and unstastable wrest as they doe also the other Scriptures unto their own destruction marke here there are somethings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not all things but some things only namely such as he speakes of here in this Chapter the last judgement and destruction of the world the time and manner of which things are not essentiall unto our salvation these things so hard are wrested by unlearned unstable men that is men ignorant of the Scriptures and not ballanced with the Spirit unholy ungodly men and therefore as the same sunne may be light and yet not appeare so to be unto a blind man the same booke plaine and legible and yet unto dull and dimme eyes darke and obscure in like manner the same things which are plaine and perspicuous unto the Godly Regenerate men whose eyes God openeth are for the most riddles and strange things unto the wicked whom the God of this world hath blinded we shall therefore in the Second place shew you that they are more or lesse perspicuous according to the diversity of the subjects entertaining them objective and in themselves they are perspicuous but subjective in respect of men they are more or lesse plaine according as men are Regenerated or Unregenerated the whole world you know is divided into the Regenerate and Unregenerate this is an adequate division of all men and therefore we shall 1. Enquire concerning the the plainnesse and obscurity of the Scriptures in relation unto irregenerate men and we shall lay downe this position that noe wicked irregenerate man can savingly know the Scriptures or thus that the Scriptures though plaine in their natures are yet darke and obscure unto irregenerate men If our Gospell be hid it is hid to them that are lost 2 Cor. 4. 3. our Gospel saith the Apostle is as cleare as the light but who can finde fault with the Sun if it gives not light to a blinde man it is hid indeed but then it is to those that are lost to ungodly men for the carnall man preceiveth not the things of the Spirit 1 Cor. 2. the Scriptures all throughout contain in them Spirituall things and therefore as a meer sensible Creature cannot judge of the discourses and reasonings of men so neither can a meer rationall man perceive or disscover the Mysteries of the Spirit which is only proper to him unto whom the Spirit revealeth them as the Apostle elsewhere speakes you know the Scripture is devided into the Law and the Gospell and unregenerate men are said to be either within or without the Church now an unregenerate man a Gentile without the Church may have an historicall knowledge of the Law for saith the Apostle Rom. 2. 14. they doe by nature the things contained in the Law but as from an old eaten manuscript a man may gather a word or sentence or two when yet notwithstanding he is not able to find out the drift scope and end of it because through its ancientnesse it is much worne and perished in like manner from those old reliques and vestigies of that Law written in the hearts of the Gentiles they might discover some things which pertained unto their dutyes towards God and their Neighbour but then they could not know therefrom the intent of the Law which was to drive them to a Christ they could not know that by it they could not be justifyed they understood not the end and drift for which God wrote this Law in their hearts therefore though they might have an Historicall yet they could not have a Saving knowledg thereof But Secondly as for the Gospell a Gentile cannot have either an Historicall or saving knowledge of it without it be preached unto them or by some extraordinary way unknown unto us infused into them for Faith ordinarily that is commeth by hearing and hearing by the word of God therefore the opinion of those who think that by the light of nature a man may come to the knowledge of Christ and the Gospell is to be rejected 2. Secondly a Christian unregenerate man within the Church may have an Historicall contemplative knowledge of the Law and Gospell but no saving particular knowledge of either for it is to them foolishnesse 1 Cor. 2. 14. and therefore it is rather a scandall and stumbling block unto them then a light and saving rule it cannot be expected therefore that the Scriptures should seem plain unto them whose noysome lusts doe cast a mist and a cloud before their understandings and whose interests and prejudices against the Doctrine of them suffereth them not to behold their purity and cleernesse Secondly as ungodly irregenerate men cannot have any saving cleer knowledge of the Scriptures so on the contrary Godly regenerate Christians may have it for unto them alone it is given to know the secrets of the Kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand and so 2 Cor. 3 15 16. t is said untill this day when Moses is read the vaile is laid over their hearts neverthelesse when they shall turne unto the Lord the Vaile shall be
taken away Repentance and the Spirit of regeneration doth remove all obstacles and dispell all clouds which doe otherwise overcast the understandings of naturall men there are many things contained in Scripture there is History which in generall though not in each particular circumstance may easily be understood of an enlightned Christian there are Prophesyes which are either fulfilled or yet remain unaccomplished the former may be known by applications of their events the latter we may assure our selves will be fulfilled in their appointed time there are commands of God which being a declaration of his will are plainely set down and are as plainely understood for a Christian knoweth the mind of Christ and the will of his Father there are also Promises which being made only to Gods Children are by them only rightly apprehended for unto Abraham and his seed were the Promises Gal. 3. 