A Complete Body of Divinity

SERMON VI.

Prop. IV. THAT this Word, which is the Rule, is contained in the SCRIPTURES of the Old and New Testament. The holy Scripture are called a Rule Mero • y • i ••• lie, because they, 〈◊〉 in them all that is needful to be known, to guide or direct fallen man to the attainment of his chief • nd: and they were given by God 〈◊〉 this very porpose, that they might show to • an his way.

THERE are three things which will be here requi ••• 〈…〉 , viz.

• (1.) That the Scriptures of 〈…〉 and New Testament are the Word of God.
• (2.) That God hath given them to be our only Rule to direct us to our chief end.
• (3.) That they are a sufficient Rule to this purpose.

Article 1st. THAT the Scriptures of the Old and New Testament are the Word of God. This Conclusion must be cleared up, because we have already heard, that the word of God must needs be our Rule: except therefore we are sure that this is his word, we cannot rest upon it, as our Rule, with any safety to our Minds: and though' one would think it superfluous, to do much here among Christians, because they profess their belief in this Article, yet when Atheism begins to put itself forth, and the Scriptures to be reproached, and God blasphemed upon their account, it is requisite that young ones be confirmed in the evidence of this truth. Now there are two sorts of Arguments used to prove things by: 〈◊〉 which are drawn out of the thing itself; and these are always the most evidencing, because they contain the Reasons of things in them: and I •• rtificial, which are Testimonies given to a thing the •• edit whereof is always depending upon the quality of the Witness. And we may prove the Scriptures to be the word of God in both these ways. They have good evidence in them, and they have good witness for them. I shall offer something of both —.

Arg • 1. THE Scriptures speak enough for themselves to prove their •• n Legitimacy. As the Sun proves itself to be so by its own beams, so Scripture-light proves itself to derive from the Father of lights. I do not mean, that it is therefore necessarily the word of God, because it tells us 〈◊〉 it is so: for it were an easy matter for men to make any foolish writing to say as much; but it hath such qualities in it, as bear a manifest stamp of Divinity upon them and carry conviction that none but God could be the Author of them: and they are such as these which follow.

1. THE gre •• and g •• ri •• s Truths, that are therein discovered & 〈◊〉 : Mysteries, which if God had not revealed them, they could never have been known: so far above human understanding to have found them out, that now they are revealed, they are beyond its comprehension; hence sand to pass knowledge, (Eph. 3.19.)—things that lay • id for Ages; and had done so forever, if God had not revealed them, ( v. 5.) — riches unscarc • able, ( v. 6.)— things that Angels themselves admire, as not being able to grasp, (1. Per. 1.12.) — Mysteries great and unfathomable. 1 Tim. 3.16. Without come •• cersie, great is the mystery of •••• ness. — What else is the revelation of one God in three Persons, an undivided Essence, containing in it three distinct Subsistences three and yet but one: So the hypostatical Union of the Divine & the Human Nature in the Son of God; the reconciling of Justice & Mercy in the recovery of fallen man; the translation of our guilt to Christ, and his Righteousness to us; the nature and way of the work of Conversion, the giving of the Holy Ghost. — There are no footsteps of these things in the light of Nature, nor any discoveries to be made of them in the book of Creation and Providence. This is the Wisdom of which is spoken, Job. 28.12, 13. Where shall Wisdom be found? and where is the place of understanding? Man knoweth not the price thereof; neither is it found in the land of the living. So Ver. 21, & 23. It is hid from the eyes of all living, and kept close from the fowls of the air. God understandeth the way thereof, and • e knoweth the place thereof. Now these are the main subjects of Scripture-revelation: to which we may add the knowledge of the Covenants. Needs therefore must they be of God and no other.

2. THE Foretelling of future Events, which here certainly come to pass according as predicted. It is the prerogative fo the true God thus to do. Hence that challenge, Isa. 41.21, 22, 23. Produce your cause, saith the LORD; bring forth year strong reasons, saith the King if Jacob. Let them bring them forth, and show us what shall happen: let them show the former things 〈◊〉 they be, that we may consider them, and know the latter end of them; or declare us things for to come. Shew the things that are to come hereafter, that we may knew that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. It is true, there are some Events, which arise out of natural causes, if not impeded. Hence there are fair probabilities. Hence Satan, who is a great Naturallist, foretells many things that do evene: Astrologers have their Predictions, that do sometimes fall out right. But let 〈◊〉 observe, that the Scriptures have things fore •• d in them, which had no natural cause to in-digitate them, being arbitrary, pr • ter & supernatural, & contrary to the tendency of second causes. It must needs therefore be a Divine Foresight, that could acquaint the Children of men with them so long before hand, and declare the time, means & ways of them, & call out Instruments by Name, and that so long too before hand. There are too many of these upon Scripture-record to be here instanced: and several being super-natural effects, could not be read in natural Causes. To be sure, what concerns the coming of Christ, which takes up great part of the Old Testament, must undeniably be such. Hence the Apostle ( Gal. 3.8.) ascribes to the Scripture a Foresight, metonymically, because the Author of it hath one. Now because the futurition of contingent things depends upon his Will, who only can bring them to pass, he only can assure us they shall be: and hence the fulfilling of Scripture-Oracles is a witness of their Divine Authority.

3. THE wonderful! Efficacy of the Scriptures upon the hearts and consciences of men: The conquering power of it, and irresistible operation of it, whether considered extensively or intensively.

EXTENSIVELY. How large an Empire hath this gained? And that by no carnal Stratagems, or outward force, but by its own spiritual energy. How did the word prevail in the Apostles days, when the preaching of though Gospel won such Multitudes to the faith of Christ? For, th • Paganism & Mohammedanism, and many Heresies have been powerfully prevalent, yet they were things, either suited to the corruptions of men, or advanced by external force and policy. Whereas it is evident, that the Scriptures are levelled against all these Corruptions, and require the things that are most contrary to man's natural Inclinations. The Rich, the Wise, and Noble of the earth, Kings and Counselors set themselves against it. The Instruments, by which it was carried on, were poor, illiterate, ignoble, contemned ones. The rage and violence used to suppress it, expressed in all manner of Cruelties, was managed with greatest fury. All which notwithstanding, did this word go on conquering and to conquer. Col. 1.6. Which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the g ••• e of God in truth. And from whence should it derive this virtue? One that little loved it, could say of it; Acts 5.38, 39. If this counsel, or this work be of men, it will come to naught: But if it be of God, ye cannot overthrow it.

(2.) INTENSIVELY. What work it doth make in a Soul, where it comes with power, they that have felt and found it can best tell. It's force is irresistible. Heb. 4.12. For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul & spirit, and of the joints & marrom, and is a discern • r of the thoughts and intents of the heart. It's power of Conviction is very terrible and amazing. It can strike mo •• terrors into the Soul of a proud Sinner, than all the World besides. It is compared to sharp Arrows, Psal 45.5. Thine • rrows are story in the heart of the kings enemies; whereby the people fall under thee. One Line of it could set that proud King into an amazing horror: when he saw the hand-writing on the wall, 'tis said, The King's countenance was changed, and his thoughts troubled him, so that the joints of his lo • ns were loosed, and his knees smote one against another. (Dan. 5.5, 6.) Nay it strikes the stout hearts of Devils themselves, and fills them with Consternation. Jam. 2.19. The Devils believe & tremble. It is compared to a Sword: Eph. 6 17. The sword of the spirit, which is the word of God. And it cuts not Bodies but Souls One Sermon out of it wounded Three Thousand at once, and laid them as dead men. Acts 2.37. Now when they heard this, they were pricked in their heart—. Again, it's power of Conversion is astonishing. This is it that converts the Soul. Psal. 19.7. The low of the Lord is perfect, converting the soul: the testimony of the Lord is sure, making wise the simple. Hence is the new birth ascribed to it. 1 Pet. 1.23. Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth & abideth forever. And in this work is the unperswadible heart of man persuaded: it raiseth the dead to life, quickens them that were dead in sin: it casts down all the powers that did mightily oppose. 2 Cor 10.4, 5. For the weapons of our warfare are not carnal, but mighty thro' God, to the pulling down of strong holds: casting down imaginations & every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. It turns Sinners into Saints; Wolves, Bears & Lions into Men; Devils incarnate, into holy ones. ( Isa. 65. ult.) Again, It's power of Consolation; it's efficacy in comforting disconsolate and despairing Souls is great. Them that were dying of despondency, and all friends & creature helps could not support, one word hath filled with Joy. Psal. 19.8. The statutes of the Lord are right, rejoicing the heart: the commandment of the Lord is pure, enlightening the eyes. In a word it's power is a saving power. Rom. 1.16. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to everyone that believeth, to the Jew first, and also to the Greek. And could it be so, if it did not proceed from God?

4. THE Design, which is carried on through the whole Book of the Scriptures. There is one Aim, in which both the Old & New Testament do center, as the ultimate scope they are driving forward; and that is the glorifying God. The holiness of the Scriptures proclaimeth who is their Author. They breath nothing but purity. They call upon, and direct meant to glorify him, that is the Author of them. They must have an Author: they could not dictate themselves. This Author must be either God or a Creature: a third cannot be named. If a Creature, than either one that is wicked or one that is godly. It could not be a wicked, either Devil or men: for these are enemies to God and his glory, hate holiness, and must needs cross their own inclinations, and condemn themselves. It would have thwarted all the designs of impure Creatures, to have given out a Rule so adverse to their aims and ends. They therefore could not be Authors hereof. Neither could it be a holy, either Angel or Man: because these are all of them bound for God's glory; and therefore could not arrogate to themselves that honor, which he who is the Author of the Scriptures challengeth to himself; they have made him their last end, and therefore could not make themselves so: they would not challenge to themselves sovereign power & authority over the Creature, call for adoration, challenge the Dominion & Kingdom. For they all cover their faces before God, and cast their Crowns at his feet, and ascribe all might, power, dominion and sovereignty to him.

5. THE perfect Consent or Agreement of the Scripture with itself. Tho' it came thro' many hands, was written by several Men, who were used as Amanuenses; yet it appears to be dictated by one and the same Spirit, because of the excellent harmony there is in it. The style indeed is divers, the manner of expression various; there is great diversity between the language of the Old & New Testament: but yet the matter is agreeable. One writer doth not contradict another, nor do they charge each other with falsehood. One Prophet agrees with another, and all of them with Moses. The Evangelists also and Apostles agree with them The later written books of the Bible do add confirmation to the former. The Gospel gives assurance of the fulfilling of what was predicted in the law. ( Luke 1.70.) There are indeed men of perverse minds, that go about to set the Scripture at variance with itself: but not withstanding all their atheistical attempts, they cannot obtain. All may be reconciled, and it is only men's ignorance and prejudice, that leads them to such atheistical attempts. They all agree in Christ, and center in him. Rom. • .31. Do we 〈◊〉 make 〈◊〉 the 〈◊〉 through • aith? God 〈◊〉 : yea, we establish the 〈◊〉 . Heb. 13 8. Jesus Christ the same yesterday and today, and forever.

6. THE Preservation of this B •• k mi ••• l •• sly, is also an co • d • nce that it is of God. To this also that of 〈◊〉 is applicable, Acts 〈◊〉 . • 8. If this counsel, or this work • of men, it 〈◊〉 came to naught. The Five Books of Moses are thought to be the first and most ancient Books, that ever were: and yet they are still preserved entire, when the other Writers of those Ages are almost forgotten, and scarce any fragments of them preserved, and they that bear their names, are Inspected to be spurious. Solamon 's natural Philosophy is lo • t in the ru • us of time, when his canonical Books are preserved. The Books of the New Testament have abode more than One Thousand and six hundred Years, whilst multitudes of a later date are swallowed up in Oblivion. And that which adds to the confirmation of this evidence, is that whereas the world bare no prejudice to those other writings but sought their preservation, yet the moth of time hath consumed them: While Men and Devils have done their utmost to destroy the Bible, and could never obtain. God hath mirac • lously preserve • this Book . Wh •• 〈◊〉 the time of Heathen Persecution all Bibles were to be burnt, and they • o • y with exquisite tortures, that concealed them, yet all the search, and all the cruelties used could not extinguish this light. God preserved his word, because it was his: yea, hath used enemies to preserve it. The Jews, who stoned the Prophets, yet kept their writings, and why should God so signally own it, if it were not his own?

7. THE glorious Majesty of the Scriptures restifies for them. Compare all the writings in the world with these, and they must veil to, and fall down before them. For the Subject-matter of them, they are incomparable,—but of that already. For the manner of their delivery, they are most stately. The Style indeed is for the most part plain, but that takes not from their majesty, but illustrates it. The Sun needs no Ornaments to emblazon it; it's own light is sufficient. And yet when God pleaseth, he gives strains of grave Rhetoric imparallel. (See Job 39.19. &c. with many others which might be instanced.) It is most comprehensive in it's delivery. Luther said, he admired the fullness of Scripture. A Philosopher reading Job. 1.1.—cried out.

There is enough Majesty in this word, to captivate all the Kings of the Earth, if they could but discern it. Psal. 138.4, • 5. All the • ines of the earth shall praise thee, O Lord, when they hear the words of • y mouth. Yea, they s •• il sing in the ways of the Lord: for great is the glory of the Lord. Yea the very delivery of it is with powerful majesty. God speaks it, like a God, with greatest Authority. He summons all the Would to give attendance to him Psal. 49.1, 2. Hear this, 〈◊〉 ye people, give • ar all ye inhabitants of the world: B •• h 〈◊〉 & 〈…〉 & 〈◊〉 •• gether. So Psal 50.1. The 〈…〉 God, 〈◊〉 the Lord 〈◊〉 spoken, and 〈◊〉 the 〈…〉 the using of the sun, unto the 〈…〉 . He gives his Edicts and menaces to the greatest earthly Potentates Psal 2.10, 11, 12. Because near therefore, O ye kings: 〈◊〉 ye •• stra • ed, ye judges of the earth. Serve the Lord with fear, and 〈◊〉 with 〈◊〉 . Kiss the Sea, lest • e • e angry, and ye p • rish from the way, when •• s 〈◊〉 is 〈◊〉 has a little: 〈…〉 they that 〈◊〉 their trust in him. Another Instance you may see in Jer. • 7.3, &c—And he confirms his Commands by his 〈◊〉 Will, and gives no other reason many times for it, but, I am the Lord: and now who but God would speak after this manner?

Arg. 2. THERE is also good Testimony, to prove to us that the Scriptures are the 〈◊〉 of God; and that both Human — Divine.

(1.) THERE is Human Testimony, (which will at least help, to confirm the former evidence) and that is of the Church. And here,

• 1. THE 〈…〉 gives 〈◊〉 Evidence 〈…〉 ••• ticle, in which all the World, 〈…〉 ••• ge themselves Christians, are a ••••• . The man that denies this, is in all men's account judged to have renounced Christianity. And indeed, all the Christian Religion is built upon the Scriptures so that the denial of one is the rejection of the other. These Oracles of God are committed to the Church, (Rom. 3.2) and they are therefore to be witnesses to them.
• 2. THE Faithful People & ••• dren of God is give the testimony of their even Experience to it. They have seen & s •• the Divine virtue and efficacy of the word of God, and are thereupon able to set their seal to it. For they witness nothing but what they have seen & heard, 1 J •• . 1. beg. They have found the irresistible efficacy of the word, convincing, humbling, converting, comforting of them; have felt it to be all that to them which it is commended for in itself 2 Cor 3.2, 3 Te are our epistle written in our hearts, known and read of all men: For as much at ye are manifestly declared to be the epistle of Christ, ministered by us, written not with ink, but 〈◊〉 • the spirit of the living God; not in tables of stone, but in fl • shly tables if the heart.
• 3. THERE have been thousands & millions of those that have sealed their Testimony with their Blood: and these are therefore called Martyrs or witnesses of Christ. ( Rev 2.13. Acts 22.20.) And though' some sometimes have died for a falsehood, yet they have been but few in comparison; and these usually with a dead, stupid, and senseless frame of spirit Whereas the Martyrs have suffered with great Patience, Joy, Courage and highest Resolution and have seemed to have been carried far beyond any natural strength; the Spirit of glory & of God evide •• lie resting upon them. And what was it they died for? see Rev. 20.1. I • ate the 〈◊〉 of them that were beheaded for the witness of Jesus 〈◊〉 for the word of God, and which had not worshipped the 〈◊〉 , neither his image, neither had received his work upon their foreheads, or in their •• nds. And now out of doubt, such a Testimony adds a great confirmation to this ••• th:—Multitudes were converted by it.

(2) THERE is Divine Testimony; which is infallible, it proceeding from God, who cannot lie. He hath not left himself without witness- • earing to this, That the Scriptures are his own word: and that, —

1. OUTWARDLY and Openly, by those many 〈◊〉 , which he hath set as a seal to the truth of them. A Miracle is something wrought by a supernatural and divine power. And these have always been wrought to confirm the truth of Doctrines co •••• ned in the Scripture, and are for that reason called Signs. Heb. 2.3, • 〈◊〉 shall we escape, if we neglect so great salvation; which at the ••• st began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs & w •• ders, and with divers miracles, and 〈◊〉 of hte holy Ghost, according to his own will? And whenever they are used, they are a voice from Heaven, spoken by God himself.

2. INWARDLY, in the Consciences of all his People, by the Testimony of his Spirit, It is true, the Scripture i • a Rule to distinguish of spirits by: but still it is the Spirit of God, who leaves glorious impressions of the Wisdom, Majesty, and Holiness of the word of God upon the hearts of his Children; whereby they are made to discern the beauty of it, and apprehend the powerful efficacy of it: as Christ did to those two Disciples, Luk 24.32 And they soul one to another, D •• not 〈◊〉 heart 〈◊〉 within us, while be talked with us by: be •• y, and while be opened to us the scriptures! And to the rest of them, Verse 45. Then opened • e their understanding that they might understand the scriptures. And now the word of God is glorified in them, (2 Thes. 3.1. Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you. ) i. e. They apprehend a divine glory in 〈◊〉 , and they apprehend the goodness, grace, power of God deriving itself to them by and through the word, whereby they are fully assured, that that word which is able to work such effects in and upon them, can be no other but the word of God: and all the policy of Hell, & Arguments of the subtilest Enemies of the truth cannot prevail with them to relinquish this faith of theirs. And this is a witness that abides in men.

