effectuall work of grace yet there may ensue by the knowledge of the ways of godlinesse some restraint from evill and the practise of some good duties as Herod did many things upon Iohn Baptists preaching Mark 6.20 though he were far from effectuall reformation SECT I. The description of a spirituall man A Spirituall man is a member of Christ A spirituall man is 1. A member of Christ endowed by his Spirit with an habituall power to comprehend and embrace all things spiritually We call him a member of Christ because he becomes such an one in the very instant of his regeneration being united to him by the Spirit of sanctification For seeing there is no fountain of life but God alone nor any means of conveighing it to us but onely by Christ especially the life of grace Iohn 5.26 who therefore cals himself the life Iohn 14.6 and with whom our life is hid in God Col. 3.3 we cannot receive this spirituall life any way but by our union with him Wherefore every regenerate person is said to abide in Christ Iohn 15.4 to live in him Gal. 2.20 to dwell in him Eph. 3.17 to be a member of his body 1 Cor. 12.27 to be quickned in him Eph. 2.5 to be created in him Eph. 2.10 to bee nourished and encrease in him Col. 2.19 So evident a truth it is that every regenerate person is made a member of that body whereof Christ is the head This person thus made a member of Christ 2. By his Spirit abiding in him hath the same spirit by which he is united unto Christ continually flowing unto him from him who is the head and fountain of life and quickning him with that habituall power which enableth him to do all things spiritually A power it must be to distinguish it from those acts of illumination wrought sometimes in unregenerate men as in Balaam Num. 23.5 24.15 16. and Saul 1 Sam. 10.10 whereby they have some light at present and remain afterwards in darknesse like the Air illightened by the Sun which retains that light no longer then the Sun shines into it because it hath no fountain of light in it self whereas a regenerate man hath an anointing abiding in him 1 Iohn 2.27 a mind to know God 1 Iohn 5.21 We call this power habituall 3. And planting in him a spirituall ability wanting a fitter name to expresse it because it abides constantly in him that receives it as habits doe in those that have them from which notwithstanding it differs because habits are partly and sometimes wholly acquired by use and often practise whereas this is not gotten but infused And besides this cannot be lost as naturall habits may but abides for ever Iohn 14.16 as flowing to him that enjoys it from the never-failing springs of Gods all-sufficiency and immutability and conveighed unto him and continued by the infallible means of his inseparable union with Christ by the eternall Spirit We tearm it for distinctions sake a power or ability though in proper speech names of natural things cannot in all things expresse or fit those which are spirituall Called a seed The Scriptures tearm it a seed 1 Iohn 3.9 as being indeed the beginning of spirituall renovation from which it grows and encreaseth to farther perfection sometimes they tearm it a spring or fountain A spring or fountain as Iohn 4.14 yeelding a lasting supply of grace as a fountain doth of water sometimes from the Authour from whom it is derived The life of Christ Aspirituall principle the life of Christ 2 Cor. 4.10 11. There are that call it a spirituall principle and that is the name that we shall most frequently use in the ensuing discourse What name soever we give it we may not conceive it to be a new faculty added unto those which are in men by nature A man when he is regenerate hath no more faculties in his soul then he had before he was regenerate Which is no faculty added to those which are naturall But a natural faculty altered Only in the work of regeneration those abilities which the man had before are improved and receive a farther strength to comprehend and work spiritually as they did naturally before regeneration Thus our bodies in the resurrection from the dead shall have no more nor other parts then they have at present onely those which are now naturall shall then be made by the power of God spirituall 1 Cor. 15.44 But a more lively resemblance of this change in the faculties of the soul And brought under the government of the Spirit in this work of regeneration we may discern in those naturall and sensitive faculties which we have common with beasts For they having no higher principle then sense use them sensually but a man enjoying the same faculties under the command of a reasonable soul useth them rationally So happens it in a regenerate man his understanding will and affections which when they had no other command but reason had no more but rationall operations now being under the guiding of the Spirit of Christ ruling in him work spiritually Hence it is that a regenerate man every where in Scripture is said to walk after the Spirit Rom. 8.1 to be led by the Spirit Gal. 5.18 to walk in the Spirit ver 25. This principle of spirituall life Which is the root of spiritual habits improperly so called planted in a regenerate person by his union with Christ is the fountain or root of all those habits of spirituall grace which are severally distinguished by the names of faith hope love fear c. although to speak properly Properly onely diversifications of the actings of that spirituall principle they are but the diversifications of the actings of that spirituall principle within us distinguished by these names which withall after the manner of naturall habits are much encreased and strengthned by the use and much exercise of them and are as much weakned by disuse and neglect of exercise Out of that which hitherto hath been spoken we may see that a regenerate man hath in him these three things First a principle of spirituall life Secondly spirituall habits of faith hope love fear c. which flow or spring from that principle Lastly spirituall motions and operations according to those habits The manner of giving or planting this spirituall principle in a regenerate man 4. Given by way of infusing or shedding we expresse by the tearm of endowing now that wholly excludes all working or endeavours of men in gaining it as indeed it must be acknowledged to be Gods gift Iohn 3.10 In a more strict signification it is called infusing or pouring in or out as that phrase is applyed Ioel 2.28 and Acts 2.35 to expresse the large and plentifull bestowing of the gift of tongues as it is in other places to signifie the like manner of giving other spirituall graces which the Apostle affirms God shed on us abundantly through Christ Tit.