16. There are lastly threatnings which being denounced against sinne are truely feared of those alone who make conscience of sinning as a strange language doth seem very uncouth and ridiculous unto such as have no experience of it whereas on the contrary it is most acceptable and delightfull to such as understand it in like manner the language of the Scriptures however they may seem strange and unreasonable to such as are not acquainted with God and his holy Word yet to a Regenerate Child of God and such an one as rightly understands them they are had in great esteeme yea and are more precious to them then the hony or the hony-combe now we delight only in such things which we understand for Knowledge according to Aristotle is the rest of the Soule a man may pore and reade all day in a Booke yet if he understandeth not 't will minister little comfort or pleasure to him and therefore the Scriptures being so great a delight unto the Godly for saith David My delight is in thy Law and my study therein day and night it will follow that they doe easily understand the meaning of them but may some one say doth not David pray also unto God to give him understanding that he may learne his Commandements how are they then so easily to be understood of an Elect Child of God wee answer that in this place Ps 119. 73. the Prophet doth not speake of an outward understanding of the Scriptures for who doubteth but that a Grammaticall and Historicall knowledge he had of them but he prayeth for an inward assurance comfort from them which ought continually to be the prayers of every one who intends to benefit by the reading of them besides this availeth nothing for we do not say that the Scriptures are plaine unto any without Gods opening their eyes and revealing unto them the mysteryes of his Kingdome farther a man may say that if the Scriptures are thus plaine as you will have them what need you then take all this paines in expounding of them to what purpose are so many Commentators and Interpreters of them We answer that though the Doctrine of Faith be plainely set down yet other things there be in the Scripture which may by reason of our ignorance stand in need of a Commentary which also may be farther usefull for the more largely opening of the Scripture which a new beginner cannot doe himself thus the Elements of Euclide are very plaine perspicuous in themselves though notwithstanding for the benefit of young beginners they are farther illustrated and demonstrated by those that write on him thus you see then that the Scriptures are plain and perspicuous unto a Regenerate Child of God though unto wicked Unregenerate men of the world they may appeare otherwise not through any defect of light in themselves but through the muddinesse and darkenesse of their own minds As unto diseased and ill affected eyes all things even the brightest will appeare of the same yellow colour that they at present are affected with But here I had almost forgotten to put you in mind of this caution viz. That though all things necessary unto Salvation are plainely delivered in Scriptures yet that they were not so plainely held forth unto the Faithfull under the old Testament us now they are unto them under the New for we must know that the Promises under the Law were either Clouded and Mufled up in Types and Figures or else couched and implyed only in Symbolicall figurative expressions for the Prophets of old did seldome speake but in figures Moses his face did shine indeed but then there was a vaile over it and so Christ was represented indeed under the Old Testament but through a cloud and mist hence the Apostle saith that the mystery of the Gospell was kept secret since the world began but now 't is made manifest that is compare the times of the Old Testament with these of the New the Gospell then will seeme quite to have been hid in comparison of what it is now for so we must understand the words it being the manner of the Scriptures when they compare two things together to expresse the lesse negatively a knowledge of Christ without doubt the ancient Jewes had for otherwise to what purpose would it be said Joh. 8. 56. Your Father Abraham rejoyced to see my day he sow it was glad that they dranck of that Spirituall Rock that followed them and that rock was Christ 1 Cor. 10. 4. to what purpose also would those Promises Prophesys of Christ be unles they had had some knowledg of him a knowledg then they had of him that 's certain but then this was only a confused implicite knowledg of him not a distinct particular explicite one as now we know in general that great will be the Glory that shall be revealed upon us in Heaven both in body and soule but yet we cannot define certainely what kind of Glory it will be untill this Mortall shall have put on Immortallity this Corruption that Incorruption so likewise the Patriarchs of old knew and believed in a Christ to come but then they did not explicitely and distinctly understand his particular Offices his Death and Resurrection and the like for of these the Apostle tels us for a time because the fuller manifestation of these mysteryes was reserved untill the fullnesse of time and the accomplishment of them hence the Apostle saith that the Fathers of Old did not actually receive the Promises but saith he they saw them afarre off and were perswaded of them and embraced them Heb. 11. 13. As therefore a man by the help of a glasse may discover another at three or four miles distance and not be able distinctly and throughly to view him all over so likewise the faithfull in old time thorough the glasse of the Law did know Christs comming but then they saw him afarre off saith the Apostle and therefore he could not circumstantially and cleerly be manifested unto them and so likewise it is in relation unto the knowledge of the Trinity and
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
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