USE. LET this Consideration provoke Young & O • d to love the Scriptures, to take delight in the holy Bible, set an high price upon those Oracles which are contained in it: and let it engage you to be much conversant with it, and make it the man of your Counsels. If it be God's word, it must be full of Wisdom; and will make you wise, if you be much in it. This is the way to have a great deal of Communion with God, to know much of him, whom to know is life Eternal. If you despise the word, you despise God himself: all the reflections that you make upon it, reflect upon him: and he will look upon himself as concerned to vindicate the glory of his own Name in it. If you would be wiser, h • liar, more intimate with the great God than others, meditate in the Scriptures day and night. Only be sure to look up to his Holy Spirit, to give you such entrance into the 〈◊〉 , as may give you life, and light, and warmth.

SERMON VII.

Articl. 2. THAT God both given us the Scriptures to be our only Rule, to direct us to car chief End. That this Position may be well & rightly understood & received, it will be requisite to explain and confirm it. For which take the following Conclusions.

1. THAT the Scripture (as we have already heard) is called the Rule, Metonymically; because it is the Subject containing it. The Rule itself did exist before any part of the Scripture was written: and on supposition, that they had never been committed to writing, the Rule had notwithstanding been of; force: as the Law, that is once proclaimed, is valid, though' it be not printed, and so dispersed among the Subjects.

2. THAT though' the Rule hath been one & the same, ever since the fall of man, yet God hath used divers ways to discover it to the children of men. It was not written from the beginning. The first records were made by Moses, who lived in the fourth Period of time, which was near Two thousand four hundred years after God had a Church in the world, to whom he had given the Rule of the true Religion, and these had what was sufficient to guide them to blessedness.

IT will here therefore not be amiss to consider, How God hath communicated himself to his Church from the beginning? And here take these Rules.

1. THAT God in the infancy of his Church taught them by Revelation & Tradition. As to what concerns the state of man in innocence, it is not to our purpose. And respecting the relics of the law on the minds of the fallen men, it is certain that they have no natural light telling them how to improve them to their great end: so that Revelation was necessary, if man ever obtain salvation. No sooner therefore had Adam fallen under the curse of the first covenant, but God revealed to him the way of recovery by the s • cond, ( Gen. 3.15.) And during the time that followed, till Moses, God made known his mind to some of his servants, by Christ 's appearing to the Patriarchs, declaring his counsels to them, & giving them direction how he would be served; by sending Angels to them on frequent occasions; by inspiring them extraordinarily; by coming to them in dreams & visions, &c. which discoveries of his to them, were handed from one to another, and taught by Fathers to their Children; and this during the long lives of those Patriarchs, served for the continuation of the Rule among the People of God: altho' by degrees the generality of mankind lost the sense of the true Religion, and degenerated, before the flood, to all manner of Immorality; and after it, to Paganish Idolatry, as Scripture-records sufficiently inform us.

(2.) THAT from Moses to Christ, God instructed his Church, partly by Writing, and partly by the continuance of Revelation and Tradition. God having chosen Abraham & his Posterity to be his peculiar People, and they being now grown up to a Nation, and God's worship to be no longer restrained to private Families, the lives also of the Fathers being reduced to a short term, and the People having been woefully defiled with the false worship of the Egyptians, and being now called out of Egypt, God gives them his law in writing; partly written by his own hand, partly by Moses, to whom he did immediately impart it, and commanded that it should be left upon Record. Yet there was but part of the Scripture then given, in which the Rules of life were obscurely wrapped up; and therefore God continued extraordinary Revelations, inspired Prophets, sent his mind to his People, by such to whom he appeared, either in Visions or Dreams, or by his Angel. And by these he continued to be commending to writing, such other parts of Scripture, as were needful, for the further instructing or reforming of them. Hence the writings of the Prophets were added to those of Moses. 2 Pet 1.20, 21. Knowing this first, that no prophecy of the scripture is of any private interpretation. For the 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.

(3.) THAT since Christ appeared, and hath revealed by himself, and his Apostles, the Gospel truths, the Canon is now perfected; and the whole mind of God (so far as concerns our direction to our end) is there revealed: and now God treats men only by his written Word. Visions and immediate Revelations are ceased; inspired Dreams are at an end: the Urim and Th • mmim are gone. And now the Scripture is left us to repair to, where we are to look for our direction, that we may attain unto perfection. This is that surer word of Prophesy, to which we are pointed. 2 Pet. 1.19. We have also a m • re sure word of Prophesy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts. This is that word by which we must try the words of an Angel. Gal. 1.8. But though we, or an angel from heaven preach any other gospel unto you, than that which we have preached unto you, let him be accursed.

3. THAT it was in singular Favor to his People, that God hath ordered our Rule to be left on Scripture- R • cord. Hereby his People have a standing Rule to repair unto; they have a counselor always with them; a light and a lamp still to carry before them; a remembrancer at hand to put them in mind, when ready to forget: a judge to determine them, when at a loss. Here they may examine all Doctrines, prove all Opinions, try all Spirits, be taught the right way, and helped to keep it. And it is the most familiar method of God's communicating his mind to his People in this life. Apparitions, Visions, Dreams, have been more terrible to them. Thus also the truth is continued, when men degenerate, and by these God's people are preserved in times of greatest Apostasy. For all which ends, David commends the written word, Psal. 119.

4. THAT God hath appointed the Scripture to be our sole Guide as a Rule. It is true there is a secret sovereign conduct of special Providence, by which God leads his People; but he deals with men, as with Reasonable Creatures, and hence they must have a Rule to apply themselves to in all things: This is only God's word. There are indeed in men common principles, which a natural Conscience dictates to them; but the way to improve them for salvation, is pointed in the word of God; without which, they can never make them serviceable to that end. God hath not left men to the guidence of their own spirits, nor to the direction of men: but commends them in all things to his word. Isai. 8.20. To the law and to t • e testimony: if they speak not according to this word, it is because there is no light in them.

Now—

(1.) THIS doth limit us in matters of Faith. If we would be informed, what are articles to be believed, we must consult this Oracle. All things that we are to entertain, as Principles in Religion, must be sought for, and taken upon God's testimony in his word: beyond or beside which we are not to fix our Credit; for which reason, it is called the word of faith: not only as by it God works faith in us, but also as it contains the articles of faith in it. Divine faith depends upon this testimony: what it speaks, commands our belief: where it is silent, our Credit is justly suspended. Hence the Apostle's way of arguing, Heb. 7.14. For it is evident that our Lord sprang out of Judah; of which tribe Moses spake nothing concerning Priesthood.

(2.) THIS doth regulate us in all points of Manners. He that would know his duty, must look for it there, and that both in respect of the matter and manner. All that belongs to us, is here comprised. Deut. 29.29 The secret things belong unto the Lord our God: but those things which are revealed, belong to us, and to our children forever, that we may do all the words of this law. This is to be the guide to our paths. Here we are to inform ourselves, what is duty, and what is sin. If God hath not here commanded or allowed, it is enough to declare it sin; if he hath here enjoin'd it, it cannot be evaded. Here we are to inquire, who, when, where, how, in respect of our whole conversation, if we would enjoy true Peace, as the Apostle intimates, Gal. 6.16. As many as walk according to this rule, peace be on them, & mercy, and upon the Israel of God.

(3.) THIS doth judge & determine all Controversies. Whensoever any truth, that concerns either faith or manners, comes into debate, it is not the opinion or authority of men, that must or can determine us safely; but all must be brought to this touchstone, and tried by it. This therefore was the Ber • a • s commendation, when the Apostles doctrine was so much disputed against and contradicted: Act. 17.11. These were more noble than those in T • essa •••• ca, in that they received the w •• d with all readiness of mind, and searched the scriptures daily, whether those things were so. Christ himself confuted all Satan's Sophisms, with, It is written, Math. • . beg.

5. GOD hath forbidden any Additions to be made to his word; and hereby he evidently restrains us to it, as our only Rule. Such prohibitions we find, and they are backed with severe comminations against all those that dare to make them. Deut 4.2. Ye shall not add unto the word which I command you, neither shall you diminish might from it, that ye may keep the commandments of the Lord your God, which I 〈◊〉 you. It is true, God himself added those that follow: but it signifies, that when he sees meet to finish the Canon, Man may not make additions. Hence that in, Prov. 30.6. Add thou not unto his words, left be reprove thee, and thou be sound a liar. And the awful threatening, upon the finishing of this work. Rev. 22.18. For I test 〈◊〉 unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things, God shall add unto him the plagues that are written in this book. The Rule therefore is hither restrained; nor can it be either more or less, except God should reveal more.

6. THE Spirit of God guides us to Salvation, according to this word. We must distinguish between a Rule, and a Guide. For though' every rule be to guide, yet every Guide is not a Rule. When we say, The word is our only Rule, we do not deny the conduct and guidance of God's Spirit; but believe that without it, we cannot take one right step in the way to life. But still he hath given us the Scripture to be our Rule of direction, and pointed us thither to inquire our way, and doth also himself make use thereof in bringing us to happiness. His work is to guide us into all truth, ( Joh. 16.13.) And he hath so restrained himself hereto, that, whereas there are other spirits which must be tried, He is, hereby to be discerned, by comparing the suggestions with the word, and if they agree not with that, they are none of his. Hence these are put together, as the Agent and Instrument. Jam. 1.18. Of his own will begat be us with the word of truth. Paul assures us, that the things, which the Spirit revealeth, are the same which they teach. 1 Cor. 2.12, 13. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the holy Ghost teacheth; comparing spiritual things with spiritual. And he assures his Galatians, that there is no other Gospel to be entertained by them, but that which the Apostles preached, Gal. 1.9. As we said before, so say I now again, If any man preach any other gospel unto you, than that ye have received, let him be 〈◊〉 . And for this reason, is the Gospel called the 〈◊〉 of God to salvation, (Rom. 1. •• ) because God exerts his saving power in and by it.

7. THAT where God intends to bring Salvation to a person or people, he sends them his 〈◊〉 : not but that he could, if he saw meet, instruct them otherwise; but he hath chosen this way: it is his holy pleasure. 1 Cor. 1.21. For after that, in the 〈◊〉 of God, the 〈◊〉 by wisdom knew not God, it 〈◊〉 God by the 〈◊〉 of preaching to save them that 〈◊〉 . And such is the conne • ion, that he hath made between these two, that, though' all are not saved to whom the written word came, (many falling short thro' unbelief) yet where it comes not, such are left in a state of perdition. 2 Cor 4.3. 〈…〉 gospel be had, it is • id to them that are lost • . It may be hidden to men, where it doth come in the visible dispensation of it; but it is certainly hid from them, where it comes not at all. Because God hath much people is Cor •• th, therefore Paul must preach in that City, Acts 18.5, 10. And why was he forbidden to preach in 〈◊〉 • ythin •• , (Chap. 16.6, 7.) but because God would leave them without the discovery of the way of peace? Yea, God hath so conjoined the enjoyment of the word to be preached, with the hopes of Salvation, that the Apostle does so use that E • thyme •• (Rom. 10.14, 15.) E •• then shall they call on him 〈…〉 they have not be • ived; and how shall they believe in him of 〈◊〉 they have not heard? and 〈◊〉 shall they hear without a preacher? And 〈◊〉 shall they preach, except they be sent? And adjoyns that firm Conclusion, Ver. 17. So then saith cometh by hearing, and hearing by the word of God. Nor do we read in the whole New Testament, that God ••• ught any to saith and felicity, but only in this way, viz. by sending his word to them

HERE let me a little inquire into that CASE, viz.

Quest. WHETHER we may have any grounded Hopes of the Salvation of such as never enjoyed the Scriptures?

Ans. IT is true, our Hopes or Fears will not make their State better or worse; but because there are many that count it cruel not to have an extensive Charity here, and yet it is certain that divers Foundation-Truths are hereby undermined, it will not be amiss to say something to it. Hence therefore, let these Con ••• sions be well pondered.

Concl. 1. THAT the Salvation of Elect Infants, without the written word, is not to be doubted of. No doubt but there are Infants that dy in their Infancy, who are chosen Vessels, and pass into glory. That these have not the use of the Scriptures is evident, they being altogether uncapable hereof. God therefore hath a secret and unaccountable way of applying the New Covenant-condition to them, and making them fit for glory. And though' we know not 〈◊〉 it is done, yet we need not suspect but that it is done.

Con. 2. THAT none of fallen Men were ever saved but by & thro' Jesus Christ. 〈◊〉 〈◊〉 the Jews, that there is Salvation in 〈…〉 . (Acts 4.12.) There never was any other way found out and appointed by God, to bring nay of the lost moe of men to glory in. The 〈…〉 ( Gen. 3.15.) had a proper respect to him. All the Sacraments and 〈◊〉 of the 〈◊〉 〈◊〉 had a respect to him. He was the kernel wrapped in those 〈◊〉 and 〈◊〉 . This the Apostle designs to make evident, Heb. Chap. 8, 9, 10.—It is be of whom the Scriptures have spoken from the beginning. 〈◊〉 . 5.3 • , 4 • . Search the scriptures, for is 〈◊〉 ye thank ye have eternal life, and 〈…〉 of me. Had ye believed Moses, ye 〈◊〉 have believed me: for be wrote of me.

Concl. 3. THAT Salvation by Christ 〈◊〉 only in the way of believing in him. That Faith in Christ is a necessary condition or 〈◊〉 of Salvation is fully 〈◊〉 in Scripture: you so necessary, 〈◊〉 that without it there is no Salvation. Joh. 3.36. He that believeth on the Son, hath everlasting life: and he that 〈◊〉 not the Son, 〈◊〉 not see life; but the wrath of God 〈◊〉 on him. • Joh. 5.12. He that hath the Son hath life; and he that hath not the Son of God, hath not life. Tho' negative Unbelief be not a cause of men's 〈◊〉 , yet it is an evidence of their being in a damnable state; and that because there is no passing over for a condemned sinner, into a state of happiness, but only by believing in Christ: and therefore, though' it be not same men's sin, that they do not believe in Christ, yet it plainly declares them to be miserable.

Concl. 4. THAT there 〈…〉 in Christ, without a knowledge of him. Faith is a rational confidence; it is a grounded reliance or dependence; and therefore it requires a discerning or apprehending of the Object. Hence that, Psal. 9.10. They that know thy name will put their 〈◊〉 in thee. Faith is the act of a reasonable creature, and must have a foundation in the understanding. Paul knew whom he hath trusted. (2 Tim. 1 12.) A believer hath a reason of his hope. (1 Pet. 3.11.) Faith is a leaning of the whole weight of our hope for salvation upon Christ; which would be nothing better than frenzy, if it saw nothing in him for which it so doth.

Concl. 5. THAT it's only by Divine Revelation, that the knowledge of Christ as the Object of a saving • aith, is to be attained. The light of Nature speaks nothing of the design of the saving man by another; of the appointing the Son of God to this Province; of his Incarnation; Active & passive Obedience, death, and resurrection; of his sufficiency to save, and the Offices belonging to him, as a Savior. These things had never been heard of, if God had not told us of them. The natural man cannot receive them, (1 Cor. 2.14.) much less could he dog up these truths out of the shallow mines of his remaining natural principles.

Concl. 6. THAT God can (if • e will) easily inspire men with this knowledge, by immediate Revelation. God's using other ways to bring us to the understanding of the Truth, is not of necessity, but of choice, because his infinite wisdom hath seen it meet so to treat the Children of men. There was a time when God did thus discover himself to some, and by them he communicated his mind to others; and he could have continued it, if it had not pleased him to do otherwise: but it is certain, that God doth not do all that he can do, but 〈◊〉 in his works of Efficiency limited the exertion of his Power by his Will: so that there is no 〈◊〉 upon Divine 〈◊〉 , nor a 〈…〉 of it by men; but if he himself please to set 〈◊〉 unto it, who are we, that we should reply against God?

Concl. 7 THAT God hath in the days of the Gospel, and the ordinary course of his Providence, made the enjoyment of the Gospel or 〈◊〉 word, a necessary Medium to Salvation. I say, in Gospel- 〈◊〉 , i. e. since the Canon is 〈◊〉 , till when, 〈◊〉 Inspiration was 〈◊〉 to some men; and in the ordinary course of 〈◊〉 Providence; for what he will do 〈…〉 , we know not, the secret things belong to him. It is certain, where there is no Vision the People peri ••• , and we do enjoy no other Visions now but these; such as being contrary to them, are 〈◊〉 : all that are pretended to are uncertain, and have no such confirmation, as 〈…〉 a divine Faith: hence no Salvation without Preaching. 〈◊〉 • 0.141 How 〈◊〉 shall they call 〈◊〉 him without they have not believed? and 〈◊〉 shall they 〈◊〉 in him of whom they have not heard? and how shall they hear without a preacher? And this is the Gospel we are to Preach and no other, Gal. 1.8. 〈◊〉 though me, or an angel from heaven preach any other gospel 〈◊〉 you, than that 〈◊〉 we have 〈◊〉 unto you, let him 〈◊〉 accursed. 〈◊〉 2 Tim. 4.2.— 3.16, 17.

Concl. 8. HENCE all hopes of their Salvation, who have not the Scriptures, is groundless. There is no reason to be give • for it, yea and it tends to subvest the Gospel, and make the Ordinances of it 〈◊〉 , to 〈◊〉 men in neglect and ignorance of the Scriptures; for either they must be saved without Christ, which is impossible, or by him without believing, which takes away the new Covenant-Condition, 〈◊〉 believe without knowledge of him, which takes away the very nature of Faith; or come to the knowledge of him some other way, which is unaccountable; the light of nature will not do it, the only way of God's appointment is by the Scriptures; to suppose any other, is to impose upon God.

LET it then put us upon it to prize our Ribles, to bless God for his written word, to be much and frequent in making use of it, and acquainting ourselves with it, acknowledging it God's singular mercy to us, that he hath give • to us such a Rule, without which we had been left in the dark, and could never have •• oped out our way to Eternal Life.

SERMON VIII.

Articl. 3. THAT the Scriptures are a sufficient Rule to direct us to our chief end. Let it be here remembered, that the sufficiency of the Scripture as a Rule, doth not deny the necessity of the guidance of the Spirit in order to our attaining our end: for, besides our want of a Rule to direct us, we also need eyes to see, and ears to hear, & hearts to consider, which must be given us by the Spirit of God, or else the Scriptures will not profit us; the Disciples had the Word of God, but they were ignorant of the Mysteries of it, till Christ opened their understandings, (Luk. 24.45.) We therefore have David praying for this, Psal. 119.18. Open thou mine eyes, that I may behold wondrous things out of thy law. But still all these great and wondrous things are contained there, and there is no truth needful to guide us to blessedness, but what that word recommends unto us; the perfection of the Scripture is celebrated by the Psalmist, Psal. 19.7. The law of the Lord is perfect — &c. And set forth by the Apostle, 2 Tim. 3.16, 17. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. And what more can be said to assure us of the Scripture's sufficiency! But because this truth is impugned by many, and man's inventions are introduced and imposed as needful to supply the Scripture's defects; and this being the foundation of all the following Doctrines of Religion, it needs to be well laid, that we may be firmly established in the belief of it. Here then I shall lay down this assertion, & endeavor to make it good, viz.

