wholly that way when he caused it to be written he caused it to bee written wholly not only the Morall but the Judiciall and Ceremoniall too containing many observances of small value tearmed beggerly rudiments Gal. 4.9 So that he left not out the least circumstance of any legall rites to be supplyed by tradition Is now Christ lesse faithfull in Gods house then Moses was Or how is it that in this clear light of the Gospel we should be left more uncertain then the Jews were under the law and that in matters of greatest importance Purgatory the Popes Supremacy Invocation of Saints c. The truth is when men put no stint to their traditions nor give us any accompt of the number of them they give cause of suspition that they have purposely left open this back door to conveigh into the Church those humane inventions of theirs under the cloake of the Traditions of the Church which otherwise the expresse letter of the written word had excluded But we resolve to forbear controversies Onely to quicken men to a more heedfull attention to the Scriptures it was needfull to shew not only that the most weighty things that concern us far more neerly then our Lands and Revenues then our libertie or lives even our evidences for and directions to everlasting blessednesse are to be found in the Scriptures but more then that to make it appear that they are to bee found in no other books or writings Whence it must needs follow that without this word having neither firm ground to stay our faith on nor any certain rule to guide our practise by we are in this left without light without comfort for the present and without hope or expectation for time to come CAP. VI. Of the scope and end of the Scriptures which is Gods glory and mans salvation THat the honour of God which is the principall end of all his workes The first end of the Scriptures is Gods honour Prov. 16.4 should likewise be the main scope of his word is agreeable to all reason and that it is so the Scriptures themselves witnesse They testifie of Christ Iohn 5.39 that God was in him reconciling the world to himself 2 Cor. 5.19 and thereby magnifying the riches of his grace in his kindnesse towards us through Christ Ephes 2.7 and that to the praise of his glorious grace Ephes 1.6 They witnesse the Creation of the world by the word of his power and the administration of it in righteousnesse even to this day so that whatsoever Gods works witnesse of him his Majesty Greatnesse Goodnesse Compassion c. Psal 145.5 6 7 8. that his word sets out more fully and clearly and by the same means furthers our salvation by setting out the power holinesse goodnesse and justice of God moving us to fear and trust in him Psal 78.6 7. that he may bring upon us all the good that he hath spoken Gen. 18.19 How the glory of God is manifested and consequently advanced by and in the Scriptures will best appeare by particular instances Manifested in the Scriptures 1 t By describing his Nature The first evidences for God therein are the direct testimonies which are given of him describing the excellency of his nature Exod. 34.6 7. or ascribing to him some of his glorious Attributes as Isa 6.3 or admiring his wonderfull works as his servants doe Psal 104.1 that he is righteous and holy in them all Psal 145.17 as all the world acknowledgeth Psal 64.9 yea wicked men themselves Judges 1.7 nay the very Devils Mark 1.24 whose testimonies being as they are Gods professed enemies when they are for him must needs much advance his honour see Deut. 32.31 The next of the most pregnant testimonies for God whereby his honour is advanced which we finde in Scriptures are his Laws 2ly Delivering his Laws with the sanctions annexed thereunto wherein God is pleased to reveal his minde fully unto us and to give us as it were a perfect mirrour of the thoughts of his heart for whosoever in reading these Laws findes them very pure Psal 119.140 righteous and very faithfull ver 138. all of them right concerning all things ver 128. perfect every way Psal 19.7 must of necessity conclude that seeing all the streams that flow so immediatly from God savour of so much purity and perfection the fountain whence they flow which is himself must needs be more pure so that he must be a God of truth without iniquity just and right Deut. 32.4 The third cloud of witnesses 3ly By recording his Works 1. Of Creation 2. Of Providence 1. In Preserving by which Gods honour is advanced in the Scriptures are his works both of Creation and of Providence Creation for the Heavens declare the glory of God Psal 19.1 the invisible things of him being seen from the Creation Rom. 1.20 His power and wisdome in framing and supporting his faithfulnesse and mercy in preserving and providing for all that his hand hath made see Psal 33.3 4 5 6. 145.15 2. Governing wherin are discovered 1. His Truth 2. His Justice and Holinesse 16. Nay in that part of his Providence which concerns the government of all his works more especially his truth in performing all his promises justice and holinesse in rewarding every man according to his works Job 34.11 so that it shall be well with the righteous Psal 58.11 and ill with the wicked Isa 3.10 11. though brutish men understand it not Psal 92.6 as the prudent doe Hos 14.9 are so clearly set out in the Scriptures as David found Psal 73.17 that he which beholds his ways and works in them must confesse that they all praise him Psal 145.10 It is true that these works and ways of God These works of God are not clearly discovered but by the light of the Word without the light of the word doe set forth the glory of him that made them as a curious piece of work shews the skill of him that formed it But to a blinde man who hath no eyes and to him who having eyes wants light to discover the form of it neither the exactnesse of the work it self nor the skill of him that made it appear Whereas therefore men in themselves are as it were in the twilight when they bring their naturall reason to judge of Gods ways and works the word of God sets them out in a clearer light by discovering unto men not onely the workes themselves but withall the rules according to which they are wrought and end at which they aim as that the wicked are raised up aloft that they may be cast down into destruction Psalm 73.18 and flourish that they may be destroyed for ever Psal 52.7 a consideration that clears Gods justice in this particular and thereby much advanceth his honour To advance the honour of God yet farther 4ly Discovering the weaknesse of the creature the Scriptures discover unto us the weaknesse and insufficiency of the creatures that