them either took from the Sibylls books or from some other directions pretended to be given by the Gods themselves Neither can we possibly be assured that such rites as we worship God withall In the observation of the Sabbath use of the Sacraments c. are accepted unlesse God himself prescribe them as we see he did the whole form of ceremoniall worship in the Leviticall law and the Sabbath and Sacraments both in Paradise and under the Gospel by our Saviour Christ And for the services which are to be performed to men first we finde little in the Precepts of such as are meer Moralists concerning that fountain of those duties whence they ought to flow which is love without which none of them is accepted 1 Cor. 13.3 Neither doe we finde that measure of love required by them which our Saviour commands to love our neighbour as our self Mat. 5.44 wherein he affirms we go beyond naturall men and consequently implies that we doe more then naturall reason teacheth whence it will follow that the law which requires that duty was not given by man and therefore must needs be acknowledged to be the Precept and Word of God and not of man Nay beyond all this 3. Most of all self-deniall which nature never taught we find that Gods Word requires of us the deniall of our selves and that every way both of our own vvisdome to prescribe as the Lord requires his people to do not vvhat is right in their own eyes Deut. 12.8 but what is right in the eyes of the Lord their God Deut. 13.18 and of our own ability to undertake and perform as our Saviour requires us to bring forth fruit in him vvithout vvhom vve can doe nothing Iohn 15.5 and of our own ends as the Apostle tels us that vve must bring forth fruit unto God Rom. 7.4 that he may be glorified Mat. 5.16 and therefore the Prophet cals Israel an empty Vine because he brought forth fruit to himself Hos 10.1 whence it is that our Saviour makes this self-deniall the first step to Religion Mat. 16.24 A duty that humane reason is so far from prescribing that it cannot so much as allow and submit unto it when it is prescribed and that because it cannot finde out mans emptinesse and weaknesse the ground on which self-deniall is founded or at least sensibly acknowledged Wherfore the Scriptures which require that duty which is so contrary to the principles of nature must needs be the Word of God Thus we see that the subject which the Scriptures handle is above the pitch of humane wisdome whether vve look to the grounds of faith or rules of practise which are layed down therein The true knowledge of God vvhom the world hath not known the great and glorious works of the worlds Creation vvith the time manner and order thereof And of mans Redemption after his fall and corruption thereby together with the state into which he is redeemed to be mystically united to Christ by the Spirit which gives him interest in his merits and righteousnesse makes him Gods childe by adoption and an heir of glory The duties of fear love and affiance in God all grounded on the true knowledge of him And lastly the service of love to man binding him to love his neighbour as himself yea his very enemies and above all things to deny himself So that the Scripture discovering those things which naturall reason could never finde out must needs be acknowledged to be delivered by God himself and to be his Word MARK III. Of the powerfull effects of the Scriptures upon mens hearts which discover them to be the Word of God THe two former Markes of the Scriptures which manifest them to be the Word of God appear as it were in the face and body of that sacred volume this third Mark is taken from the wonderfull and supernaturall effects that they work upon the heart and conscience which are such as cannot possibly be performed by any other then a divine Power These effects may be reduced unto three heads First the wounding and terrifying Secondly the converting and renuing Thirdly the comforting and reviving of the heart Neither of which being possible to bee wrought by the power of man as we shal manifest by and by it must needs be granted that the Scripture which produceth such wonderfull effects is not of man but of God seeing we know no cause can work an effect greater and of an higher nature then it self To begin with the first The first Effect of the Word the pricking of the heart Differing from naturall terrours the terrours and prickings of heart which are caused in men by Gods Word It cannot be denyed but there may be and are sometimes wrought in mens hearts some naturall terrours which may cause in them much unquietnesse but between such naturall passions and these spirituall agonies which are wrought by the word there will appear a wide difference if they be well examined and that more ways then one 1. In the grounds upon which they be raised 2. In the effects produced by them The grounds of naturall terrours 1. A naturall sense of sin 2. A naturall acknowledgment of Gods Justice Holinesse and Power which may be easily made manifest by observing first the grounds whence either of them doe arise And secondly the effects which the one and the other produce in those on whose hearts they make impression with the different consequents that follow thereupon Concerning the grounds upon which terrours are raised in mans heart the causes of such as are naturall appear to be evidently different from those which raise spirituall passions For we cannot be ignorant that every man by nature having imprinted in his heart some rude notions at the least both of good and evill and withall some acknowledgement of Gods Justice Holinesse and Power and having besides a conscience within his own breast sitting as Judge to passe censure upon his own ways and actions before which his thoughts accuse or excuse one another as the Apostle speaks Rom. 2.15 must needs have usually some sense of every known sin either more or lesse Whence it follows that the more the conscience is illightned and by that means awakened to look back upon a mans own sin and the wrath of God lying upon him for sin and his powerfull revenging hand pursuing him the more he must of necessity be distracted in his thoughts with fearfull terrours which may cause his life to hang before him All working in the heart fears of punishment Deut. 28.65 and to be bitter unto him and yet these terrours as arising from naturall principles are meerly naturall being caused by a naturall sense of sin and acknowledgment of Gods wrath and fear of his own danger thereby which any man may have by nature From this apprehension of the guilt of sin The grounds of spirituall terrours and fear of the punishment that follows it the causes that affect a godly
