Exposition on the Lords Prayer, Sermons

Exposition on the Lords Prayer · Sermons

TWO SERMONS Preached by the ſame AUTHOR.

p. 265A Diſcourſe upon Providenec.

Matth. x.29, 30.

Are not two Sparrows ſold for a Farthing? and one of them ſhall not fall on the ground without your Father.

But the very Hairs of your Head are all numbred.

THe Myſtery of God's Providence, next to that of Man's Redemption, is the moſt Sublime and Inſcrutable. 'Tis eaſie in both to run our ſelves off our Reaſon. For as Reaſon confeſſeth it ſelf at a loſs when it attempts a ſearch into thoſe Eternal decrees of electing Sinners to Salvation, and deſigning Chriſt to ſave them, ſo muſt it likewiſe when it attempts to trace out all thoſe entangled Mazes and Labyrinths wherein the Divine Providence walks. We may ſooner tire reaſon in ſuch a purſuit than ſatisfie it, unleſs it be ſome kind of ſatisfaction when we have driven it to a Non-plus, to relieve our ſelves with an foreign; O the depth of the Wiſdom and Knowledge of God! How unſearchable are his Judgments and his ways paſt finding out! This knowledge therefore being too wonderful for us, I ſhall not preſume to conduct you into that ſecret Place, that pavillion of Clouds, and ſurrounding Darkneſs where God ſits holding the Rudder of the World, and ſteering it through all the Floatings of Caſualty and Contingency to his own foreordained ends, where he graſps and turns the great Engine of Nature in his hands, faſtening one Pin, and looſing another, moving and removing the ſeveral Wheels of it, and framing the whole according to the Eternal Idea of his own underſtanding. p. 266Let us content us, to conſider ſo much of God's Providence as may affect us with comfort in reflecting on that particular care which he takes of us, rather, than with wonder and aſtoniſhment by too bold a prying, into thoſe hidden methods whereby he exerciſeth it.

Our Saviour Chriſt in this Chapter giving Commiſſion to his Apoſtles, and ſending them forth to preach the Goſpel, obviates an Objection they might make, concerning the great danger that would certainly attend ſuch an undertaking. To ſend them upon ſuch an hated employment, would be no other than to thruſt them upon the Rage and Malice of the World, to ſend them forth as Sheep into the midſt of Wolves, who would doubtleſs worry and devour them; ſure we are to have our Meſſage derided, our Perſons injured, and that holy name of thine on which we ſummon them to believe, Blaſphemed and Reviled; and tho our word may prove a word of life to ſome few of the Hearers, yet to us who are the Preachers of it, it will prove no other than Death. A vile and wretched world the whileſt, when the Goſpel of Peace and Reconciliation ſhall thus ſtir up Enmity and Perſecution againſt the Embaſſadours, who are appointed to Proclaim it!

Now to this our Saviour Anſwers.

Firſt, By ſhewing what the extent of their Adverſaries power is, how far it can reach, and what miſchief it can do when God permits it to rage to the very utmoſt. And this he doth in the 28th. Verſe, the verſe immediately foregoing the Text: Fear not them who kill the Body, but are not able to kill the Soul. Or as St. Luke expreſſeth it, Chap. 12.4. They can kill the Body, but after that, have no more they can do. Alas, are ſuch Men to be feared, who when they do their worſt, can only deſtroy your worſt part, which if they do not, yet Accidents or Diſeaſes will? What, are your Bodies but Cloggs to your Spirit, and Priſons to your Souls? And certainly thoſe Enemies are not very formidable, p. 267who when they moſt think to hurt you, only knock off your Clogg, or break open your Priſon and let your Souls eſcape to their deſired liberty.

Secondly, Our Saviour anſwers that though they can Kill the body when God permits them; yet they cannot ſo much as touch it without his permiſſion. And this he doth in the words of my Text, by ſhewing how punctual and particular God's providence is, even over the ſmalleſt, and thoſe that ſeem the moſt trifling occurrences of the World; a Sparrow, whoſe price is but mean, two of them valued at a Farthing, which ſome make to be the tenth part of a Roman penny, and was certainly one of their leaſt Coins, whoſe life therefore is but contemptible, and whoſe flight ſeems but giddy and at random; yet it falls not to the ground, neither lights any where without your Father. His all-wiſe providence hath before appointed what bough it ſhall pitch on; what grains it ſhall pick up, where it ſhall lodge, and where it ſhall build, on what it ſhall live, and when it ſhall die. And if your Fathers providence be ſo Critical about the ſmall concernments even of Sparrows; fear not ye, for you are of more value than many Sparrows, yea, of more value than many Men.

Our Saviour adds, The very hairs of your head are all numbred: God keeps an account even of that ſtringy Excrement. He knows how many fall off, and the preciſe number of thoſe that remain: and no wonder that he knows the number of our Sins, which are far more.

Hence we learn that God governs the meaneſt, the moſt inconſiderable, and contemptible Occurrences in the World by an exact and particular Providence. Do you ſee thouſand little Motes and Atomes wandring up and down in a Sun-beam? It is God that ſo peoples it; and he guides their innumerable and irregular ſtrayings. Not a Duſt flies in a beaten Road; but God raiſeth it, conducts its uncertain motion, and by his particular care conveys it to the p. 268certain place he had before appointed for it, nor ſhall the moſt fierce and tempeſtuous wind hurry it any farther. And if God's care and providence reacheth thus to theſe minute things, which are but as it were the circumſtances of Nature; and little acceſſaries to the World, certainly Man who is the head and Lord of it, for whoſe ſake and ſervice other Creatures were formed, may very well be confident that God exerciſeth an eſpecial and moſt accurate providence over him, and his affairs.

By this you ſee what the ſubject is intended to treat of, even the over-ruling and all diſpoſing providence of God, not a Sparrow, not a hair of your heads falls to the ground without your Father.

But before I proceed farther, I muſt take notice of two things in the words.

Firſt, That our Saviour ſpeaking here of the providence of God, aſcribes to him the name of our Father: God hath many names and titles attributed unto him in the Scriptures; as Father, Lord, Creator, Redeemer, Judge, King and God. But God is a word that denotes his Eſſence, Lord is a title of his Dominion, Creator marks out his omnipotence, Redeemer commends his Love, Judge is a name of fear and aſtoniſhment, and King is a title of Royal Majeſty: But this indearing name of Father ſignifies unto us his providence, for from him as from a Father do we expect and receive guidance and government.

Secondly, Whereas nothing comes to paſs without our Heavenly Father, this may be underſtood three ways; without his permiſſion, without his ordination, and concurrence, without his over-ruling and directing it to his own ends.

Firſt, No evil comes to paſs without his permiſſive providence.

Secondly, No good comes to paſs without his ordaining and concurring providence.

p. 269Thirdly, Nothing whether good or evil comes to paſs without the over-ruling Providence of our Father, guiding and directing it to his own ends. But concerning this diſtinction of permiſſive, concurring and over ruling Providence, I ſhall have occaſion to ſpeak more hereafter. My work at preſent ſhall be,

Firſt, To deſcribe unto you what the providence of God is in the general notion thereof.

Secondly, To prove that all affairs and occurrences in the World, are guided and governed by Divine Providence.

Thirdly, To anſwer ſome puzling queſtions and doubts concerning the Providence of God, and ſome objections that may be made againſt it.

Firſt, Let us ſee what providence is. Take it in this deſcription: Providence is an Act of God, whereby according to his eternal and moſt wiſe Counſel, he preſerves and governs all things, and directs them all to their ends, but chiefly to his own glory.

This providence conſiſteth in two things. Preſervation and Government of his Creatures.

Firſt. One remarkable Act of the Providence of God is the preſervation of his Creatures in their beings, He preſerves them,

Firſt, In their ſpecies and kind, by the conſtant ſucceſſion of them one after another; ſo that though the individuals of them are mortal and periſh, yet the ſpecies or kind is immortal. There is no kind of Creature that was at firſt made by God, but it ſtill continueth to this very day, and ſhall ſo do to the end of the World. And truly it is the wonderful Providence of God thus to perpetuate the Creation; that whereas we ſee an inbred enmity in ſome ſorts of Creatures againſt others, yet his Wiſdom ſo ſways their mutual antipathies, that none of them ſhall ever prevail to a total Extirpation and Deſtruction of the other.

Secondly, He preſerves them likewiſe by his providence p. 170in their individual and particular beings, while they have a room to fill up, and an Office to diſcharge in the Univerſe. Each Fly and Worm, as well as Man (who is but the greater Worm of the two) hath a work to do in the World; and till that be finiſh'd God ſuſtains its being: Nor ſhall the weakeſt Creature be deſtroyed, within the prefixed time that God hath ſet to its duration. There are none of us here alive this day but have abundant cauſe thankfully to acknowledge the powerful and merciful providence of God in preſerving us in, and reſcuing us from many dangers and deaths to which we ſtood expoſed. It is only his Viſitation that hath hitherto preſerved our Spirits, and to his never ſailing providence we owe it that ſuch frail and feeble Creatures, who are liable to be cruſh'd before the Moth, liable to ſo many diſeaſes and accidents, have yet a name among the Living, and have not yet failed from off the face of the Earth.

Secondly, As God preſerves, ſo he governs all things by his providence; and this Government conſiſts in two things. Direction of the Creatures actions, and diſtribution of rewards and puniſhments according to the Actions of his rational Creatures.

Firſt, God by his governing providence directs all the Actions of his Creatures, yea, and by the ſecret, but efficacious illapſe and penetration of the Divine Influence; he powerfully ſways and determines them which way he pleaſeth. And from this part of his Providence, brancheth forth his permiſſion of Evil Actions, and his concurrence to good, both by the aſſiſtance of his common and likewiſe of his ſpecial Grace; and laſtly, his general influence into all the Actions of our Lives; all which we are inabled to perform by the Almighty power of the Divine Providence, which as at firſt it beſtowed upon us natural faculties; ſo by a conſtant concurrence doth exite and aſſiſt thoſe faculties to their reſpective operations.

p. 271Secondly, God by his governing providence diſtributes rewards and puniſhments according to our actions: And this part of his providence is oftentimes remarkable even in this preſent Life, when we ſee retributions of Divine Mercy and Vengeance, ſignally proportioned according to Mens demerits, but the more eſpecial manifeſtation and execution of it is commonly adjourned to the Life to come; and then all the ſeeming inequalities of God's diſpenſations here will be fully adjuſted in the eternal recompence of the Godly, and eternal puniſhment of the wicked and impenitent.

Now by this Almighty providence God over-rules and ſways all things to his own glory. There is nothing comes to paſs, but God hath his ends in it, and will certainly make his own ends out of it; though the World ſeem to run at random, and affairs to be hudled together in blind confuſion and rude diſorder; yet God ſees and knows the Concatenation of all cauſes and effects, and ſo governs them, that he makes a perfect harmony out of all thoſe ſeeming Jarrings and Diſcords. As you may obſerve it in the wheels of a Watch, though they all move with contrary motions one to the other, yet they are uſeful and neceſſary to make it go right: ſo is it in theſe inferiour things, the proceedings of Divine providence, are all regular and orderly to his own ends, in all the thwartings and contrarieties of ſecond cauſes. We have this expreſs'd in that myſterious Viſion, Eccleſ. 1.18. where the providences of God are ſet forth by the Emblem of a Wheel within a Wheel, one interſecting and croſſing another; yet they are deſcribed to be full of eyes round about. What is this, but to denote unto us, that though providences are as turning and unſtable as Wheels; though they are as thwart and croſs as one Wheel within another, yet theſe Wheels are all Nailed round with Eyes; God ſees and chuſes his way in the moſt intricate and intangled providences that are; and ſo governs p. 272all things, that whilſt each purſues its own inclination, they are all over-ruled to promote his glory. This is providence, the two great parts of which are preſervation and Government; and the great end of both theſe the glory of the Almighty and All-wiſe God. And this is it which our Saviour ſpeaks of when he tells the Jews, John 5.17. My Father worketh hitherto (viz. in preſerving and governing his Creatures) and I work.

Secondly, The ſecond General propounded, was to demonſtrate to you, That all things in the World are governed by the Divine Providence. The Old Philoſophers among the Heathens, had very different notions concerning the Government of the World. Some held that all things were governed by an imperious and inevitable fate to which God himſelf was Subject: So Chryſippus, and the Stoicks. Others thought that all was left to blind chance, and whatſoever came to paſs here below was only caſual and fortuitous; ſo the Epicureans: Others that the great God regarded only the more glorious affairs of Heaven, but had committed the care of Earthly concernments unto inferiour Spirits as his under Officers and Deputies: So moſt of the Platoniſts, though their maſter was Orthodox. Others, that God's providence reached only to the great and important matters of this World; but that it was too much a diſparagement to his infinite Majeſty to look after the motion of every Straw and Feather, and to take care of every trivial and inconſiderable Occurrence in this World. So ſpeaks Cicero in his Book de natura Deorum, Magna Dii curant, parva neglignut. [vide Ariani Epictet. lib. 1. cap. 12.] How much better is that moſt excellent ſaying of St. Auſtin, Tu ſic curas unumquem que noſtrum, tanquam ſolum cures, & ſic omnes tanquam ſingulos. God takes as much care of every particular, as if each were all, and as much care of all, as if all were but one particular.

p. 273And to demonſtrate this all diſpoſing providence of God, I ſhall take two ways.

Firſt, From the conſideration of the nature and perfection of the Deity.

Secondly, From the contemplation of that beauty and order which we may obſerve in the World.

It is moſt neceſſary that we ſhould have our hearts well Eſtabliſh'd in the firm and unwavering belief of this truth, that whatſoever comes to paſs, be it good or evil, we may look up to the hand and diſpoſal of all, to God; and if it be good, may acknowledge it with praiſe; if evil, bear it with patience; ſince he diſpenſeth both the one and the other; the good to reward us, and the evil to try us.

Now firſt, To demonſtrate it from the being and nature of God.