in the everlasting flames of hel fire if men sin against the law and under promise of eternall life if they fulfill it Whereas men that require an orderly conversation outwardly threaten and promise onely some outward and temporary good or evill These differences between divine and humane Authority laid together may help us to a description of them severally The description of divine Authority by which their natures are best distinguished Divine Authority is that power of God founded upon the totall dependence of all creatures upon him and upon his infallible wisdome truth and goodnesse by which hee hath right to prescribe and manifest all grounds of truth to be beleeved and assented unto upon his own testimony without contradiction and to give rules of practise to be embraced with all the heart as perfectly holy just and good because he commands them under the rewards and penalties of everlasting life and eternal damnation Humane Authority And humane is a limited power derived from God to man by which he is warranted according to Gods will for the furthering of publique good to prescribe unto such as are put under his power rules of order in their conversation for preserving peace in a way of godlinesse and honesty binding those whom they command in all things not contrary to Gods law to conform their practise and actions thereunto for the Authority which commands them in Gods name under the rewards and penalties of some outward good or evill By this which hath been delivered concerning the grounds and extent of that divine Authority which we challenge and claim to be due to the Scriptures we may observe what power this sacred Word ought to have over mens hearts and consequently in what manner it ought to bee heard read and received Whatsoever it proposeth the heart must assent unto and beleeve without contradiction or debate how probable or improbable soever it appear to carnall reason And whatsoever is commanded therein the whole heart and every thought of it must stoop unto and embrace as holy and good howsoever it please or displease the naturall man and that meerly for the Authority of him that commands it CAP. IV. Of the Pen-men of the Scriptures that they were holy men inspired and guided in that work infallibly and wholly by the Spirit of God BOth the clauses of this Proposition Saint Peter knits up together in one testimony affirming that no prophesie of Scripture is of private interpretation nor that those prophesies came in old time by the will of man but that holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Who the most of these holy men were it is well known to the Church the titles of their Books bearing their names The Scriptures delivered 1 t By holy men as was most fit And that they were holy men the histories of their lives remaining still upon record and their honorable memory in the Church to this day sufficiently declare such as were Moses David Solomon the Prophets and Apostles And that the rest whose names are either concealed or doubtfull were such likewise will be evident to any indifferent person that shall consider two things First 1. They must bee such that had so near communion with God we know that God will be sanctified in all that come near him Lev. 10.3 as it is meet he should seeing his eyes are purer then to behold evill Heb. 1.13 one that is glorious in holinesse Exod. 15.11 and whose house holinesse becomes for ever Psal 93.5 Now then for Gods honour it was fit that none should be employed in this work of publishing Gods will and law to his people which so nearly concerned his own and his Churches service and wherein they were to be admitted into so near a degree of familiarity with him as to bee made acquainted with his chiefest secrets but onely such persons as were approved for holinesse Secondly 2. And by this means some respect is won to their writings the corrupt nature of men is such as we know that the least occasion would be sufficient to breed distaste of that which nature in it self is so averse from as the dressing vessell or sometimes servitor that presents the sick man the meat which his stomack loaths moves him to abhor it and consequently if there were just exception against the persons that bring it the message it self would quickly be distasted as the Lords offerings were for Elies wicked sons 1 Sam. 2.17 So that it concerned the Lord both for his owne honour and his Churches good to deliver his Word by the hands of holy men It addes something to the estimation of the Scriptures that they were written by such holy men as we have formerly mentioned but this at the uttermost addes unto them onely an humane respect 2. Directed by the Spirit of God but that which procures unto them divine reverence which ought to make all hearts stoop unto them is that they were written by the direction of the holy Spirit the Spirit of truth especially if we throughly consider what manner of direction it was which was given unto these holy Pen-men of these sacred Oracles in the composing therof The Apostle 2 Pet. 1.20 21. describes that kinde of assistance of the holy Ghost in the delivery of the Scriptures two ways First by way of negation that they were neither of private interpretation nor came by the wil of man Secondly he describes the same assistance affirmatively testifying that they spake as they were moved by the holy Ghost In the former of these Not by the abilities of nature wherein he expresseth this manner of delivering the Scriptures by way of negation the Apostle excludes the working of the naturall faculties of mans minde altogether First the understanding when he denies that the Scripture is of any private interpretation or rather of mens own explication that is it was not expressed by the understanding of man or delivered according to mans judgement or by his wisdome So that not onely the matter or substance of the truths revealed Both in the matter and expressions but the very forms of expression were not of mans devising as they are in Preaching where the matter which men preach is not or ought not to be the Ministers own that preacheth but is the Word of truth 2 Tim. 2.15 but the tearms phrases and expressions are his own Secondly he saith that it came not by the will of man who neither made his own choice of the matters to be handled Neither of them suggested by mans understanding nor directed by his wil farther then to understād approve what the Spirit suggested But the Pen-men were carried by the holy Ghost nor of the forms and manner of delivery So that both the understanding and will of man as farre as they were meerly naturall had nothing to doe in this holy work save onely to understand and approve that which