THAT whatsoever is requisite in a Rule to make it perfect, is to be found in the Scripture, in respect of that whereof it is a Rule. All Arts and Sciences have their Rules, under which the Doctrine of them is comprehended; and that system of Rules which is adequately suited to the Art, is a sufficient Rule, & perfect, though' it teach nothing of another Art: and if the Scripture be every way suited to guide men right to happiness, it must be so, though' it doth not teach other inferior Arts: Here then, let us consider what are the properties of a perfect Rule, and see how they agree to the Scripture, with respect to felicity. Now there are Three essential Properties of a Rule, without all of which, it will not deserve so to be called, viz. 1. It must be true. 2. It must be full. 3. It must be plain. The necessity of each of these, and how truly they belong to the written word of God, will be worth our while distinctly to take notice of.

I. IT belongs to a Rule that it be true. This is firstly and most essentially necessary to it, as will appear from the very nature and end of a Rule, the use of a Rule is to guide a man right to the end he aims at: All art is practical; but all practice is not artificial. There are right, and there are false strokes which man may take, and it is of great concernment which of the two they do. Hence knowledge is prerequisite to practice: the understanding must be informed, what is to be done, how else can the actions be orderly? the eye must guide the hand, otherwise it will make miserable work; and it cannot guide, except it have a rule to guide by: Now the very proper object of the understanding is truth: If then the rule be not true, it is falsely called a rule; it is indeed none: the end of a rule is to tell a man what is right, & what is wrong; which it cannot do, except itself be true; it is to keep a man from erring and mistaking, but if that be false, it is so far from this, that it is the very parent of error, and a mistake built upon a supposed rule, is the most dangerous mistake of all: a rule is to inform men, and give them knowledge, but unless it be true, it leads men into ignorance, and is so far from informing, that it deceives them: and is so far from bringing them to their end, that it leads them quite away from it, and leaves them wide of it: every rule therefore must be of an eternal and unchangeable verity: and from hence arises one great vanity of human sciences, that men being short fighted, have laid down conjectures instead of rules, and so settled their systems with uncertain canons: But if we apply this to the Scriptures, we shall find it fully agreeing to them; they are all of them true, and there is no falsehood, error, or mistake in them; all that is left upon record in the book of God, is of unquestionable verity: this is one of the excellencies which David ascribes to the law or word of God, Psal. 19.9. — The judgments of the Lord are true, — Hebr. Truth: Truth in the abstract, and altogether so; there is not one flaw to be fo •• d in them. Here two things may come under consideration. 1. How the Scriptures appear to be true? 2. Wherein the truth of the Scriptures as a rule doth consist?

Q. 1. HOW the Scriptures appear to be true? A. THERE needs no more to evidence this, but only the consideration, that they are the word of God: and if they be acknowledged to be so, none but an Atheist will call the truth of them in question. That they are the word of God hath already been proved in a set discourse; that because they are so, they must needs be true, is now to be proved unless it might be thought superfluous; however, let these few things be considered for the confirmation of it.

(1.) GOD who is the author of the Scripture, is truth itself, and therefore his word must needs be true. Truth is one of the divine attributes or perfections which belong to God eminently, and inseparably, he is so true, that he cannot lie. Heb. 6.18. — impossible for God to lie. —Had it come from men originally, it might be suspected; but it's above suspicion in that it is from him. Rom. 3.4. — Let God be true, but every man a liar. When Truth itself may be suspected of falsehood, then, & not till then, may the truth of the Scripture be made a doubt of.

(2.) GOD gave the Scripture to the children of men on purpose to be a Rule to them, to point them out the right way. It therefore must either be true, or not a Rule; and this must either be by reason of ignorance, or mistake in him, which cannot be; for God is light, and in him is no darkness: besides, Mans Rule depends upon his Divine Will, & how can he not thoroughly know his own Will? except we should conceive him to change his mind, which cannot be, for he is Immutable, and because he is God, he changeth not, Mal. 3.6. or else it must be because he purposely deceives men, which as it is derogatory to his glory to conceive; so it will appear impossible in respect of the Scriptures in the next thing.

(3.) THE principal end of God's giving the Scriptures, was for the sake of His Church, and chosen ones: They must needs therefore be true. This inference will be evident, if we consider,

• 1. THAT there is a number whom God hath set his love upon from Eternity, and appointed them to Glory. This is a truth which we have full testimony for in Scripture: if we call the truth of that in question, we have nothing to ascertain us, of the salvation of any of Mankind, and what would this tend to, but to destroy all Religion out of the world? but this is an article believed by all that own the Orthodox Religion.
• 2. THESE had lost the way to the Kingdom. The fall had lost all mankind, and the Elect as well as others in the dark. That was a truth of them all, Rom 3.17. The way of peace, have they not known.
• 3. GOD gave them the Scripture on purpose to guide or direct them to the way of life & happiness. It was he made known to them how they might come to salvation: for this reason David gives the word of God that Encomium, Psal. 119.104. Through thy precepts I get understanding: therefore I hate every false way. And Solomon, Prov. 6.23. The commandment is a lamp; and the law is light —. Hence that of our Savior, Joh. 5.39. Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me.
• 4. IF then it had not been true, it could never have attained this end, or profited them to this purpose. It could not have led them to life; if it can make them happy, it must needs be true; for nothing else but truth can bring us to goodness, which necessarily pre-supposes it.

(4.) THE great peace which is enjoyed by walking in conformity to the Scripture, proves the truth of it. The happiness of these men stands to confirm the verity of the word of God. It is the Psalmists Observation; Psal. 119.165. Great peace have they which love thy law: and nothing shall offend them. When there can be nothing but trouble & vexation arise from the following of a falsehood; and it is the Apostle's assertion, Gal. 6 16. As many as walk according to this rule, peace be on them. It brings them to peace with God, and establisheth peace in their Consciences, yea, finally, it brings them to everlasting peace.

Q 2. WHEREIN the truth of the Scriptures as a Rule, doth con •• t?

A. TRUTH and Falsehood being contraries, hence that which cannot be charged with any falsehood may be said to be true: but there is something more to be con ••• ered in the truth of a Rule, to denominate it so. The general nature of Truth consists in conformity; but the Truth of a Rule requires conformity in more respects than one. In particular,

(1.) EVERY Canon or Article in a Rule, must have a self conformity: It must agree with itself; and thus it holds in common with all truth whatsoever. That which disagrees with itself, is therefore false, because it disagrees; for there is a perfect Harmony in Truth. Every Precept of any doctrine, must have an Axiomatical Verity in it, i. e. it must say of the thing as it is, it must connect things to be connected, and disjoin • things to be disjoined; it must speak of things as they be: and this truth belongs to the Scripture, and runs thro' every sentence of it; there is not a word there, but what is so as spoken. There are various matters contained in the Scripture, and there is truth belonging to each of them, and in them. There are matters Historical, and the truth of them is in relating matters of fact as they were; and there is no story there, but is related right, however incredible some things may seem to a carnal mind; there is nothing Romantic there: Histories indeed are delivered compendiously • being brought in only in subservience to an higher design, but there is nothing spoken but what was. And there are Prophesies there of many future things: the Predictions of after events, and the truth of these is in the Harmony between the Prediction and Accomplishment: Many of these have been already fulfilled, and that exactly. No one circumstance omitted, which hath verified those Prophesies, and the rest shall in their proper season, and are therefore true, because of the certain futurity of them, not possible to be frustrated. There are Precepts there, both Positive and Negative, the truth whereof consists in their agreement with the will of God concerning man's duty: now all these do speak God's mind to us. Hence that, Mic. 6.8. He hath shown thee, O man, what is good; and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And for this reason they are called good Statutes & Judgments, which they could not be unless they were true. There are Promises and Threatenings, the truth whereof consists in the Connection there is between the things promised or threatened, and the Conditions to which they are annexed: when these are made according to the settled purpose, and unchangeable resolution of him that made them, they are true, and such are they all: that may be applied to them, with reference to the Promises, Numb. 23.19. God is not a man, that he should lie, neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? And in respect of the threatenings, 1 Sam. 15.29. And the strength of Israel will not lie, nor repent: for he is not a man that he should repent. And to these heads may 〈◊〉 part of Scripture be reduced; so that each part of it is true.

(2.) TO the truth of a Rule is required an agreement between the several Articles contained in it. A Rule is but one, though' it may consist of many branches; but then there must be no contradiction between them: Truth is always consenting; where there is contradiction there is falsehood, that which is asserted in one place, must not be denied in another, because there would be an inconsistency; and if one be true, the 〈◊〉 cannot be so: This truth also belongs to the Scripture; there is a great harmony in it, as hath already been proved. The adversaries of the word of God have endeavored to set it at variance with itself, but all in vain; and those seeming contradictions in it have been no more than seeming, arising from the darkness of men's understandings, and perverseness of their hearts: and God hath raised up many faithful Instruments in his Church, who have wiped off all those aspersions, and shewn how easily those mistaken differences may be reconciled.

(3.) TO the truth of a Rule, as such, there is further required, that all the several parts of it do concur to the same design or end. That a rule may be true, it must be Ho •• ge •• all. Truth is methodical; Error •• es latent in confusion. A thing may be true in itself, and yet not a truth in such a Science, because it belongs not to it; now a Rule is directive to an end, and hence everything which it prescribes is so far of the truth of that Rule, as it is directive or helpful to that end: The end of the Rule of Religion is to point man to Happiness, to glorify God, and obtain Salvation, whatever is really subservient to this end, may truly be said to belong to it, and to be a Truth in it. And thus also the Scriptures are true: There is nothing spoken in the whole book of God, but contains some Theological Verity in it, and there may a spiritual improvement be made of it. It is true, God speaks there to us after divers manners; but all is not only accommodated to the state & capacity of his People, but also to the furtherance of our serving of God, and ob •• ing of Salvation. The Rule of Divinity hath to do with the Understandings, Wills, Affections, and Senses of men; and they need both teaching and quickening: and though' the Scripture is sometime delivered historically, yet all is for information, or excitation; and there is no text so barren but there is some Doctrine, and some Use spiritual that may be made of it; nothing that is besides this purpose, either to give us light, or to put life into us; all may be reduced to some of those heads mentioned by the Apostle. 2. 〈◊〉 . 3.16. All scripture is given by ins ••• ation of God, and is profitable for doctrine 〈…〉 , for correction, for instruction 〈◊〉 righteous •••• Th • s are the Scriptures every way true, and this is one property of them, commending them to us as a sufficient Rule.

USE. Instead of answering Cases here, give me leave to commend the reading & study of the Scripture to all, particularly to young ones, from the consideration of these properties of it, and at present from this of Truth, and I may hence offer such perswasives as these,

• 1. IT is a pleasant employment. The Wise man tells us, that light is sweet; and what light is to the eye, that is truth to the understanding. This is an Object s • ted to that faculty: it is the food or rep ••• of the Soul. We are therefore advised to feed upon it, Psal. 37.4. And there is no truth so sweet and delectable as Divine truth is, and this is that which the Word of God is full of. Job therefore preferred it before his necessary food, Chap. 23.12. David found it so, and was therefore always chewing upon it. Psal. 119 103. How sweet are thy words unto my taste, yea, sweeter than ho •• y to my mouth.
• 2. IT is a very profitable employment. Falsehood is pernicious, but Truth is beneficial: and there is manifold profit in it.

1. IT is profitable for direction. Truth is a Compass, a Pole-star to show man how to steer his Course, so as to reach his haven, and not miss of it: All men are travellers, they have a pathless wilderness to go thro', their going right is of everlasting concernment; if you would know your way, and not miss of it, study this unerring Rule, inquire at this Oracle, and you need not be at a loss; hear what the word faith, and you shall do well. Isa. 8.20. To the law and to the testimony: if they speak was according to this word, it is because there is no light in them.

2. IT is profitable for Correction. Poor Sinners are out of the way, and gotten into a more of foolish and destructive errors; if ever you would have a Clue to help you out, you 〈◊〉 make use of the word of God: it must be Truth that must bring you into the way again, and you must search the Scriptures to find it. ( Job. 5.39.) This was it by which David was admonished. ( Psal. 19.11.) And it directs young men to it; Psal. 119.9. Wherewith shall a young man clearse his way? by taking heed thereto according to thy word.

3. IT is profitable in point of safety & security There are a great many courses men take, but they are at a loss about them, and kept in •• spense; because they have no certainty in them, they may be deceived: but Truth hath that property in it, that it cannot deceive. Men indeed may deceive themselves, through the falseness of their own hearts, by perver • ing the truth; but that is their own, and not the Scripture's fault: if you keep always close to the word of God, you shall be ever safe; and that you may do so, make it continually 〈◊〉 man of your Counsels.

4. IT is profitable in point of comfort. There are many promises which Satan makes men; but they have no comfort in all, because they have no truth in them. There are many ho •• s men support themselves withal, but they give little satisfaction, because they have no security but the Promises of the word of God, are therefore solid & substantial comforts, not only because they contain more excellent things in them, but also because they are built upon Truth, which is a foundation that cannot be shaken. This David remarks, Psal. 132.11. The Lord • ath s ••• in truth unto David—. God hath set his Truth as a seal to all his Promises, and that is an immovable security. Labor then to believe that the word of God is Truth, and let that allure you, to take pleasure in laying it up in your minds and hearts; and while others feed their fancies with lies, Romances, and foolish vanities, get your heads & souls full of the word of God: read, hear, and meditate much on it, so shall you have a Rule to go by▪ which will both counsel & comfort you in the house of your Pilgrimage, & deliver you 〈◊〉 the false & crooked paths of destruction, in which multitudes are lost forever, because they despised & neglected this Rule; yea, this light & truth, shall lead you into his holy hill, and keep you to his everlasting Kingdom.

SERMON IX.

II. IT is required in a Rule that it be Full. Every Rule ought to be perfect in its kind and that wherein its perfection doth mainly consist, is that it be adequate to the Art or Science which it teacheth. It is not an universal perfection that we are here considering, but particular. A thing is then perfect in its kind, when it answers fully to the end that it is to serve to: there are several Arts in the world, & everyone hath it's distinct design; the Rule belonging to it, is that whereby that Praxis may be rightly performed; and it is then perfect, when there is nothing wanting in it, which belongs to the doctrine of such an Art, though' it have nothing in it belonging to the doctrine of another Science. That every Rule ought thus to be full or perfect, will appear if we consider,

• 1. THAT the Rule is our proper directory by which we are to be guided in our Operation. Hence there can be no perfect Operation, without a perfect Rule: the Rule is that which points out the way to the end; and if in any one step of it, that fail to give us direction, it leaves us at a loss, it either makes us to stand still, or exposeth us to mistakes; for where our Rule leave us, there we are in a labyrinth without a clue to lead us out: and that is one great reason of the vanity of human Sciences, because of the conjectural & imperfect Rules that man have to follow in the practice of them.
• 2. THAT the Rule is that by which only the Actions can be tried. If a man would know whether his work be right, he must apply the Rule to it, and it is just so far approvable as it is commenserate with it; if then it be not perfect, it will not be fit to weigh all Actions by; and consequently there would be some of which no judgment could be made; and it cannot be known whether it be worthy of praise or blame • or whether it be leading to or diverting from the end.
• 3. THAT all imperfection is a coming short of the Rule. This is the proper notion of a thing that is imperfect, for that which in all points answers its Rule, and in nothing comes short of it, is a perfect work; if therefore the Rule should be imperfect, it would be irregular, and what greater contradiction than this?

THAT this properly also belongs to the Scriptures, is that which is now to be made evident; which will further clear up it's sufficienty, to direct us to our end. This is one of the commendations which David gives it, Psal. 19.7. And that it is so will be very apparent to us, if we do but consider these things,

• (1.) THE Scriptures were given on purpose by God to be a Rule to man, to direct 〈◊〉 to his chief end: They must therefore be every way suited to that purpose. It is good arguing from the perfection of the Author, to the perfection of his work: God is the Author of the Scriptures, this hath been already proved; He gave them to man for a Rule, that also hath been made evident; that therefore they are perfect is a genuine consequence; so he argues, Deut. 32 4. He is the rock, his work is perfect —. If God work, he must work like himself: if he intended to show man his way in his word, he hath done it; for what should hinder him? Not ignorance, for how should he not know his own mind? Not design, for it was his very design, to give man a Rule in it. Mic. 6.8. He hath shown thee, O man, what is good —?
• (2.) EITHER the Scripture is a perfect Rule, or else God hath left fallen man without one. That he hath not so done, is evident, for if he hath, it is either because he could not, or would not give him such an one; not because he could not, for if God was able, and knew how to restore the fallen creature to happiness; if he could bring him back to the recovery of hi • end; he must then be able to lay out, & discover to him a way, after which it might be done. If God can save Apostate man, he can tell him how he may be saved: If God have an Idea of it in himself, he can give man an Exemplar of it; but there was no impossibility in this: not because he could not, for the event proves the contrary: There is a company of this fallen Race that are restored to felicity, by attaining their end, and how they should so do without a Rule, or how without a perfect Rule, is not be conceived: so that it is unquestionable that man hath such an 〈◊〉 given him: only the dispute it, where we may find it, and I say, either the Scripture is such an one, or there is none revealed: where is there one to be produced? Let all •• em that are pretended to, be examined 〈◊〉 tried whether they have in them the perse ••••• •• qui •••• .

  [1.] THE l •• of na •• re which was at first written upon the heart of man, cannot 〈◊〉 it. For though' it were adapted to the state of man in innocence, and had an answerable perfection; yet to fallen man it cannot be a perfect Rule, because it cannot give him life, Gal. • .21. It pointed him to a right exercise of his grace while he had it, but told him not how he should recover it when he had lost it, nay, that fair copy is lost by the fall, and not recoverable but in the Scripture; for,

  [2.] THOSE Relicts or broken fragments of it, that are found in the hearts of men since the fall, can much less be it. They have indeed enough to leave then under condemnation, without excuse; but to guide them to happiness, is beyond them. There is nothing of the old Rule but what is imperfect, and the conceptions thereof miserably entangled & crazy; and it hath nothing else in it, but some confused parcels of that, and must therefore be much more imperfect. Rom. 1.21. Because that when they knew God, they glorified him not as God, neither were thankful, but became vein in their imaginations, and their foolish heart was darkened.