This I ſhall do in theſe following Propoſitions, which I ſhall lay down as ſo many ſteps and gradations.

Firſt, That there is a God is undoubtedly clear by the light of Nature. Never was there any People ſo barbarous and ſtupid, but did firmly aſſent to this truth without any other proof than the deep impreſs upon their hearts, and the obſervation of viſible objects, that there was a Deity. 'Tis neither a Problem of reaſon, nor yet ſtrictly an Article of Faith, but the unforced dictate of every Man's Natural Conſcience; where Conſcience is not violently perverted, and under the force of thoſe vices, whoſe intereſt it is that there ſhould be no God. Never was there any Nation that worſhipp'd none, but their great ſottiſhneſs was, that they worſhipp'd many.

Secondly, As all confeſs there is a God, ſo likewiſe that this God muſt neceſſarily have in himſelf all perfections, as being the firſt Principle and Source of all things. All theſe perfections of Wiſdom, Power, Knowledge, or the like, that we ſee ſcattered up and down among the Creatures, muſt all be concentred in God; and that in a far more p. 274eminent degree, becauſe whatever is found in Creatures is but derived and borrowed from him, and therefore it muſt needs follow, that becauſe it is of more perfection to be infinite in each perfection, therefore God is infinite in them all.

Thirdly, Among all the perfections that are diſperſed among the Creatures, the moſt excellent is knowledge and underſtanding. For this is a property that agrees only to Angels and Men, who are the top and flower of the Creation; and therefore certainly this perfection of the Creatures is to be found in God: yea, and that infinitely. His knowledge and wiſdom therefore is infinite.

Fourthly, His knowledge being thus infinite, he both knows himſelf, and all other things in himſelf.

Firſt, God perfectly knows himſelf, he knows the boundleſs extent of his own being, and though he be infinite and incomprehenſible to all others, yet is he finite and comprehended to himſelf: and hence it follows,

Secondly, That he knows particularly all other things. For if he knew himſelf perfectly, he muſt needs know all things beſides himſelf; becauſe none can perfectly know himſelf, that doth not fully know all that his power and ſtrength can reach unto. But now there is nothing which the power of God cannot reach, for by his power he Created all things. And therefore knowing his own Eſſence which is the cauſe of all, he knows every thing in the ſecundity of his Eſſence. Thus we have demonſtrated it from the principles of Reaſon, that God neceſſarily knows all things. But providence denotes more than knowledge. And therefore,

Fifthly, This knowledge that is in God, is not like that which we acquire; 'tis not a knowledge that depends upon the objects known, and forms Idea's from the contemplation of things already exiſting. But it is like the knowledge of an Artificer which cauſeth and produceth p. 275the things it comprehends. God knows them before they are; and by knowing them brings them to paſs. God knows all things ſaith St. Auſtin, de Trinitat. 15. Not becauſe they are, but therefore they are becauſe God knew them. So that his eternal knowledge and underſtanding gives being to every thing in the World.

Sixthly, It appertains to him who gives being to a thing to preſerve and govern it in its being▪ And therefore God giving being to all things, he alſo doth maintain and provide for them. 'Tis the very Law of Nature that he hath imprinted upon all his Creatures, to provide for their own Off-ſpring. We ſee with what ſollicitous affection and tenderneſs, even brute and irrational Creatures do it. We are all the Off-ſpring of God, and he our common Parent. And therefore certainly he who hath inſpired ſuch Parental care in all things elſe, doth himſelf much more take care to give Education to all to which he hath given being.

Thus you ſee is proved that God's Providence reacheth unto all things. It might likewiſe be demonſtrated from God's omnipreſence. He is preſent every where, with, and in all his Creatures, and certainly he is not with them as an idle and unconcerned ſpectator, but as the director, and governour of their Actions. But I ſhall proceed to the ſecond ſort of Arguments to prove the Divine providence.

And thoſe are taken from the conſideration of the frame and Compages of the World, the beauty and harmony which we ſee in Nature. The World is a Book wherein we may clearly read the wonderful Wiſdom of God. There is no Creature that doth not proclaim aloud, that God is the wiſe Creator and Governour of it. Who hath Gilded the Globe of the Sun and put on his Rays? Who hath ſet its bounds, and meaſured out its race, that it ſhould without ſailing, without error or miſtake, know how to make its daily and p. 276Annual returns, and divide out times and ſeaſons to the World? Who hath given a particular Motion to all the Voluminous Orbs of Heaven, and beat out a path for every Star to walk in? Who hath ſwathed in the great and proud Ocean, with a Girdle of Sand, and reſtrains the Waves thereof, that though they be higher than the Land, yet they ſhall not overflow it? Who poiſeth the oppoſitions and contrarieties that are in Nature in ſo even a balance, that none of them ſhall ever prevail to a total Deſtruction of the other? Who brings up the great Family of brute Beaſts without tumult and diſorder? Do not all theſe great and wonderful works ſpeak forth the watchful Providence of God; who as he makes them by his word, ſo ſtill governs them by his Power? Therefore whatſoever we receive beneficial from them, whatſoever ſeems to provide for our neceſſities or conveniencies; it is God that hath ſo diſpenſed the Government of the World as to make it ſerviceable. If the Heavens turn and move for us, if the Stars as ſo many burning Torches light us in the obſcurity of the Night; if the Angels protect and defend us, let us acknowledge all this from the Providence of God only. It is he that turns the Heavens round their Axis: He lights up the Stars, he commands the Angels to be Miniſtring Spirits, Guards, and Centinels about us. If the Fire warm us, the Air refreſh us, the Earth ſupport us, it is God that hath kindled the Fire, that hath ſpread forth the Air, ſtabliſh'd the Earth upon the Pillars of his own decree that it ſhould not be ſhaken. And let us know too that when we want theſe Creatures for our ſuſtentation, if the Heavens, if the Angels, if the Earth, if the Sea, if all things ſhould fail us, yea, bandy and ſet themſelves againſt us, yet God who provides for us by them, can alſo if he pleaſe provide for us without them.

Thus we have diſpatch'd the two general inquiries, and have deſcribed and demonſtrated unto you the Divine Providence.

p. 277The third which remains, is to anſwer ſome queſtions and doubts which may be made, and have indeed been ſtrongly urged againſt the Government of the World by Providence.

As Firſt, If the World be governed by Providence, whence comes it that wicked and ungodly Men flouriſh and proſper? that God ſhines upon their Tabernacles, and drops fatneſs upon all their paths? Whereas on the conrary the Godly are often expoſed to Poverty, Contempt, Reproaches, perſecuted by Men, afflicted by God. Would it not be as agreeable to the Divine goodneſs, to caſt abroad the Wealth, the Pomp, and Glory of this World with an undeciding hand, leaving Men to ſcramble for them as they can, as that he ſhould with a particular and ſtudied care advance thoſe who contemn him, and cruſh thoſe who humbly truſt and depend upon him? Can I think the World is governed by the Providence of a juſt God, when uſually unjuſt. Men govern the World under him? When ſwaggering Sinners, who deſpiſe him have power likewiſe to controul others? Is it Wiſdom to put a Sword into that hand which will turn the point of it againſt the giver? Or Juſtice to impower them to all thoſe Acts of Rapine, Violence, and Oppreſſion, which they commit? And ſhall we call that Providence which is neither wiſe nor juſt? One hath an unexhauſted ſtore to ſupply his diſſolute Luxury and Riot, another ſcarce neceſſaries to maintain a poor Life ſpent in the commands of God. Here a wicked Dives, who worſhipped no other God but his own Belly, feaſts deliciouſly every day; whileſt a Godly Lazarus ſtarves at this glutton's Gate, and entertains the Dogs with licking of his Sores. And what, doth God's particular care furniſh the glutton's Table with dayly exceſs, who will not give the remaining Scraps to God's Children? If there be Divine Providence in this, what is become of the Divine Equity? This inequality of Affairs ſeems to perſwade. p. 278that it is not the Holy and Righteous God of Heaven, but rather the God of this World, that Governs the concerns of it, and that he ſpoke truth, when he told our Saviour, Luke 4.6. The Power and Glory of this World is delivered unto me, and to whomſoever I will I give it.

Now to Anſwer this. Firſt, This quarrel is not only of late commenced againſt Heaven; but it hath been the complaint of all Ages. It raiſed controverſies among the very Heathens themſelves, ſome of them upon this ground denying, and others again by whole treatiſes defending the Government of the World by Providence. And no wonder it ſhould puzzle them, ſince the very beſt of God's Saints and Servants have likewiſe ſtumbled at this ſtone of offence. Thus the Pſalmiſt, Pſalm. 73.2, 3, &c. As for me my Feet were almoſt gone, my ſteps had well nigh ſlipt: For I was envious at the Fooliſh, when I ſaw the proſperity of the Wicked. So likewiſe the Prophet Jeremy, 12.1. Righteous art thou, O Lord, when I plead with thee, yet let me talk with thee of thy Judgment: Wherefore doth the way of the wicked proſper? Wherefore are all they happy that deal very treacherouſly? This therefore is an old grief, which in all Ages of the World hath been complained of. And though at firſt ſight it ſeems to confute the Providence of God, yet if we more narrowly conſider it, 'tis a ſtrong confirmation of it. For ſince vertue and goodneſs is ſo deſpicable a thing in the World; ſince holy and good Men have been always injured and perſecuted, certainly were there not an all wiſe providence that finds out ways and means of its own to counterpoiſe theſe diſadvantages, and to preſerve them amidſt the rage and hatred of their implacable Enemies, long ere this there had been none of them left, either to have ſuffered, or complained. Were there no other argument to prove that God governs the World, this would ſuffice, even, That his Servants have been continually oppreſſed in it, yet never could be rooted p. 279out of it. Though Men and Devils have combined together againſt them, and God (as they have complained) hath deemed to abandon them; yet ſuch a fenceleſs and forlorn generation as this, hath been hitherto, and ſhall ſtill be preſerved to the very end of the World. Doth not this ſpeak forth the Power and care of Almighty God, thus to keep a buſh unconſumed in the midſt of fire? to preſerve fuel untouch'd in the very embraces of flames?

Secondly, God doth chaſtiſe his own People, and proſper the wicked, that he might thereby rectifie our Judgments, and teach us not to account adverſity the greateſt Evil, nor yet proſperity the chiefeſt Good. For certainly were they ſo, only the Righteous ſhould enjoy the Grandeur, Pomp, and Glory of this World, and only the wicked and ungodly become miſerable. Concerning this, St. Auſtin, ſpeaks excellently in his 70th. Epiſtle, Worldly things, ſaith he, are in themſelves but indifferent, and good and evil only as they are improved, but leaſt they ſhould be thought always evil, therefore God ſometimes gives them to thoſe who are good, and leaſt they ſhould be thought the higheſt and the chiefeſt good, they are ſometimes given to thoſe who are evil. And a like ſaying to this hath Seneca, in his Book de provident. cap. 5. There is no ſuch way to traduce the Riches, the Honours, the Pleaſures of this Life, thoſe vain nothings which are ſo earneſtly deſired, and eagerly purſued by the moſt, no ſuch way to beat down their price in the eſteem of all wiſe and good Men, as for God to beſtow thoſe upon the vileſt, which he ſometimes denies to the beſt and Holieſt.

Thirdly. When God beſtows any temporal good thing upon wicked and ungodly Men, he gives it as their Portion; and when he brings any calamity on his own Children, he inflicts it for their tryal. Is it not ordinary that a Servant receives more for wages, than a Son may have for the preſent at his own command? God is the p. 280Father, and bountiful maintainer of the whole Family both in Heaven and Earth; a Father to the Faithful, a Lord and Maſter over all. He may give his Slaves large wages, when his own Children poſſibly have not ſo much in hand. Is he therefore hard or unjuſt? No: The inheritance is theirs, and that is kept in reverſion for them. What wicked Men poſſeſs of this World, is all that ever they can hope for. Why ſhould we grudge them filled bags, or ſwelling Titles! 'Tis their whole Portion. They now receive their good things. Haſt thou Food and Cloathing? That is Childrens fare: Envy not ungodly Men, who flaunt it in the Gallantry of the World. They have more than you; but 'tis all they are like to have. The Pſalmiſt gives us an account of their Eſtate, Pſalm. 17.14. They are the Men of this World, who have their Portion in this Life, whoſe bellies God filleth with his hid Treaſure: whereas thou, O Chriſtian, who poſſeſſeſt nothing, art Heir apparent of Heaven, Coheir with Jeſus Chriſt, who is the heir of all things, and haſt an infinite Maſs of Riches laid up for thee: So great and infinite that all the Stars of Heaven are too few to account it by. You have no reaſon to complain of being kept ſhort; for all that God hath is yours: Whether Proſperity or Adverſity, Life or Death, all is yours. What God gives is for your comfort, what he denies or takes away is for your tryal; it is for the increaſe of thoſe graces which are far more gracious than any temporal enjoyment. If by ſeeing wicked and ungodly Men flow in wealth and eaſe, when thou art forced to ſtrugle againſt the inconveniencies and difficulties of a poor Eſtate, thou haſt learnt an Holy contempt and diſdain of the World, believe it God hath herein given thee more, than if he had given thee the World it ſelf.

Fourthly, God doth many times even in this World expound the myſtery of his Providence, by the fatal and dreadful overthrow of thoſe wicked Men whom he for a while p. 281ſuffered to proſper. The triumph of the wicked, ſaith, Job, 20.5. is ſhort. At longeſt it is but ſhort, becauſe meaſured out by a ſhort Life. Now is their triumph, hereafter their torment: But many times God brings them to ruine even in this Life. He turns the Wheel of Providence and makes it paſs over thoſe who but a while before ſet vaunting a top of it. And then wilt thou doubt whether God governs the World by Providence? Wilt thou doubt whether God be juſt in ſuffering wicked Men to proſper and flouriſh? God lifts them up on high, only that he may caſt them down with the more terrible fall. When the workers of iniquity proſper (ſaith the Pſalmiſt Pſalm. 97.2.) it is that they might be deſtroyed for ever. Now when God comes thus to execute Judgment upon them thoſe who queſtioned the Providence of God in their advancement, will the more glorifie it in their downfal. The Righteous ſhall ſee it and be glad, and ſhall ſay, verily there is a reward for the Righteous, verily there is a God that Judgeth in the Earth, Pſalm 58.11.