testimony which our Saviour calls the Revelation of flesh and blood Mat. 16.17 as the Apostle doth the other The Demonstration of the Spirit 1 Cor. 2.4 and a little after The Revelation of things by the Spirit which are understood onely of spirituall men ver 10.14 15. We call that a Divine testimony which is given by the Spirit of God to that spirit which is within a regenerate person For unto any testimony two things are required First the manifesting and presenting that which is to be credited or beleeved Secondly an ability in him to whom it is witnessed to understand it otherwise the proposing any thing by discourse to a beast that wants reason to understand speech or the relating of any thing to a man that hath reason in the Greeke tongue who understands no language but English is no testimony no more then it is to a deafe man that cannot heare Wherefore to make a divine testimony there must be both a divine testimony unto a man and withall a mind in him able to understand that revelation First therefore the Spirit of God must reveale and manifest unto a man that truth that is to be beleeved as the light discovers any visible object Next there must be in that man a light planted in his heart which the Apostle 1 Iohn 5.20 tearmes An understanding to know him that is true as the light or visuall faculty is planted in the eye or else he cannot comprehend that light that shines unto him For want of this inward light it was that the Israelites who had seene with their bodily eyes all Gods wonders and by reason were forced to acknowledge that they were wrought by the finger of God yet are truly charged by Moses not to have an heart to perceive nor eyes to see nor eares to heare unto that day Deut. 29.4 The evidence then which a true beleever hath of any truth of God By way of Demonstration farre different from conviction by reason which he embraceth is the manifesting of that truth unto the spirit not onely by a form of words to the naturall understanding but beyond that by a kind of Demonstration unto the spirituall minde as the evidence of any object to the eye is by the shining of the light upon it which makes it appeare to be such as it is This kind of testifying or evidencing things in a spirituall way the Apostle calls Rom. 8.16 As representing the things themselves in their proper species the witnessing of Gods Spirit with our spirit mentioning expresly two spirits whereof if either be wanting there can be no divine Testimony The beholding of Divine truths with a such spirituall eye represented by way of Demonstration is so necessary that without it men could not be witnesses Without which beleevers could not be Gods witnesses or at least sufficient witnesses to Gods truth For he that will testifie any thing upon credit must see it with his owne eye or discerne it by some other sense of his owne Otherwise he that testifieth a truth upon another mans relation beares witnesse rather to the relator then to the truth related So that to make men witnesses to Gods truth they must not onely have it related unto them but besides further manifested by way of Demonstration and spirituall evidence that they may say with the Apostle 1 Ioh. 1.3 That we have seene with our eyes and looked upon declare we unto you Which not onely winnes much credit with others but mightily affects the person himselfe as it did Iob when he thus saw God Iob 42.5 and Abraham when he saw Christs day Iohn 8.56 It is evident then that true Faith is grounded upon a Divine testimony Whereas Historicall faith rests on an humane Testimony In the next place we must make it appeare that Historicall faith relies onely upon an humane testimony Now it cannot be denied that the truths of Divine mysteries though they cannot be found out by mans reason as the Apostle tells us they never entred into mans heart 1 Cor. 2.9 yet are they all consonant to right reason and it is as evident that the testimony of reason Embracing divine truths is an humane testimony I say then that historicall faith rests not upon the evidence or demonstration but upon the reasonablenesse of divine truths 1. For the reasonablenesse of them rather then upon Gods testimony of them which therefore mans reason cannot but assent unto For example the Creation of the World Resurrection of the body Incarnation of Christ and may be acknowledged by reason to be possible upon the supposition of Gods Almightinesse yea and fit to be done by him whose scope is to make knowne his Power Psal 106.8 and to magnifie his Word that is 2. Or if on the testimony of the Scripture yet upon an humane testimony Because he beleeves the Scriptures themselves 1. Either upon the Churches testimony of them 2. Upon the reasonablenesse of truths delivered therein his mercy promised in his Word above all his workes Psal 138.2 to set out in ages to come the riches of his grace Eph. 2.7 So that howsoever these are Mysteries of faith yet seeing Reason which is an Humane testimony may approve them it is evident that an Historicall faith beleeving these things for the Reasonablenesse of them is but meerely upon an Humane Testimonie Nay if he should goe a steppe further and beleeve any thing that is written in the Scriptures for the Testimony of the Scriptures yet still he beleeves upon an Humane testimony because he beleeves the Scriptures themselves upon Humane testimony as upon the generall consent for the Church which receives the Scriptures as the Word of God or upon the probability and reasonablenes or of the things therein delivered lastly upon the observation of the Truth of those holy writings in most things which makes them beleeved to be true in all For the Assent unto one thing for another is built upon that to which we first give our Assent As a stone in a wall though it lies immediately upon that stone that is next under it yet is indeed supported by the foundation which beares up all the building We see then a wide Difference between Justifying and Historicall faith in the cause subject and ground of Assurance we shall finde no lesse in the Object Now the generall Object of Faith we know is Gods Word and Promise which onely is a sure ground to build Faith upon as being the Word of the God of truth Deut. 32.4 A fourth difference betweene justifying and Historicall faith in the Object of both who cannot lye Tit. 1.2 or denie himselfe 2 Tim. 2.23 or change his minde Num. 23.19 So that his Word must needs be Everlasting Ps 119.144 founded for ever v. 132. upon two unfailing foundations his Everlasting Truth and unresistible Power But the particular Object of justifying Faith is Gods Promise of Reconciliation and Salvation by Christ in whom onely we are
