of nature towards its eternal spring and fountain. Men they were, wise, learned, sagacious, contemplative almost to a miracle, and wonderfully skilful to express the conceptions of their minds in words suited to intimate their senses, and to affect the readers. But when and where they are in the highest improvement of their reason, their fancies most raised, their expressions most reaching, generous and noble, bring it all to one leaf of divine revelation, expressed by a poor illiterate shepherd or a fisherman, and you shall quickly find their candle before this sun, first to lose its rays and lustre, then its light, and lastly utterly to expire as useless. Hence our apostle fears not to declare, that even in their disquisitions after God, they "waxed vain in their imaginations, and that their foolish hearts were darkened," Rom. i. But in his word it is, that God hath made that revelation of himself, wherein the souls of men may fully acquiesce; upon it hath he left an impression of all his excellencies, that we might learn to glorify him as God. And what stores of truth are needful to

this purpose, who can express?

4. The souls of them that believe, are carried by it out of this world, and have future eternal glories presented unto them. Here are they instructed in the hidden things of immortality, which is darkness itself unto them who are destitute of this guide. It is true, we have but a very low and obscure comprehension of the things of the other world. But this is from our weakness and imperfection, and not out of any defect in their scriptural revelation. There we are told, that we shall be ever with the Lord, like unto him, seeing him as he is, beholding his glory, in mansions of rest and blessedness, receiving a reward in a crown of glory that fadeth not. If we know but little of what is in these things, as we do but very little, if we cannot comprehend them, nor fill our minds stedfastly with them, it is, as was said, from our own weakness and imperfection; the truth and excellency of them are stored in this sacred treasury. Now, how large, how extensive, and unsearchable must that repository of mysterious truths be, wherein all these things, with all the particulars whereinto they branch themselves, all the whole intercourse between God and man in all ages, and always, are laid up and stored. O heavenly, O blessed depositum of divine grace and goodness!

I confess, some think it strange, that this one book, and that whereof so great a part is taken up in genealogies, histories, and laws, antiquated as to their original use, should contain all sacred spiritual truth; and therefore they have endeavoured to help it, with a supply of their own traditions and inventions. But they do not consider the hand whereby these things are stored. They are laid up in God's method, wrapped up in his words, which in infinite wisdom he hath given a capacity unto, to receive and con

tain them all. Those "secrets of wisdom are double unto what can be comprehended," Job xi. 6.. Hence although every humble soul may learn and receive from it, what is absolutely sufficient for itself on all occasions, with respect to its own duty and eternal welfare, yet the whole church of God, neither jointly nor severally, from the beginning to the end of the world, have been, are, or shall be, able to examine these stores to the bottom, and to find out perfectly all the truths in all their dimensions, concerns and extent, that are contained herein.

From hence the truth of our second proposition is evident; namely, That many important truths lie deep and secret in the Scripture, standing in need of very diligent search in their investigation, and for their finding out.-And the reason why in this place, I insist on these things, is not so much to explain the sense of it, as to vindicate the way of our apostle's arguing, and citing of testimonies out of the Scripture, with his exposition and application of them; which some in our days are not afraid nor ashamed to charge with obscurity and perplexity, not understanding what the nature of these things doth require.

And thus shall we find it in this place. And many instances of the like nature may we meet withal in this epistle, wherein the obscurity of the apostle is not to be blamed, but his wisdom admired. Hence is the direction and command of our Saviour, John v. 39. sesuvats Tas yeapas, “Search the Scriptures:" dig into them, accomplish a diligent search; as 1 Pet. i. 11. Acts xvii. 11. as men seek after rubies, silver and gold, as the wise man expresseth it, Prov. ii. 3-5. and iii. 14, 15. The sum of these words is; without humility, industry, prayer, and diligence proceeding from desires, it is in vain to think of obtaining divine wisdom. They that search for silver and hid treasures, go about it with inflamed desires, pursue it with unconquerable and unwearied industry, and rejoice in them when they are found, Mat. xiii. 44. And David describeth his blessed man to be one that "delighteth in the law of the Lord, and meditateth in it day and night," Psal. i. 2. So God expressly commanded Joshua, The book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night," chap. i. 8.; that is, constantly and diligently; making it manifest, that great and sedulous inquiry is to be made after the mind and will of God therein. And this carried David to pray, that God would "open his eyes, that he might behold wondrous things out of his law," Psal. cxix. 18. It must be when men take a transient view of the Scripture in their own light and strength, they can see no great, nor excellent thing in it, Hos. viii. 12. But he who in the light of God, his eyes being opened thereby, searcheth deeply and attentively into it, shall find wondrous, or marvellous