Fifthly, If God doth not clear up this inequality of his providence in this Life, yet he will certainly do it at the day of Judgment. And indeed the ſtrange diſpenſation of Affairs in this World, is an Argument that doth convincingly prove that there ſhall be ſuch a day, wherein all the Involucra and intanglements of providence ſhall be clearly unfolded. Then ſhall the riddle be diſſolved, why God hath given this and that profane wretch ſo much Wealth, and ſo much power to do miſchief. Is it not that they might be deſtroyed for ever? Then ſhall they be called to a ſtrict account for all that plenty and proſperity for which they are now envied: and the more they have abuſed, the more dreadful will their condemnation be. Then it will appear that God gave them not as mercies, but as ſnares. 'Tis ſaid Pſalm. 11.6. That God will rain on the wicked Snares, Fire, and Brimſtone, and an horrible tempeſt. When p. 282he ſcaters abroad the deſireable things of this World Riches, Honours, Pleaſures, &c. then he rains ſnares upon them: and when he ſhall call them to an account for theſe things, then he will rain upon them Fire and Brimſtone, and an horrible tempeſt of his wrath and fury. Dives who carowſed on Earth, yet in Hell could not obtain ſo much as one poor drop of Water to cool his ſcorch'd and flaming Tongue. Had not his exceſs and intemperance been ſo great in his Life, his fiery thirſt had not been ſo tormenting after Death. And therefore in that ſad Item that Abraham gives him, Luke 16.5. he bids him remember, that thou in thy Life time receivedſt thy good things, and likewiſe Lazarus Evil things; but now he is comforted, and thou tormented. I look upon this as a moſt bitter and a moſt deſerved Sarcaſme, upbraiding him for his groſs folly, making the trifles of this Life his good things: Thou haſt received thy good things, but now thou art tormented. Oh, never call Dives's Purple and delicious fare good things, if they thus end in torments! Was it good for him to be wrapt in Purple, who is now wrapt in Flames? Was it good for him to fare deliciouſly, who was only thereby fatted up againſt the day of ſlaughter? Could you lay your Ears to Hell Gates, you might hear many of the Grandees and Potentates, the great and Rich ones of this World Curſing all their Pomp and Bravery, and wiſhing they had been the moſt deſpicable of all thoſe whom they once hated, oppreſs'd and injured: And as it will appear at that day that none of the enjoyments of this World are good to wicked Men; ſo that none of thoſe Afflictions and Calamities which good Men ſuffer are Evil. Lazarus's Sores are not Evil, ſince now every Sore is turned into a Star. His lying proſtrate at the Rich Miſers door is not Evil, ſince now he lies in Abraham's Boſom: And this day all theſe intricacies of Providence will be made plain, and we ſhall have other apprehenſions of things, p. 283than what we have at preſent. Now we call Proſperity, Riches, and Abundance, Good things; and Want, and Affliction, Evil. But when we come to conſider theſe with relation to Eternity, the true ſtandard to meaſure them by, then Poverty may be a Mercy, and Riches a Judgment; God may bleſs one by Afflictions, and Curſe another by Proſperity: he may beſtow more upon us in ſuffering us to want, than if he ſhould give us the ſtore and treaſures of all the Earth. And certainly whatever our thoughts of it are now, yet within awhile this will be the Judgment of us all. When we are once lodged in our Eternal State, then we ſhall acknowledge that nothing in this World deſerved the name of good, but as it promoted our eternal Happineſs, nor of evil, but as it tends to Eternal miſery.

And thus you ſee this grand Objection anſwered, and the Providence of God cleared from that unjuſtice which we are apt peeviſhly to impute unto it.

Other doubts are of leſs moment, and therefore ſhall be brieflier reſolved.

As Secondly, If God's Providence ordains all things to come to paſs according to the immutable Law of his purpoſe, then what neceſſity is there of Prayer?

We cannot by our moſt fervent Prayers alter the leaſt circumſtance, or punctilio in God's Decrees. If he hath ſo laid the method of his Providence in his own Counſels as to prepare mercies and bleſſings for us, our Prayers cannot haſten, nor maturate them before their time: Or if he determine by his Providence to bring Afflictions upon us, our Prayers cannot prevent, nor adjourn them beyond their prefixed time. Now to this Aaequinas 2.29.83. Art. 2. Anſwers well, that the Divine Providence doth not only ordain what Effects ſhall come to paſs, but alſo by what means and cauſes, and in what order they ſhall flow. God hath appointed, as the effect it ſelf, ſo the means to accompliſh it. Now Prayer is a means to bring to paſs that which God hath determined ſhall be. We do not p. 284Pray out of hope to alter God's Eternal purpoſes, but we Pray to obtain that which God hath ordained to be obtained by our Prayers: We ask that thereby we may be fit to receive what God hath from all Eternity determined to give by Prayer, and not otherwiſe. And therefore when we lie under any Affliction, if we languiſh under pain or ſickneſs, if we are pinch'd by Want or Poverty, if we are oppreſs'd by the injuries and perſecutions of others, Prayer is neceſſary, becauſe as God by his Providence hath brought theſe things upon us, ſo likewiſe poſſibly the ſame Providence hath determined not to remove them, till we earneſtly and fervently Pray for our deliverance from them. And therefore when God had promiſed great mercies to the Jews, he tells them by the Prophet Ezek. 36.37. Yet will I for this be enquired of by the Houſe of Iſrael to do it for them. Prayer therefore doth not incline God to beſtow that which before he was not reſolved to give, but it capacitates us to receive that which God will not give otherwiſe.

Thirdly, Another Objection may be this. If Providence ordereth and diſpoſeth all the Occurrences of the World, then there can nothing fall out caſually and contingently.

I Anſwer. In reſpect of God it is true, there is nothing caſual nor contingent in the World. A thing may be caſual in reſpect of particular cauſes; but in reſpect of the univerſal, and firſt cauſe nothing is ſuch. If a Maſter ſhould ſend a Servant to a certain place, and command him to ſtay there till ſuch a time, and preſently after ſhould ſend another Servant to the ſame, the meeting of theſe two is wholly caſual in reſpect of themſelves, but ordained and foreſeen by the Maſter that ſent them. So is it in all fortuitous events here below: They fall out unexpectedly as to us, but not ſo as to God; he foreſees and he appoints all the viciſſitudes of things, and all the ſurpriſes of humane p. 285Accidents. So that you ſee there may be contingencies in the World, though God's Providence be moſt particular and punctual.

Fourthly, Some may object that this would deſtroy the liberty of Man's will, and ſubject all things to a fatal neceſſity, even humane actions themſelves. For if Man can do nothing but what God hath by his Providence fore-appointed ſhall be done, how then is Man free either to do, or not to do?

This queſtion requires much more time to anſwer it at large than I can allow it. Some ſeeing it a very difficult thing to reconcile Providence and Liberty, have preſumed to deny that Providence intermeddles at all in ſuch affairs as depend upon the free will of Man. And of this opinion Tully ſeems to have been; for which St. Auſtin chaſtiſeth him as injurious to God; when he ſaith, Voluntatem dum faceret liberam, fecit Sacrilegam. I ſhall not here ſtand to diſtinguiſh of a neceſſity of Coaction, and a neceſſity of Infallibility, and that the Providence of God doth not bring upon the will a neceſſity of Coaction, but only of infallibility, which very well conſiſts with the liberty of the will. All that I ſhall at preſent anſwer, is, That God doth indeed efficaciouſly determine the will to do what it doth, yet this determination leaves it in a perfect State of liberty, becauſe the liberty of the will doth not ſo much conſiſt in indifferency to Act, or not to Act, as in a rational ſpontaneity. When we do what we have an appetite to do upon grounds that to us ſeem rational, then we Act freely. Now though God doth abſolutely ſway the will which way he pleaſeth, yet he never forceth it contrary to its own inclinations. For that to which God determines it by his Providence ſeems at that preſent moſt rational to be done: and upon that repreſentation of good in the Object, the will embraceth it and acts accordingly. So that its Providence is not violated by any boiſterous and p. 286compulſive ſway, that the firſt cauſe hath over it, but God attracts it with ſuch a powerful and inſinuating ſweetneſs, that though the will can incline to nothing but what it ſeems to have reaſon for; yet withall it wills nothing but what God by Providence over-rules it unto. So Auſtin De Civitate Dei, lib. 5. Cap. 9. Nos dicimus & Deum ſcire omnia antequam fiant, & voluntate nos facere quicquid à Nobis non niſi volentibus fieri ſentimus & novimus. Though God foreſees and decrees all things before they are, yet we do that with a free will, which we do not otherwiſe than willingly.

Fifthly, The laſt doubt and query is this: If God govern all Actions, and all Affairs, by an exact and critical Providence; how then comes it to paſs that there is ſo much Evil, Villainy and Wickedneſs committed in it? The Diſquiſition of this is the more obſcure and intricate, becauſe it is hard to conceive how God, who is infinite goodneſs it ſelf, ſhould intereſt his Providence in what is ſo contrary to his Nature.

Now here we muſt affirm that there is no Evil whatſoever, whether it be of Sin, or of ſuffering, that comes to paſs without the Providence of God. As for the Evil of puniſhment or ſuffering, it is clear, Amos, 3.6. Shall there be Evil in the City, and the Lord hath not done it? But for the Evil of Sin it is not effectively from God; yet doth he by his Providence, for moſt Holy and wiſe ends, permit wicked Men to commit thoſe ſins which his Law prohibits, and his nature abhorrs. Though they refuſe to be ſubject to the Written Law, yet they are and muſt be ſubject to the eternal Law of his own Councels, and there is not a ſin they commit, but as his Authority condemns, and his purity hates it; ſo his Wiſdom both ſuffers it to be, and over-rules it when it is, to his own ends. 'Tis true, all Men naturally are Slaves to their Luſts, but God holds their Chain in his own Hands; ſometimes ſlackening it by p. 287his permiſſion, and ſometimes ſtraitning it by his powerful reſtraint. And therefore to plead Providence the warrant of our Actions (a boiſterous argument which of late hath been moſt uſed amongſt us, until Providence it ſelf had ſignally confuted it) is to plead that for the juſtification of our Actions without which they could not be ſinful. Thus Cain killed his Brother by a Providence. and Achan Stole the Wedge of Gold, and Judas betrayed Chriſt, and the Jews Crucified him by a Providence, yea and all the Villainy that was ever acted under the Sun, was all brought forth out of the Curſed Womb of Mens Luſts, by the Providence of God, that is, by his permiſſion to the Evil, and concurrence as to the Act: neither is this any ſtain at all to the infinite Holineſs and Purity of his nature; for though we ſin, if we hinder not the Commiſſion of Sin in others when it is in our power to do it, becauſe we are commanded and obliged to it both by the care we ought to have of his Honour, and the Charity we owe unto the Souls of others; yet no ſuch obligation lies upon God, who may juſtly give Men over to their perverted inclinations. And though he can eaſily keep the moſt Wicked Man in the World, from ruſhing into thoſe Sins which he daily commits, yet not being bound to interpoſe his power to hinder them, he permits them holily, and at laſt will puniſh them juſtly.

But the queſtion is not ſo much whether God doth not by his Providence permit ſin, as why he doth it. And St. Auſtin anſwers it excellently in that known ſaying of his; God, ſaith he, who is infinitely good, would never permit Evil were he not alſo infinitely wiſe, and knew how to bring good out of Evil. It is the primary object of his hatred, and that alone for which he hates wicked Men. As he is an Holy God, ſo he hates it, and as he is a wiſe God, ſo he permits it. And there is a twofold good for which God doth ſometimes permit Evil.

p. 288Firſt, The manifeſtation of his own Glory.

Secondly, The exerciſe of his Peoples Graces.

Firſt, God by permitting ſin manifeſts the glory of many of his Attribute. Surely the wrath of Man ſhall praiſe thee, ſaith the Pſalmiſt, Pſalm. 76.10. Every Sin ſtrikes at ſome of the Divine Attributes. One denies his Juſtice, another his Mercy; one his Power, another his Wiſdom, and all are contrary to his Purity. But yet God hath in his own Councels ſuch ſecret Screws and Wiers whereby he doth ſo wreath and invert theſe Pins, that eventually they advance what they ſeem directly to oppoſe. A Child perhaps would think when he ſees an Husbandman caſt Dung and Soil upon his Field, that it were but improvidently done thus to ſpoil the flouriſhing verdure and gayety of the Graſs and Flowers. Why, that very Dung which covers them, makes them afterwards ſprout up more fair and freſh. So God permits wicked Men to Dung the Earth with their filth, that thoſe Attributes of his which ſeem to be buried under them, may afterwards ſpring up with the greater luſtre and Glory. From hence he will reap the richer crop of praiſe to himſelf. Sometimes he glorifies the ſeverity of his Juſtice, by hardening them in their Sins to their own deſtruction; ſometimes the riches of his mercy, by calling the greateſt and moſt flagitious Sinners to Repentance, and granting them Pardon; and always his infinite patience and forbearance in not executing preſent Vengeance upon thoſe who ſo daringly provoke him. But although we cannot now ſo clearly, comprehend the advantages that God makes out of the Sins of Men, yet when we come to ſtand in the general Aſſembly at the day of Judgment; God will then comment upon, and explain the myſteries of his Providence, and make us underſtand how thoſe Sins for which he will p. 289then condemn the World, put a gloſs and ſhine upon his Attributes.