  [3.] THE Book of nature, or of the works of Creation & Providence, is not a perfect Rule of Religion. The whole Rule of Physic is therein contained, but not so of Divinity: there is indeed a great deal to be there learnt, the Creature doth lead to the Creator. Rom. 1.19, 20. Because that which may be known of God, is manifest in them; for God •• th shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power & Godhead. Whence some men discourse of natural Theology; but this is not able thoroughly to inform us in our way to Life, because it hath this defect in common with the former; that is, that it gives us no account of man's Redemption, and the way in which we come to have it applied to us. This special Article of special Government, without the knowledge whereof there is no hope of Salvation, hath neither print no • footstep to be found there.

  [4.] MUCH less is that imp •• s • which natural men find upon their spirits directing & • ramp • ing them, a perfect Rule. Which is the thing that Enthusiasts plead so highly to, and boast of their great perfection in compliance with it: for, either we must say, that it is no Rule at all; for how can the perverse inclinations of man's heart that is wholly corrupted, and become altogether filthy, be called a Rule? and if none, much less a perfect one; or if we call it a Rule, it must be abusively, it is not a Rule of happiness. Sin reigns, and Satan reigns in natural men; and these have their Laws, which they give by way of suggestion, and press upon men by a secret, and oftentimes a violent impulse, and back them with carnal Reasonings; and they have the efficacy of a Rule upon men, and strangely command them, but will never lead them to Bliss. It is certain, that Enthusiasts impulses are carnal or diabolical and consequently no divine Rule at all, much less one that is perfect and complete.

  [5.] NOR yet is this Rule given to each man by immediate Revelation. Fallen man's Rule is indeed of Revelation, as formerly hath been asserted, but God spake it to such as he made choice of, and by them imparted it to others, (2 Tim. 3.16.). 2 Pet. 1.21. For the prophecy came not in old time by the will of men: but holy men of God spake as they were moved by the holy Ghost. But since the Canon is perfected such Revelation is ceased: Hence that, Gal. 1.8. But though' we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed. And if none of these be it, either there must be some others which I know not of, or none, which cannot be, or the Scriptures must be it, to whose perfection I further argue.

• (3.) THAT Rule which is able to make 〈◊〉 perfect, must needs be 〈◊〉 perfect Rule. That the Scripture is so, we have it asserted, 2 Tim. 3.16, 17. Reason tells us, that the virtue of the Cause must not be less than the virtue of the Effect: only this is to be interpreted of it, so far as a Rule is serviceable to it, and that is, that if the Rule be exactly attended, the man will be perfect, and the ground of it lies here, viz. because there is nothing requisite to direct man aright in this way to his great End, but it will rightly inform him about; and when this is proved, the perfection of Scripture will stand against all gainsayers.

TO make this good, let us consider, that the Rule of Religion being to direct fallen men in the way to Eternal Life. Hence there are four things requisite to render it complete, all of which are to be found in the Scriptures, fully, and are therefore asserted concerning it, in the forecited, 2 Tim. 3.16. on account whereof he tells us that the m •• of God is fully furnished, Ver. 17. viz.

1. IT contains in it the Doctrine of Faith And is therefore said to be profitable for Doctrine. Faith is one essential part of fallen man's Religion. For his direction about it, it is need full that he be informed both about his Object and Act; he must know who is to be believed in, and after what manner. Faith is grounded upon knowledge; it is requisite that we know him whom we trust in; what an Object he is; what it is that renders him an Object suitable for our Faith's reliance; how he co •• e • to be one that may be trusted in by a sinful Creature, what need there is that we come to him in Faith; in what way we may have confidence in believing in him; and how we may come by such a Faith as is saving • and for this the Scripture is full; it sufficiently acquaints us with all those great truths, which concern the discovery of God to us in his back parts, his glorious Perfections; his Essence and Subsistence; his wonderful works of Creation and Providence; the integrity of man in his first state; his woeful Apostasy, and the sinful & miserable condition to which he and all his Posterity were reduced by it; the Curse and Condemnation lying upon men by reason of it; his incapacity of satisfying Justice, and delivering himself; the riches of grace discovered in the work of Redemption; the way how Justice came to be satisfied by Christ for us; the manner and way of the application of this Redemption to us; and the glorious privileges & benefits arising there from: All these doctrines are fully laid down here; and there is need of no more to be known about them, than what is left upon record in this Book. Hence that, 1 Jo • . 5.13. These th •••• have I written unto you that believe on the name of the Son of God: that ye • ay know that ye 〈◊〉 eternal life, and that ye may believe on the 〈◊〉 of the Son of God.

2. IT contains all the Rules of Obedience. This is the second part of our Religion, and it is that wherein our faith is to exercise itself; for faith w • rketh by • ove, Gal. 5.6 Now Obedience is properly a conforming ourselves in our thoughts, words, and deeds to the revealed will of God, or his command, and that which comes up fully to answer this will of God in all points, is perfect Obedience; and that we may do the will of God it is requisite that we know it; and what God reveals to us is the bound or limit of our Obedience. Deut. 29.29. The secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children forever, that we may do all the words of this law. Now God hath revealed his whole will in this respect in his word. Rom. 10.6, 7, 8. There needs no new revelation; let men but mind what the word saith, and that will be a lamp to their feet, and a light to their path. Hence it is said to be profitable for instruction in righteousness. There are a great many duties incumbent upon man, with respect to God and to men; many relations that they bear to God, to themselves, to them that bear a particular relation to them, to all men; and there are special Evangelical Duties enjoined them; and there is the right manner of performing them: but there is nothing on this account, but this word instructs us in: nor doth God expect anymore of us, than what he hath here required, Mic. 6.8.

3. IT contains in it sufficient Refutation of all the Errors that are opposite to the doctrine of faith. It is a Rule by which all Doctrines may be tried & discovered, whether they be • ound or false. And it is so said to be profitable for reproof. The word is used to signify a refutation of false Opinions, and that by evidence; and so it is translated evidence, Heb. 11.1. Satan and his Emissaries endeavor to pervert men from the truth, and draw them to follow doctrines of Devils; the Rule is not perfect, unless it be fit to try & discover these by: But if all the Heresies in the world be laid by the Scripture, they will fall before it. A straight Rule will make that which is crooked be seen to be so: there are many plausible pretences used to set off errors by; but the Scripture plainly manifests the vanity of them all. This doubtless was the square the Church of Ephesus made use of, Rev. 2.2. — Thou hast tried them, which say they are A •• ct his, and are not; and hast found them liars. We are commanded not to believe every spirit, but to try them, 1 Joh. 4.1. and it is by the word this proof is to be made, Isai. 8.20.

4. IT also contains in it enough to rectify all our swerving from the Rule of Obedience. If we are fallen into any erroneous practices, or tempted to do anything that is displeasing to God, here we may be instructed how to reform them. Thus it is said to be profitable for C •••• ction: the word signifies a reducing of things that are amiss, to their former rectitude. We are exceeding apt through the deceitfulness of our own hearts and the cunning insinuations of Satan, to 〈◊〉 side to the right or left hand; but here we may be rightly helped to reform Psal. 119.9. Wherewith shall a young man cleanse his way? by taking • and thereto according to thy word. It is that light which reproves evil deeds, and tells us when we do amiss. Joh. 3.19. • nd this is the condemnation, that • ight is come into the world, and men loved darkness rather then • ight, because their deeds were evil. David. was admonished by it; Psal. 19.11. And if we are willing to receive the information of it, we need never be at a loss to know whether our ways be right or wrong: for it discovers all the works of darkness: and what can there be more required in a Rule to make it perfect? It must needs be a full Rule that hath all this completely in it, the word of God therefore is so: Only let these two things be here observed,

• (1.) THAT the great & fundamental Principles of Faith & Obedience are set down expressly in the Scriptures. There are some Principles belong to the Rule, which as they have diverse others depending upon, and resulting from them, so they are not deducible from others, being themselves prime Truths, and so, except they had been declared in terms, they could never have been discovered to us, or inferred from others; such in special are the mysteries of Redemption, and the Doctrines of faith in Christ: of these the Scripture gives us a distinct and full account.
• (2.) THAT there are other truths concerning Religion, that though' they are not in so many words there written, yet are contained therein, and to be thence concluded by just & necessary Consequence. It is true, many lesser Rules are there also expressed; but God hath lest some things to be sought out, and found by search, that so our understandings may be exercised, and our rational faculties employed about spiritual things. Man is a reasonable Creature, is able to draw inferences from inferences; and our Savior Christ hath taught us how to argue. So, Matth. 22.31. But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, &c. And thereby he assures us that Scripture consequence is Scripture: and thus there is nothing that is needful to point in any case to the glorifying of God, or the enjoying him forever, but is here to be had. And for this reason we are so solemnly forbidden to add anything to the word of God, for, because to that which is perfect nothing can be added, therefore every addition which is made to the Rule, is if a Tacit, yet a real imputation of Imperfection to it, which reflects great reproach upon God.

USE, LET the consi • eration of the Scriptures perfection, be a f • rt ••• persuasive to as all, and particularly •• y •• ng ••• s, to be very conversant with there: And it yields powerful incentives hereunto. Consider then,

• 1. HERE 〈◊〉 may have 〈◊〉 Satisfaction in year way. The work of a Christian is a great work, and the consequence is of everlasting moment; and what can be more satisfying to a man than to have a Rule before him, by which • e may regulate himself in all 〈◊〉 , and need not to be left at a loss in any: •• ere can be no duty in which you are concerned, and would do it aright, no doubt by which you are perplexed, and are desirous to be resolved in, but if you bring it hither you may be fully informed about it; and the more you study the Scripture, the more will you be able to satisfy yourselves about everything.
• 2. THIS will be the way for you to attain i • high degrees of spiritual Wisdom. Wisdom consists in the right understanding of a Rule; and the best wisdom is in knowing the Rule of Religion, because the practice of it is the best and most happy trade: and ever, the more perfect the Rule is that we study, the more likely are we to attain this Wisdom; and this is the Scripture; and the more you read and meditate in it, and pray over it to God for an understanding heart, and that he would give you entrance into his word, the more wise you are like to be If you ask David how he came to such measures of Wisdom as surp • ssed his teachers, and the ancients among whom he lived, he will tell you he g • t them by such a course as this. Psal. 119.99. I have more understanding than all my teachers: for thy testimonies are my meditation. But neglect this perfect Rule, and it is certain that you will never be better than fools. Study that, and that will be the way to be always in a readiness for practice of duty, and shunning the cunning temptations to sin, that you are continually in danger of.
• 3. HERE is enough in the Scripture to make you happy now, and forever. This perfect Rule is your life, and that Argument the wise Man useth with his Son, Prov. 4.13. Take fast • old of instruction, let her not go; keep her, for she is thy life. The word of God is the Rule of life, and all that concerns life and godliness is to be found in it; every Rule in it, is a Rule of life, and it points to grace and glory. So also Moses, Deut. 32.46, 47. And he said unto them. Set your hearts unto all the words which I testify among you this day; which ye shall command your children to observe to do, all the words of this law. For it is not a vain thing for you: because it is your life. And it is not a dying life, but life Eternal which is here to be had, Joh. 17.3. And this is life eternal, that they might know th • e the only true God, and Jesus Christ whom thou had sent. And this is the thing which you are led to by the Scriptures. Joh. 5.39. Search the scriptures, for in them ye think ye have eternal life, and they are they which testify of me. There is no knowledge beyond the Scriptures, of spiritual things; you are short of perfection; here is in them enough to employ you, a mine that you may always find n • w treasures in, and in which you may rest with greatest safety. Let this then be your daily converse, if you would be perfect, let this perfect Rule be your Counsel ••• , that will tell you how you may so be: be much with it, Morning and Evening in particular: you may see an end of all other perfection, but here is none of this. • ove it then, and let that love put you upon following the Advice of God by Moses, Deut. 11.18, 19, 20. Therefore shall ye lay up these my words in your heart, and in your soul, and bind them for a sign upon your •• nd, that they may be as frontlets between your eyes. And ye shall teach them your Children, speaking of them when thou sit • st in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up. And then shalt write them upon the d ••• -p • sts of thine h •• se, and upon thy gates.

SERMON X.

III. IT is requisite that a Rule be Plain. The end and use of a Rule being to direct men in their work, to show what is to be done, and how to do it, it ought therefore to be easy and intelligible, else instead of directing, it will be perplexing. The Precepts of every Science, should be scientificall; that which a man cannot understand, will not be for his information: It is therefore the commendation of every teacher, to lay down his Rules in the easiest and most intelligible words. This property also belongs to the Scriptures: the Rule of Life and Salvation therein is perspicuous. God hath therein wonderfully condescended to write heavenly truths in earthly language, that so he might suit them to the capacity of such as were to be instructed by them. The Question about the perspicuity of the Scriptures, is a matter of great controversy between us, and them of Rome, who deny it; and for that reason forbid the Laity the reading of them, as being too deep for them, and endangering their being led into Heresy. That therefore this property of them may be evidenced, I shall first give some Arguments to prove that they must needs be so, and then show wherein they are so.

1. THAT the Scriptures must needs be plain, will appear if we shall consider these things;

• (1.) THE great end for which they were written, viz. To be a Rule for the direction of men in the way of peace. They were to teach, instruct, inform us, So (2 Tim. 3.16.) Now they would lose this end, if they were dark, obscure, ambiguous; they could not be profitable for such a purpose, but would be rather dangerous, and expose men to mistakes, which can •• t without blasphemy be asserted of them, i • we consider
• (2.) THE Author that gave and appointed them for this end, and he is no other than God himself. That God is the Author of the Scriptures, is already proved; that he designed them to this purpose, is no less certain: Now we must hence grant the Conclusion, or else say that he either could not, or would not thus accommodate them: To affirm that he could not, is to say, that God could propound an end to himself, above his power of obtaining, which casts reproach upon his Wisdom, as well as his Omnipotency: If we suppose that he would not, we may as well say it was not his end; for everyone wills his end, and this is to impute falsehood to him, who assures us that it was.
• (3.) THE subject for whom the Scriptures were written, i. e. for Man. And therefore they must be suited to man's understanding: Yea, they were not only written for wise and learned men, for great Clerks that have a deep reach, and piercing judgment; but for the simple and unlearned. Prov. 1.4. To give subtlety to the simple, to the young man knowledge and discretion. Chap. 8.8, 9. All the words of my mouth are in righteousness, there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge. They were designed to lead God's chosen ones in the right way, and we know not many wise are chosen.
• (4.) THE Instruments whom God made use of in writing the Scriptures: and they were men, who must needs write in an human language. Yea, and for the most part plain men, such as were not adorned with human literature; but shepherds, fishermen, herdsmen, and such like.
• (5.) THEY are called light, which intimates their clearness. Prov. 6.23. 2 Pet. 1.19. We have also a more sure word of prophecy; whereunto ye do will that ye take heed, as unto a light that shineth in a dark place —. It is of the proper nature of light to make things clear & manifest, it discovers that to man, which without it would lie hidden. What the sun is to the world, that the Scripture is to the Church. But,

2. TO give an account wherein the Scripture appears to be plain and perspicuous, & in what respect it is so. I shall offer these Conclusions.

[1.] THERE are various matters and methods contained in the several writings of the Scriptures. They are not penned after the mode in which men are wont to compile their systems of Arts; but there are histories, prophesies, precepts, promises, threatenings, commentaries, &c. interwoven in them, and hereby God hath accommodated them to all sorts of men; and they are filled with all that variety of matter, which answers • ll the ends of Religion. Sometimes to inform the understanding: Sometimes to engage the will; and sometimes to move upon the aflections: in each of which they are serviceable to help man to the attainment of his chief end.

[2.] WE must distinguish between those things which are necessary to Salvation, and such matters which are of lesser concernment. It is certain that all theological truths are not equally necessary, though all have their excellent usefulness. There are diverse prophetical Scripturee, which contain in them predictions of things to come, which are dark, as to the assigning of the persons and times of their Accomplishment. But yet there is the matter of Instruction, either for awakening or encouragement easily to be gathered from them. And there is much of God's Wisdom appears in their obscurity, both respecting his children, and his enemies: But the teachings of them are plain; and to this head may that be referred, 2 Pet. 3.16 — In which are some things he •• to be understood —.

[3.] WE must distinguish between the nature of the things asserted, and the manner of the asserting of them. There are many things spoken of in Scripture, which are altogether above the comprehension of a created understanding to grasp them in: and therefore no wonder if after all our enquiry into the Word of God, we are forced to confess ourselves to be at a loss about them: and yet these things are so laid down as plainly to intimate what is intended, & that without any Obscurity. Nothing more plain than that the Scripture asserts, that there is one God in three Persons; that the second Person in the Trinity should assume the nature of man, and of two natures constitute but one person. That believers are by faith united to Christ, and by him to God. And a great many more like things are fully and clearly there laid down: but how these things are, is beyond our reach to know, as exceeding the reach of a created capacity and is therefore no argument that it is dark and obscure; it is not the words that are ambiguous, but the things are too big for us to imbibe: Hence that, Exod. 34.18.

[4.] THE many mistakes, errors, false opinions which men have drawn from misunderstood & perverted Scriptures, is no argument necessarily to prove their obscurity. It must indeed be either in the Scriptures, or the men: if I understand not what another saith, the fault must be in him or me. Now there is a great deal of reason to be given why the Scriptures may be plain; and yet men not understand, or misunstand them. For,

• 1. AS to the literal and historical sense of Scriptures. Tho' there be a faculty in man to know the Grammar & Logic of those discourses, yet there are carnal reasonings in us, backed with the natural enmity we bear against Divine Truth, which puts us upon wresting and perverting them, so as to accommodate them to our false principles and corrupt lusts; because we would bring all to speak according to our vain minds. And that is the reason Peter gives of some of Paul's writings being so hard. 2 Pet. 3.16, 17. — Things hard,—which they that are unlearned & un ••• ble wrest.
• 2. AS to the spiritual understanding of these things, no wonder if natural men receive it not from the Scriptures, who have no spiritual faculty to receive it withal. Natural men therefore are not competent judges in this case: as well may a blind man's word be taken, that the Sun hath no light in it; as well may we say that the rules of any Art are obscure, because a fool apprehends them not. Natural men are fools and blind in spiritual things; see 1 Cor. 2.14. But the natural men receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can be know them, because they are spiritually discerned.

[5.] HENCE as plain as Scriptures are, there is need of the illumination of the Spirit, to help us to understand them aright. And that both as to a Literal understanding, and Spiritual discerning. The Disciples had read the Word of God, and could discourse of it; but they knew not the mind of God clearly in it, till Christ opened their understandings; Luk. 24.45. But let us here take notice, that this is not to supply any defect in the Scripture, but to help our infirmity: It is to restore eyesight to us. The Sun shone before as brightly as afterwards; but the Blind man saw it not, till his eyes were opened.