cranall men lose all the benefits that Christ brings with him because thay refuse Christ and his yoak which they cannot brooke by any meanes The second difference betweene a true and temporary Beleevers taste The first relisheth Christ him selfe A Second Difference between a True and Temporary beleevers taste is in the Proper object of them both For that which a true beleever findes sweet unto him is Christ himselfe and the heavenly and spirituall Treasures that he brings with him In which a temporary beleever findes no relish at all but that which affects him is some supposed carnall commoditie or Temporall good which he hopes to gaine by Christ Like one who taking Pills wrapt in Sugar tastes onely the Sugar but not the Pill it selfe The other some outward good which he hopes to gaine by him the bitternesse whereof which he can by no meanes brooke is such that if he tasted it it would cause him to spit it out againe Thus farre we have described the Temporary Beleevers taste of the heavenly gift the like relish unto this he hath of the good Word of God The difference of true and temporary Beleevers taste in the Word of God Now that may arise either from the Novelty of the knowledge revealed therein which affected the Iewes in Iohn Baptists Ministery as our Saviour tells them John 5.35 As it did likewise the Athenians in S. Pauls Acts 17.20 21. or at the most from the large promises expressed therein which also as hath beene intimated he understands carnally and hoping to gaine to himselfe an interest in them upon that false supposisition he is transported with a carnall joy and delight Mat 13.20 which is soone altered into a discontented humour when he finds himselfe mistaken in his hopes The next thing that affects a temporary Beleever is the powers of the world to come Their different taste of the powers of the world to come So he cals that future heavenly blessed condition of the Saints called the power of an endlesse life Heb. 7.16 not like this present estate weake and infirme but full of power and glory called therefore a glorious inheritance 1 Eph. 18. and Glory which shall be revealed in us Rom. 8.18 a Kingdome that cannot be shaken Heb. 12.28 whereunto our bodies laid downe in Weakenesse shall be raised up in Power 1 Cor. 15.43 Now a temporary beleever mistaking and apprehending this estate to be some outward happinesse and hoping to have some title to such a Glorious Condition may please himselfe with that phantasie for a season and so may seeme to finde some sweetnesse in the powers of the World to come which if he understand aright he would finde no delight in as being unsutable to his disposition The Last clause How a temporary Beleever may be partaker of the Holy Ghost that they are partakers of the Holy Ghost may be probably meant of the gift of Tongues and Prophesying which they that have are said to receive the Holy Ghost Acts 8.17 and 11.1 because even these common graces are reckoned amongst the gifts of the Spirit 1 Cor. 12.10 11. which he bestowes sometimes even on unregenerate persons as appeares Mat. 7.22 and 1 Cor. 13.12 the Apostle supposeth one may have all these gifts without true love that is without true Sanctification So that in all these Clauses there is nothing affirmed of a temporary beleever but that which may be without true Sanctifying Grace for ought appeares to be contrary These temporary beleevers our Saviour Mat. 13.20 21. A Temporary Belcever like Stony ground and Marke 4.16 17 18. resembles to the Stony and Thorny ground neither of which brings any fruit to perfection and yet the latter goes farther in entertaining and cherishing the seed of the Word then the former The stony ground which is soft above and hard underneath represents unto us an heart moved with fodaine affection Having his affections somewhat moved but the depth of his soul his Understanding and Will hardned still by the hearing of the Word Mat. 13.20 whereupon without any setled judgement or well grounded resolution or any great examination of the way that he chooseth he entertaines the Word and seemes to embrace the rules that it prescribes So that it falls out that the principall parts or depth of the soule the Understanding and the Will are not wrought upon to any purpose in this seeming change but remaine hard and untractable as they were before Hence it comes to passe Whence it is that he shews himselfe sodainly and at first cheerfully in profession that as corne which is covered with a shallow earth shootes up and shewes it selfe quickly above ground Mat. 13.5.20 whereas that which hath depth of earth spreading the roots downwards is longer ere it appeare and shew it selfe above the earth So he that entertaines the Word onely with a slight and ungrounded affection sodainely appeares and shewes himselfe in outward profession falling on to the practice of holy duties before his heart be setled in the love of the truth as it fell out in Herod Mark 6.20 This notwithstanding he seemes to set upon with much cheerefulnesse and present delight either for the novelty of the way or for the advantage which he hopes to gaine thereby such a person Simon Magus is described to be Acts. 8.13.19 The third resemblance between this ground and the Temporary Beleever is that as in the stony ground wanting depth of earth the seed can take no strong roote in it to yeeld sufficient nourishment that it may hold out when the heate comes So the Word which enters not into the depth But having not sentertained the Word with a well setled judgement and resolved will or middest of the Heart as it ought to doe Prov. 4.21 that is which wants firme setling in the judgement which must approve it upon good knowledge as David doth Psal 119.97.128 and in the well setled resolutions of the will upon that approbation ver 106.111 reckoning before-hand what it will cost according to our Saviours counsell Luke 14.28 whereof S. Must needs fall off in time of Triall Paul warnes the Disciples Acts 14.22 shewing himselfe a precedent thereof unto them Acts 20.23 24. upon which firme resolution must be setled must needes wants meanes to hold a man fast to it in time of triall This is the Nature and fault of the Stony ground but that which is Thorny A Temporary Beleever resembled to Thorny ground and the Temporary beleever resembled thereby goes a step further for the Seed that lights upon it meeting with a deeper earth neither shoots up nor vanisheth so sodainly as the former and yet though it wither not Which bath more depth of earth more setlednesse in judgement and resolution But for the want of cleansing the heart of worldly cares and preasures failes in the end Wanting a cleare light to discover fully the excellency of Christ and the vanity of the