Secondly, God by permitting ſin exerciſeth the Graces of his People. The ſins of others give us matter for the exerciſe of an Holy zeal; for God who is daily affronted by them, of an Holy Pity and Commiſeration over thoſe who like Mad-men wound, and gaſh, and deſtroy themſelves: for the exerciſe of an Holy caution over our ſelves, leaſt we be induced to ſin after their Example. Our own Sins give us daily occaſion to renew our Repentance to humble our Souls before God, to fortifie our reſolutions, to double the guards we ſet upon our own hearts and ways, to watch over our ſelves more circumſpectly, that we relapſe not into the Commiſſion of them again. Thus a true Chriſtian may gain ſome advantage by his very falls. As Husbandmen make uſe of the very Thorns and Briars that grow in their Fields to ſtop the Gaps, and ſtrengthen the fences about them, ſo ſhould we improve our very Sins and failings, to fence our Souls that we lie not open to the like temptations for the future.

Thus, you ſee that God brings good out of all the Evil which he permits, he glorifies his own Attributes, and exerciſeth his Peoples Graces. And thus you ſee likewiſe, God's Providence both Proved and Vindicated; aſſerted to be particular and punctual over all Occurrences that happen in the World, and cleared from all the Imputations of Injuſtice, that the Folly or Atheiſm of Man can lay againſt it. I ſhall conclude with two or three Inferences or Corollaries.

Firſt, If the accurateneſs of God's Providence reach unto all the little concernments of the World, we may be well aſſured, that thoſe which are the more conſiderable and important Occurrences of it, are all guided and governed by a ſpecial hand of Providence. And thus our Saviour himſelf urgeth as a ſtrong incouragement for our p. 290confidence and truſt in God: Not a Sparrow falls to the ground without your Father; fear not ye therefore, you are of more worth than many Sparrows. Yea, not an Hair of your head falls without a Providence, and think ye that the head it ſelf ſhall? Certainly, God doth not like Domitian, buſie himſelf about Flies, and neglect the great and weighty Affairs of his Government. And this is the reaſon of that queſtion the Apoſtle Asks, 1. Corinth. 9.9. Doth God take care for Oxen: Yes, certainly he doth, nor did the Apoſtle intend to deny it, but thereby to inferr that certainly his care is much more particular towards us. This then may eſtabliſh our hearts under any perſonal Sufferings or publick Calamities, when evil is upon our ſelves or the Nation, when Uproars and Confuſions ſeem to reduce the World back to its Ancient Chaos, when Storms and Waves over-whelm the Ship, and we with the Diſciples think our God aſleep, and begin to cry out with the Pſalmiſt, Awake, O Lord, why ſleepeſt thou: Our God is not ſleeping, but even then at the Helm, he Steers, he Governs and Guides all theſe Diſorders, and will conduct the whole Tumult and Hurry of Affairs to his own Glory and our Good.

Secondly, If God's Providence hath the command and ſway even over the Sins of Men, this then may be abundant matter of Peace and Satisfaction in the worſt of times, when wickedneſs doth moſt of all rage and abound; let us then conſider, that if God permits them, he alſo can when he pleaſeth Check, put a Stop and Period to their Rage and Madneſs. Their hands are Fettered by the adamantine Chains of a moſt ſtrong Decree, which they can neither reverſe nor exceed; whatſoever they do, is but by permiſſion; a limited, and a limiting Permiſſion. Our Saviour tells us, Pilate, thou couldeſt have no power over me, except it were given thee from above. The very power that Men have to Sin againſt God, is from God; and therefore certainly p. 291he will withdraw it, when it doth not work out his own ends. This was it that ſatisfied David, when Shimei pelted him with Stones and Curſes, 2 Sam. 16.10. Let him alone, let him Curſe, becauſe the Lord hath ſaid unto him, Curſe David.

Thirdly, Hence ſee to what we ought to abſcribe it, that there is no more notorious wickedneſs committed in the World; when we hear of any prodigious Villainy, we are apt to wonder that ever ſuch abominations ſhould be incident to the Sons of Men. Wonder not at the matter as if any ſtrange thing were happened to them, but rather wonder at the goodneſs of God which is the ſole cauſe that ſuch things as theſe are wonders. Were his permiſſive Providence as large as Mens luſt are outragious, theſe things would ſoon ceaſe to be wonders, and become the common and ordinary practice of all Men. Why are not our Streets continually filled with Violence, Rapine, Murthers, and Out-cries? Whence is it that we enjoy our Poſſeſſion, and our Lives in Safety? The wickedneſs of Men lies hard, and preſſeth upon God's reſtraints, and whereſoever there are any gaps in it, it breaks forth naturally and violently, and if this Dam and Mound of Divine Providence, were but broken down, it would break out till it had overflowed the whole face of the Earth, and covered it with a Deluge of Impiety and Profaneneſs. But that God who ſets bounds to the raging of the Sea, and ſaith hitherto ſhall thy proud Waves come and no farther, doth by the ſame Almighty Providence, ſet bounds to the Luſts and Corruptions of Men, which are altogether as unruly, and curbs in the fury of their madneſs, which elſe would drown the whole World in Perdition and Deſtruction.

Fourthly, Laſtly, This ſhould teach us, to acquieſce and reſt ſatisfied in every Providence of God, as that which will certainly in the end redound to his own Glory. When we ſee diſorders and confuſions abroad in the World, we are apt p. 292to deſpond and to cry out, Lord, what wilt thou do for thy great Name, thy Honour, thy Glory lies bleeding, and ſuffers through the Sins of Men? Why, commit thy care to God: He will certainly ſo weild their Luſts, as that they ſhall bring about and effect his own ends. God is glorifying himſelf, even by theſe things; and why then ſhould we be troubled? This thought kept alive on our hearts would cauſe us, to reſt ſatisfied amidſt all the tumults we obſerve and hear of in the World. For though we know not how to unwind theſe ravelled diſpenſations to the bottom of his Glory, yet he can and will. There is an inviſible and wiſe hand that moulds and faſhions all; and though the parts by themſelves may appear rude and unpoliſh'd, yet put the whole frame and ſeries of Providence together, and that will appear moſt admirable and glorious.

Now to the King Eternal, Immortal, Inviſible, the only wiſe God, Father, Son and Holy Ghoſt, be honour and glory for ever, and ever, Amen.

The End of the firſt Sermon.

p. 293A Diſcourſe concerning the uſe of the Holy Scriptures.

Coloſſians III.16.

Let the word of Chriſt dwell in you richly in all Wiſdom.

THis Epiſtle, if any other, is a rich mine of Heavenly Treaſure, and abounds both in the diſcovery of Goſpel Myſteries, and the injunction of Chriſtian Duties. It is furniſht throughout with that which may either inſtruct us in Knowledge, or direct us in Practice: And the Apoſtle having already laid down many Excellent things in order to both theſe; and ſeeing it would be an endleſs task to diſcourſe unto them all the Truths, or exhort them to all the Duties of Religion in particular; he therefore ſpeaks compendiouſly in the words of my Text, and referrs them to the perfect Syſteme in which is contained an account of what a Chriſtian ought to know or do; and that is the Holy Scriptures. Let the word of Chriſt dwell in you richly.

The words of this Exhortation are very full and laden with weighty Sence. We may reſolve them into two parts.

Firſt, Here is the Nature and Subſtance of the Exhortation, which is to a diligent Study, and plentifull knowledge of the Holy Scriptures.

p. 294Secondly, The manner how we ought to be Converſant in them; So that it may dwell in us richly in all Wiſdom.

In the former, we may take notice that the Scripture is called the word of Chriſt; and that upon a double account: both becauſe he is the Author that compoſed it, and likewiſe, he is the ſubject matter of which it principally treats. Now though in both theſe reſpects, the Scriptures of the New Teſtament be more eſpecially the word of Chriſt; yet alſo may the Scriptures of the Old Teſtament as truly and properly go under his Name. For,

Firſt, He is the Author of them all: He may well write this Title upon our Bibles, The Works of Jeſus Chriſt. All the Prophets before his Incarnation, were but his Amanuenſes, and wrote only what he by his Spirit dictated to them, 2 Pet. 1.21. Prophecy came not in old time by the will of Man, but holy Men of God ſpake as they were moved by the Holy Ghoſt, and certainly the Holy Ghoſt inſpired them by Chriſt's Authority and Commiſſion; and what he declared, he took from him, and ſhewed it unto them, John 16.14, 15. He ſhall receive of mine, and ſhall ſhew it unto you.

Secondly, Chriſt alſo is the principal ſubject and matter of the whole Scripture. The ſending Chriſt a Saviour into the World, is that great Buſineſs which hath employed the Counſel of the Father, the Admiration and Miniſtration of Angels, the Tongues and Pens of Prophets, Apoſtles, and holy Men of all Ages, before the Scriptures were Written, when Revelation or Tradition were yet the only poſitive Rules for Faith and Practice. The Patriarchs ſaw him by theſe. Abraham ſaw my day and was glad, Joh. 8.56. Afterwards the People of the Jews ſaw him by Types, Promiſes, and Prophecies recorded in the Scriptures. He was that Excellent Theme that hath filled up many Chapters of the Old Teſtament; as the firſt draught p. 295of a Picture repreſents the features and proportion of the Perſon, but afterwards is added the complexion and life to it. So is it here, the Pens of the Prophets drew the firſt Lineaments and Proportion of Chriſt in the Old Teſtament, and the Pens of the Apoſtles and Evangeliſts have added the Life and Sweetneſs to it in the New. Yea, Chriſt is ſo truly deſcribed in the Old Teſtament, by his Life, by his Death, by all the greater Remarks of either, that in his Conteſt with the Jews, he appeals thither for a Teſtimony, John 5.39. Search the Scriptures, for they are they which teſtifie of me. And St. Peter, Acts 3.24. Affirms, That all the Prophets, as many as have ſpoken, have foretold of theſe days. And Acts 10.43. To him give all the Prophets Witneſs. Chriſt who is the true Expoſitor, being himſelf the true Author, makes them all ſpeak his Sence. Luke 24.27. Beginning at Moſes and all the Prophets, he expounded to them in all the Scriptures, the ſayings concerning himſelf. So that St. Chryſoſtom's Obſervation holds true, that the Goſpel was in the World before Chriſt. foreign. It took root in the writings of the Prophets, but flowed forth in the preaching of the Apoſtles; ſo that in both theſe reſpects, the Holy Scripture may well be called the Word of Chriſt; of Chriſt as the Author, and as the Subject of it.

And in both theſe lies coucht a very cogent Argument, that may inforce this exhortation of the Apoſtle, and excite them to a diligent ſtudy of the Scriptures. For,

Firſt, Is Chriſt the Author of them, and ſhall we not with all care and diligence peruſe theſe Books which he hath Compoſed? The writings of Men are valued according to the Abilities of their Authors. If they be of approved Integrity, profound Knowledge, ſolid Judgment, their works are Eſteemed and Studied. And ſhall we not be much more Converſant in theſe, which are ſet forth by p. 296the Author, who is truth it ſelf, and the eſſential wiſdom of the Father? Theſe that were dictated by the imediate inſpiration of the Holy Ghoſt, and writ as it were with a Quill of the Heavenly Dove?

Secondly, Chriſt is the ſubject of the Scriptures: And what is all other Learning and Knowledge but beggarly Elements, if compared with this? Here we have the Cabinet of God's Counſels unlockt, the Eternal purpoſes of his Grace, in ſending his Son into the World publickly declared. Here we have the Stupendous Hiſtory of God's becoming Man, of all the Miracles this God-man did upon Earth; of all the Cruelties he Suffered. Here we have the Deſcription of his Victory in his Reſurrection, of his Triumph in his Aſcention, of his Glory in his Seſſion at the right hand of the Majeſty on High. Surely, great is the Myſtery of Godlineſs, God manifeſted in the Fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory, as the Apoſtle with admiration recounts it, 1 Tim. 3.16. And of all theſe wounderful paſſages, the Scripture gives us a perfect Narrative. And what have the great Wits of the World ever treated on like this, either for Strangeneſs or Truth? All their Learning is but idle and contemptible Speculation, compared to this great Myſtery of a Crucified Saviour; who ſubdued Death by dying, and without force, converted the World to believe a Doctrine above Reaſon. It was a very odd ſaying of Tertullian, de carne Chriſti cont. Marc. and yet there is ſomething in it that ſtrikes, Natus eſt Dei filius, non pudet, quia pudendum eſt, the Son of God was Born, we bluſh not at it, becauſe it is ſhameful. Mortuus eſt Dei filius, prorſus credibile eſt, quia ineptum eſt: The Son of God dyed; it is credible, becauſe it is unfit and unlikely it ſhould be ſo: Sepultus reſurrexit, certum eſt, quia impoſſibile eſt; he roſe from the Dead, it is certain true, becauſe it is impoſſible. Now theſe unlikely p. 297and impoſſible things, judged ſo by humane Reaſon; theſe deep things of God, the Scripture declares, and declares them in ſuch a manner as convinceth even Reaſon it ſelf to aſſent to them, though it cannot comprehend them. If therefore you deſire to know Chriſt and him Crucified, and thoſe Myſterious Doctrines which the Wit of Man could not invent, for it can hardly receive them, be converſant in the Holy Scriptures; for they are the word of Chriſt, and reveals all the wonders of Wiſdom and Knowledge, to which all the Wiſdom of the World is but folly. This therefore I ſuppoſe lies in the expreſſion, the word of Chriſt, viz. the word of which he is both the Author, and the Subject.

Secondly, We may obſerve in the Text, the manner how we ought to be Converſant in the Scriptures, and that is ſet forth very ſignificantly.

Firſt, Let the Word of Chriſt dwell in you. Do not only give it the hearing, as a ſtrange and marvellous ſtory: let not the memory of it vaniſh out of your minds, as ſoon as the ſound of the Words vaniſheth out of your Ears, but lay it up and lodge it in your Hearts, make it familiar and Domeſtick to you; that it may be as well known to you, as thoſe that live in the ſame Houſe with you. Read it, ponder and meditate upon it, till you have tranſcribed the Bible upon your hearts, and Faithfully printed it in your memories.