was dictated by God himselfe unto those that wrote it from his mouth or the suggesting of his Spirit Again the work of the holy Ghost in the delivery of the Scriptures is set down affirmatively when the Pen-men of those sacred writings are described to speak as they were moved or carried by the holy Ghost a phrase which must be warily understood For we may not conceive that they were moved in writing these Scriptures as the pen is moved by the hand that guides it without understanding what they did For they not onely understood but willingly consented to what they wrote and were not like those that pronounced the Devils Oracles rapt and carried out of themselves by a kinde of extasie wherein the Devill made use of their tongues and mouths to pronounce that which themselves understood not But the Apostles meaning is that the Spirit of God moved them in this work of writing the Scriptures not according to nature Yet understandingly willingly but above nature shining into their understandings clearly and fully by an heavenly and supernaturall light and carrying and moving their wils thereby with a delight and holy embracing of that truth revealed and with a like desire to publish and make known the secrets and counsels of God revealed unto them unto his Church Yea beyond all this the holy Ghost not only suggested unto them the substance of that doctrine which they were to deliver and leave upon record unto the Church for so far he usually assists faithfull Ministers in dispensing of the Word in the course of their Ministery but besides hee supplyed unto them the very phrases method The holy Ghost made choice both of the expressions and methods and whole order of those things that are written in the Scriptures whereas he leaves Ministers in preaching the Word to the choice of their own phrases and expressions wherein as also in some particulars which they deliver they may be mistaken although in the main fundamentals which they lay before their hearers and in the generall course of the work of their Ministery they do not grosly erre Thus then the holy Ghost not only assisted holy men in penning the Scriptures but in a sort took the work out of their hand making use of nothing in the men but of their understandings to receive and comprehend their wils to consent unto and their hands to write downe that which they delivered When we say that the holy Ghost framed the very phrase and style wherein the Scriptures were written we mean not that he altered the phrase and manner of speaking wherewith custome and education had acquainted those that wrote the Scriptures Yet uttering his own expressions as it were in the sound of their voice but rather speaks his own words as it were in the sound of their voice or chooseth out of their words and phrases such as were fit for his own purpose Thus upon instruments men play what lesson they please but the instrument renders the sound of it more harsh or pleasant according to the nature of it self Thus amongst the Pen-men of Scriptures we finde that some write in a rude and more impolished style as Amos some in a more elegant phrase as Isay Some discover art and learning in their writings as S. Paul others write in a more vulgar way as S. James And yet withall the Spirit of God drew their naturall style to an higher pirch in divine expressions fitted to the subject in hand How needfull it was that the Spirit of God should solely manage and accomplish this work of penning the Scriptures hath been shewed already in the former point wherein we proved that the Scriptures must necessarily be the Word of God seeing faith can stay it self on no other foundation then a divine testimony and our services cannot be accompted a duty of obedience unlesse it be done in obedience to Gods will which can be made known no other way then by his own Word Now the inferences hold strongly thus The Scriptures are Gods own Word therefore they must be delivered by his owne Spirit seeing none else could know Gods minde as none knows the minde of man but the spirit which is in man 1 Cor. 2.11 CAP. V. Of the Subject or Matters handled in the Scriptures that the Scriptures containe all things necessary to salvation IT much concerns such as addresse themselves to the reading of the Scriptures The subject matters revealed in Scriptures are to know what subject they handle of what nature it is whom and what it concerns as being an effectual means to awaken the heart and quicken the affections of men unto that holy exercise For all experience makes it evident that men usually attend carefully to such things as most neerly concern themselves 1. Such as concern men 2. And in the highest degree and are not much moved usually with things in which they have no speciall interest And are serious in matters of importance on which their own safety or their estate depend but sleight things that are of small worth and of no great moment to their gain or losse Wherefore to move men to be serious in reading the Word it is needfull to make it evident that the subject thereof is high and heavenly exceeding mans wisdome and therefore worthy to bee throughly searched into And besides of such importance to us that upon it depends our everlasting happinesse the way whereunto and means whereof are set down therein Seeing therfore it appears that the Position proposed and the consideration thereof are so pertinent to our present purpose and therefore fit to be handled in this place it will be needfull to open it more fully and to that purpose to expresse First what is meant by things necessary to salvation Secondly how the Scriptures doe containe them Concerning the former of these two Necessary imports not 1. A naturall necessity 2. Nor meritorious by necessary we understand not a naturall necessity by which the beeing of one thing depends upon another as the effect doth upon the cause no nor a meritorious necessity by which salvation might be earned as one earns his wages by his labor in either of which senses it is impossible that any thing should be necessary to salvation which can have no cause in nature nor be earned by desert seeing it is a free gift But a necessity imposed by the will of God Rom. 6.23 Eph. 2.8 But by necessary we mean a necessity imposed by the will of God who bestowing eternall life freely had power to bestow it on what conditions he pleased and hath promised it onely under the Covenant of faith and obedience the rules whereof being contained onely in the Scriptures and therein fully they are for that cause said to contain all things necessary to salvation When we say it is onely the will of God that makes faith and obedience necessary to salvation we deny not but this will of his hath in this as