[6.] HENCE the necessary truths to Salvation in the Book of God, are plain to those for • ose sakes it was written. The Scripture was chiefly given to make the Man of God perfect: 2 Tim. 3.17. These therefore have their Eyes opened, so as to discern hidden things in God's Law. Hence that of Paul, 2 Cor. 4.3. But if our Gospel be hid, it is hid to them that are lost. As for others they may be judicially left to believe lies: They may have a judicial Blindness added to their Natural. It is true, Godly men know but in part, sanctification in gradual, but yet they do know unto Salvation; nor do they impute their remaining ignorance to the Scriptures, but to themselves: They lay the blame there.

[7.] NOTWITHSTANDING the Scriptures plainness, it is required in the people of God, that they use diligence in searching out the mind of the Spirit in them. Wisdom must be dug for, as for hid treasures. See, Prov. 2.3, 4, 5. Yea, if thou criest after knowledge, & li ••• st up thy voice for understanding: If thou seekest her as silver, and searchest for her, as for hid treasures: then shalt thou understand the fear of the Lord; and find the knowledge of God. Hos 6.3. Joh. 6.39. We are therefore to use all means, reading, meditation, hearing, praying, enquiring; and for this end hath God set up his Ordinances. Jer. 3.15. And I will give you Pastors according to mine heart, which shall feed you with knowledge and understanding. But neither is this for the Scripture sake, but for our sake; our dullness and incapacity require it; because we receive things so slowly: so that if we neglect thus to do on presumption of the easiness of the word, we expose ourselves to be left either under ignorance, or unto error. But still,

[8.] THE Native perspicuity of the Scriptures will appear, if we consider those things,

• 1 THAT all Scripture expressions are suited to the language of mankind. God speaks everything there according to the way and manner that men express themselves in, one to another, and that for the Grammar, R •• twick & Logic of it. Christ tells Nicedemus that he spake earthly things to him; Joh. 3.12. They were heavenly truths, but they were clothed with earthly expressions, i.e. Such as men that dwell upon earth are wont to use: The Grammar of them is such as is suited to our speech; and hence the same literal sense is to be put upon the words that they sound in vulgar speech: The Rhetwick is such as men make use of, to speak in Metaphors, Metonymies, Allegories, and Similitudes, & are to be so interpreted; the Logic of them is such as man's Reason is would not to make use of, whether Axiomatical or Syllogistical; and hence are to be so taken, hence the word is called Logical milk; 1 Pet. 2.2.
• 2. THAT there is but one sense belongs to one Scripture. If there were diverse senses belonging to it, it would make it intricate & unintelligible; but no Scripture hath more senses belonging to it. My meaning is, there is but one construction of the words; there is but one lateral meaning; for if there were more senses that one belonging to any text, God should use equivocation, which is impudence to charge him withal; nay, in reality, to say it hath more sense, is to say that it hath no sense at all; for that whose signification is not restrained to one, hath no certainty in it at all. It is true,
  • (1.) THIS one sense may be applied to divers Subjects. Thus in typical Scriptures, the things spoken may be applied both to the Type and Antitype, as Psal. 2. & 16. & elsewhere. That all Allegories, and many Scripture Histories. So the story of Abraham 's two Wives, Gal. • . Here therefore, the Allegory itself and the •••• ry, make but one entire sense.
  • (2.) THIS one sense may include divers particular things under it. But that makes it not divers for we know that a general includes all specials: and so, where the words are few, the sense may be very comprehensive. Th •• in each command 〈◊〉 Decalogue, there is abundance contained: Because under a general Precept or Prohibition, all of the kind and every species, is contained.
  • (3.) THERE may be Uses or Inferences manifold, drawn from one text, arising from the sense of it. Which are not a new sense, but consequences contained in it: thus when any Sin is forbidden, we may well infer, that such things as do lead men thereto naturally, are to be avoided: from Historical Scripture, when we read that God thus punished such a Sin, we may infer that such a thing is a Sin, and that it is provoking to God: and they who dare to commit it, are exposed to his displeasure: So that the Allegorical, Tropological & Anagogical senses, are not divers from, but Coincident with the literal sense
• 3. THAT hence from the Scriptures themselves, we may fetch safe rules for the interpretation of them, viz.

1. ALL 〈◊〉 expresions must be reduced to the Gramatical sense, and accordingly •• ter • reted. Types and 〈◊〉 must be a • lo • e • to the Scriptures as well as to other writings, else God had not spoken in our mode, and this wa • is not to obscure, but illustrate, and also to 〈◊〉 the af •• ct • ons; but still we must reduce it to the Inte • tion: Rhet •• ick is but an Ornament of Speech, and must therefore be brought to the Grammar of it. Thus when Christ calls Her • d 〈◊〉 Fox, the sense is a Cra •• y Fa •• y. When the L •• b is called the P • ss •• r, the merning is, it is the token of God's passing over. When Christ saith this • re • d is my •• dy, it intends, it is a S •• r • meant • l sign of his Body; and a great many the like.

2. ONE Scripture must be compared with another One text may look obscure to us, but if we bring it to another, it will help to give us light to it; and it is certain, that the Scripture as its own best Interpreter; and that which speaks most plainly, gives us to understand that which seems more dark. Thus if we would know what Christ means by D ••• s, 〈◊〉 • . 12. let us compare it with Luk 11.5. and we shall find that he intends Sins: If we would understand the meaning of Allego • ies and Ceremonies in the Old-Testament, we must consult the exposition given of them in the New. If we would not mistake what is more briefly expressed in one place, we must consult where it is more largely • et forth in another.

3. WE must reduce all to the form of wholesome words. The Apostle gave Timothy one, which he is to hold fast; 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of 〈◊〉 , in faith and •• ve which is in Christ Jesus. The • e are foundation Principles most evident 〈◊〉 Scripture: These are so many beads to which all is to be reduced, and nothing contradictory, to these is to be admitted, for then they are not held fast: There is an Analogy of Faith, which the Truth of the Word of God requires it necessary to hold to, and we must observe it; Rom. 12.6. Having the gifts, differing according to the gra •• th •• is given to us, whether prophecy, • et us prophesy according to the 〈…〉 . For if the Scripture s • old build up anything in one place, and p • ll it down in 〈◊〉 , it would not be 〈◊〉 .

4. WE must 〈◊〉 the 〈◊〉 sense 〈◊〉 Scripture that is •• ll ••• r. Da ••• tells us, the Law is exceeding b ••• d; Psal. 119.96. It is thorefore injurious to the Word of God, to put a straitened sense upon it: not that we are to strain it to speak besides the scope & int •• tion, but according to it; we must extend it to the utmost: Christ interprets the Command against Adultery, to extend to a look and a thought; Mat. 5.27.

5. WE must observe the scope of the Co • text. What is discoursed of, and what place every expression bears in the Analysis; for when we know what is spoken of, it will point us to the Intention of each particular: some words in all languages of the same sound, have diverse uses far different; this will give light in what sense they are here or there to be understood.

6. WE must exercise our Charity, in Interpreting many Scriptures, such especially, as refer to the Act •• ns of God's People. They indeed had their infirmities, and it is better they 〈◊〉 blame, than the Word of God be perverted: But where there may safely be a putting a fair sense upon the Action, and the Words of the text will bear it, Charity which thinks no evil, requires it; because we know they were Holy men, and bound for the Glory of God. I might here farther urge the Reading and Meditating of the Scriptures, from the consideration of the plainness of them: and since they are a Rule of Life, and therefore of Infinite concernment, 〈◊〉 are also so plain and clear to a serious humble Soul: would we then be great proficience in Spiritual Wisdom, and gain intimate acquaintance with the way leading to Salvation, let us be much in these things, Read muck in its Ponder much on it, and Pray much ever both, and by this means we shall be directed might, and kept from mistakes, and Soul Destroying errors, and be more satisfyingly acquainted with the Holy Will of God, in order to our 〈◊〉 cheerful and Comfortable doing of it.

SERMON XI.

THE Scriptures being fallen man's Rule, to direct him how he may attain his Chief End, hence the sum and substance of them must needs be futed hereunto; they must therefore comprize all Divinity in them, viz. to guide a man right in his way; for a Rule is always of the means to an end: so that • he parts of Divinity, and the sum of the Scriptures must be one and the same. Now the parts of our Religion are properly Faith and Observance; these therefore are the things which the Scriptures must direct unto, and instruct us in. We have already been assured that God is man's last end; to glorify and enjoy him, is the Reasonable Creature's Felicity, and there are two things very requisite in order to this, viz. That we know him, and that we serve him; and under these two is 〈◊〉 man • Religion summed up: these two do therefore carry in them, the substance, scope and end of the Scriptures. The great design of the word of God, is to lead us to him. He is the great end of it, so far as he may be served & enjoyed by man: some other things by the by, may be learnt from thence; but this is the direct aim. Knowledge and Practice make a man happy. Joh. 13.17. If ye know these things, happy are ye, if ye do them. Faith then and Obedience are the two Channels in which all the Scriptures do run. Solomon will inform us in the sum of all that is said there, Eccl. 12.13. Let us hear the conclusion of the whole matter, Fear God, and keep his commandments: for this is the whole duty of man. And to these two heads Paul reduceth the whole form of wholesome words, 2 Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith and l • ve which is in Christ Jesus.

I shall here only briefly glance at the meaning and ground of the distribution, it being the first and most comprehensive in all Divinity: A few words then to each part, as they are here expressed.

I. THE Scriptures teach what Man is to believe concerning GOD. Faith in God is the first part of fallen man's Religion. The foundation of the happiness of any of Adam 's natural Posterity is laid in believing: it must therefore be essential to Religion; and all sincere Obedience derives from it; for faith works by love; hence it is before it, in order of N • ture & Doctrine. Now in our treating about Faith, there are two things to be considered of: viz. The Nature of it, which in the method of our Catechism, will come to be treated of afterwards: And the Object of it, viz. GOD, so far as he hath seen meet to reveal himself to man; and this is that which is now before us. This then is the assertion here laid down, That the Scriptures do reveal GOD to us, as a suitable & sufficient Object of our Faith. Concerning which let these things in general be taken notice of.

1. THERE is no happiness for man, but in the enjoyment of God. He only can be man's objective felicity: This the Psalmist well understood when he said, as Psal. 73 25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. Every other thing, that man trusts to for his well being, becomes to him a lying Vanity.

2. THERE is no enjoying God, but in the way of glorifying him. It is an honor that he bestows upon none but those that honor him. To have him for their portion is the recompense which God bestows upon such as make it their great design to glorify him. Psal. 50. ult. Whose •••• reth praise, glorified me • and to him that •• dereth his conversation aright, will I sh • w the salvation of God. Our fruition of God is the proper fruit of our being entirely de •• ed to him.

3. THERE is no glorifying of God, without knowing of him. How is it possible for men to give him the glory that is du • to his name, if they know not his name? If we know not who, or what he is, we cannot acknowledge him as he is. Knowledge & trust go together, Psal. 9.10 They that know thy name will put their trust in thee. All the Atheism and irreligion in the World ariseth from men's nescience of God, Psal. 14. begin. The fool hath said in his heart, There is no God. The Apostle chargeth all the wicked's carriage to Christ, upon their not knowing him, 1 Cor. 2.8, 9. Which n • ne of the princes of this world knew: for had they known is, they would not have crucified the Lord of glory. For this ignorance of God, is declared to be destructive, Hos 4.6. My people are destroyed for lack of knowledge.

4. NATURE makes no such discovery of God, as may furnish us with a knowledge sufficient for happiness. Not the light of nature in men's hearts, for that was only adapted to the law of the first Covenant, which cannot give life to man that is dead in sin. Gal 3.21. Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness shou •• have been by the law. And the better part of it is also obliterated by the fall: and though there be such an impression indelible upon every man's heart, as carries in it the conviction of a Deity; whereupon there is no nation but hath some Religion or other; yet their minds are so darkened, that they know not who or what manner of God he is; hence they have taken up with false gods, and false Worship. Nor yet the book of nature, the great and admirable works of God; for though' there is never a leaf in this Book, but hath something of God written legibly upon it, and many Characters of his Divine power, wisdom and goodness there engraven; yet all this will leave a man short of the saving knowledge of him; there is enough there for man's Condemnation, but not for their Salvation; to stop their mouths; but not to light them their way.

5. THE Scriptures reveal so much of God, as is necessary to be known to Salvation. Tho' they do not discover God in the utmost extent of his Being, yet they declare him as he is knowable by us, and so as may make us happy: not his face, but his back parts: there is enough of God there exhibited to make a man perfect, (2 Tim. 3.17.) Enough to light man the way to Eternal Life, ( Jo • . 5.39.) In sum, God is there revealed as a suitable object of faith, for fallen man to trust in for life; as one who can save us; and how we may come to obtain Salvation of him; to give men such a knowledge as our Savior spea •• of Joh. 17.3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent.

6. THAT knowledge of God which we obtain by 〈…〉 of the Scriptures, is called a knowledge of Faith by Divines. And the reason is, because it is a knowledge which we come at by Revelation; and for this Cause, believing is in Scripture expressed by the knowing of God; not only because a saving knowledge of God is an ingredient into true Faith, but also in that we are to come to the understanding and knowing of these things, by the report that is made of them to us in the word of God. Rom. 10.14, 17. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? So then faith cometh by hearing, and hearing by the word of God. For a more full clearing of this point observe;

• [1.] THAT in Faith there are two things inseparable, viz. Assent & Consent. The Scripture notion of true Faith, compriseth both of these, the former in respect of the Understanding, the latter relating to the Will: the latter of these is not of our present consideration, but will be considered under the Examen of the Nature of Faith, only let it be here remarked, that God is discovered to us, that he may be the Object of our trust, and therefore as such must our Faith entertain him in all the Revelations he makes of himself.
• [2.] IN the Assent of Faith, there are two things to be observed distinctly, 〈◊〉 needful to it.
  • (1.) AN Underderstanding of the meaning of the Truths that are commended 〈◊〉 us. For without this there can be no rational assent the understanding of Men doth not, cannot yield to the truth of a thing that it hath not entertained the notion of: For a Man to say that he believes as another believes, & mean while is Ignorant what the other's belief is, is a piece of pure nonsense. Assent is an act of reason, and there is no reason in assenting to that which we are strangers to; Heb. 11.6. But with us faith it is impossible to please him: for he that cometh to God, must believe that he is, & that he is a rewarder of them that diligently seek him.
  • (2.) A credit that we give to those things upon the Testimony of God. All Faith is a credit of a thing that we receive by report or hear-say, & it ariseth from the good opinion we have of the witness that makes the report. Human Faith is produced by the Authority of human testimony. Divine Faith believes, because God hath said it. There are divers things in Divinity, that are above the Comprehension of our reason; and for us to assent to the Truth of the Scriptures, merely upon our own reasonings; or because we see into the rational arguments to evince the Truth of them, is not Faith: nor is it Faith of the right stamp, to receive them upon the affirmation of any man or men. This was their Commendation, 1 Thes. 2.13. — When ye received the word of God which ye heard of us, ye received it not as the word of men, but (as it is in truth) the word of God—. And indeed God's report is to be credited; for he hath all the properties of a credible witness transcendantly in him. He hath infinite Knowledge, perfect Fidelity, and unprejudiced Charity.

7. THE matter of this Faith is, what is to be Believed concerning God. For if God be the only Object of our Faith, then all the matters, or the truths to be believed must center in him: Human Faith extends to other matters; but Divine Faith is restrained hither. It is true, there are a great many Articles in Christian Religion, many of which do nextly concern the Creature, as man's integrity, apostasy, and recovery, &c. but all are reducible to God, and are to be referred to him, as belonging unto his Government: So that all matters of Faith are to be brought hither, and lead us to this Object, viz. the Being of God, his Sufficiency, his Attributes, his Subsistences, his Efficiency, his Decree, and Works of Creation and Providence, his Preserving, and Governing the World, disposing all the affairs of man in particular, so that we are to come to the knowledge of ourselves in the knowing of God; which things will follow afterwards to be looked into.

II. THE Scriptures do also teach us what Duty God requires of Man. Observance or Obedience to God, is the second part of the Christian Religion: God is the first cause and the last end of all things; all things therefore that are from him, are also for him, and every sort of being is to be so for him, as the nature that he put into it, is capable. Here then for the opening of this, take these Conclusions:

• 1. THAT man was made for the active serving of God. He was a Reasonable Creature, and was therefore to pay to God a reasonable Service; a moral Creature and therefore he owed to him a moral Obedience: he was to show forth God's praise; and this duty being moral, was therefore perpetual: though his fall disenabled him from doing; yet it did not lose or dissolve his Obligation, but it still abides; yea though' the New-Covenant hath taken off the Curse of disobedience from the Believer, and laid it upon Christ; and hence he is not now as before, under a sentence of Death for the least defect in this Duty, yet moral Duty continues to lie upon men as 〈◊〉 debt which they owe to God; and indeed, it was so accommodated to his nature, that his formal happiness consists in it: Isa. 56.2. Blessed is the man that doeth this, and the son of man that layeth hold on it: that keepeth the Sabbath from polluting it, and keepeth his hand 〈◊〉 in doing any evil. The Obedience of Christ 〈◊〉 not given his people a discharge from their personal Obedience; but hath made way that their sincere, though imperfect Obedience, may find acceptance with God; for which reason the Gospel lays the strongest ties upon men to serve God. 1 Cor. 6.20. For ye are bought with a pri • e: therefore glorify God in your body, and in your spirit, wh ••• are God's.
• 2. THAT man must have, a Rule made known to him, whereby he may be directed to serve God. We have already heard, that the Creature cannot attain it's end, without a Rule to guide it. The reasonable Creature being to perform a reasonable Service to God, must not only have a Rule, but be acquainted with it. It is enough for such beings as are to be guided to their end by instinct, that he who so guides them, do know the Rule according to which they are to be led: but such as are to save God voluntarily, must know they Rule, it must therefore be some way or other published, or declared to them: There needs not only the Counsel of God's Decree, but of his Law too, to guide them aright; for if their missing of their Duty, be chargable upon them for Sin, they must needs be advantaged to the knowing of it; so that if they are also ignorant, that also must be their own blame. Hence that, Mic. 6.8. He hath shown thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?
• 3. THAT this Rule, for the Substance of it, was at the first written in Tables of flesh: When God made man, he engraved upon his heart the Rule of his serving him; he wrote it upon his practical Understanding or Conscience, where he was able by reflecting upon himself, and looking upon those registers, to take right measures in all his • pans • the Renovation of man •• God ma •• es such a Promise, Jer. 31.33. But this shall be the covenant that I will make with the house of Israel, After those days, saith the Lord, I will put my law in their • nward parts, and write it in their hearts, and will be their God, and they shall be my people.
• 4. THAT a great part of this Rule is obliterated by the fall of man. This is no little part of the mischief which befell man by his Apostasy, that he brake those fair Tables of the Law, and defaced that inscription; so as that there are but a few broken fragments that remain: and his understanding also being darkened, and his heart blinded, ( Eph. 4.18.) there is scarce one full Sentence, that he can truly spell out of all: So that though this Ignorance is befaller him by his own fault; yet it is certain, that if ever he be restored to a capacity of serving God aright, he must be new informed in what is his duty, or else he will lie under endless mistakes; and must be taught by God, for none can teach as he doth.
• 5. THERE are additional duties lying upon man under the Gospel, which were not expressed in the law of the first Covenant. It is true, that the Law carried in it an Obligation to all that God should positively command; but yet positives are not to be picked out of the law, but depend altogether upon Revelation: such were those about the first Sacraments given to Adam, and such is every duty that is purely Evangelical; such therefore must be otherwise declared to him.
• 6. THERE are other Considerations put upon Moral Obedience in the New-Covenant, which were not in the first. There man was to obey by a Concreated power of his own; here he is to derive all his strength from another, viz. Jesus Christ, the head of Influences: there he was to have earned his happiness by his doing; here he is to resolve all his hopes for Salvation into the Righteousness of Christ; and to say of his own works, when he hath done all, that he is unprofitable: there the least defect brought him under Condemnation; here Uprightness & Integrity will be accepted of him: and none of these things had so much as the least hint of discovery 〈…〉 law and light of nature, but are purely positive, and of revelation.
• 7. THESE are all commended to us in the Scriptures. The whole concern of Evangelical Obedience is there set down. There are both the Duties themselves. Mic. 6.8. He hath shown thee, O man, whas is good: and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? And the Way in which they are to be done; and the Fountain, whence strength is to be fetched; and the precious Encouragements to engage us in serving of God, to be found. Rom. 10.6, 7, 8. But the righteousness which is of faith, speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is to bring Christ down from above) Or, who shalt descend into the deep? (that is to bring up Christ again from the dead) But 〈◊〉 saith i • ? 〈…〉 • ven in thy • outh and in • pans • is the word of faith which we preach. And thus are they able to make the man of God perfect. (2 Tim. 3.17.) We are therefore directed hither in all Cases. Isai. 8.20. To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.