Secondly, Let it dwell in you Richly or Copiouſly, which may be taken either Objectively, or Subjectively: Objectively, and ſo the ſence is, that all the word of God ſhould dwell in us. Content not your ſelves with ſome part of it; that you read the Goſpel, or New Teſtament, but neglect the Old, as is the practice of ſome fluſh Notioniſts. Or that you know the Hiſtorical part of both, but neglect the Doctrinal, which is the fond and Childiſh cuſtom of ſome, who read the Scripture as they would Romances, p. 294skipping over the moral diſcourſes as impertinent to the ſtory. But when we receive the whole Doctrine contained in it, and are diligent in revolving the Prophets, Evangeliſts, Apoſtles, every part and parcel of the Heavenly revealed truth.

Again the Word of Chriſt may dwell in us richly in the latter ſence, or Subjectively. And ſo it doth when not only every part of it dwells in us, but when it dwells alſo in every part of us. In our memories to retain, it in our minds to meditate on it, in our affections to love it, and in our Lives to practiſe it. Then doth the Word of Chriſt dwell richly, or abundantly in us.

Thirdly, Let it dwell richly in all Wiſdom.

The higheſt Wiſdom is truly to know, and to ſerve God in order to Eternal Life.

Now ſaith the Apoſtle, ſo acquaint your ſelves with the Scriptures, that you may from thence learn true Wiſdom, the ſaving knowledge both of what is to be believed, and what is to be done, in order to the obtaining of everlaſting happineſs.

To be converſant in it only, to know what it contains, is not Wiſdom but folly. But then it dwells in you in Wiſdom, when you ſtudy it, to practiſe it, when you endeavour to know the rule that ye may obey it. This is Wiſdom here, and will end in happineſs hereafter. And thus you have the words of my Text explained.

In handling this Subject, I ſhall only purſue the deſign of the Apoſtle, and endeavour to preſs thoſe exhortations upon you. And indeed I need not many Arguments to perſuade thoſe who have already any acquaintance, with theſe Sacred Oracles, ſtill to be converſant in them. Have you not your ſelves found ſuch clear light, ſuch Attractive ſweetneſs, and perſuaſive Eloquence in the words of God, that all that the Tongue of Man can utter for it, falls infinitely ſhort of what it ſpeaks on in its own behalf? Who p. 299of us have not found direction from it in caſes of difficulty, Solution of doubts, ſupport under Afflictions, comfort under ſadneſs, ſtrength againſt temptation, quicknings of Grace, warmth of affection; and in brief, whatſoever we could expect from the mercy of God have we not found it in the Scriptures? And ſhall we need further to commend it to you by Arguments, ſince it hath commended it ſelf by manifold experiences? But ſo it is that the Devil knows we are diſarmed and diſabled if once he can wreſt the Sword of the Spirit from us, as the Apoſtle calls it, and therefore labours all he can to ſtrike the Bible out of our hands: Or if we do read it, he ſtrives to put on ſuch falſe Spectacles as ſhall miſrepreſent every thing to us, and poſſeſs us with prejudice and Objections againſt it. I ſhall therefore before I proceed any farther, encounter with ſome of thoſe prejudiced opinions, which make this a Claſp'd and Sealed Book to many.

Firſt, Some may fear leſt the ſtudy and knowledge of the Scriptures, ſhould only aggravate their Sin and Condemnation. On the one hand the precepts of the Law are ſo various, the duties ſo difficult, and Fleſh and Blood ſo infirm and oppoſite; that they caſt a diſpairing look at them, as impoſſible to be fulfilled. On the other hand they have been told that knowledge without practice will expoſe them to damnation without excuſe. They have read, Ja. 4.17. To him that knoweth to do good, and doth it not, to him it is Sin: it is an Emphatical and weighty Sin, and Luke, 12.47. He that knew his Maſters Will, and did it not ſhall be beaten with many ſtripes. This they have read, and this deterrs them from reading any farther. If they cannot practiſe what they know; and if to know and not practiſe, be only to inflame their laſt reckoning, and make their torments more intolerable, it is beſt for them to muffle up themſelves in a ſafe ignorance.

p. 300To this I Anſwer.

Firſt, Though the word abounds with multitudes of ſublime precepts, and difficult duties, yet this is no diſcouragement from the ſtudy of it. For conſider that this ſame word is not only a light to diſcover what you ought to do, but an help to inable you to do it. It is the very means that God appointed to overcome your averſeneſs, and aſſiſt your weakneſs. And if ever this be effected, it muſt in an ordinary way, be by converſing with the Scriptures. That Sick Man hath loſt his Reaſon, as well as his Health, who ſhould refuſe to take Phyſick, becauſe if it doth not work, it will but make him the worſe. Why the way to make it work is by taking it. So it is a diſtempered kind of arguing, againſt the word of God, the Phyſick of our Souls, that it is mortal and deadly if it doth not work into practice. The way to make it work into practice, is to take it firſt into our knowledge; 'tis true, it were a great diſcouragement if the Scripture only ſhewed you how much work you have to do, what Temptations to reſiſt, what Corruptions to mortifie, what Graces to exerciſe, what duties to perform, and left all that upon your own hands. But the Leaves of the Bible, are the Leaves of the Tree of Life, as well as of the Tree of Knowledge; they ſtrengthen as well as inlighten, and have not only a Commanding, but an aſſiſting Office. And this the Scripture doth two ways.

Firſt, It directs where we may receive ſupplies of ability for the performance of whatſoever it requires. It leads thee unto Chriſt, who is able to furniſh thee with ſupernatural ſtrength, for ſupernatural duties. His treaſury ſtands open for all concerns; and his Almighty Power ſtands ingaged to aſſiſt thoſe who relie upon it. Be not diſcouraged therefore, he that finds us work, finds us ſtrength: and the ſame Scripture that injoyns us obedience, exhibits God's promiſe of beſtowing upon us the power of obeying. Thou who workeſt all works in us and for us, Iſaiah, 26.12. p. 301And work out your own Salvation, for it is God that worketh in you both to will and to do, Phil. 2.12, 13. Why then ſhould we ſo complain of hard ſayings, and Grevious Commandments? Have we not God's Omnipotence obliged by promiſe to aſſiſt in the ſame words, wherein we are commanded to obey? What ſaith the Apoſtle, I am able to do all things through Chriſt ſtrengthening me, Phil. 4.13. When in reading the Scripture, thou meeteſt with difficult and rigorous Duties, the ſeverity of Mortification, the ſelf cruelty of plucking out right Eyes, and cutting off right Hands; commend they ſelf to theſe promiſes of aid and aſſiſtance, that the ſame Scripture holds forth, and lift up thy heart in that divine Meditation of St. Auguſtine, Lord, give what thou Commandeſt, and command what thou pleaſeſt. Whilſt thou thus duly dependeſt on Chriſt's ſtrength, and makeſt uſe of thine own, it is as much his Honour and Office to inable thee, as it is thy Duty to perform what he requires.

Secondly, The Scripture as it directs us to rely on the ſtrength of Chriſt; ſo it is a means that God hath appointed to quicken and excite our own ſtrength and Power, to the diſcharge of thoſe Duties it Diſcovers. Wherefore are thoſe preſſing Exhortations, and thoſe dreadfull Threatnings, every where ſo diſperſed up and down in the Book of God, but that when we are ſlow and dull and drowſie, the Spirit may by theſe, as by ſo many goads, rowze us, and make us ſtart into Duty? Such a ſpiritual ſloath hath benumb'd us, that without this quickening, we ſhould not be diligent in the Work of the Lord, and therefore David prays, Pſalm. 119.88. Quicken me, ſo ſhall I keep the Teſtimonies of thy Mouth, but yet it is alſo the word it ſelf that quickens us to the Obedience of the word, Pſal. 119.50. Thy word hath quickened me. And indeed, if you can come from reading the word, that ſo abounds with Promiſes, with Threatnings, with rational p. 302Arguments, with pathetick Expoſtulations, winning Inſinuations, importunate Intreaties, heroick Examples propounded to our Imitation, with all the perſwaſive Art and Rhetorick that becometh the Majeſty of the great God to uſe; if you can read this word, and yet find from it no warmth of Affection, no quickening to Duty; let me tell you, you either read it without attending to it, or elſe attend without believing it. It is therefore no diſcouragement from ſearching and ſtudying the Scriptures, that its commands be many and difficult, for it directs you whither to go for promiſed ſtrength, and the more you converſe with it, the more will you find your hearts quickened to a due Obedience of it. That's the firſt Anſwer.

But then ſecondly, Whereas many think that it is better not to know, than not to practiſe; we muſt here diſtinguiſh of Ignorance, which is of too kinds, either invincible, or elſe affected: Invincible ignorance is ſuch as is conjoyned with, and proceeds from an utter impoſſibility of right information, and it ariſeth only from two things.

Firſt, Abſolute want of neceſſary Inſtruction: or,

Secondly, Want of natural capacity to receive it.

Affected Ignorance, is an ignorance under the means of Knowledge, and always ariſeth from the neglect, or contempt of them. Such is the ignorance of thoſe who do, or may live where the Goſpel is preached, and where by pains and induſtry they may arrive to the knowledge of the truth.

Now here for ever to anſwer this Objection, and to ſhew you how neceſſary knowledge is, I ſhall lay down theſe two particulars.

Firſt, I grant indeed, that unpractis'd knowledge is a far greater ſin than invincible Ignorance, and expoſeth to a much ſorer Condemnation. Hell Fire burns with Rage, and meets with fuel fully prepared for it, when God p. 303dooms unto it an head full of Light, and an heart full of Luſts. Thoſe who know God's will, but do it not, do but carry a torch with them to Hell, to fire that Pile that muſt for ever burn them. We have a common Proverb. That knowledge is no Burthen: But believe it, if your knowledge in the Scripture be merely Speculative, and overborn by the violence of unruly Luſts; this whole Word will be no otherwiſe to you, than the burthen of the Law, as the Prophets ſpeak, a Burthen that will lie inſupportably heavy upon you for ever. Better far you were born under Barbariſm in ſome dark Corner of the Earth, where the leaſt gleame of Goſpel-light never ſhone, and where the name of Chriſt was never mentioned, than to have this weighty Book, a Book which you have read and known, hung about you to ſink you infinitly deeper in the Burning Lake, than a Mill-ſtone hung about you can do in the midſt of the Sea. What St. Peter ſpeaks of Apoſtates, 2 Pet. 2.21. is but too well applicable to the knowing Sinner. It had been better for them not to have known the way of Righteouſneſs, than after they have known it, to turn aſide from the Commandments delivered to them. How? Better not to have known it? Why, is there any poſſibility to eſcape the Condemnation of Hell without the knowledge of the way of Righteouſneſs revealed in the Scriptures? No, Damnation had been unavoidable without this knowledge; yet it had been better they had not known it. For here is the Hyperbole of their Miſery; better they had been Damned than to have known theſe Truths, and this rule of Righteouſneſs, and yet turn from the Obedience and practice of it. O fearful ſtate! O dreadful doom! when a ſimple and genuine damnation ſhall be reckoned a gain and favour in compariſon of that exquiſite one which God will with all his Wiſdom prepare, and all his power inflict on thoſe who knowing the righteous Judgment of God, that they who commit ſuch things are worthy of p. 304Death, do notwithſtanding, perſevere in them, He that knew his Maſters will and did it not, ſhall be beaten with many ſtripes, Luke 12.47. And, if I had not come and ſpoken unto them, they had not had Sin, but now they have no Cloak for their Sins, ſaith our Saviour, John, 15.22. The Sin and puniſhment of thoſe who are invincibly ignorant, is as nothing compared to what the knowing Sinners lie under.

But do not flatter your ſelves, your ignorance is not invincible. Are you not called to the knowledge of Chriſt? Do you not read or hear the Scriptures? Do you not enjoy Goſpel Ordinances and Miniſtry? May you not, if you will be but diligent and induſtrious, underſtand what you are ignorant of? Certainly there is nothing that can prove your ignorance invincible, unleſs it be your obſtinacy, that you will not be prevailed with to be inſtructed by all the means of Inſtruction. Your Ignorance muſt therefore be affected. Well then attend unto