us which discovered them not so fully before To go on then Rules for the finding out of the true sense of Scripture to the finding out and laying down of those rules which must be followed for the finding out of the true sense of the Scriptures we must lay down first the foundation That God intending in them to reveal unto man his mind must of necessity if he would be understood speak unto them after the manner of men and therefore make use of such words and phrases as men use to make their minds known by one to another So that the first thing which we must look unto in seeking out what God means to acquaint us with in his word is to consider what the expressions which we meet withall signifie in common use of speech amongst men This we call the Grāmaticall sense which they hold forth in their native and proper signification and besides that which they signifie in common use of speech figuratively as the womans seed Gen. 3.15 is her posterity and the serpents head is the serpents power For seeing words signifie by institution they must be taken to signifie according to mens intention in common use of speech whether properly or figuratively This Grammaticall sense may be found out by the Scriptures themselves foure waies First 1. To find out the Grammaticall sense 1. By comparing Translations with the originals by comparing the Translations with the originals as where we read Gen. 3.15 He shall breake there are that read it corruptly She shall breake Here the originall soon determines the controversie wherein the pronoune Hu can signifie nothing but He or It both which are all one in effect in this place The second means of finding the sense of Scripture by Scripture 2. By examining the circumstances of the Text is the examining of the circumstances of the text and scope of the place wherewith if any word taken in the usuall sense agree not we must seek out another sense though lesse usuall in which it may agree As 1 Tim. 4.1 Christ is the Saviour of all men the word Saviour must be interpreted in a generall sense for a preserver or deliverer from evill or danger indefinitely not a Saviour from everlasting death and damnation as after it signifies because of the clause which follows especially of those that beleeve which implies that he is so a Saviour of those which beleeve namely from everlasting death and hel as he is not of all other men seeing that in respect of everlasting salvation Christ properly is not the Saviour of any other but only of his own body the Church whereof he is the head 3. By comparing one Scripture with another Ephes 5.23 The third means to find out the true sense of words in Scripture is the comparing of one Scripture with another For truths must agree Wherefore if the words being taken in one sense agree not with themselves and other Scriptures we must find out another sense in which they may agree Gen. 1.27 God in the Creation of man is said to make them Male and Female which according to ordinary construction we might conceive to be done at one time but the larger narration of the Womans creation Gen. 2.11 shews us that the creating them Male and Female must be referred to divers times and actions as likewise because the Woman was made of the Mans Rib we know that when Gen. 2.7 Man is said to be made of the dust of the earth by man must be understood the Sex not the kind that is only the Man not both Man and Woman as Gen. 1.27 The last means 4. By examining the sense given by the Analogy of Faith is the examining of any sense given by the Analogy of faith that is by evident grounds of faith gathered out of Scripture with which if any sense given of any place of Scripture agree not we must have recourse to some other interpretation When it is said Joh. 15.2 Every branch in me that beareth not fruit we must not interpret the branches that beare not fruit and are therefore taken away at last to be really in Christ as parts of his mysticall body because we know that no branch which is truly ingraffed into Christ can ever be taken away so that we must understand that phrase of such as are in Christ visibly as members not of his true body but only of his visible Church The Inchanters Rods related to be turned into Serpents Exod. 7.12 must be interpreted to seem so rather then to be so because the changing of the nature of creatures is beyond the Devils reach seeing it is peculiar to God as well as Creation As the words and phrases of Scripture must be understood literally 2. To take all Historicall relations in the order in which they are related so in the histories and relations of things done they must be conceived to be acted in that order in which they are related unlesse for avoiding some manifest contradiction in the circumstances of the narration Unless circumstances of the Text inforce us to allow an Anticipation we be forced to allow an anticipation or inverting of that order as we have sometimes cause to do The Holy Ghost either for the perspicuity of the history or some like occasion relating things together which were done a great distance of time asunder or those things asunder which were done together There are that make many senses of Scripture but upon no sufficient ground There is but one sense of any place of Scripture whereas it is apparent there can be but one true and right sense Yet we grant that some places may have a proper sense or a mysticall or allegoricall as it is called Gal. 4.24 No not in Allegories But if we weigh it well there is but one sense of the words which is proper the other is the sense of the Type expressed by those words which represents unto us some mysticall thing Or if we will needs distinguish them the one is the first sense the other is the full sense Such Allegoricall senses of Scripture Which we must not easily admit unlesse Scripture warrant them we must not easily admit unless the Scripture it self warrant them At least when some things which we read in Scripture may be aptly applied to represent other things Allegorically we have no warrant to obtrude our Allegories upon others Nor obtrude our interpretation of them upon others nor build principles of faith or rules of life upon them as the sense of the Holy Ghost much less to build upon them any ground of faith or rule of life Only it may not be unlawfull to shew the unanswerablenesse of some outward things in the Old Testament to spirituall things manifested in the New for illustration where we find apt resemblances between them so it be done with sobriety It happens sometimes When two different constructions may be made of the same words