great difficulty brought to submit fully to Gods will revealed much more to delight in it as we ought We are now to shew what this Preparation is and wherein it specially consists There needs indeed unto this work a double Preparation Adouble Preparation needfull 1. To the undertaking and resolving upon the duty 1. For the sluggishnes of our nature First to the undertaking Secondly to the performance of this duty For the undertaking of the work it selfe we need to be prepared with a firme and constant resolution before we goe about it Partly because of the sluggishnesse of our carnall natures to holy duties and our inconstancy and unstedfastnesse in persisting and going thorough with them to the end which moved holy David to strengthen himselfe thereunto with a solemne oath Psal 119.106 and partly because we know how dangerous it is to put ones hand to the Plough and looke back againe 2. For the danger of breaking of the work begunne To this resolution we must be strengthened 1. By the sense of our ignorance and perversenesse Luk. 9.62 which moved the same Prophet to resolve and promise to perform Gods Statutes alway even to the end Ps 119.112 Now the grounds upon which our hearts must be setled in the firmnesse of such resolutions must be drawn First from the sense of our own blindnesse and ignorance who of our selves have not the knowledge nor understanding of a man as Agur acknowledgeth Prov. 30.3 as indeed every man is brutish by his owne knowledge Ier. 51.17 and withall by that ignorance of ours being alienated from the life of God and past feeling without speciall grace preventing are given over to all lasciviousnesse as the Apostle sets out such a condition Eph. 4.17 18. made to be ensnared and taken for a prey Isa 42.22 Nay besides that we are men of untractable spirits naturally averse from and opposite to all Gods Counsells Rom. 8.7 and bent in our own resolutions to doe what is good in our owne eyes though we say not so much in expresse tearmes with the Iewes Ier. 44.16 All which considerations laid together are great motives to awaken our hearts to apply our selves to the study of the Scriptures 2. By assurance that this is the onely meanes ordaned by God to help both as the onely meanes to inlighten our eyes Psal 19.7.8 and to subdue the thoughts of the heart to the obedience of Christ 2 Cor. 10.5 Secondly we must be well assured that there is no other meanes ordained by God but the Word alone to help us out of this dangerous condition That is the light that shines unto us out of a darke place to which we must take heed 2 Pet. 1.19 the onely light to our steps Psal 119.105 Without which whosoever speakes there is no light in him Isa 20.8 now as there is no other meanes of true knowledge but the Word so we must understand that this is so full of heavenly Wisdome that it is able to make one wise to Salvation 1 Tim. 3.15 Wiser then our teachers then our enemies then the ancient Psal 119.98 99 100. And that it is not more full of wisdome then of power quicke and powerfull Heb. 4.12 the Power of God to Salvation Rom. 1.16 able to clense the wayes even of young men Ps 119.9 in a word sufficient to convert the soule Psalm 19.7 The heart of man being thus once sensible of the miserable and dangerous bondage into which it is brought by ignorance and perversnesse and being with all assured that the Word is both a lampe and light Prov. 6.23 and besides that as a fire and hammer as it is resembled Ier. 23.29 able by the power of God to master and bring under those rebellious thoughts of the spirit which no earthly power can subdue cannot but be effectually moved to a resolution and earnest desire to make use of it for the freeing himselfe in that dangerous condition in which he stands at present by his blindnesse and perversenesse of spirit As it fared with Iacob who seeing nothing before his eyes but famine and death when he had once beene informed that there was corne in Egypt resolved to have it whatsoever it cost yea though he were to hazard his beloved Benjamin in the voyage Gen. 41.1 and 43.24 As likewise upon the same consideration the lepers adventured their lives in the Assyrians campe 2 King 7.4 5. And indeed a desire kindled in the heart of a man upon such effectuall motives will neither suffer him to be idle like the slothfull man who had rather starve then labour Prov. 21.25 26. nor yet wavering and unconstant because he will still finde in himselfe the same powerfull motives urging him forward to goe on in this worke which drew him unto the undertaking of it at the beginning But the most prevalent meanes 3. By the delight which we may finde in the use of it to keep a man on constant in the use of this holy Ordinance especially with desire and cheerfulnesse is not so much the great necessity that drives him to it as the delight that he finds in the Word for the wonderfull wisedome revealed therein Psalm 119.129 the Purity of it ver 140. together with the absolute perfection of it every way which drew holy David to the continuall Meditation of it ver 96 97. yea for the sweetnesse of it ver 103. arising out of the sutablenesse of it to his sanctified Nature but most of all for the great profit that it brings sundry wayes Preparation 2. To the practise of the duty when we goe about it expressed Psal 19.7 8 11. and 119.9.11 50 98 138. Prov. 2.11 12. and 3.18 23 24. and in sundry other places A mans heart being thus confirmed with a full purpose and setled resolution to undertake and continue constantly in the study of the holy Scriptures must be more particularly prepared to the work it selfe when one goes about it In the first place one must be carefull to free himself from all incumbrances that pester the heart Secondly he must awe his heart with a holy reverence both of the Word it selfe and of him that speakes in and by it Thirdly the soule must be quickned with a spirituall appetite and desire after it Fourthly Faith must be stirred up and strengthened ot believe it Fiftly the heart must be made soft and tender to admit and entertain it Lastly all must be closed up with an effectuall prayer for the Spirits assistance to give life and power to the Word to work upon the heart and conscience effectually The first work 1. By cleansing the heart when we come to read the Scriptures is to cleanse the heart as men do the ground where they cast in their seed that we sow not among thornes Ier. 4.3 Unlesse vessels be emptied whatsoever we powre into them runnes over 1. Of all naughtiness Now the heart must be cleared in generall of all superfluity and naughtines Iames