The ſecond particular. Affected Ignorance is a greater Sin, and will be more ſorely puniſhed at the day of Judgment, than unpractiſed knowledge. This kind of ignorance is ſo far from being pleadable as an excuſe, that it is an aggravation of Mens guilt, and will be ſo of their Condemnation. There be but two things that compleat a Chriſtian, Knowledge and Practice. Both theſe God doth ſtrictly require. Knowledge may be without practice, but the practice of Godlineſs cannot be without knowledge. God, I ſay, requires them both. Now Judge ye which is the greater Sinner, he that labours after knowledge, though he neglect practice, or he that neglects them both: He that fulfills ſome part of God's will, or he that fulfills nothing of it. Certainly in your own Judgment, this latter deſerves to be doubly puniſh'd; once for not doing his duty, and again for not knowing it when he might. Truly it is but juſt, and righteous that God ſhould with p. 305the higheſt diſdain and indignation, ſay unto them, Depart from me, ye Curſed, I know you not, ſince they have audaciouſly ſaid unto him, Depart from us, we deſire not the knowledge of thy ways. The Apoſtle, ſpeaking of God's patience towards Heathens, who were invincibly ignorant of the truth, tells us, Acts 17.30. That the times of this ignorance (and yet an ignorance it was that put them upon no leſs than brutiſh Idolatry) God winked at. Ignorant perſons, in ignorant times, whileſt as yet the World was deſtitute of the means of knowledge, and darkneſs over-ſpread the face of it, God connived and winked at. But ignorant perſons in knowing times, God doth not wink at but frown upon. I am the more earneſt in preſſing this, becauſe I perceive that vile and rotten principle, unworthy of a Chriſtian who is a Child of light and of the day, is taken up by many, That it is no matter how little we know, if we do but practiſe what we know. What a cheat hath the Devil put upon them! Hath not God commanded you to know more, as well as to practiſe what you know? Is it likely you ſhould practiſe what you know upon God's command, who will not upon his command increaſe your knowledge? And yet this is the uſual Plea of profane Men. Ask them why they frequent the publick Ordinances ſo ſeldom, they will tell you, they know more by one Sermon, than they can practiſe. But how can ſuch make Conſcience of practiſing, who make none of knowing, though the ſame God hath enjoined them both? Yea, though they cannot practiſe what they know, yet let me tell them, that for thoſe who live under the means of Grace, and may be inſtructed if they will, it may be as great a Sin to omit a duty out of neglect of knowing it, as out of neglect of doing it; yea and much greater. We ſhould our ſelves Judge that Servant, who while we are ſpeaking to him, ſtops his Ears on purpoſe that he might not hear what we command him; we ſhould, I ſay, Judge p. 306him worthy of more ſtripes, than he who gives diligent ear to our commands, although he will not obey them So it is in this Caſe. Thou who ſtoppeſt thine Ears, and will not ſo much as hear what the will of thy Lord and Maſter is, deſerveſt much more puniſhment, than he who takes pains to know it, although he doth it not. It is damnable not to give God the ſervice that he requires. But O Inſolence! not to give God thy Lord and Maſter ſo much as the hearing? Hath God ſent Man into the World, and ſent the Scriptures after, as Letters of inſtruction, what we ſhould do for him here, and will it think'ſt thou be a ſufficient excuſe when thou returneſt to thy Lord, that it is true thou hadſt inſtructions, but never opened'ſt them, never looked'ſt into them? What a fearful contempt is this caſt upon the great God, never ſo much as to enquire what his will is? Whether or no he commands that which is fit and reaſonable for us to perform? And therefore refuſe not to ſearch and ſtudy the Scriptures, upon pretence that the knowledge of what you cannot fulfill, will but aggravate your Sin and Condemnation. For be aſſured of it, greater Sin, and ſorer Condemnation can no Man have, than he who neglects the means of knowledge, thereby to diſoblige himſelf from practice. And again the Scriptures were given to aſſiſt us in the performance of thoſe duties which it requires from us. They do not only inform the judgment, but quicken the will and affections, and ſtrengthen the whole Soul to its duty. And this is in anſwer to the firſt Objection.

Secondly, Some will ſay the reading of the Scriptures poſſeſſeth them with ſtrange fears, and fills them with incredible terrors. It raiſeth up ſuch dreadful Apparitions of Hell, and the wrath of God, as makes them a terror to themſelves.

To this I Anſwer, Firſt, It may be thy condition is ſuch as requires it. Poſſibly thou art in a ſtate of wrath, and p. 307would'ſt thou not be under the apprehenſions of it? Thou art under the guilt of thy Sins, and then no wonder that the voice of God ſhould be terrible unto thee. It is moſt unreaſonable to hate the word, as Ahab hated Micaiah, becauſe it propheſieth no good concerning thee. Alas! What good can it ſpeak, as long as thou thy ſelf continueſt Evil?

Secondly, It is not ſo much the Scripture, as thine own evil Conſcience that haunts and terrifies thee. When thou readeſt that dreadful Threatning, Ezek. 18.4. The Soul that ſinneth it ſhall die, there were nothing of terror in it, did not thy guilty Conſcience witneſs againſt thee, that thou art the Man: 'Tis this that turns and levels all God's Artillery againſt thee. Get therefore a Conſcience pacified upon good Grounds, and the very threatning of the Word will ſpeak to thee, not ſo much terror from the dreadfulneſs of the Wrath, and Condemnation denounced, as Joy, that thou haſt eſcaped it.

Thirdly, It may be, the Word of God by working in thee, the Spirit of fear, is preparing thee for the Spirit of Adoption; for that uſually uſhers in this. We find the Gaoler trembling, before we find him rejoycing: There were mighty and rending Winds, Earth-quakes, and Fire, all Terrible; before theſe came the ſtill voice, in which God was, 1 Kings 19.12. So God in Convictions many times prepares the way by Thunders, and Earth-quakes, by the Thundering of his Word, and the Trembling of our own Conſciences, before he comes to us in the ſtill and ſweet voice of Peace and Comfort. And certainly they are much more afraid than hurt, whom God by his Terrours thus frights into Heaven.

But, Thirdly, Some may ſtill ſay, their Fears are ſo ſtrong that they will drive them into Deſperation, or Diſtraction, if they longer pore on thoſe dreadful things, the Scripture contains.

p. 308I anſwer, there is not one line or ſyllable in the whole Book of God that gives the leaſt ground for Deſpair. Nay, there are the moſt ſupporting Comforts a poor Fearful Trembling Soul can deſire; Come unto me all that are weary and heavy laden, and I will give you reſt. Come unto me and I will in no wiſe caſt you out, return unto the Lord and he will abundantly Pardon, Iſaiah 55.7. I, even I, am he that blots out and forgets your Sins; and innumerable ſuch like. Now if Men will only take the Sword of the Spirit to wound them, and not alſo the Balm of the Spirit to heal them, they may through their own fault, eſpecially when they read the Scriptures with the Devil's Commentaries, fret themſelves into Deſpair.

Fourthly, Some may ſay, certainly it cannot be thus neceſſary that the word of Chriſt ſhould dwell thus richly and abundantly in all Chriſtians. It is requiſite indeed for Miniſters, whoſe calling it is to Teach and Inſtruct others, that they ſhould have this abundance of Scripture dwelling in them; but for us who are to receive the Law at their Mouth, a competent knowledge in the Fundamentals of Religion may well be ſufficient. We know that Chriſt is the Son of God, that he came into the World to ſave Sinners, and that if we would be ſaved by him, we muſt believe in him, and ſuch chief points of Chriſtianity which are ſufficient to Salvation.

To this I anſwer, Firſt, God may well expect a more plentiful meaſure of the Word to dwell in Miniſters; becauſe it is not only their General, but particular calling to peruſe and ſtudy it. There is therefore a twofold fullneſs, a fullneſs of the private Chriſtian, and a fullneſs of the treaſurer or ſteward, to whoſe charge the Oracles of God are committed, and who is to communicate Knowledge to the People. This being the Miniſter's Office, it is his Duty eſpecially to abound and be inriched in the knowledge of the Scripture.

p. 309But Secondly, Wherefore muſt the word of Chriſt dwell ſo richly in Miniſters, is it for themſelves only, or is it to inſtruct their Flock? What? And can it be neceſſary for them to Teach, and yet unneceſſary for you to Learn? Are they bound to ſearch into the depth of Goſpel Myſteries to inform you of them, and is it enough for you only to know the firſt Principles and Rudiments? Certainly, whatſoever God requires the Miniſter to Teach, that he requires you to Learn. Now would you your ſelves Judge the Miniſter to have ſufficiently diſcharged his Duty, that ſhould only in the general preach, that we are all Sinners; that Chriſt the Son of God came into the World to ſave us, that the Glory of Heaven, and the Torments of Hell, ſhall be the rewards of Obedience, or Diſobedience? If theſe few abſolutely neceſſary and fundamental Truths were all, you might well think the Miniſtry to be a very eaſie, or a very needleſs Office.

If then it is our Duty to reveal to you the whole Counſel of God, and to withhold nothing from you of all thoſe Myſteries which the Scripture contains, whereof ſome give Life, others Light, ſome are Vital, others Ornamental; you cannot with Reaſon but conclude, that if we are obliged to Teach theſe things, you alſo are obliged to learn and know them.

Thirdly, It is a moſt deſtructive Principle that many have through Sloath and Lazineſs taken up, That a little knowledge will ſuffice to bring them to Heaven. Certainly God would never have revealed ſo many deep and profound Myſteries in his Word, if it were not neceſſary they ſhould be known and believed. Shall we think all the reſt of the Bible ſuperfluous, except a few plain practical Texts? What God hath recorded in the Scripture, is written for our Inſtruction. 'Tis true if we have not the means of inſtruction, nor are in a poſſibility of attaining it, a leſs meaſure of knowledge, anſwered by a Conſcientious practice p. 310may ſuffice for our Salvation. But for us we have line upon line, and precept upon precept, for us to ſatisfie our ſelves with a few of the common Principles, ſlighting the reſt as nice and unneceſſary points, for us to neglect knowledge, argues defect of Grace. For whereſoever true Grace is, there will be a moſt earneſt endeavour to grow daily in both; and yet multitudes every where, even of thoſe who abhorr groſſer Sins, as Swearing, Drunkenneſs and the like, yet take up with a few Notions of Religion that all are Sinners and all muſt periſh, unleſs Chriſt ſave them, &c. This they knew, as ſoon as they knew any thing; and more than this, they will not know: They will not trouble their heads with any farther diſcoveries, nor look deep into the Myſteries of Godlineſs; contenting themſelves that they have, as they think, knowledge enough to bring them to Heaven. Let me tell them, that though where there is not means of knowledge, a little may ſuffice for Salvation; yet where God doth afford plentiful means, the knowledge of theſe very things becomes neceſſary to them, which others might ſafely be ignorant of. This is in anſwer to the 4th. Objection.

Fifthly, Some may object that they have found by Experience, that the ſtudy of Scripture hath many times made them the worſe, it hath alarmed their Luſts, and put them in an Uproar. Such and ſuch Suits were quiet, till they read in the Word a command againſt them; therefore they are diſcouraged and think it beſt to forbear the ſtudy of the Scripture, ſince they find that by forbidding Sin, it only rowſeth and awakens it.

Firſt, I anſwer, Firſt this was St. Paul's very Caſe, Rom. 7.8. Sin taking occaſion by the Command, wrought in me all manner of Concupiſcence; now this effect is merely accidental, and is not to be imputed unto the Holy Word of God, but to the wicked Heart of Man, which takes an hint (ſo deſperately corrupt is it) from God's p. 311forbidding Sin, to put it ſelf in Mind of committing it.

Secondly, Thou complaineſt that the Word exciteth to Corruptions, but it doth it no otherwiſe than the Sun draws Smoak, and ſtink out of a Dunghill. It doth increaſe but unhappily excite them. The very ſame Luſts lay hid in their Hearts before. There they lay like ſo many Vipers and Serpents aſleep till the Light and Warmth of the Word makes them ſtir and crawl about. And this Advantage thou mayeſt make of it, that when thy Corruptions ſwarm thick about thee, upon the diſturbance the Law of God hath made among them, thou mayeſt thence ſee what a wicked Heart and Nature thou haſt, how much Filth and Mud there lyeth at the bottom of it, which preſently riſeth upon the firſt ſtirring. This may make thee vile in thine own Eyes, and deeply humbled under the ſad and ſerious Conſideration of thy indwelling Sin. 'Tis the very uſe the Apoſtle makes in the ſame Caſe. Rom. 7.24. O wretched Man that I am, who ſhall deliver me from the Body of this Death! When Humors are in Motion, we ſoon perceive what is the ſtate of our Body, and when Corruptions are once ſtirred, we may thereby eaſily know the State and Condition of our Souls.

Thirdly, The ſame Word that doth thus occaſionally ſtir up Sin, is the beſt means to beat it down. You may perceive by this, there is ſomewhat in the Word that is extreamly contrary to their Sins, ſince they do ſo riſe and arm againſt it, their great Enemy is upon them, and this alarm that they take, is but before their overthrow. It may be the Mud is only ſtirred that it might be caſt out, and their Hearts cleanſed from it. Be not diſcouraged therefore, for there is no Means in the World ſo appoſite to the deſtruction and ſubduing of Sin as the Scripture, though at firſt it may ſeem inſtead of ſubduing of Sins to ſtrengthen them.

p. 312Sixthly, Many are diſcouraged from ſtudying the Scriptures, becauſe their Memories are ſo treacherous and unfaithfull they can retain nothing; when they have read the Scripture, and would recollect what they have read, they can give no account of it either to themſelves or others. Nothing abides upon them, and therefore they think it were as good give over as thus continually pour Water into a Sieve, and inculcate Truths upon ſuch a leaky Memory, where all runs out. This is indeed the Complaint of many. But,

Firſt, This ſhould put thee on a more frequent and diligent ſtudy of the Scripture than diſcourage thee from it. More pains will ſupply this Defect, thou muſt the oftner prompt, and the oftner examine thy Self, the more forgetful thou art. Memory is the Soul's Steward, and if thou findeſt it unfaithful, call it the oftner to account. Be ſtill following it with Line upon Line, and Precept upon Precept, and continually inſtill ſomewhat into it. A Veſſel ſet under the fall of a Spring, cannot leak faſter than it is ſupplyed. A conſtant dropping of this Heavenly Doctrine into the Memory, will keep it that though it be leaky, yet it never ſhall be empty.

Secondly, Scripture Truths, when they do not inrich the Memory, yet they may purifie the Heart. We muſt not meaſure the Benefit we receive from the Word according to what of it remains, but according to what effect it leaves behind. Lightning you know than which nothing ſooner vaniſheth away, yet it often breaks and melts the hardeſt and moſt firm Bodies in its ſudden Paſſage. Such is the irreſiſtable force of the Word; the Spirit often darts it through us; it ſeems but like a flaſh and gone, and yet it may break and melt down our hard Hearts before it, when it leaves no impreſſion at all upon our Memories. I have heard of one who returning from an affecting Sermon highly commended it to ſome, and being demanded p. 313what he remembred of it, anſwered, truly I remember nothing at all, but only while I heard it, it made me reſolve to live better than ever I have done, and ſo by God's Grace I will. Here was now a Sermon loſt to the Memory, but not to the Affections. To the ſame Purpoſe, I have ſomewhere read a ſtory of one that complained to an aged Holy-Man, that he was much diſcouraged from reading the Scripture, becauſe his Memory was ſo ſlippery he could faſten nothing upon it that he read. The old Hermet (for ſo as I remember he was deſcribed) bid him take an earthen Pitcher and fill it with Water; when he had done it, he bid him empty it again, and wipe it clean that nothing ſhould remain in it, which when the other had done, and wondred to what this tended; now ſaith he, though there be nothing of the Water remaining to it, yet the Pitcher is cleaner than it was before; ſo though thy Memory retain nothing of the word thou readeſt, yet thy Heart is the cleaner for its very paſſage through.