Cap. 5. That the Scriptures containe all things necessary to salvation Pag. 63 Cap. 6. Of the scope of the Scriptures which is Gods Glory and mans Salvation Pag. 70 Cap. 7. That they which read the Scriptures must be men of spirituall mindes Pag. 76 Sect. 1. The description of a spirituall man Pag. 78 Sect. 2. Of the spirituall mans operations Pag. 86 Sect. 3. Of Faith and the two sorts of Faith Historicall and Iustifying Pag. 90 Sect. 4. Of Spirituall experience other meanes of comprehending things spirituall Pag. 115 Cap. 8 Of the choice of fit times for reading the Scriptures Pag. 125 Cap. 9. Of particular preparation before reading Pag. 133 Cap. 10. Of reverend attention and heedfull observation in reading the Scriptures Pag. 141 Cap. 11. Of duties after reading the Scriptures especially Meditation and Prayer Pag. 149 Cap. 12. Directions for the right interpretation of the Scriptures Pag. 160 Cap. 13. Directions for raising observations out of the Scriptures for our owne instruction and edification Pag. 169 Sect. 1. Of the Subject matters handled in the Scripture and first of workes Pag. 172 Sect. 2. Of the Laws given by God to his Church and recorded in Scripture Pag. 197 Concerning the Morality of the fourth Commandement Sect. I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall Pag. 213 Sect. II. Answer to the Arguments against the institution of the Sabbath in Paradise Pag. 133 Sect. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement Pag. 253 Sect. IV A continuation of the consideration of the rest of the Laws recorded in the Scripture with such instructions as may be drawn from them Pag. 300 DIRECTIONS FOR THE PROFITABLE Reading of the Scriptures CAP. I. Of the necessity of preparation thereunto THat the reading of the Scriptures is nothing else but a kind of holy conference with God Preparation in the reading of the Scriptures wherein we enquire after and he reveals unto us himself and his will we shall manifest more fully hereafter when we shall shew that these holy writings are the Word of God himself who speaks unto us in and by them 1. Inforced 1 t Frō the presence of God with whom we confer in reading Wherefore when we take in hand the Book of the Scriptures we cannot otherwise conceive of our selves then as standing in Gods presence to hear what he will say unto us So much the Prophet seems to imply Psal 73.17 when he expresseth his consulting with Gods Word by that phrase of going into the Sanctuary of God for there indeed was Gods Word kept that is going in unto God as going into the Sanctuary is tearmed 2 Sam. 7.18 these kinds of expression seem to imply that when we betake our selves to the reading of the Scriptures we come in unto God or stand in his presence to enquire at his mouth Now with what reverence it becomes us to stand in Gods presence Requiring therefore of us due reverence in performing that duty 1. From the Majesty of God appears not onely by Jacobs fear after he knew God was in the place where he lay Gen. 28.16 17. but farther by the caveat given by Solomon to take heed to our feet when we enter into Gods house Eccles 5.1 and that upon a double ground partly because God is in heaven ver 2. that is high and full of Majesty and consequently to be attended with reverence 2. From the sense of our defilements and inabilities and fear and partly because we have shooes on our feet which God warns Moses to put off Exod. 3.5 when he stood in his presence that is to speak in S. James his phrase we have filthinesse and superfluity of naughtinesse in our hearts which must be laid aside that when we come unto God to be taught by him we may receive his word with meeknesse James 1.21 So that both the Majesty and Holinesse of God whose eyes are purer then to behold evill Hab. 1.13 and the corruptions and defilements of our own hearts necessarily require an heedfull 2ly Frō the inconveniences that follow neglect of such preparation and carefull preparation of our selves before we enter into Gods presence to enquire at his mouth and look into his word The necessity of this preparation when we read the Scriptures will be yet more evident if we observe the ill consequents which follow the neglect of this duty in such persons as either wholly or too often omit it who boldly entring into Gods presence 1 Unfruitfulnesse in our selves and handling the holy things of God with unwashen hands that is reading his word with unsanctified and unprepared hearts as they come unto the work without due reverence so they return for the most part without fruit 2 Discredit of the word it self and by that means bring up an ill report upon the sacred ordinance of God as if it were a dead letter without any quickning power at all unsavoury food without nourishment unfruitfull seed that yeelds no encrease Secondly 3 Discouragement to others by the same means they weaken the hearts of such as might be encouraged to undertake this holy exercise from the use whereof they are much deterred when they observe some of those that are frequent in the practise of this duty remain still ignorant unfruitfull dead-hearted and disconsolate And lastly 4 Discomfort to our selves they occasion discomfort to themselves when notwithstanding the use of this means they finde themselves ever learning and never come to the knowledge of the truth remaining still either in ignorance or in disobedience of heart at least in much deadnesse of spirit without zeal life or activity in holy duties Thus we cannot but observe with grief of heart an exercise in it self every way usefull fruitfull and comfortable if it be duly and conscionably performed by the neglect of carefull preparation become not onely unfruitfull and unprofitable but besides by necessary consequent unpleasant distastefull and burthensome to those that use it To manifest the necessity of due preparation in reading the Scriptures much more might be spoken and many more ill consequents might be observed that are occasioned by the neglect thereof But the considerations already mentioned are sufficient to evince the usefulnesse and necessity of such a preparation Taking that therefore for granted that this duty of preparation when we undertake the reading of holy Scriptures must be performed our next work must be to give directions for the manner and order how the Readers heart must be fitted to the performance of this task which cannot well be done without taking knowledge of the nature of that word which is to be read and of the end and scope at which it aims That the observation of the nature of Gods word which we read 2 Directed by considering 1. the nature of the Scriptures may much farther us in this duty of preparation to the reading