that two different constructions may be made of the same place of Scripture importing both of them a sense Orthodox and indifferently agreeing with the circumstances precedents and consequents of the Text. We may take which we please or both if need be In such a case a man is at liberty to embrace which he thinks best so he condemn not the other or to make use of them both for instruction and meditation as conceiving that the Holy Ghost who could in those as well as in other places have spoken more distinctly hath left those places of doubtfull construction to supply us with more variety of matter for our use and edification We meet sometimes with Parables and similitudes Similitudes must be extended no farther then the Holy Ghost intends them Nor any principles of truth built upon them which we must be carefull to extend no farther then the Holy Ghost intends them and that may be easily discerned by the occasion and by the scope of the Text. Now these similitudes being used for illustration by the holy Spirit we may easily make use of them so far but it is not so safe to build any principle of truth upon them which is not confirmed by other clear places of Scripture Where we find heavenly things expressed by earthly as when God is said to come down Resemblances of spirituall things by earthly must be understood spiritually to depart to sit to stand to have parts of an humane body when the state of glory is called a kingdome wherein men are said to have houses thrones c. we must understand the resemblances spiritually not according to the nature of those things by which they are resembled So Gods hand notes his power his eye his providence c. which also we must not proportion according to the scantness of a man but extend according to the infinitenesse of a God CAP. XIII Directions for raising observations out of the Scriptures for our owne instruction and edification ALl wise men in their writings as they do in other actions First propose unto themselves a scope or end at which they aime especially Secondly in relation thereunto they make choice of matters and subjects fit for that end which they propose unto themselves Thirdly those matters which they intend to handle they digest and dispose in such a method and Lastly they express and set them out in such phrases and forms of speech as may best fit the matter which they have in hand Seeing therefore God in these holy writings which we call the Scriptures speaks to men after the manner of men as he must do For raising observations out of Scripture 1. Search after the scope 2. Take notice of the matter 3. Observe the order 4. The phrases or expressions if he will be understood by them we must necessarily in the First place search after the end and scope at which he aims principally in these books Secondly we must take notice of the matters or subjects which he handles therein Thirdly we must carefully observe the order and method and Lastly the words and phrases of speech which the Lord makes choice of in expressing and setting down those things which he delivers in this sacred Volume Now the generall scope which God aims at in these holy writings which we call his word is that which he also proposeth unto himself in all his works The generall scope of Scripture is to make God known namely to make himself known unto men that they may honour him as God advancing him alone in their hearts and believing in and serving him alone may by that means further their own salvation That this is the end of the Scriptures is clearly testified by our Saviour himself Joh. 5.39 who upon this ground exhorts us to search the Scriptures because in them saith he ye think that is you make account you have eternall life and they are they which testifie of me And that which is spoken of the history of Christ Joh. 20.31 that it was written that we might beleeve him to be the Son of God and beleeving on him might have eternall life may be truly verified of God himself and of the scope of his word in generall For these purposes For which end Gods spirit handles subjects fit for it Recording his works and for the furthering of these ends God makes choice of and handles in the Scriptures such subjects as may make him best known unto us Such as are all his wares works as well of Creation as of Providence in the administration supporting and disposing all that he hath made Especially in the government of his Church 1. His lawes 2. The application of them by the Prophets especially in the government of his Church Secondly his Laws and Precepts which he hath given to his people for the right ordering of their waies Thirdly we have in the Prophesies the Application of these Laws and of the Sanctions annexed thereunto unto the manners and conditions of the people to whom they are delivered together with the histories both of the godly prospering in the waies of Gods service and of the wicked perishing in their rebellions Psal 92.15 Hos 14.9 1 Cor. 10.6 All discovering his glorious attributes In all which the Lord hath wonderfully discovered unto us his power goodness wisdome faithfulnesse justice and mercy The consideration whereof must needs or ought at least to work our hearts to a firm adherence to him To win us to adhere to him in faith love and feare in faith love and fear and quicken us to all duties of obedience in which he requires to be served unto which we are wonderfully encouraged by such examples as are layed down before us in the Word which manifest the righteousness and holiness of God rewarding every man according to his deeds so that all the waies of the Lord are right and the just shall walk in them but the transgressours shall fall therein Hos 14.9 SECT I. Of the subject matters handled in the Scripture and first of Gods works THe Scriptures in recording setting out before us the history of Gods works In the work of creation is manifested Gods begin first with the creation of the world with all things therein by his mighty word wherein is discovered unto us Eternity first Gods eternity who was before all things Psal 90.2 yea before time it self in which they were created and therefore must needs be from everlasting Secondly Self-being we may take notice of his self being who being before all things and giving being to all things must necessarily be of himself and could not otherwise have imparted that being to the Creatures which he had not in and of himself Thirdly we discover his free and overflowing bounty Bounty whom nothing could possibly move to create the world but his own goodnesse and who in creating it hath furnished and stored it with such infinite variety of all