things in it; excellent and glorious things, that others are not acquainted withal, and be made wiser than others thereby.

That which we are therefore to inquire into for our own advantage, is the ways and means, whereby a due search may be made into the Scriptures, and what is necessarily required thereunto, so that we may not fail of light and instruction. And they are amongst others these that follow.

Obs. V. First, A peculiarly humble and teachable frame of spirit. As there is no grace that is either more useful unto our own souls, or more acceptable with God than humility, 1 Pet. ni. 4.; so it is in an especial manner required as a qualification in them who would be instructed in the mind of God out of his word. So the promise is, Psal. xxv. 9. "The meek will he guide in judgment, the meek he will teach his way.", that is, the humble and contrite ones. And it is the same that is twice expressed in that psalm by fear, ver. 12. "What man is he that feareth the Lord, him shall he teach in the way that he shall choose ;" and ver. 14. "The secret of the Lord is with them that fear him, and he will shew them his covenant." Now these promises of instruction in judgments, or the ordinances of God, in his way, his covenant, and the communication of his secret counsel, (that is, D, the secret counsel of the Lord), are not given merely unto such as are personally meek and humble, but unto such as bring meekness and humility, self-diffidence and submission of soul unto the word in their studying of it, Isa. xxviii. 9. with Psal. cxxxi. 2. Job xxviii. there is a great inquiry made after wisdom; it is sought for amongst men in the land of the living; by mutual converse and instruction, ver. 13. and in the depths of the sea, ver. 14. among the secret works of nature; but it is hid close from all living; what then shall a man do? lie down and utterly despair? No, saith he, ver. 28. "Unto man," he saith, "behold the fear of the Lord, that is wisdom;" this is the only way to attain it; for such only, God will teach. Thence are we enjoined to receive the ingrafted word with meekness, James i. 21. When men come to the reading and studying of the Scriptures in the confidence of their own skill, wisdom, parts, learning and understanding, God scorneth to teach them, he beholds them afar aff. The fruits and effects of this state of things, in the pride of men, and the severity of God in giving them up to darkness and blindness, we may behold every day. Hence that came to pass of old which is yet observable, mentioned by our apostle, 1 Cor. i. 26, 27. And sometimes none presume more in this kind, than those who have as little reason as any to trust to themselves. Many an illiterate person, hath an arrogance proportionable unto his ignorance, 2 Pet. iii. 16. And thence sundry from whom it was expected on the account of their condition, that they should be very humble

and lowly in mind, in their reading of the word, have been discovered in the issue, by their being given up to foolish and corrupt errors, to have had their minds filled with pride and selfconceit, without which they would have not been so.

This is the great preparation for the soul's admittance into the TREASURY of sacred truths. Go to the reading, hearing, studying of the Scripture, with hearts sensible of your own unworthiness to be taught, and of your disability to learn; go with hearts ready to receive, embrace, and submit unto what shall be made known unto you; this is the way to be taught of God. And in this way, if you learn not so much as others, yet that which you do learn shall be of as much use, benefit and advantage unto you, as theirs shall be who attain unto the greatest degrees of spiri tual light and knowledge. The word thus inquired into, will be as manna to them that gathered it, Exod. xvi. 18.