and study of the Scriptures is evident by our use and custome in ordinary things of this life We chuse and husband our grounds according to the nature of the seed wherewith we intend to sow it and according to the nature and condition of that matter wherewith we fill our Vessels wee make choice of them appointing some for dry things and others for moist and fit them diversly for foul or clean In like manner must we consider the nature of the Word if we mean to order our hearts aright which are the grounds that must receive this holy seed the Vessels that must contain this precious balm We must therefore consider that the word is a pure word Psalme 119.140 that we may cleanse and purifie our hearts for the receiving of it We must know that the Law is spirituall Rom. 7.14 and heavenly James 3.17 that we may labour for spirituall and heavenly mindes to entertain it we must apprehend it as a word of power and authority the voice of God that mighty Creator of Heaven and Earth before our hearts can be subdued to receive and entertain it with that meeknes Jam. 1.21 and trembling of heart Isa 66.2 which is required We must be perswaded that it is a sure word 2 Pet. 1.19 a faithfull word Tit. 1.9 a vision that will not lye Heb. 2.3 as proceeding out of the mouth of him that cannot lye Tit. 1.2 or else we shall never be prepared to embrace it with faithfull and beleeving hearts without which the word cannot profit us at all Heb. 4.2 In the next place 2 By observing the end wherat the Scriptures aim we must take knowledge of the end wherefore the word was given if we mean to use and apply it as we ought seeing we know one cannot use an instrument aright unlesse he know for what use it was made Now the principall ends for which the Scriptures were given were First the manifesting of God unto us 1. Making God known to us 2. Directing our ways that we may honour him as God Secondly the directing of us in the course of our conversation not onely by informing our judgements but by obliging our consciences to guide our selves by the rules proposed therein in the course of our practise Wherefore the Prophet David used Gods Law as a lanthorn to his feet Psal 119.105 thinking on his ways that he might turn his feet to Gods testimonies v. 59. remembring that the things which are revealed 3. Yea converting the soul belong to us to do them Deut. 29.29 So that as the power of the Scriptures is to purifie the soul 1 Pet. 1.22 and convert it Ps 19.7 so the use of it besides is to make the man of God perfect unto every good work 2 Tim. 3.17 that so it may prove the power of God every way both to sanctification and salvation as the Apostle affirms it to be Rō 1.16 Without the knowledg of this principall scope whereat the word aims it will be impossible either to observe what we ought in reading the Scriptures or to apply them aright That we may therefore give fit directions for the profitable reading of the Scriptures it manifestly appears to be necessary to enquire first both into their nature and scope And as for their nature it cannot well be opened unlesse we consider the Author by whom the Scriptures were given from whom withall flows their authority the instruments by which they were conveighed to the Church and the matter or subject which they handle wherewith if we take in the scope at which they aim their necessary use unto us their power to command us and ability to work effectually in us and lastly their infallible and undoubted truth and righteousnesse will evidently appear So that we shall have just occasion to handle in order these four points 1. The Author from whom ariseth the authority of the Scriptures 2. The Penmen by whom they were written 3. The matter or subject which they handle 4. The scope or end at which they aim CAP. II. Of the Authour of the holy Scriptures SECT I. That they neither could nor were fit to be given by any other then by God himself IT must be considered that at present we have nothing to doe with Atheists Pagans Jews or Turks that deny the Scriptures either wholly or in part so far are they from acknowledging them to be Gods word but onely with such persons as admitting and allowing them to be the word of God doe yet want some clearer light and fuller evidence to work into their hearts a more certain perswasion and more feeling impression of that truth whereof they are convinced that all that is within them even their whole heart may not onely bow and stoop but be wholly thrown down and laid flat on the earth before this mighty scepter of the kingdom of Christ Wherefore we shall not need to bring in all the arguments that are used and taken up by others to prove the Scriptures to be Gods word but passing by amongst them such as are more obscure and farther deduced shall content our selves with such plain evidences of this truth as may be best understood of the simple and appear at the first view as being lively characters imprinted on the face and body of this sacred Book by that divine Spirit that composed it Before we lay open these evidences it will be needfull to demonstrate that it is neither possible nor fit that these Scriptures should flow from any other fountain then the most sacred breast of that holy Lord who is the onely fountain of all wisdome and truth and the God of all soveraignty and power A truth which will be easily acknowledged if in the first place we take notice that it is generally confessed that the Scriptures are or at least contain that Law which is left unto the Church of God for the right ordering thereof in all things which also is evident to all that read them And yet that this truth may be more fully cleared it will not be amisse to establish these two Positions First That the Church of God must have a Law Secondly That this Law can be found in no other books but the Scriptures That Gods Church must have a Law That Gods Church must have a Law proved 1 t By the light of Nature directing all societies to govern by Laws and that as it is a Church I conceive no sober man will deny if it were not proved being so clearly manifested by the constant practise of all Nations and societies of men from the beginning of the world as having found the establishing of laws the onely means of preserving themselves from ruine The truth is there was never found any Nation so barbarous that was not governed by some kinde of Law or other If then the light of Nature directed all men generally to the use of laws as the main band of humane society and the best remedy against confusion and ruine that
necessarily attends upon it shall we think that the God of nature the fountain of all wisdome the first and best former of societies would leave the body of a society composed by himself as it were the work of his own hand in more hazard then men do the states which they settle and stablish by their counsell Again 2ly Because the Church of all societies most needs a law as being 1 Both the largest most dispersed of all societies we know that the larger the body of a State is and the more dispersed the more need it hath to be firmly knit together by those strong bands of society Now we see the smallest societies that are amongst men and the most neerly compacted together the inhabitants of one small City the fellows of one Colledge governed by laws and orders whereas the Church is the largest of all societies in the world in extent and most dispersed as being possible to be scattered over the whole face of the earth and consequently above all other states on earth needs to be established by the best laws as being hardest to be governed and most subject to disorder and confusion without them In the next place we see the laws of men