Thirdly, Never fear your Memory, only pray for good and pious Affections. Affection to the truths we read or hear, makes the Memory retentive of them. Moſt Mens Memories are like Jett, or Electrical Bodies, that attract and hold-faſt only ſtraws or Feathers, or ſuch vain and light things; diſcourſe to them the Affairs of the World, or ſome idle and romantick ſtory, their Memories retain this as faithfully as if it were ingraven on leaves of Braſs. Whereas the great important truths of the Goſpel, the great Myſteries of Heaven, and concernments of Eternity, leave no more impreſſion upon them, than words on the Air in which they are ſpoken; whence is this, but only that the one ſort work themſelves into the Memory through the intereſt they have got in the Affections which the other cannot do. Had we but the ſame delight in Heavenly Objects, did we but receive the Truth in the love of it, and mingle it with Faith in the hearing, this would fix that p. 314Volatileneſs and Flittineſs of our Memories, and make every truth as indelible, as it is neceſſary. That's in Anſwer to the 6th. Objection.

Seventhly, others complain that the Scripture is obſcure and difficult to be underſtood; they may as well, and with as good ſucceſs, attempt to ſpie out what lies at the Centre of the Earth, as ſearch into the deep and hidden Myſteries, which no humane underſtanding can fathom or comprehend. And this diſcourageth them.

To this I anſwer Firſt, 'tis no wonder if there be ſuch profound depths in the word of God, ſince it is a Syſtem and Compendium of his Infinite and unſearchable Wiſdom, that Wiſdom which from the beginning of the World hath been hid in God. Thoſe deep Truths which your underſtanding cannot reach, require your humble Veneration.

Secondly, The Scripture is ſuited to every Capacity. It is (as it is commonly expreſt) a Ford wherein a Lamb may wade, and an Elephant ſwim; and herein is the infinite Wiſdom of God ſeen, in wreathing together plain Truths with obſcure, that he might gain the more Credit to his Word, by the one inſtructing the ignorance of the weakeſt, by the other puzling and confounding the underſtanding of the wiſeſt. This alſo adds a Beauty and Ornament to the Scripture.

As the Beauty of the World is ſet off by a gracefull variety of Hills and Valleys, ſo is it in the Scripture. There are ſublime Truths, that the moſt aſpiring reaſon of Man cannot over-top, and there are more plain and eaſie Truths in which the weakeſt Capacity may converſe with Delight and Satisfaction. No Man is offended with his Garden, for having a ſhady thicket in it, no more ſhould we be offended with the word of God, that among ſo many fair and open Walks, we here and there meet with a Thicket that the Eye of Humane Reaſon cannot look through.

p. 315Thirdly, Thoſe Truths that are abſolutely neceſſary to Salvation, are as plainly without either Obſcurity or Ambiguity recorded in the Scripture as if they were (as the Mahumetans think concerning their Alcoran) written with Ink made of Light, there's the neceſſity of Faith in Jeſus Chriſt, of repentance for dead works, of an holy and mortified Life, ſo clearly ſet down, that ſcarce have there any been found ſo impudent as to raiſe Controverſies about them, and is it not peeviſh to quarrel at the word for being obſcure in thoſe things, which if thou haſt uſed thy utmoſt Diligence to underſtand, the ignorance of them ſhall not at all prejudice thy Salvation? Bleſs God, rather that he hath ſo clearly revealed the neceſſary and practical Duties of a Chriſtian Life, that thoſe are not involved in any myſtical or obſcure Intimations, but thou mayſt without doubt or diſpute, know what is of abſolute neceſſity to be either believed or practiſed in order to Salvation. Be aſſured of this, that what with all thy Labour and Diligence thou canſt not underſtand thou needeſt not, and what is needful, is plain and obvious, and thou mayeſt eaſily underſtand it.

Fourthly, the Scripture is obſcure, but hath not God offered us ſufficient helps for the unfolding of it? Have you not the promiſe of his Spirit to illuminate you? 1 Cor. 2.10. God hath revealed them to us by his Spirit, for the Spirit ſearcheth all things, yea the deep things of God. Have we not his Miniſter, whoſe Office it is to inſtruct us, and lead us into the inmoſt Sence of the Scriptures? Nay, have we not the Scripture it ſelf, which is the beſt interpreter of its own meaning; uſually if it ſpeak more darkly in one place, it ſpeaks the ſame truth more clearly in another. Now compare Scripture with Scripture, you will find it holds a Light unto its ſelf. The oftner you read, and the more you ponder on thoſe paſſages that are abſtruſe, the more you will find them clear up to your underſtanding. So that neither is this any reaſonable diſcourgement from ſtudying the Holy Scriptures.

p. 316Eighthly, Others may ſay, they are doubtful, becauſe they ſee many of thoſe who have been moſt Converſant in the Scripture, how they have been perverted and carried aſide into damnable Errors, and yet ſtill have pleaded Scripture for the defence of them.

I anſwer, True, the Devil hath in theſe our days buſied himſelf to bring a reproach upon Scripture, through the whimſies and giddineſs of thoſe who have pretended moſt acquaintance in it. But let not this be any diſcouragement, for this ariſeth not directly from the influence the Scripture hath on them, which is the rule of truth only; but from the pride and ſelf conceit of a few Notioniſts, who wreſt it to their own Perdition. And though they boaſt much of Scripture to countenance their Opinions; yet Scripture miſunderſtood and miſapplyed is not Scripture. Indeed there is no other way to diſcern truth from Error, but only by the Scripture rightly underſtood, and there is no way rightly to underſtand it, but diligently to ſearch it.

But to ſay that therefore we muſt not read the Scripture becauſe ſome wreſt it to their own Deſtruction, is alike reaſonable, as to ſay that therefore we muſt not Eat nor Drink, becauſe that ſome eat to Glutony, and others drink to Giddineſs and Madneſs. The Apoſtle St. Peter tells us, Epiſt. 1 Chap. 3. v. 16. that in St. Paul's Epiſtles there were ſome things hard to be underſtood, which the unlearned and unſtable wreſt, as they do alſo the other Sriptures, to their own deſtruction. Shall we therefore conclude, that neither his Epiſtle nor any other of the Scriptures ſhould be read by us; becauſe that in ſome, inſtead of Nouriſhment, they have occaſioned onelyonly Wind, Flatulency and ill humours? If this had been his purpoſe, it had certainly been very eaſie for him to have ſaid, Becauſe they are hard to be underſtood, and many wreſt them to their own deſtruction, therefore beware that you read p. 317them not. But in ſtead of this, he draws another inference, verſe 17. Ye therefore beloved, beware, leaſt ye alſo being led away with the Errors of the Wicked fall from your own ſtedfaſtneſs, but grow in grace and in the Knowledge of our Lord Jeſus Chriſt. He ſaith not, beware that you read them not, but, beware how you read them: This is the true Apoſtolical Caution, which tends not to drive us from the Scriptures, but to make us more ſtudious and inquiſitive in them, leaſt we alſo be perverted by the cunning craftineſs of Men, who lie in wait to deceive. And this the Primitive Parents thought the beſt and ſureſt means, to preſerve their People from Error and Seduction. It were almoſt endleſs to recite to you thoſe many paſſages wherein they do moſt Pathetically exhort all, of all Ranks and Conditions, of each Sex, of all Ages, to a diligent peruſal of the Holy Scriptures. And ſo far were they from taking it up in a Language unknown to the Vulgar, or debarring the Laity from Reading it, that the Tranſlations of it into the common Tongue of each Country were Numerous, and their Exhortations ſcarce more vehement and earneſt in any thing, than that the People would employ their time and thoughts in revolving them. It is therefore a moſt certain ſign, that that Church hath falſe wares to put off, which is of nothing more careful than to darken the Shop. And aſſuredly the wreſting the Scriptures by ſome who read them, cannot occaſion the Deſtruction of more, than that damnable Idolatry, and thoſe damnable Hereſies have done, which have been brought into, and are generally owned and practiſed by the Church of Rome, through the not reading of them.

Thus you ſee (as it was in Joſiah's time) how much duſt and Rubbiſh this Book of the Law lies under. I have endeavoured to remove it. And ſhall now proceed to thoſe Arguments, that may perſuade you to a diligent ſearch and peruſal of the Scriptures. The Jews indeed p. 318were ſo exact, or rather Superſtitious in this, that he was judged a deſpiſer of thoſe Sacred Oracles, who did not readily know how often every Letter of the Alphabet occurred in them. This preciſeneſs God hath made uſe of to deliver down his word to us, unvaried and uncorrupted. It is not ſuch a ſcrupulous ſearch of the Scripture, I now exhort you to: but as God hath left it to us a rich Depoſitum, a dear pledge of his Love and care, ſo we ſhould diligently attend to a rational and profitable ſtudy of it.

There are but two things in the general that commend any writing to us, either that it diſcovers knowledge, or directs practice; that it informs the Judgment, or reforms the Life. Both of theſe are eminently the Characters of this Book of God. And therefore David tells us, Pſal. 19.7. The Law of God converts the Soul, and makes wiſe the ſimple. It is a light not only to our heads, but it is a Lamp unto our Feet, and a light unto our paths, Pſal. 119.105. Let us conſider it as to both.

Firſt, In point of knowledge, as it perfects the underſtanding, and ſo it will appear in ſundry particulars how excellent a ſtudy it is. For

Firſt, The Scripture diſcovers unto us the knowledge of thoſe truths that the moſt improved natural Reaſon could never ſift out; and are intelligible only by Divine Revelation. God hath Compoſed two Books, by the diligent ſtudy of which, we may come to the knowledge of himſelf. The Book of the Creatures, and the Book of the Scriptures. The Book of the Creatures is written in thoſe great Letters of Heaven and Earth, the Air and Sea, and by theſe we may ſpell out ſomewhat of God. He made them for our inſtruction, as well as our ſervice. There is not a Creature that God hath breathed abroad upon the face of the Earth, but it Reads us Lectures, of his infinite Power and Wiſdom. So that it is no abſurdity to ſay that they are p. 319all the Works of his mouth ſo they are all the works of his Hands. The whole World is a ſpeaking workmanſhip, Rom. 1.20. The inviſible things of God, are clearly ſeen by the things that are made, even his eternal Power and Godhead. And indeed when we ſeriouſly conſider how. God hath poiſed the Earth in the midſt of the Air, and the whole World in the midſt of a vaſt and boundleſs nothing; how he hath hung out thoſe glorious lights of Heaven, the Sun, the Moon, and Stars, and made paths in the Sky for their ſeveral courſes, how he hath laid the Sea on heaps, and ſo girt it in, that it may poſſibly overlook, but not overflow the Land, when we view the Variety, Harmony, and Law of the Creation, our Reaſon muſt needs be very ſhort, if we cannot from theſe collect the infinite Wiſdom, Power, and Goodneſs of the Creator. So much of God as belong to theſe two great Attributes of Creator and Governour of the World, the Book of Nature may plainly diſcover to us. But then there are other more retired, and reſerved Notions of God, other truths that nearly concern our ſelves and our eternal Salvation to know and believe, which nature could never give the leaſt glimpſe to diſcover. What Signature is there ſtampt upon any of the Creatures of a Trinity in Unity, of the eternal Generation, or temporal Carnation of the Son of God? What Creature could inform us of our firſt fall, and guilt contracted by it? Where can we find the Copy of the Covenant of Works, or of grace printed upon any of the Creatures? All the great Sages of the World, though they were Nature's Secretaries, and ranſack'd its abſtruſeſt myſteries, yet all their Learning and Knowledge, could not diſcover the Sacred Myſtery of a Crucified Saviour. Theſe are truths which Nature is ſo far from ſearching out, that it can ſcarce receive them when revealed. 1. Corinth. 2.14. The natural Man receiveth not the things of the Spirit of p. 320God, neither can he know them, becauſe they are Spiritually diſcerned. The light that can reveal theſe, muſt break immediately from Heaven it ſelf. And ſo it did upon the Prophets, Evangeliſts, and Apoſtles; the Pen-men of the Holy Scriptures.

And if it were their ſingular Privilege, that the Holy Ghoſt ſhould deſcend into their breaſts, and ſo poſſeſs them with Divine inſpirations, that what they ſpake, or wrote, became Oracular, how little leſs is ours; ſince the Scriptures reveal to us the very ſame truths which the Spirit revealed to them. God heretofore ſpake in them, and now he ſpeaks by them unto us. Their Revelations are become ours; the only difference is, that what God taught them by extraordinary inſpiration, the very ſame truths he teacheth us in the Scripture, by the ordinary, illumination of his Spirit. Here, therefore whileſt we diligently converſe in the Book of God, we enjoy the privilege of Prophets. The ſame word of God which came unto them, comes alſo unto us; and that without thoſe ſevere preparations, and ſtrong agonies, which ſometimes they underwent, before God would inſpire them with the knowledge of his Heavenly truth. That is the firſt Motive and Argument.