Obs. VI. Secondly, Earnest prayer for the guidance, direction, assistance and illumination of the Holy Ghost, to enable us to find out, discern and understand the deep things of God.Where this is neglected, whatever we know, we know it not as we ought. David's prayer was, as we observed before, "Open my eyes, and I shall see wonderful things out of thy law," Psalm cxix. 18. This opening of our eyes is the immediate work of the Holy Ghost. Without this we shall never be able to discern the wondrous mysterious things that are in the word of God, 2 Cor. iii. 18. chap. iv. 6. The Lord Christ promiseth that the "Comforter shall teach us all things," John xiv. 26. and as the Spirit of truth, "guide us into all truth," chap. xvi. 13. And. although in these promises, there may be somewhat peculiar to the apostles, namely, to guide them by extraordinary inspiration and revelation; yet also there is grace promised in them to all his disciples, that they also shall be guided into the truth by the word through his instruction. For, as he tells all believers, that "his Father will give the Holy Spirit unto them that ask him of him;" so John tells them, that they have an "unction from the Holy One, 1 John ii. 20. which abideth in them and teacheth them all things," ver. 27. that is, all things which God would have them know in their stations, and which are needful for them. That this is the only way whereby we may come to know the things of God, the great and wondrous things of God laid up in the word, our apostle discourseth at large, 1 Cor. ii. "The natural man," he tells us, that is, such an one as hath not the help and assistance of the Spirit of God, "cannot receive the things that are of God," ver. 14. He can neither find them out himself, nor own them when they are discovered by others. But the Spirit" searcheth the deep things of God," ver. 10. Many of the things of God in the Scripture are very deep, so that they cannot be discovered but by the help of the Spirit of God; as he VOL. LV.

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shews that they are manifested to believers, ver. 11-16. And to this purpose are we directed to pray by the example of our apostle, Ephes. i. 16-20. chap. iii. 16-19. Col. ii. 2. Now what the work of the Holy Spirit is in this matter, by what way and means he leads us to the knowledge and acknowledgment of sacred truths, how he guides and directs us, into the discovery of the sense and meaning of God in his word, shall, if God will, and I live, be handled apart in another discourse, and shall not therefore be now insisted on. But this is the great and principal rule, which is to be given unto those who would find out the mind of God in the Scripture, who would search out the mysterious truths that are contained in it, and would be kept from errors in their so doing, and that both to understand things aright for their own advantage, and to interpret the word aright for the advantage and edification of others. Let them be earnest, diligent, constant, fervent in their supplications and prayers, that God, according to his promise, would graciously send his Holy Spirit, to guide, lead, instruct and teach them, to open their understandings, that they may understand the Scriptures, as our Lord Jesus did for the disciples by the way, and to preserve them from mistakes and errors. Unless we have his guidance we shall labour to little purpose in this matter. Yea, wo be to him who leans to his own understanding herein*. And these prayers ought to be, 1. A constant part of our daily supplications; 2. Brief elevations of soul unto God, whenever occasionally or statedly we read the word of God; 3. At solemn or appointed seasons.

Obs. VII. Thirdly, Endeavour in all inquirings into the word, to mind and aim at the same ends which God hath in the giving and granting of it unto us.-Then do we comply with the will of God in what we do, and may comfortably expect his gracious assistance. Now in general God had a fivefold end, in granting this inestimable privilege of the Scripture unto the church.

1. That it might be such a revelation of himself, and of his mind and will unto us, as that we might so know him, as to believe in him, fear him, love him, trust in him and obey him in all things. This is the great and principal end of the Scripture, Deut. xxix. 29. Without this, all things concerning God and our duty since the entrance of sin, are wrapt up in darkness and confusion; as is manifest at this day in all nations and places left destitute of it. And this therefore is to be our principal aim in our study of the Scripture. That we may know God, as he hath revealed, and declared himself; that we may come to an acquaintance with him by an infallible rule and light given us by himself for that purpose, that so in all things we may glorify him as God, and live unto him; is the first thing which in this matter we ought to aim at. And a due consideration hereof, will be exceedingly useful and effectual to curb the vanity and curiosity of

* See note, p. 332.