reach no farther then the ordering of mens outward conversation 2 To be ordered in the very motions of the heart and meddle not with the inward thoughts and motions of the minde But in the government of the Church the chiefest work must be the ruling of the heart and conscience as the Apostle tels us that Gods word and laws reach to the imaginations of the heart and bring under the very thoughts to the obedience of Christ 2 Cor. 10.5 and enter into the very dividing of the soul and spirit and to the discerning of the thoughts of the heart Which are 1 More various then outward actions 2 More speedily moved hardly governed Heb. 4.12 Now how much greater variety and diversity there is in mens thoughts then in their actions how much more easily and speedily they are moved and consequently with how much greater difficulty they are governed and kept in order is evident to all men Consequently we must conceive that the just wise and provident God that directed all men to give laws to order mens actions would himself much more give laws for the ordering and well governing of the thoughts and conscience Lastly 3ly And the Church being Gods more speciall care as being 1 His own inheritāce if God in the course of his Providence have taken order that other states to which he hath onely a generall relation as Lord of all the earth should be governed and ordered by fit laws for the preservation of society and peace we cannot deny but his care must be much greater for the governing and well ordering of his own people in whom he delights his chosen generation his peculiar inheritance which he hath set apart to bring forth fruits to himself Deut. 32.9 Rom. 7.4 in whose good or ill carriage seeing his Name is called upon them his honour is more interessed 2 In which his own honour is most interessed then any parents can be in the behaviour of his own children And consequently we must conclude that if all the States in the world were left without government yet God would give laws nay the most exact and perfect laws for the well ordering of his own Church seeing it redounds so much to his own honour as Moses tels us Deut. 4.7 8. Thus then the first Position proposed is evident enough This law can be found no where but in the Scriptures that the Church of God must have a law The next is more clear then it that this law can bee found in no other books then the Scriptures And to prove it we need no more but to put men to produce us any other volume besides this sacred book wherein that law is written let them name us to whose custody it was committed and where it may be found There is no reason the law given to the Church should bee committed to any other then the Churches keeping 1 Because the Church the keeper of its own records acknowledgeth no other 2 Other bastard-writings compared with it appear to be counterfeit now the Church acknowledgeth no other Book for the word or law of God but this alone neither did ever any dare to pretend that any other book besides this was Gods word or law if any should the very comparing of such bastard-writings with the true word would easily discover them to be no better then counterfeit But to clear this point more fully we shall desire to manifest this one truth more which any sober minded man will easily assent unto namely that it is neither possible nor in any sort convenient that the law for the governing of the Church should be given by any other then by God himself Besides 1 t It was not possible that any other then God himselfe should give this law 1 Because it rules the spirit of man to which no creature can give a law As being unable to take accompt of the breach thereof 2 Because Gods will must be the Churches law First then it is not possible and that upon a double ground The first is that God being a Spirit and therefore to be worshipped and served in spirit and truth John 4.24 the laws that prescribe the duties of that worship and service must of necessity reach to the spirit and inward man Now the giving of such laws is beyond mans power and therefore no law-giver from the beginning of the world ever took upon him that task And indeed it were absurd for a man to give such lawes of the observation or breach whereof he could take no account now we know seeing no man can know the thoughts of another mans heart it is impossible for him to judge whether they be answerable or contrary to the law by which they were appointed to be ordered The second reason why it is impossible for any other then God himself to give a law unto the Church is because it is agreeable to all rules of equity that Gods own will should be the law and rule to all creatures seeing they are all the work of his hand much more to the Church which besides her Creation Being his own both by Creatiō and Redemption he hath purchased to himself by the blood of his Son Act. 20.28 And consequently being his own by the strongest title must be disposed according to his will even by our Saviours rule which allows one to doe with his own what he will Mat. 20.15 If then Gods will must be the creatures law who can give it but himself for who hath known the minde of the Lord Rom. 11.34 Surely if none known the things of man but the spirit which is in man Now none can know Gods minde but himself the minde of God can much lesse be known by any
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
Isa 53.9 10. Lastly 5. His faithfulnesse Truth Gods faithfulnes and truth evidently appeared in fulfilling and making good his gracious Promises in the fulnesse of time whereby he had engaged himselfe both to our first Parents in Paradise and to the Patriarchs and Prophets in succeeding ages so that nothing hath failed of all that he had promised The serious consideration of these particulars laid all together The serious consideration of these particulars ought to fill our hearts and by heedfull meditation laid home to our hearts cannot but furnish us with variety of most usefull and profitable instructions which ought to raise up our hearts to an astonishing admiration of those glorious Attributes 1. With admiration and excellencies shining out so clearely unto us in this wonderfull worke 2. With Gods love Next it cannot but fill them with the love of him who so farre abounded in his love to us that he gave his own Son to be a propitiation for our sins 3. With a faithfull dependence on him 1 Iohn 4.9 10. Thirdly it is an effectuall meanes to establish our hearts in a firme dependence upon that God who having freely given us his Sonne cannot but together with him give us all things Rom. 8.32 Fourthly 4. With his feare it must needs possesse our hearts with an awfull and reverend feare of that justice of that righteous and holy God who makes it so evidently appeare that he will by no meanes cleare the guilty Exodus 34.7 seeing he spared not his own Sonne though innocent in himselfe yet when he tooke only our sinnes upon him and became a surety for us he punished sinne in him to the utmost This consideration should be a more effectuall meanes to move us to passe the time of our dwelling here in feare hating the very garments spotted with the flesh Iud. 23. then the casting off of the Jewes sometimes Gods ancient and only people the casting of the Apostate Angels into hell the drowning of the whole world by the Flood and consuming of Sodom and Gomorrah into ashes see 2 Pet. 2.4 5 6. 