both his Deity and his Humanity although united into one person and by full and cleare evidences they prove both the one and the other That Jesus Christ was truly God the Son nay Which is proved by Testimonies of God from heaven of angels of men even enemies nay of devils themselves the Everlasting and only begotten Son of the Father the Evangelists prove by Testimonies of all sorts First of God himselfe proclaiming it from heaven with his own voice Mat. 3.17 and 17 chap. 5. Of the Angel Luk. 1.32 35. and not only of his owne Disciples Mat. 16.16 Iohn 6.69 but besides by the acknowledgement of those that crucified him Mat. 27.54 nay But especially by his owne works wrought by a divine Power of the very devills themselves Mark 1.24 But above all the rest his manifold and wonderfull Works which he wrought publiquely in the view of the world which were acknowledged to be done by a divine Power as the commanding of the winds and seas healing of all diseases by his word casting out Devils giving sight to those which were borne blind Iohn 9.32 33. restoring the dead to life Luk. 7.14 15. Iohn 11 43. And beyond all these the raising of his own Body Especially the raising of his own body out of the grave by his own Power out of the grave which declared him mightily to be the Son of God Rom. 1.4 are produced as a cloud of witnesses for the manifesting of the deity of our Saviour Christ recorded by holy men who were eye and ear-witnesses of all that they relate unto us 1 Joh. 1.1 In the next place the Evangelists prove our Saviour to be truly man divers wayes Withall Christ is proved to be truly man by his conception and birth growth actions and passions after the maner of men by his Conception and Birth by his growth both in the stature of his body and in the abilities of his minde Luk. 2.52 By his actions of eating drinking sleeping c. By his passions of griefe Luke 19.41 joy Luke 10.21 anger Mark 3.5 feare Marke 14.33 Heb. 5.7 By his infirmities of hunger Mat. 4.2 thirst Iohn 19.28 and wearinesse Iohn 4.6 All of them shewing not onely the truth of his humane nature but besides his abasement to the taking up of the very infirmities thereof The Evangelists having shewed him to be truly Man 2 Yea to be the man promised by fulfilling all the Prophecies in him in the next place shew him to be the same man the same Christ that was promised to the Fathers and foretold of by the Prophets by making it appeare how all the Prophecies were fulfilled in him That concerning his Stocke Borne of the stocke of David and Parentage he was of the house and familie of David Mat. 1. Luk. 3. which was further manifested by his parents coming to Bethlehem the City of David to be taxed because he was of the Linage of David In Bethlehem Augustus the Emperour having appointed every man to be taxed in his own Citie Luke 2.3 4. Secondly that he was born in Bethlehem the place where Christ was to be borne as the Priests and Scribes testifie to Herod and prove it out of Mic. 5.2 Thirdly Of a Virgin that he was conceived and borne of a Virgin Mat. 1.22 23. Fourthly that in the accidents that befell him in this life and death he was every way answerable to the Prophecies Called out of Aegypt that he was called out of Egypt Mat. 2.13 15. Rode into Ierusalem upon an Asse Mat. 21.4 5. Riding on an Affe Crucified betweene two theeves c. Was crucified betweene two theeves Mark 15.27 received venegar to drinke John 19.28 29. had lots cast upon his garments by the souldiers Mat. 27.35 had his side hands and feet pierced Iohn 19.36 37. and the like in all which circumstances seeing our Saviour so fully answered all that had been foretold of him by the Prophets it is evidently and fully proved that he was the same Messiah that was promised and spoken of by the Prophets Having thus demonstrated by unquestionable testimonies 3. Performing the office of a Mediator that Christ the Messiah promised was truly God and Man the Evangelists in the next place make it evident by particular instances that in the dayes of his flesh he performed all that belonged to the Office of a Mediatour As first 1. As a Prophet that he performed the Office of a Prophet as was promised Deut. 18.18 who should teach his people all things Iohn 4.25 and to this end they gave unto us a briefe summe of diverse of his Sermons in which he dispenseth the truth of God faithfully and gives the true and full interpretation of the Law clearing it from the corrupt glosses of the Scribes and Pharisees Mat. 5.21.27 33 38. whose hypocrisie and pride he layes open before the people and sharply reproves upon all occasions warning men to take heed of them as dangerous seducers especially Mat. 23. Above all the rest the greatest care of the Evangelists 2. As a Priest offering up himselfe a Sacrifice for sin is to set out and describe unto us the office of our Saviours Priesthood which they doe at full as being of greatest importance to us for the establishing of our faith in the assurance of our Redemption In setting forth of Christs execution of the office of his Priesthood and therein of the offering up of himselfe a sacrifice for the sinnes of men they especially labour to manifest three things First And a sacrifice 1. Holy without blemish that this Sacrifice of his was without blemish holy and pure without which it could not have been acceptable to God that they sufficiently evidence by the Innocency of his Person manifested by the holinesse of his Life and Conversation 2. Voluntary Secondly they make it appeare that this Sacrifice was every way free and voluntary which also himselfe professeth Iohn 15.18 3. Reall and sufficient Thirdly by divers circumstances they make it evident that his suffierings were both reall and not fained or only in shew and in all respects sufficient for the satisfying of Gods Justice to the full and consequently for the pacifying of his wrath and for the purchasing of our Peace and Reconciliation All which we must firmely beleeve if we mean wholly to rely upon that Sacrifice the meanes of establishing a full and perfect Peace between God and man To begin with the first of these our Saviours Innocency in the whole course of his life is manifested divers wayes First That Christ was holy manifested 1. By his holy life the Historie set him out to be a carefull observer not only of the whole morall Law but even of all the Legall ceremonies even to the fulfilling of all Righteousnesse as himself speakes Mat. 3.15 Secondly it describes him to be one that stood fast against all Satans temptations which he resisted and overcame that