USE. THESE things well considered, will serve to commend to us the excellen • y of the study of the Scriptures, and may be a quickening motive to prevail with all, particularly Young Persons to devote themselves to the reading, and meditating in those sacred writings. Oh how precious a thing is the BIBLE, that is filled with such Teachings, as these are: Here is the true Wisdom to be found; here delight and profit do most entirely meet together. What should commend any Book to us to be preferred before another, but only the excellency of the matter it contains? And for this, the Book of Scriptures is surpassing all the Volumes that are in the World. Let me then plead with you for this, from the present consideration. Be persuaded to be in love with the holy Scriptures; and that love will engage you to be much in conversing with them. Consider then,

• 1. WOULD you know much of God? Why, here he hath made the most glorious discoveries of himself. There is indeed much of him to be seen in the works of Creation & Providence; but in his word he hath more fully made himself known. There is he to be seen as a God of Power, and Wisdom, and Goodness, and Sovereignty; but here is he known as a God of Grace, and Salvation. He is here discovered in the face of Jesus Christ. And how happy a thing is it so to know God, and be acquainted with him! This is the knowledge that leads to Eternal Life, the perfection of this is that which makes the Beatifical Vision; and Paul counts he shall then be perfectly happy, when he shall come to know as he is known. The Scriptures are the clearest glass, in which he is at present to be seen.
• 2. WOULD you know how to Live; how you may order your Conversation so as to see God's Salvation? Here you may be instructed about it; here are to be had those unerring directions, by which you may be led in the right way. You want Wisdom to direct you; you are apt to wander by reason of your blindness, here is a light and a law; here you may find the true Wisdom & Understanding. Hear what direction the Spirit of God gives to you Young men, Psal. 119.9. Wherewith shall a young man cleanse his way? by taking heed thereto according to thy word. And to you Children, Psal. 34.11. Come ye children, hearken unto me: I will teach you the fear of the Lord. The Devil would fain deceive you with his false suggestions; your vain companions would fain cheat you with their crafty insinuations; your own hearts are ready to impose upon you with their foolish imaginations. Except you keep to the Word of God, you are gone: but keep to that, and it will show you better. Romances and Play-books will but stir up your carnal Lusts; but this will help to suppress them.— And now, that you may read the word profitably, Besure to ask of God his Spirit; and apply you minds to inquire of every portion you read, What of God, or what of my own duty doth this discover to me? And accordingly improve it; so shall the Scriptures become serviceable to bring you to the enjoyment of Life Eternal.

SERMON XII.

GOD being the great & ultimate Object of Religion, and he on whom our faith is to depend, and to whom our Obedience is to return, as being the first cause and the last end, and because faith is the foundation of true Observance, the knowledge of him therefore is the first thing necessary to be sought after. Hence that of our Savior, Joh. 17 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. Now the great design of Scripture is to discover God to us. We must know him, if ever we trust in him. No other object can make us happy but He; and therefore our faith can rest with safety on no other. This then is the present enquiry. It was once a proud enquiry of insolent Pharaoh, Who is God? But it ought to be the humble inquisition of all the children of men: and our great request should be, that God would reveal himself to us. Before I proceed to the direct explaining of the Answer, there are a few things requisite to be spoken to.

1. THAT there is a God. And this is supposed in the Question: for when we ask, What a thing is, we take it for a granted truth, that there is such a thing; and it will be vain for us to go about to describe the Being of God, except we believe him to be. The Apostle therefore takes this to be the first Article of faith, which if not entertained, there can be no coming to him, Heb. 11.6. But without faith it is impossible to please him: for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. It may here perhaps seem a thing superfluous to go about to prove a truth so clear and manifest as this, which is the prime dictate of Nature's-light, and is written with such Sun beams, as are sufficient to convince a mere Gentile, and leave him without excuse, ( Rom. 1.19, 20.) Yet, because there is so much of Atheism in men's hearts naturally, as tacitly to deny it; (Psal. 1 • .1. The fool hath said in his heart, There 〈◊〉 to God Psal 10.4. The wicked through the pride 〈◊〉 countenance will not seek after God: God is not • n all his thoughts. They desire there were none, and what they desire they endeavor to believe) And because it is the Pillar-truth of all Religion give the leave to pick up a few of the many Demonstrations, by which this Article is confirmed.

(1.) THE works of Creation do undeniably prove the Being of a God. The whole frame of second Beings carries the impression of this truth upon it. The things that are made, lead us by the hand to him that made them. For,

• 1. THAT the World was not eternal, is evident in the very nature of it; as will more largely appear hereafter. Here let it only be observed, that whatsoever is subject to change, is a Creature of time; that which may come to an end had a beginning; and before that beginning, it was not. The subjection of the the Creature to corruption, proves its generation. Where there is a term in which the thing cen •• rs, there was a term in which it began. Where there is a second, third, & fourth generation, there was a first: but I insist not here at present.
• 2. THE Creature could not be its own Maker! For a thing, when it had no being, to give being to itself, is unintelligible, yea impossible: for nothing to have a power or virtue of Efficiency in it, yea a creating power, which can be nothing less than infinite, is a contradiction • Efficiency presupposeth an Existence, which the World had not, when it was not.
• 3. HENCE there must be something b • sides it, and before it, that must give being to it. To look upon a whole World of Beings, and have such a reflection as this, viz. That once all these things were not, nor had any Principle of being in nature, but were produced out of nothing, this speaks an Omnipotent power, before & beyond the Creature, that must be the Author of this great work; and what can that be but Divine? 〈◊〉 power can work, if it hath matter suitable to work upon; but take that away, and the Operation of the Creature ceaseth. To bring a World out of nothing, commands our acknowledgment of an Increa • ed power, and that is God.
• 4. THE curiousness of the composure, & exquisiteness of the fabric, declares an exquisite workman. As to make a World of nothing, is an evidence of Infinite power; so to make such a World, is the display of Infinite wisdom. Whether we consider the composition of any one Creature, and that the most contemptible (suppose a worm, or a pile of grass) its nature hath more wonders in it, than the greatest Naturalist that ever was, Solomon himself, is able to Analyse. The Heathen could say, Presenten • que refert, quaelibet Herba Deum. There are some Insects so small, that our sight cannot discern them, without the help of a glass, and that yet they should have in them all the Organs of sense and motion, is astonishing. What shall we then say, to the more stupendous pieces of this frame, and the admirable Disposure of them; the vast body of this Earth hanging amidst the Air, and lying fast there, upon its own Center: the great frame of the Heavens, to which compared, the Earth is little more than an Atom, and those curious Lamps there lighted up & kept burning; especially that glorious Sun in the firmament, but for which the lower world must suffer a perpetual Night. The Psalmist assures us, that these preach a God to us. Psal. 19. beg. The heavens declare the glory of God: and the firmament showeth his handy work. Day unto day uttereth speech, &c. Or if we consider the harmony of the whole in all its parts, or the admirable suiting of the things that are made one to another, so that there is nothing in vain, or useless, or incapable of being serviceable in its place, its nature being every way adapted to the place it bears: every wheel in this curious watch moving aright: and what less than Infinite wisdom, could so contrive and compose this? This could not possibly be chance, but must be the work of a curious Artificer; and that can be none but God. Psal. 104.24. O Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches. The Apostle therefore assures us, that the things made do give us light enough to discover God, in such Attributes as are proper to him and no other. Rom. 1.19, 20: Because that which may be known of God, is manifest in them; for God hath shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power & Godhead; so that they are without excuse.

(2.) THAT there is a God is also witnessed by the works of Providence. He gives witnesses of himself, no less in managing, than he did in making of the world. And this might be convincingly cleared up in many instances. A few may 〈…〉 to—.

1. WE • eed to look no farther than the common & daily ordering of, and providing for the Creature. When we see the unreasonable Creatures are guided to attain such ends, that they know not of, in such 〈◊〉 and 〈◊〉 way, as if they acted by counsel: how the S • n observes his seasons, and all his motions diurnal and annual, as if it had knowledge. Psal. 104.19. He appointeth the moon for seasons; the sun knoweth his going down. How other Creatures observe their seasons of coming and going. Jer. 8.7. Yea, the stork in the heaven knoweth her appointed times, and the trutle, and the crane, and the swallow observe the time of their coming. How rationally and discreetly every Creature acts, which have neither reason nor discretion in them; may we not, nay must we not hence infer, that if these Creatures act by a Rule they understand not, and go to an end which they are ignorant of, they must needs be guided by one above them, who knows both their journey's end, and the way to it? And when we consider the wonderful Provision that is made for this great family of the world, daily and suitably supplying all the wants of the several Creatures, that are in it, it leads us up hither. The Creature cannot provide for itself; it only gathers what is made ready for it. Psal. 104.27, 28. These wait all upon thee: that thou mayst give them their meat in due season. That thou givest them, they gather: thou openest thine hand, they are filled with good. And there are some Creatures that cannot do that, except it be brought to them. God therefore prove • his own Deity, by that one question, Job 38. ult. Who provideth for the raven his food? when his young ones cry unto God, they wander for lack of meat. Consider the lower world, wherein there are so many millions of Creatures that must be fed every day; and when they see they are so, must we not say, There is a great and a wise Master of this family, who gives them all their meat in due season. David concludes his meditation of this point, with that, Psal. 104.31. The glory of the Lord shall endure forever: the Lord shall rejoice in his works. What one Creature, nay what one order of Creatures could have undertaken this? But,

2. WHAT shall we say to those extraordinary Effects in Providence, which do sometimes discover themselves in the world? Such as out do the laws of nature, or do invert the common order and course of things; needs must they speak convincingly, that there is one who is above these Laws, holds a superintendency over them, and keeps a liberty in his hands of dispensing or suspending them at pleasure When the Sun stood still in the firmament, and moved not for the space of a day, ( Josh. 10.12, 13.) When it went ten degrees backward, ( Isa. 38.8.) When the waters of the red sea rose on heaps, and made a way for Israel to pass through, ( Exod. 14.27, 28.) when the Sun was Eclipsed for three hours together, at the time of full Moon. ( Mat. 27.45.) what do such things speak, but that there is a God that is above Nature, and rules over it with power? Nature itself doth nothing against its own Rules, nor divides itself against its ordinary way of working, but keeps the beaten road. There is therefore a God over all, to 〈…〉 And we must either deny such things to have been, against the evidence of unquestionable witnesses, or we must needs infer from them, Certainly there is a God.

3. IF we consider how the Actions of Angels and Men are governed and controlled, it will persuade us of the truth of a Deity. These are the highest order of Created Beings, and are Causes by counsel of their own Actions, or voluntary agents; nor do they acknowledge any second Being Superior to themselves; but it is certain that their wisdom & power is not the highest that is at work in the World; but there is One above them, and that over rules them. This evidently appears from frequent disappointments, that befall the strongest Policies, and deepest designs that these are managing. There is something that crosseth them when they have done their utmost. They think themselves their own Carvers; but he makes them see and say as Nebuchadnezzar. Dan. 4.34. And at the end of the days, • Nebuchadnezzar lift up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honored him that liveth forever, whose dominion is an everlasting dominion, & his kingdom is from generation to generation. When they have laid in against all unforeseen events, he surpriseth them, takes them in their craft, and makes their counsels go head-long. So Eccl 9.11. I returned and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill, but time and chance happeneth to them all. If men did all, then they that have most strength on their side, would get the day, &c. but it is not so: but an unseeen cause comes on things: even their very hearts are under his control. La • an pursues, Esau meets Jacob with blo • dy designs: yet are they overuled, so that one leaves him, the other meets him with a kiss. The dashing of the purposes of men, extorts from them this Confession, if we will believe the Psalmist, Psal. 58. ult. Verily there is a reward for the righteous: verily he is a God that judgeth in the earth. And that Devils themselves are under such a power, is therein sufficiently evident, in that the Souls of men are daily taken out of their hands by a powerful Conversion. There must therefore be a stronger than they, and this is God.

4. HE that shall observe how the Church hath been preserved in all ages, must confess there is a God. If there were no other Argument to evidence it but this, one would think it would stop the mouths of all Atheists. It is certain, that the Church of God is the Object of the malice of Men & Devils. The wrath and fury of earth and hell have been armed against it, and have in all Ages endeavored the subversion of it: they have combined together, and taken secret counsel, there have been mighty associations, and strong confederacies, and all this against the flock, that have been in themselves indefensible, and have had none to help them in 〈…〉 forces have nothing prevailed. That is proved true, Psal. 125.1, 2. They that trust in the Lord shall be as mount Zion, which cannot be removed, but abideth forever. As the mountains are round about Jerusalem, so the Lord is round about hi • people, from henceforth even forever. And must they not say, as Verse ult. As for such as turn aside unto their crooked ways; the Lord shall lead them forth with workers of iniquity: but peace shall be upon Israel. How often have the Enemy been ready to say, They day is ours, they are swallowed up, there is no hope for them, we shall have our will upon them; and yet what strange, secret & unforeseen ways have there been to work their deliverance? How have the wa • er • loods risen up high, winds & storms beaten furiously upon, and endeavored to sink or overturn this little Ark? and yet it hath weathered and outlived them all! Persecution hath tired itself in oppressing the Church, and yet the gates of hell could never prevail to root it out: and how could this possibly have been, if it had not had a God to look after it? I am sure the Church hath abundant reason to say as they, Psal. 124.1, 2.3. If it had not been the Lord who was on our side, now • ay Israel say: If it had not been the Lord who was on our side, when men rose up against us: Then they had swallowed us up quick, when their wrath was kindled against us. If there had not been a God, where had we been?

5. THE stupendous Judgments that have fallen upon such Proud and Atheis • c • l Persons, as have set themselves against God, is a further clear witness. The fearful ends of such men say, There is a God, who vindicates his own honor against such as dare to set themselves in opposition to it: That he doth not do so always, can but declare his wonderful patience; that he doth so sometimes is enough to prove his Being by so many monuments of it. The very Heathen have observed it, and made an Argument of it to clear this truth, that such as have disclaimed or ridiculed a Deity, have been overtaken with unwonted Judgments. Thus Di • goras was burnt, Olympius was destroyed with Thunder, scoffing Lucian was devoured by Dogs. Look into Scripture and see: Here we have proud Pharaoh insolently demanding. Who is God, that I should obey him? and what fearful plagues followed him till he was destroyed? An Insolent Human con •• onting the most high, till he is mounted on the Gallows. A daring Nebuchadnezzar, challenging God to deliver the Three Children out of his hands, sents grazing with Oxen, till he is made to know that the most high reigns. A vain glorious Herod, assuming the Divine honor to himself, divested of his arrogated Deity, and eaten up with Vermin. And shall men see the Vengeance, and not confess there is a God.

(3.) IF man tarry at home, and but look into himself, he shall there find enough to tell him there is a God: God hath his witness in every man, and he must shut his eyes if he doth not discern it: and there are two things which bear testimony hereto

1. THE Composition of his Being. If we confider his constituting parts severally, they bespeak it. Look upon his Body, it's structure, form, symmetry, and harmonious disposure of every part and particle of it; it is enough to raise us to take notice of a most noble Artificer, whom none of the Creatures are able to imitate. Galen after he had made an Anatomy of an Human Body, and seen the curiosity of all the parts of it, was so ravished at the contemplation of it, that he made an Hymn to God his Maker. And we may see into what a rapture or transport of wonder and praise this Observation put the Psalmist, Psal. 139.14, &c. I will praise thee, for I am fearfully and wonderfully made; marvelous are thy works, and that my soul knoweth right well. My substance was not bid from thee, when I was made in secret; and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance yet being imperfect, —. Or, If we consider the Soul, how much more will it raise our thoughts? whose frame is such, as it claims kindred with heaven: the vast reach, and large comprehension of it declares from what stock it is derived. Acts 17.28. For in him • e live and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Its great knowledge saith, that he who made it is of Infinite understanding: Its Immortality proclaims, that it derives only from him who hath alone Immortality.—Or, if we consider these two in Conjunction, and Operation, we are here also led into Admiration! when we here take as full an account of man as we can, and inquire, Who it was that made such a Being? We must say, he is a Creature, he did it not, could not make himself; no wisdom or power, that is less than Divine could do it.