Secondly, The knowledge which the Scripture teacheth, is for the matter of it the moſt ſublime and loſty in the World. All other ſciences are but poor and beggarly Elements, if compared with this. What doth the Naturaliſt, but only buſie himſelf in digging a little droſſie knowledge, out of the Entrails of the Earth. The Aſtronomer, who aſcends higheſt, mounts no higher than the Coeleſtial Bodies, the Stars and Planets; which are but the outworks of Heaven. But the Scripture pierceth much farther, and lets us into Heaven it ſelf. There it diſcovers the Majeſty and Glory of God upon his Throne; the Eternal p. 321Son of God ſitting at his right hand, making a prevailing and Authoritative interceſſion for us: The glittering train of Cherubims and Seraphims, an innumerable company of Angels, and the Spirits of Juſt Men made perfect. So that indeed when you have this Book laid open before you, you have Heaven it ſelf, and all the inconceivable glories of it laid open to your view. What can be more ſublime than the nature of God? And yet here we have it ſo plainly deſcribed by all its moſt glorious Attributes and Perfections, that the Scripture doth but beam forth light to an Eye of Faith, whereby it may be inabled to ſee him who is inviſible. But if we conſider thoſe Goſpel Myſteries the Scripture relates, the Hypoſtatical Union of the Divine, and Humane Nature in Chriſt's incarnation, the Myſtical Union of our perſons to his, by our believing, that the Son of God ſhould be Subſtituted in the ſtead of guilty Sinners; that he who knew no ſin, ſhould be made a Sacrifice for ſin, and the Juſtice of God become reconciled to Man, through the blood of God: theſe are Myſteries ſo infinitely profound as are enough to puzzle a whole College of Angels. Now theſe the Scripture propounds unto us, not only to poſe, but to perfect our underſtanding. For that little knowledge we can attain unto in theſe things, is far more excellent than the moſt comprehenſive knowledge of all things elſe in the World. And where our ſcanty apprehenſions fall ſhort of fathoming, theſe deep myſteries, the Apoſtle hath taught us to ſeek it out with an, foreign, Rom. 11.33. O the depth of the Riches, both of the Knowledge and Wiſdom of God! how unreaſearchable are his Judgments, and his ways paſt finding out!

Thirdly, The Scripture is an inexhauſtible Fountain of Knowledge, the more you draw from it, the more ſtill ſprings up. It is a deep Mine, and the farther you ſearch p. 322into it, ſtill the richer you find it. It is tedious to read the works and writings of Men often over, becauſe we are ſoon at the bottom of what they deliver, and our underſtanding hath nothing new to refreſh it. But in reading the Scripture it fares with us as it did with thoſe whom Chriſt miraculouſly fed, the bread multiplied under their Teeth, and increaſed in the very chewing of it. So here, while we ruminate and chew on the truths of the Scripture, they multiply and riſe up thicker under our meditation. One great cauſe of the neglect that many are guilty of in reading the Holy Scripture, is a fear that they ſhall but meet with the ſame things again, which they have already read and known; and this they account tedious and irkſome. Indeed if they read it only Superficially and ſlightly, it will be ſo. But thoſe who fix their minds to ponder and meditate upon the word, find new truths ariſing up to their underſtanding, which they never before diſcovered. Look as it is in a Starry night, if you caſt your Eyes upon many ſpaces of the Heavens, at the firſt glance perhaps you ſhall diſcover no Stars there; yet if you continue to look earneſtly and fixedly, ſome will emerge to your view, that were before hid and concealed: So is it with the Holy Scriptures. If we only glance curiouſly upon them, no wonder we diſcover no more Stars, no more glorious truths beaming out their light to our Underſtanding. St. Auguſtine, found this ſo experimentally true, that he tells us in his third Epiſtle, that though he ſhould with better capacity, and greater diligence, ſtudy all his Life time, from the beginning of his Childhood to decrepit Age nothing elſe but the Holy Scriptures; yet they are ſo compacted, and thick ſet with truths, that he might daily learn ſomething, which before he knew not. God hath as it were ſtudied to ſpeak compendiouſly in the Scriptures. What a Miracle of brevity is it, that the p. 323whole Duty of Man, relating both to God and his Neighbour, ſhould be all compriſed in ten words? Not a word but were the ſence of it drawn out, were enough to fill whole Volumes, and therefore the Pſalmiſt, Pſal. 119.96. I have ſeen an end of all perfection, but thy Commandments are exceeding broad. When we have attained the knowledge of thoſe things that are abſolutely neceſſary to Salvation, there yet remain ſuch depths of Wiſdom, both in the manner of Scripture expreſſion, and in the myſteriouſneſs of things expreſt, that after our utmoſt induſtry, ſtill there will be left new truths to become the diſcovery of a new ſearch.

Fourthly, The Scripture exhibits to us that knowledge which is neceſſary to Eternal Salvation. This is Life Eternal to know thee, the only true God and Jeſus Chriſt whom thou haſt ſent, John 17.3. And this knowledge the Scriptures alone can afford us, John, 5.39. So 2 Tim. 3.15. We need not therefore enquire after blind traditions, or expect any whimſical Enthuſiaſms: the written word contains whatſoever is neceſſary to be known in order to Eternal Salvation, and whoſoever is wiſe above what is written, is wiſe only in impertinences. Now hath God contracted whatever was neceſſary for us to know, and ſummed it up in one Book, and ſhall not we be diligent and induſtrious in ſtudying that which doth ſo neceſſarily concern us? Other knowledge is only for the adorning and embelliſhment of Nature; this is for the neceſſity of Life, of Life Eternal. I have before ſpoken enough concerning the neceſſity of knowledge unto Salvation, and therefore ſhall not farther inlarge. Therefore as St. Peter ſaid to Chriſt, Lord whither ſhall we go, thou haſt the words of Eternal Life: So let us Anſwer whatſoever may ſeem to call us off from the diligent ſtudy of the Scriptures, Whither ſhall we go, to this we muſt cleave, with this we p. 324will converſe, for here alone are the words of Eternal Life.

Fifthly, The Knowledge that the Scripture diſcloſeth is of undoubted Certainty, and perpetual Truth; it depends not upon Probabilities or Conjectures, but the infallible Authority of Chriſt himſelf; he hath dictated it, for whom it is impoſſible to lye. The rule of our Veracity or Truth, is the conformity of our Speech to the exiſtency of Things; but divine Truth and Veracity hath no other Rule beſides the Will of him that ſpeaks it. He muſt needs ſpeak infallible Truth, who ſpeaks things into their beings, ſuch is the omnipotent Speech of God. Whatſoever he declares, is therefore true, becauſe he declares it. Never matter how ſtrange and impoſſible Scripture-Myſteries may ſeem to Fleſh and Blood, to the corrupt and captious underſtandings of natural Men; when the word of God hath undertaken for the Truth, it is as much impiety to doubt of them, as it is Folly to queſtion the reality of what we ſee with our very Eyes. Nay the information of our Senſes, what we ſee, what we hear, what we feel, is not ſo certain, as the truth of thoſe things which God reveals and teſtifies in the Scriptures. And therefore the Apoſtle 2 Pet. 1.18, 19. Speaking of that Miraculous Voice that ſounded from Heaven. Matth. 17.5. This is my beloved Son in whom I am well Pleaſed. We, ſaith the Apoſtle, heard this Voice when we were with him in the Holy Mount, but we have alſo a more ſure word of Prophecy; or as the Greek may well be rendred, We account more ſure the word of Prophecy, unto which ye do well, that ye take heed. What a more ſure word than a Voice from Heaven? When God himſelf ſhall vocally bear witneſs to the Truth? Yes, we have a more ſure Word, and that's the Word of Propheſie, recorded in the Old Teſtament. And hence it will follow, that becauſe the Prophecies concerning Chriſt, may ſeem ſomewhat obſcure in Compariſon with this audible Voice p. 325from Heaven; therefore the teſtimony of obſcure Scripture, is to be preferred before the teſtimony of clear Sence. Now therefore if you would know things beyond all danger, either of Falſhood or Heſitation, be Converſant in the Scripture, where we may take all for certain upon the Word and Authority of that God, who neither can deceive, nor be deceived.

Sixthly, The Scripture alone gives us the true and unerring Knowledge of our Selves. Man that buſies himſelf in knowing all things elſe, is of nothing more ignorant than of himſelf, the Eye that beholds other things, cannot ſee its own ſhape; and ſo the Soul of Man, whereby he underſtands other objects, is uſually ignorant of its own Concernments. Now as the Eye that cannot ſee it ſelf directly, may ſee it ſelf reflexively in a Glaſs; ſo God hath given us his Scripture, which St. James compares to a Glaſs, James 1.23. and holds this before the Soul, wherein is repreſented our true State and Idea.

There is a four-fold ſtate of Man, that we could never have attained to know, but by the Scriptures.

His ſtate of Integrity.

His ſtate of Apoſtacy.

His ſtate of Reſtitution.

His ſtate of Glory.

The Scripture alone can reveal to us, what we were in our Primitive Conſtitution. Naturally, Holy bearing the Image and Similitude of God, and enjoying his Love, free from all inward perturbations or outward Miſeries; having all the Creatures ſubject to us, and what is much more, our ſelves.

What we were in our ſtate of Apoſtacy or Deſtitution, deſpoiled of all our Primitive Excellencies, diſpoſſeſs'd of all the p. 326Happineſs we enjoy'd, and of all hopes of any for the future; lyable every Moment to the revenge of Juſtice, and certain once to feel it.

What we are in our ſtate of Reſtitution, through Grace, begotten again to a lively hope, Adopted into the Family of Heaven, Redeem'd by the Blood of Chriſt, Sanctified and Sealed by the Holy Spirit, reſtored to the Favour and Friendſhip of God, recovering the initials of his Image upon our Souls here on Earth, and expecting the perfection of it in Heaven.

What we ſhall be in our final State of Glory, cloathed with Light, Crowned with Stars, inebriated with pure ſpiritual Joys. We ſhall ſee God as he is, know him as we are known by him, love him ardently, converſe with him eternally, yea a ſtate, it will be ſo infinitely happy, that 'twill leave us nothing to hope for.

This Four-fold ſtate of Man the Scripture doth evidently expreſs. Now theſe are ſuch things as could never have entred into our Hearts to have imagined, had not the word of God deſcribed them to us, and thereby inſtructed us in the knowledge of our ſelves, as well as of God and Chriſt.

Now let us put theſe ſix particulars together. The Scripture inſtructs us in the knowledge of ſuch things as are intelligible only by divine Revelation, it teacheth us the moſt ſublime and lofty Truths, 'tis a moſt inexhauſtible Fountain of Knowledge, the more we draw, the more ſtill ſprings up; it teaches that Knowledge that is neceſſary to Salvation. It is of undoubted certainty, and perpetual Truth. And Laſtly, it informs us in the knowledge of our Selves; and certainly, if there be any thirſt in you after Knowledge, there needs no more be ſpoken to perſwade you to the diligent ſtudy of the Scripture, which is a rich Store and Treaſury of all Wiſdom and Knowledge.

p. 327Thus we have ſeen how the Scriptures inform the Judgment. Let us now briefly ſee how they reform the Life, and what practical influence they have upon the Souls of Men. Now here the word of God hath a mighty Operation, and that in ſundry particulars.

Firſt, This is that word that convinceth and humbles the ſtouteſt and proudeſt Sinners. There are two ſorts of ſecure Sinners. Thoſe who vaunt it in the Confidence of their own Righteouſneſs; and thoſe who are ſecure through an inſenſibility of their own Wickedneſs. Both theſe the word when it is ſet home with Power, convinceth, humbles, and brings to the Duſt. It deſpoils the Self-Juſtitiary of all that falſe Righteouſneſs he once boaſted of and truſted to. I was alive once without the Law (ſaith St. Paul) but when the Commandment came, ſin revived and I dyed, Rom. 7.9. It awakens and alarms the ſenſeleſs, ſeared Sinner. How many have there been, that have ſcorned God, and deſpiſed Religion, whom yet one curſe or threat of this word hath made to tremble and fall down before the convincing Majeſty and Authority of it?

Secondly, This is that word that ſweetly comforts and raiſeth them after their Dejections; All other Applications to a wounded Spirit are improper and impertinent. 'Tis only Scripture Conſolation that can eaſe it. The leaves of this Book are like the leaves of that Tree, Rev. 22. which were for the healing of the Nations. The ſame Weapon that wounds muſt here work the cure.

Thirdly, This is that word that works the mighty change upon the heart in Renovation. Take a Man that runs on in vile and deſperate Courſes, that ſells himſelf to do Iniquity, and commits all manner of Wickedneſs with Greedineſs, and makes uſe of all the Arguments that reaſon can ſuggeſt; theſe ſeldom reclaim any from their Debaucheries. Or if in ſome few they do reform the Life, yet p. 328they can never change the heart. But now that which no other means can effect, the Word of God can, Pſal. 19.7, The Law of God is perfect converting the Soul.

Fourthly, This is that word that ſtrengthens and arms the People of God to endure the greateſt temporal Evils, only in hope of that future reward which it puniſheth.

Fifthly, This is that word that contains in it ſuch a Collection of Rules and Duties, that whoſoever obſerves and obeys, ſhall in the end infallibly obtain everlaſting life. Though I can but juſt mention theſe Heads unto you, yet there is enough in them to perſwade you to be diligent in the Scriptures. In them (ſaith our Saviour) ye think to have Eternal Life.

We are all of us guilty Malefactors; but God hath been pleaſed to afford us the Mercy of the Book: And what, ſhall we not ſo much as read for our Lives?

This is that Book according to which we muſt either ſtand or fall, be acquitted or condemned Eternally. The unalterable Sentence of the laſt day will paſs upon us, as it is here recorded in this Scripture. Here we may before-hand know our Doom, and what will become of us to all Eternity. He that believeth ſhall be ſaved, but he that believeth not ſhall be damned. 'Tis ſaid, Rev. 20.12. That when the dead ſtood before God to be Judged, the Books were opened: That is, the Book of Conſcience, and the Book of the Scripture. Be perſwaded to open this Book, and to judge your ſelves out of it before the laſt day: 'Tis not a ſealed Book to you, you may there read what your preſent State is, and foretell what your future will be. If it be a State of Sin and Wrath, ſearch farther; there are Directions how you may change this wretched State for a better. If it be a State of Grace and Favour, there are Rules how to preſerve you in it. 'Tis a word ſuited to all Perſons, all Occaſions, all Exigencies. It informs the p. 329Ignorant, ſtrengthens the Weak, comforts the Diſconſolate, ſupports the Afflicted, relieves the Tempted, reſolves the Doubtful, directs all to thoſe ways which lead to endleſs Happineſs; where, as the Word of God hath dwelt richly in us, ſo we ſhall dwell for ever gloriouſly with God.

FINIS.

End of the text · Ezekiel Hopkins, Exposition on the Lords Prayer (1692)