by it to direct our practise and tender it unto God as a duty required and commanded in his owne law For which end both our Saviour Christ himself and the Apostles also after him even then when both the Judiciall and Ceremoniall laws were abolished yet upon all occasions presse the observation of the Morall Law And is therefore urged in the very letter of it by the Apostles and that too in all the duties thereof and that by vertue and from the letter of the commandement it self Rom. 13.8 9. Ephes 6.2 James 2.10 11. As for those who because the Apostle encourageth us to obedience Object 1 because we are not under the law but under grace Rom. 6.14 We are not under the Law but under Grace plead that we are therefore now no more under the command and rule of the law they mistaking the end and scope at which the Apostle aims put a sense upon his words Answer It is only an encouragement to mortifie our lusts which the Law forbade but brought us no power to subdue as Grace doth which he never intended For he makes use of this Position in that place only as a strong motive to encourage us to resist sin and not to suffer it to reigne in our mortall bodies to obey it in the lusts thereof Rom. 6.12 because we have now under the Gospel power to master and means to obtain victory over it which we may be assured of upon this ground that we are not under the Law which indeed forbids sin but in the mean time furnishing us with no power to resist it by the corrupt inclination of our rebellious spirits rather awakens and quickens our corrupt lusts by restraining them then subdues them but under Grace and consequently under the government of the Spirit which supplies us with ability to resist sinfull motions and to conform to the law that our thoughts may be brought under the obedience of Christ which the law of it self could not give us So that by that Spirit we have the fear of God planted in our hearts that we shall not depart from him Jer. 32.40 Yea but will some object the Apostle tels us Object 2 We are no longer under a School-master Gal. 3.14 15. that the law was our schoolmaster to bring us unto Christ but after faith is come we are no longer under a school-master To which we answer that the Apostle intending in that place to prove against those who pressed the observation of the law to establish their own righteousnesse for the obtaining of eternall life Rom. 10.3 and laying before himself this scope to make it evident that there can be no justification by the works of the law but only by the righteousnesse of faith because for want of ability to fulfill the law perfectly in every point vvhich is impossible to us through the vveaknesse of the flesh Rom. Answer 8.3 we are so far from being justified by it that it leaves us under a curse he takes in hand and hath just occasion to make it appear that one speciall use of the law is to drive us unto Christ The morall law drives to Christ for justistification in which respect he is said to be the end of the law to those that believe Rom. 10.3 Which is true indeed even of the Morall Law especially if we take in with it the promises and threats annexed thereunto vvhereof neither the one can be obtained nor the other escaped but by Christ alone But the Apostle speaks there of the ceremoniall law especially But in this place the Apostle especially points at the ceremoniall lavv vvhich under types and shadows represented Christ unto that Church of the Jewes vvhich now by the coming of the body of vvhom they were shadows are vvholly taken away Now whereas the same Apostle tels us 1 Tim. 1.9 Object 3 that the Law is not made for a righteous man The law is not made for a righteous man he meanes not that the Law was not made for such a man for his direction to be the rule of his life but seeing a just man voluntarily submits to the Law both desires endavours to walk according to it Answer that man needs not the Law as a bridle True as a bâ—idle because he hath a stronger means to hold him in a sanctified spirit within him to hold him in by way of restraint because he is kept within his bounds by his own spirit which inclines in it selfe unto Gods Testimonies Psal 119.112 chooseth the way of his Truth v. 99. vowes to keepe Gods judgements ver 106. makes them his desight ver 143. and finds delight in them ver 103. and therefore having within himselfe a principle that enforceth more strongly to the duties of obedience then the terrors of any law can doe the law in that respect is not given to a righteous man who is a law unto himselfe and yet so that he guides himselfe by the rule of that Law alone Psal 119.24 105. But as he adds in the words that follow it is made for the lawlesse and disobedient and the like who need this Law both as a bridle to keepe them within their bounds by the terrors thereof and besides as a Judge to condemne them for their disobedience when they become transgressors and walke contrary thereunto It is true indeed Christ indeed freed us from the ceremonial Law that from the Ceremoniall law we are wholly freed by the comming of Christ into the world who is the body of those shadowes and it is as true that the Judiciall law is likewise made void to us And Judiciall as being given to the Iewes as such a State not as a Church and therefore cannot be continued not only because the State of the Iews to which it was given is and was shortly after Christs Ascension dissolved but besides because the Church being spred over so many different Nations and States it was impossible for them all to be grounded by the same rules of civill Policy Not from the Morall But for the Morall Law seeing it sets down rules of governing a man as a man it is communicable to all men of what Nation soever and is therefore universally and perpetually to be observed Notwithstanding even concerning that Law we gaine ease and reliefe by Christ three waies by which that yoke if we think fit so to tearme it is made easie unto us although to speake truly the Commandements in themselves are not grievous as the Apostle testifies 1 Iohn 5.2 First therefore we are by Christ freed from the rigour and curse of the Law Christ also hath freed us from the curse of that Law which required of us full and exact obedience thereunto in all things and that under the penalty of an everlasting curse to rest for ever upon our bodies and soules if we failed in the least duty required therein as it is denounced Deut. 27.26 Now Christ being