2. IN the Impressions that are made upon the Natural Consciences of men. The Name of • f God is legibly written & engraved on every man's Conscience, and though' many have used utmost endeavors to raze it out, yet they could never do it altogether. The fool indeed saith in his heart, There is no God; but his Conscience gives him the lie. And let it be well pondered; if man was the supreme Regulator of his own Actions, it would then be in his own power to dictate such Rules, and prescribe such Laws to regulate himself by, as are most suitable to the approbation of his own fancy; yea, he might be a Rule to himself, and in respect of any compulsive law, live as he list, without being inwardly moved, or possibility of having any inward remorse for what he doth; as having the highest appeal within himself. When therefore there appears in men, relenting and remorse at the committing of sin; and when a Natural man hath gone against the light of his Conscience, and broken a Rule which his own inward Conviction told him he should not have done; and now terrors and amazements sieze upon him, his Conscience tells him he hath done amiss, and deserves punishment for i • , and especially when the deed he hath done is an injury to no man, nor will expose him to the danger of human Laws and Penalties, but (it may be) gain him applause of men; when the evil hath been committed by and against himself alone; yea, and when there is no witness in the world against him, to accuse him, not any earthly Tribunal he is in danger of— that yet he should be filled with inward self accusations, and horrid fear: This plainly declares, that there is a supreme Surveyor of the Actions of men. For, if there be a law that rules men, which appears from the bruises of Conscience, which men catch by dashing themselves against it, then there is a law given to see it Executed. It is the Psalmists observation, Psal 53.5. There were they in great fear, where no fear was: for God hath scattered the bones of him that encampeth against thee, thou best put them to sh • me, because God hath despised them. And whence could those Pannick fears come, when men are at seeming peace with the world, and no apparent Judgment near them; but from the impressions of a Judgment of God upon them? The witness of Conscience to things lawful 〈◊〉 unlawful, the convictions of it upon these very Principles, and the sentence it •• sseth, and execution it doth upon men accordingly, do plainly say, There is a God, who dispenseth these things.

USE. HOW justly then doth the Scripture call the Atheist, a Fool!

AND how should we all, Young and Old, labor to get the practical impression of this great truth deeply engraven on our hearts▪ That there is a God!

SERMON XIII.

II. THAT God as he is in himself, is not to be comprehended by the Creature. After we have been assured, That there is a God, our next inquiry would have been, Who he is. But behold, the very entrance into such a Contemplation, the very first glan •• upon the Deity, amazeth the Understanding and it must either reflect or break. Though nothing be more knowable than that there is a God, yet nothing harder to know than what • e is. The Heathen Simonides acknowledged, that the longer he studied on the question, the harder he found the resolution. Here then we are taken up, and called to the Contemplation of one of his glorious Attributes, viz. his Incomprehensibility: which though' it be as a veil drawn between his face & our eyes, yet it discovers to us, that he is therefore most excellent, because we cannot comprehend him. And the consideration of this comes in properly here, to check our Curiosity, and confine our Contemplations to sobriety, in our searching after God. That this is an Attribute of God, or one of his relative Perfections the Scripture assures us. See, Exod. 33.20. And he said, Thou caust not see my face: for there shall no man see me, and live. Job 26.14. Lo, these are parts of his ways, but how little a portion is heard of him? but the thunder of his power who can understand? But for a more full and clear discovery of this point. I shall first lay down a few general Rules introductory, and then proceed to the Confirmation of the Proposition. In general take these Rules.

1. THAT the knowledge of a thing is by bringing the Object & Faculty together. A thing is so far known, as it is irradiated upon the understanding of the person knowing. As there is no sight actual, but by bringing of the thing seen, to the thing seeing; for which reason, the Object is said to be in the eye: so it is in respect of the Understanding, which is the eye of the mind. The Object must be, in a sense, in the Faculty, or else it is not known by it.

2. THAT the Object known, is in the Faculty not according to its real Essence, but according to its Rational & imaginary Being, i. e. by the reflection of the rays and beams of it upon the faculty; or conveying the similitude of it into the Understanding. The Understanding doth not understand without the Image of the Object refracted upon it: for to know a thing, is to conceive of the Image of it. Knowledge is made by an assimilation between the Knower, and the thing known. He conceives an Idea of it in his mind. In all our understanding of things, we represent and act upon our minds the Effigies of that which we conceive of, and see it there before us. Hence the Understanding makes use of the Imagination in this affair.

3. THE thing known is in the knower, according to the manner, & measure of him that knows, and therefore the knowledge of everyone is accommodated to the manner of his own Nature, & not according to the manner of the Nature of the thing known. Quicquid recipitur, recipitur ad modum Recipientis. The Understanding can receive nothing but in its own way, according to the manner of its being and operation. It is like an Artificer; take him out of his way, and he knows not what he doth. If you go about to carry anything into the Understanding of Man any other way, it will be at a loss & confounded. It is also after its own measure. The created Understanding is finite; it hath its Ultimum Conamen, its bounds beyond which it cannot pass; and if you go about to put more into it, it will break it. There is a knowledge that is too high, too hard for it. Prov. 30.3, 4. I neither learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descened? who hath gathered the wind in his fist? who hath bound the waters in a garment? who hath established all the ends of the earth? What is his name, & what is his Son's name, if thou canst tell?

4. TO know a thing as it is, is to know it in its Essence, and comprehend it in its definition. He that hath a through knowledge of a thing, sees it in its naked essence, and is able to define it: he can tell what it is, and what is the whole latitude of its being, for he that doth not see through a thing, to the other side of its Essence and Operation, comes short of knowing it perfectly: he must comprehend, in himself, all that the Being comprehends in it, and have the entire reflection of it on his Understanding.

5. THE Comprehension of a thing, is the exact and adequate knowledge of it. It is a word used of Bodies, that have quantity in them; and is when one body grasps another within itself, so that nothing is left out. One thing then is comprehended by another, when it is adequately contained in it, so that nothing of the thing contained be without the thing containing. The word is hence Metaphorically translated to the understanding; and it is, when the whole Object is so contained in the mind, that nothing, in the thing comprehended, is beyond its knowledge: all of it is so seen, as nothing escapes the eye of the mind. In a word, that is comprehended which is perfectly known, which is known so far as it is observable: and this knowledge doth imply an Adequation, or perfect equality of the Understanding to the thing understood.

6. THE Knowledge, Comprehension, and Apprehension of GOD, are not really distinct things. The apprehension of God essentially, or as he is in himself, is a comprehensive knowledge of him. To comprehend, apprehend, perceive, and thoroughly to know God, are all one. The Apprehension of God's Essence, is the knowledge of his whole Essence; and he that knows it all, comprehends it: he that knows the essence, contains the whole essence in his knowledge; for there is nothing in the Divine Essence besides itself: there is nothing contained in God, but what is absolutely God. Compound beings may be apprehended, when they are not comprehended; but so cannot the uncompounded being of God.

FROM these considerations, we may proceed to the particular confirmation of the Proposition, viz. That the first Being is not knowable by us, as he is in himself. And there are two heads, to which the demonstration may be referred.

(1.) THAT our Reason is not able to grasp in the knowledge of him. It cannot entertain the quidditative conception of him. It is certain, that man knows nothing, but by some Rule of reason, which is the carrier between God & man: all things which are conveyed into out understandings, are handed to them in a Logical way: and we come to know them, by seeing into the reasons of them. But our reason is not able to apprehend God essentially. And that,

• 1. BECAUSE there is no equal proportion between the faculty & the Object. We heard, that the Object known must be (some way) in the faculty knowing: and hence it follows of necessity, that there must be a due proportion between these two. But now there is an infinitely vast distance between God & the creature: the most extendedly vast created understanding, is still a finite understanding; but God is Infinite, and between Finite 〈◊〉 Infinite, there is no proportion: the faculty is bounded, but the Object is boundless. Psal 147.5. Great is our Lord, and of great power: his understanding is infinite. How then should this eggshell comprehend the Ocean?
• 2. BECAUSE if he were comprehensible by our knowledge, than our knowledge of him would be equal to his own knowledge of himself. Divine knowledge is adequate to the Divine Essence: the Nature of God is the proportionable Object of his Understanding, he knows not anything above or below himself. If therefore we could know him essentially, our weak and finite understanding would be equal to his Divine, Infinite and Supreme knowledge: for the perfection of his Understanding, is to know himself, i. e. the latitude and glory of his own being. But, Oh! the vast distance that the Creature stands at from God! Shall the upstarts of time, equal themselves in Understanding with Eternity itself? Shall they that are of Yesterday, and know nothing, compare with him that is from Everlasting? Shall our purblind eyes challenge as much as he, who is light itself?
• 3. BECAUSE he is without Causes▪ Human knowledge comes to discern into things, by reaching the Causes of them, and in that way it pries into the Nature or Essence of them. He that apprehends the first being, is able to say what he is, to trace his Original, to give a true and proper definition of him, to find out and discover the Nature of his essential & constituting principles; but this no Creature can do; and that because there is no Essence, nor Nature that (in propriety of speech) can be attributed to God: for Nature and Essence bespeak a thing arising out of some fore-going Principles; but there is no Principle of God, for there is nothing before him. Isai. 44.6. Thus saith the Lord, the King of Israel, and his Redeemer the Lord of hosts, I am the first, and I am the last, and besides me there is no God.
• 4. BECAUSE, being a simple Nature, there can be no judgment framed concerning him. Such is the Nature of an Human judgment that it cannot judge of anything but by framing and compounding some sentences concerning it: for Human knowledge is nothing else, but the judgment of a necessary Axiom, and there is no axiom or sentence, that can be truly and properly formed concerning God: for in every sentence, there is an Antecedent and a Consequent, or a Subject and a Predicate, something going before, and something following after. Whereas in God, there is neither priority, nor posteriority; but whatsoever is in the Divine Essence, • s most properly the Divine Essence.
• 5. BECAUSE he is a most glorious & illustrious Object. Though it be, by the means of light, that we are capable of seeing a thing, yet a too bright and shining light puts out our eyes; and thus doth this great light, the eye of the mind. All Reason is too finite to comprehend the infinite; too shallow to contain the deep, the bottomless; too narrow to grasp the boundless; too little comprehensive to include this incomprehensible Object. God is a most eminently glorious Object; the shining brightness •• ar is in him, our sore eyes cannot be able to look upon. 1 Tim. 6.16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man hath seen, nor can see: to whom be honor and power everlasting. Amen. God therefore, not for want of good will to us, but in compathon to our frail and norrow capacities, will make no such discoveries of himself to us: He will for this reason put Moses into the cleft of the rock, and lay his hand upon him, whiles his glory passeth by him, Exod. 33. latter end.

(2.) THAT our Words are not capable of uttering his being, or declaring his Name. Names are the signs of things; and the imposition of Names supposeth him, that gives them, to know there Natures. Adam knew the Natures of the Creatures, and accordingly he put Names upon them, and the proper end of Names is, that the thing signified by a Name, may by it be understood, but no man can give such a Name unto God, as can s ••• ificantly express his Nature; neither indeed ca • we say anything concerning him, as he is. Whatever title was put upon God, or whatsoever we assert concerning him, it is all improper, because the first being is ineffable. Prov. 30.4. What is his name? and what is his sons name, if thou canst • ell? This appears,

• 1. BECAUSE 〈◊〉 men can frame in his mind a proper conception of God. Names are the representation of the Conception, which the Understanding hath of things; and therefore of that thing, of which we can conceive nothing proper in our minds, we never can express anything properly. The conception may outbid the expression; but this can never go beyond that. Impossible it is for our ignorance to speak of God with such words as can demonstrate his being properly.
• 2. BECAUSE God cannot reveal and make known to the Creature his innate perfection, so 〈◊〉 to make it to Understand what he is in himself; and hence to be able to Name him properly. God cannot make a Creature of such a Capacity as to know him in the latitude of his being; and hence flows the impossibility for a man, or any other second being, to put an adequate Name upon him. That God cannot thus do, is not by reason of any imperfection in him, but because of his great perfection. For,
  • [1] IF God should reveal himself to any second being fully, and make his name perfectly known, it must be to a Creature that is able to receive this revelation, and apprehend what he declares concerning himself: but there cannot be a Creature capable of this; it is inconsistent with a Created Nature: to fit a second being for this, God must make such another as himself not only in his Image and likeness, but equality; Infinitely wise, Eternally knowing, which would imply a contradiction: for he should not make a Creature, but a God.
  • [2] IF he should reveal himself fully to the Creature, it must be either in one word and moment, or in a speech and space of time: but not in a word and moment, because there can be no one word formed, which can draw forth & comprehend the whole sum of the perfection of the First Being; not in a speech, or many words & space of time; because if God should speak concerning himself throughout all Eternity, it would not explain to us all the perfection that is in him. Eternity would not complete the discourse, but there would be something yet behind: especially if we add to this,
  • [3] THAT if God discourse to us of himself, it must be either in his own Language, or in ours. If in his own Language, it would not inform us; we should not be any whit acquainted by it. We can hardly understand heavenly things though' clothed in earthly language, how then should we if spoken of in heavenly? Joh. 3.12. If I have told you earthly things, & ye believe not, how shall ye believe if I tell you of heavenly things.? If he speak to us in our own language that hath no words in it to express Divine things properly, much less adequately, his Nature being above us.
• 3. BECAUSE his Name is wonderful & secret, and therefore God would not have us inquire after it; as, when Moses desired to see his face, God gave him a Check, (fore-cited, Exod. 33.20) giving him to understand, that he asked his own bane and destruction, in that demand. So, when Jacob inquired for his Name, he rebukes him for his boldness, Gen. 32.29. And the like to Manoah upon a like inquiry, ( Judge. 13.17, 8.) and gives him the reason, Because his Name • s secret or wonderful. That which is wonderful, is a thing sequestered from knowledge and reason; which excels human Capacity; which out-bids the reach of a created understanding. Such is his Name, Isai. 9.6. His name shall be called Wonderful. How then should the Creature know him as he is?

THERE are two CASES, which would here offer themselves.

• (1.) Whether we shall know the naked Essence of God in our glorified State?
• (2.) What hope then of happiness, because we read Jo • . 17 3. And this is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. But the former of these may be considered under the head of Glorification; the latter will be taken up in the next Proposition. I shall here then only leave these words of Exhortation.

1. BEWARE of diving too deep into the M • steries of the Divinity. Quaint curiosity here is but distraction: faithful ignorance is better than temerarion knowledge. Know for certain, that when your Understanding hath fluttered as high as the wings of Reason can carry it, you will find such riddles in the Deity, as you will never be able to unfold.

2. LET us be much in meditating upon this God. The more God's People see of him, the more they discover how little they know of him; and knowing, that they can never know too much, it puts them upon the Apostle's Practice, Phil. 3.13. Brethren, I count not myself to have apprehended: but this one thing I do forgetting those things which are behind, & reach •• forth unto those things which are before, &c. 〈◊〉 their prayer is after him, Eph. 3.16, to 20. That God would grant them according to the riches of his glory, to be strong ••• ed with might, by his Spirit in the inner man; That Christ may dwell in their hearts by faith; that they being rooted and grounded in love, May be able to comprehend with all saints, what is the breadth, and length, and depth, and height; And to know the love of Christ, which passeth knowledge, that they might be filled with all the fullness of God.

3. LET us be sober in the Conceptions, that we entertain in our minds concerning God. Beware of rude, foolish, and absurd thoughts of him. Let his incomprehensible greatness make us afraid: when we have thought our highest and best of him, still remember that all this comes infinitely short of his glorious Perfections.

4. LET us therefore admire and adore this incomprehensible Being. Here we have a proper subject for our Admiration to work upon. Then is our Admiration called for, when we see a Being into whose Nature and Causes, we have not, nor can have any insight: such a One is God. Where then we cannot resolve, let us contemplate; and what we cannot comprehend, let us wonder at: where our reason is non-plust, let it be our work to gaze ourselves into astonishment. And here is matter of Eternal Admiration. The glorious Angels cover their faces, and spend Eternity in crying Holy, Holy, Holy Lord God of Hosts! And let us, in imitation, sit down, and cry with the Apostle. Oh the depth!

SERMON XIV.

III. THIS Incomprehensible Being hath made such discoveries▪ of himself in his Back-Parts, as present him a suitable Object for Faith to rest upon. There are some precious rays of the Divinity, that irradiate us by way of reflection; by which we may so far acquaint ourselves with God, as may make us happy. God is called a Sun, ( Psal. 84.11.) Now if we fix our eyes directly on the body of the Sun, it will wholly dazzle us; but if we look on the reflected light or beams of it, we are safe, and it is comfortable; and so it is here. The Divine perfections are irradiated upon our Understanding through a dark glass; they are held forth Aenigmatically: which displays of himself to his Creatures, God is pleased to call his back parts, which he promised he would eminently make known to Moses, Exod. 33. ult. Now they are so called,

• 1. BECAUSE they fall short of the plenary discovery of his Native Excellency, in the immediate unreflected manifestations of it. As when we see only the backparts of a man, we see but very little of his beauty, and comeliness, whereof his face is the principal seat. They are but part of his ways, yea, a very little portion of him, that is thus understood by us. ( Job 26.14.) His knowledge of himself, and that knowledge of him which 〈◊〉 imparts to us, are infinitely disproportionable.
• 2. BECAUSE they are but dark representations of him, in comparison with the glory which he possesseth in the light unapproachable. They are but as the refracted or broken rays of the bright Sun, or like the ruddiness which its beams leave behind it, when the Body of it is gone below our Horizon; but as the sparks of a great fire; glimpses, and glimmerings in respect of that transcendent glory, which he enjoys in himself everlastingly.
• 3. BECAUSE they are, as it were Garments, which cloud, hide, or obscure his Oriental Brightness. They are as a veil, which the great God puts upon him, thereby to discover himself in a more obscure way; that so these manifestations do not over-power the faculties of our Nature: as a man's backparts are clothed, and we know him by and through his garment, which hath not that clearness in it, which may be discerned in his face.

IN the further pursuit of this Proposition, we may consider,

• (1.) What is this discovery?
• (2.) Wherein it presents him as a suitable Object of our Faith?

Q. I. WHAT is the Discovery, which the first being makes of himself, in his Backparts?

A. IN sum, It is that whereby he reveals his communicable glory unto us, according to our manner and measure of receiving it. It is his speaking to us about himself in our own language, & according to our capacity of receiving and apprehending anything of him. Here two things are considerable, viz. What he reveals of himself, and the way in which he reveals it.

1. THAT which God reveals to us, is his communicable Glory. The distinction of the Incommunicable & Communicable Perfections of God is known and received among Christians. What this communicable glory is, in particular, will afterwards be considered. In general, it is that which (in other terms) we call his Declarative glory, as the former is called his Essential glory: and it contains in it all those divine perfections, which God doth interest the creature in, and influence it withal; of which he hath given us the intimations in his word & works: whatsoever of God we may be any ways partakers in, or whereby he may have glory by or from us, belongs to this head; and this is that which the Apostle calls, That which may be known of God, (Rom. 1.19.) and is called his Name, (Exod. 33.19.) intimating that there is something that may not be known of him; nor yet could this, if he had not revealed it, either by the impression of it upon the creature, or by the Testimony he hath given of it by his holy Spirit?

2. THE way, in which God reveals himself to us, comes under a double Consideration.

1. HE doth it according to our manner of receiving it. Because Heaven's mode and way is not known unto us, therefore he speaks to us in the language or manner of Earth; ( Joh 3.12.) and that is in the way of created human Reason. God's face is only knowable by divine & increa • ed reason, which infinitely exceeds our capacity; but his backparts are the accommodation of the discoveries of himself to our reason. It is impossible for us to know or understand things, but by some rule of reason or other. Reason is nothing else but the manner of a Being, whereby it is acted upon our Understanding. We know nothing of God but by putting some Logical Notion upon him. All things are conveyed to us in a Logical way, and bear some stamp of reason upon them, or else we should know nothing of them. Hence God, to fit his discovery of himself to our manner of entertaining it, takes the Rational or Logical Arguments upon himself, admits of a Distinction or a Description, utters Sentences or Actions about himself, speak: of himself as if he were an Effect & had Causes; a Subject, and had Adjuncts: and by such a way we come to see something concerning him, who is in himself invisible: and this tells us how useful & necessary •• ason is to Faith; it being an instrument which is used to convey the discoveries of God unto it; and therefore Faith doth not relinquish or cast off reason; for there is nothing in Religion contrary to it, though' there are many things that do transcend, and must captivate it. Religion is the wisdom of God, which cannot cross itself, & reason lisps out something to Faith, though this entertains more than reason is able to express.

2. HE doth it also according to our measure of receiving it i. e. according to the latitude of our Understanding it. As our apprehension hath its proper way, so it hath its circumscribed limits: it is a finite thing: ours are created faculties, and they are narrow & shallow, and can take in but a little. They are but a few drops of this great Ocean, that our little vessels can take into them. God's discoveries of himself to us are therefore some small part of his great excellencies, and when we have said all that we can to set him forth, how little will it be in comparison of himself! It will not bear the proportion that one drop doth to the Sea. And the reason of it is, because our limited knowledge, the straitened faculty of our Understanding, can entertain no more. It may be swallowed up in the glory of God: it may swim in the Ocean of Everlasting bliss: it may be contained, but it can contain no more than its own measure. A vessel that is full, cannot be more full. The great things of God are able to swallow up the Understandings of men & Angels: but God is so condescending to us, as to accommodate his revelations to our Capacities.

Q. II. WHEREIN doth this discovery present God to us, as a suitable Object of our Faith?

A. THERE are two Assertions, which Divines do usually resolve this Case withal, viz.

1. WE cannot know more of God, and live. It is impossible that the created faculty should receive more into it. It was in kindness to Moses, that God refused to gratify him in his request; and he gives this reason for it, Exod. 33.20. And he said, Thou canst not see my face: for there shall no man see me, and live. If Moses had seen 〈◊〉 face, it must have been with the eye of his Understanding; but that being finite, and God infinite, it must have been extended beyond its capacity, and so have been broken and destroyed, and so the Object would have been so far from being an Happifying Object, that it would have been altogether Destructive to him. It is true, there are different Degrees of the Knowlege of God, that Men attain unto in this life. Some know but a little: others a great deal comparatively: and there is a growth in Knowlege as well as in Grace incumbent on us as a Duty. 2 Pet. 3.18. But grow in grace, and in the kmowlege of our Lord and Savior Jesus Christ. And those that have the highest attainments in this Life, do know but in part; have but Childish apprehensions, and do see but through a glass darkly (1 Cor. 13.9, &c) There is therefore a more full & perfect knowledge that we shall have in Heaven, when we shall be grown Men, and see without a glass, know as we are known; and in his light shall see light: but still all this is limited and circumscibed to the manner and measure of a created understanding. It differs not from the other in nature, but in degree: it is God in his Backparts still; God as revealed in the face of Christ.

2. WE need to know no more of God, that we may Live. There is happiness enough for a Creature comprised in this discovery. Here is that which is sufficient to fill up and satisfy the most extended desires, and make the man Blessed forever. To see and enjoy God in his Backparts, is enough to bound the vastest reachings of Men or Angels. For,

• 1. THESE are all that is revealed of God. This is as much as his Infinite Wisdom judgeth meet to discover to the Creature: hence it is all that we have to seek or inquire after. Deut. 29.29. The secret things belong unto the Lord our God: but those things which are revealed, belong unto us, and to our children forever, that we may do all the words of this law. Out of doubt, God hath manifested himself sufficiently for the blessedness of his people, whom he hath his heart upon, and whom he intends to make Blessed in communion with, and fruition of himself. Moses was a blessed man, and yet he might see no more. And our Savior declares this knowledge to be life eternal, (Joh. 17.3.) and what can we need more for ourselves than Life eternal! He that hath that, is sufficiently laid in, and may triumph.
• 2. THESE are the portion of God's Children. Jehovah, i. e. God in his Backparts, is the Believers Inheritance. Lam. 3.24. The Lord is my Portion. God in His Face cannot be seen; and therefore not inherited or possessed: for what fruition can we have of that which we know not? But God hath given or made over to every Believer an happifying Portion. It is his interest in this God, thus discovered, that David makes that boast of, Psal. 16.5, &c. The Lord is the portion of mine Inheritance, and of my cup: thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the Lord, &c. If there were anything wanting to full felicity in the Saints Portion, God were not so good as his Word. When he had called Abraham to forsake all for him, he gives him that encouragement, Gen. 17.1, 7. I am the Almighty God; — I will establish my Covenant between me and thee, to be a God unto thee.
• 3. IN these Backparts is contained all that we can stand in need of. Let us but read over all those Glorious Golden Letters, in which the Name of God is displayed, in his Word and Works, and lay by them the state of the Believer, lay all of his •• nts open, take the full account of all that can be thought of, requisite to his everlasting Beatitude, & we shall find that nothing is here wanting to answer it to the outside, and beyond that: Psal. 34.9, 10. O fear the Lord, ye his saints: for there is no want to them that fear him. The young lions do lack and suffer hunger: but they that seek the Lord shall not want any good thing. Psal. 84.11. For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will be withhold from them that walk uprightly. Psal. 63.5. My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips. See how God did display his Backparts to Moses, Exod. 34 6, 7. And the Lord passed by before him, and proclaimed, The Lord, the Lord, God, merciful and gracious, long suffering, and abundant in goodness and truth. Keeping mercy for thousands, forgiving iniquity, & transgression, & sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. And what cannot all this do for us? But this will be better seen in the sequel.

USE 1. THE consideration of this Conclusion, will afford us Direction, how to regulate our Conceptions, and Expressions about GOD; and how to expound them. It tells us that all is to be understood after the manner of men, according to our conception, and not according to the Nature of God properly. Though the things concerning God, which are revealed in the Scriptures, are not false, but true, yet they are infinitely short of expressing his sublimity, and they are very improper. We must always remember that God is inconceivably more, and better, than all that is or can be said of him. And it may also teach us to have a care how far we strain the human expressions of Scripture, in drawing of Conclusions from them, concerning the Nature of God. Our vain minds will soon grow wanton here, and cast reproach upon the glorious First Being, and provoke his just displeasure. It is good to be cautious how we approach too near to him that is a consuming Fire.

USE 2. WE are here taught, what is the infinite Disproportion between the happiness of GOD, and that of his People. God as he is in himself, his Essence, his Face, his Light unapproachable, is his own portion and felicity; But God in his Backparts, his Attributes, his Communicable glory, is the heritage and happiness of his Children. He is happy in himself, and therefore called God blessed forever. He knows, loves, embraceth, enjoys himself, and that in his glory. The beams of his perfections are enough to fill us with good; whereas the fountain of it is but Adequate for him. It should then invite us all to get a sure interest in this God; and having obtained it, let it satisfy us; say, it is enough. Let it bound the • eachings of our Souls, and let us be able to say in truth as the Psalmist, Psal. 73.25, 26. Whom have I in heaven but thee? and th •• is none upon earth that I desire besides thee. My flesh and my heart fa • le •• : but God is the strength of my heart, and my portion forever.

USE 3. LEARN hence what is the great Duty of Christians. Hath God condescended to make himself thus known to us; it is then our interest to make it our business to contemplate him in these glorious excellencies, which he hath so displayed to us: these are the things that belong to us and our Children. Leaving then the abstruse secrets, that are above our reach, to him who alone can comprehend them, let us set ourselves in search after these manifestations of himself, which he hath made in his word and works: and think not, because you are here stinted that you may therefore be remiss in this search. Here is enough, to fill up Time and Eternity, in the Contemplation of: here are Mysteries that the very Angels of light are still Students in. And remember it is your life, your happiness. This is the knowledge which points directly to eternal blessedness. A little of this knowledge, though obscure, yet if saving, is better than all the skill that can be gotten in the most abstruse points of Human Arts & Sciences. We know all that can be worth the knowing, if we know God in those excellent perfections of his. Let it then put Young Ones upon this study, and persuade you to begin early in this Inquiry. It will never repent you that you sought after acquainting yourselves with God betimes. This is the Knowledge, that will make you truly Wise; all other without it will not advance you above Fools, and this only will be able to make you happy; you see nothing at all that will truly do you any good, till you see God in those revelations of himself to you. — And let us all bless God for this wonderful condescension of his to us, that he will make known the great Mysteries & sacred Riddles of his Deity to us, in a way that is so accommodated to our capacity, which must else have lain hid from us forever. And let us therein testify our thankfulness, in studying every day more to know; and knowing to love; and loving to serve him: so shall we be made Everlastingly happy in our acquaintance with him.

SERMON XV.

IV. THOSE Back Parts of God, in which he discovers himself to us, are his •• ffi • iency, and his Efficiency. The small Portion of him that may be known by the Creature, may be referred to these two heads; What he is, and what he doth: what he is able to do, and what he is pleased to do; that he is all, and that he doth all. These two are the main pillars, on which the weight of our Faith lies, and by the which it is supported. The latter bids us to trust in him alone; the former encourageth us to trust in him at all times, and in all cases.

V. GOD's Sufficiency (or his Alsufficiency) is his Divine Fulness, by virtue whereof he hath enough in himself, to answer all his own ends. A man is then said to be self-sufficient, when he hath not only enough for himself personally, but for all them too that have their dependence upon him; when he is able to live upon his own, without being beholding to others, and maintain his post, and do all that belongs to him, and his estate will bear it out without impairing the principal. Hence we make our guesses at God's Alsufficiency, by conceiving him to be such a Being, but after a more transcendent manner. In the description two things may be observed.

• (1.) THE general nature of it, viz. it is his fullness, or his perfection. For the fullness of a thing is its perfection, by virtue whereof there is nothing wanting to it: and it is opposed to emptiness or vanity; which is a defect. Now there is a double fullness or perfection considerable, the one belongs to the Creature; the other is proper to the Creator.

  1. THERE is an inferior and limited fullness, or perfection: and it is when there is nothing wanting to the thing, which properly belongs to such a Species, or is due to such a kind of Being. There are other perfections which it hath not, but all that belongs to its Existence, Integrity, and Ornament of Nature, it hath that fully. A Beast having all things suitable for a sensitive life, is perfect in its kind, though' it hath not attained to the perfection of a man; and still the higher rank or order of being, the Creature is placed in, the more is requisite to denominate it perfect.

  2. THERE is a simple & absolute perfection, which comprehends in it the whole and universal fullness of all perfection to the utmost latitude of possibility: and this is the fullness of God. He hath in him, all kinds of goodness in the highest degree, without defect or possibility of it: hence is he said to be all in all, (1 Cor. 15.28.) And we read of the fullness of the God • ead. (Col. 2.9.) Here are steps by which we may ascend in our Conceptions of this fullness which there is in God.

  1. THE chief perfections of the Creature are, in a most perfect manner and measure, in God. If we speak of Justice, Wisdom, Power, Goodness, &c. there seems to be some Analogy between God and Man in respect unto these. Hence, we give them the same name, and have Analogous formal conceptions of them in our minds. Hence that, Mat. 5.48. Be ye therefore perfect, even as your Father which is in heaven is perfect. But we must remember, there is but little of this in the Creature; but they are infinite in God. They have them separably, he inseparably: he therefore hath them in a more fablime & superminent manner, than either is or can be in a Creature. Hence we add the Epithet of Transcendency to them, when we ascribe them to him, most wise, most holy, &c.

  2 GOD contains in him all these kinds of perfection in the highest degree. There is a perfection in the several Creatures, a •• rding to their kind. There is one glory & perfection in the Sun, another in the Moon; but there are others, which they can lay no claim to Whereas in this most noble First Being, there is a concourse or confluence of all these Perfections. 1 Chron. 29.11, 12. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth, is thine; thine is the kingdom, O LORD, and thou art exalted as head over all. Both riches and honor come of thee, and thou reignest over all, and in thine • ind is power & might, and in thine hand it is to make great, and to give strength unto all. Every several Creature is, as it were, a small spring or rivulet of goodness; but he is the vast and boundless Ocean of universal Perfection.

  3. GOD compriseth in him such Perfections; as there are no footsteps of them in the Creature. He hath all that second Beings have, and such also as they have not. There are that are called his Incommunicable Perfections; which are ascribed to him negatively, because they are not in the Creature, but the contrary: on which account we call him Infinite, Immutable, Incomprehensible, &c.

  4. GOD comprehends all these Perfections within himself, without any defect: He is wholly void of imperfection: He is incapable not only of privative, but also negative imperfection. He is light and there is no darkness at all in him. There is no Creature, not so much as a Seraphim, but hath some negative defect attending it; i. e. the perfection of the highest Creature is contained within some degrees & limits. The Sun hath light, but it is not light itself, as God is. He is Light without Darkness, Power without Weakness, Knowledge without Ignorance, Beauty without Deformity.

  5. GOD containeth perfections in Him, without any capacity of imperfection, or possibility of defect. His fullness can admit of no diminution. A Creature, which is perfect (in its kind and degree) actually, is capable of losing it. He that sees, may be blind, &c. It is not so with him: for he hath all his fullness of and from himself; and depends not for it, or its continuance, on any other being, as all second beings do on him. All theirs is borrowed; but his is his own. Rom. 11.35, 36. Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory forever. Amen. Others cannot deprive him, for he dwells in the light unapproachable; he cannot deprive himself, for his perfection is inseparable from his being. In Creatures, their being is one thing, and their perfection to other. In God they are one & the same: He is Light, Love, Wisdom, &c.

• (2.) THE special nature, or discovery of it is, that by virtue of this fullness, he hath enough in himself to answer his own ends. The notion of sufficiency, amongst men, is a respect, which the means bear to the end; and so we conceive of God after our manner. Hence Alsufficiency must extend to all the ends or designs that one hath. Which sufficiency of God, is wont to be expressed by Divines, in two particulars, that may be a little opened and cleared.

[1.] HE hath enough in himself for himself, or for his own happiness. He is thoroughly furnished with all that is needful or requisite for a Divine life. We may take up this in these Assertions.

1. GOD doth possess a Divine happiness. Hence the title of Blessed is so often ascribed to him in Scripture; yea, he is said to be God blessed forever. And Happiness, in our notion, ariseth from the affluence of all suitable and sufficient good; that which is fitted to the nature of the Being, and of which there is enough.

2. HE hath all this in himself independently upon the Creature: and hitherto belongs the Attribute of his Independency. He hath no need to fetch in any supply from abroad: He wanted nothing in those eternal Ages, when he was alone, and there was no being beside him: his own Being satisfy • th him abundantly. Earthly Monarchs are not self-sufficient. Eccl. 5.9. Moreover, the profit of the earth is for all 〈◊〉 the king himself is served by the field But the First Being derives nothing from the second; for that hath nothing but what is received from the First. 1 Cor. 4.7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Heathen Lucr • sius, speaking of the Divine Nature, could say, Ipsa suis valens Opibus, non indigna nostri. We stand in need of Meat, Drink, Clothing, and all from Abroad, to support this life of ours: but God hath his life in and of himself. Joh. 5.26. For as the Father hath life in himself; so hath • e given to the Son to have life in himself. And in this regard he saith, That his Name is, I AM THAT I AM, Exod. 3.14.

3. AS he needs not, so neither doth he, nor can he, desire anymore, than what he hath and is in himself. His Infinite Will completely acquiesceth in himself. It is Impossible that he should inquire after any farth • r degree of happiness, than what he enjoys at home. When he was alone by himself, and no other with him, then he rejoiced in himself, and the possession of his own glory: he never craved anything from the Creature to mend himself by. Hence that, Psal. 50.9. &c. I will take no bullock out of thy house, nor h •• oats out of thy folds. For every beast of the forest is mine, and the cattle upon a thousand h • lls. If I were hungry, I would not tell thee, for the world is mine, and the fullness thereof.

4. HIS perfection is so full, that it is incapable of receiving any addition. He can receive in nothing from without: His virtues, faculties and perfections cannot be augmented. For, —

(1.) HE is infinitely full: and to that which is infinite, there can nothing be added. His perfection is absolute; and that it were not, if it could receive anything in it. Hence that challenge, fore-cited, Rom. 11.35. Or who hath first given to him, and it shall be recompensed unto him again? He is not only happy, but Happiness in the abstract; & abstracts cannot be increased at all.

(2.) WHENCE should he receive it? It must be from the Creature, if at all; but that cannot be; for all, which that hath, it had of him. Acts 17.25. Neither is worshipped with men's hands, as though he needed anything, seeing be giveth to all life, and breath, and all things. They can give him nothing but what is his own: He spared it out of his fullness, or they had never had it.

5. HIS happiness cannot be impaired: There can be no diminution of his fullness: He is out of the reach of any violence, as the Creature cannot add to, so it cannot take away from, his felicity. As our Goodness reacheth not to him, to benefit him; so our Sin cannot touch his happiness, to impair it. Job 35.6, 7, 8. If thou sinnest, what dost thou against him? Or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art, and thy righteousness may profit the son of man.

[2.] HE hath more than enough in him, for his Creatures. He only is sufficient in himself, that is able to maintain all his dependents, for whom by any right he stands engaged to provide. God is sufficient, as for himself, so for all beings that derive from, and wait upon him. Hence he assumes that title, Gen. 17.1. I am the Almighty God. Which word is thought to be derived of a root, that signifies a Breast.