5. And teach us to deny our selves Lastly there cannot be a more effectuall meanes to move us to deny our selves for him and for the service of his Church then such a pattern laid before us in the example of our blessed Saviour which himselfe urgeth to that purpose Marke 20.44 45. and the Apostle most effectually Phil. 2 5 6 7. Hitherto we have considered the maine scope at which the Scriptures aime Besides the generall work of Creation and Redemption in recording Gods workes unto us namely the setting out and advancing the glory of him that wrought them that by bringing our hearts to a reverend feare of that glorious and dreadfull Name The Lord our God as he is stiled Deut. 28.58 filling them with an holy rejoycing in him and establishing them in a firme dependence on him we might further our own salvation For which purpose we have laid before us only those generall workes of Creation and Providence We are to consider divers particular acts of Providence especially in the Redemption of the world by Jesus Christ It will not be an unprofitable work in the next place to take a surview of some particular acts of Providence wherein we shall easily discover those glorious Eminencies of God in some Examples one of them in some more whereof we shall give a few instances which will shew us the way how to make the like observation in the rest That history of saving Noah and his family in the Arke Noahs preservation in the deluge Lots deliverance in Sodom Manifest Gods faithfulnesse and mercy to his servants when the rest of the world were overwhelmed and swept away in the generall deluge and the delivering of Lot and his family out of the burning of Sodom and Gomorrah are strong evidences of Gods faithfulnesse and mercy to his owne servants as both Moses Gen. 19.29 and the Apostle 2 Pet. 2.5.7 9. make use of them to that purpose In delivering of the Children of Israel His wonders in bringing his people out of Aegypt out of that heavy bondage under which they had been long held by the Egyptians by such strange wonders with a strong hand an outstretched arme as David calls it Psal 136.12 slaying great and mighty Kings Psal 136.18 and giving his people possession of their lands and in the land of Canaan Planting them in Canaan possessed by Giants to whom the children of Israel being compared seemed but as grashoppers Num. 13.33 Notwithstanding their Cities walked up to heaven Deut. 1.28 And generally the plucking down of the mighty from their seats Luke 1.52 and raising up of the poore out of the dust to set them with Princes Discover his Power and Soveraignty Ps 113.7 8. discovers his infinite Power absolute Soveraignty by which is both inabled and hath right to doe whatsoever he pleaseth in heaven and earth Psal 135.6 and none can stay his hand or challenge him for what he doth Dan. 4.35 His preserving and advancing Abraham and his posterity The blessings of God upon Abraham and his posterity whom he so mightily encreased in a strange Country in riches in honours that he was esteemed as a mighty Prince by those amongst whom he dwelt Gen. 23.6 preserved among strangers shadowing them under his own wings rebuking even Kings as Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 for their sakes Psal 105.14 Are evidences of his truth and Al-sufficiency His taking the wise in their craftiness And turning the counsels of men to serve his own ends evidently declare both Gods All-sufficiency and faithfulnesse in making good his Word Gen. 12.2 3. His taking of wise men in their craftinesse Iob. 5.13 causing their own tongues to fall upon them Psal 64.8 as he did Hamans Hest 6.9 10. and chap. 9 10. argue his Power Wisdome and Justice The making use of the malice of Iosephs brethren to bring him into Aegypt both for his owne advancement Argue his wisdome and goodnesse and for the preservation of Iacobs family Gen. 45.5 Psal 105.17 set out both his Wisdome and Goodnesse as Ioseph observes Gen. 30.20 and generally the histories of the particular acts of divine Providence are but instances of the wonderfull effects of those glorious Excellencies in God whereof one or more of them are minifested unto us thereby Now that we may the better discover that God is righteous in all his wayes and holy in all his workes as David testifies Psal 145.17 seeing that all righteousnesse consists in the just proportioning of all dispensations to the wayes and workes of men whether they be good or evill we must carefully compare the wayes in which men walke with the wayes in which God walkes towards them whereby we shall easily and plainly discover the justice of God as well in rewarding the righteous In comparing the waies of men with
Gods dispensations towards them as in taking vengeance on the wicked Withall we must take notice that God hath an especiall aime to make it appear to the world that all his mercies which he bestows upon men are every way free Appears his free mercy even to his dear servants and that he is no debter to the best and most holy among the sons of men For which cause he hath left upon record the failings of such men as are most renouned and honoured in the Church Manifest by the failings of the best amongst men As the grosser slips of Noah into drunkennesse Gen. 9.21 of Lot into drunkennesse and incest Gen. 19.33 35. David into adultery and murder 2 Sam. 11.4.15 Yea the smaller errours of others though in sins not so scandalous as Abrahams twise failing in his faith manifested in concealing through fear that Sarah was his wife Gen. 12.12 chap. 20.2 11. and Moses his speaking unadvisedly with his lips in his passion Numb 20.10 Psal 106.32 though Abrahams faith was the grace for which he was most renowned who is therefore stiled Faithfull Abraham Gal. 3.9 and the father of the faithfull and one strong in faith Rom. 4.16 20. And Moses most eminent grace was meekness for which he is prefer'd above all others Numb 12.3 Examples which may indeed both support the hearts of such as find themselves subject to those infirmities from which the best are not free and move all men to walk in fear and trembling seeing they that stand may so easily fall and may besides easily clear this truth that in the sight of God no man living can be justified Psal 143.2 much lesse can challenge any thing at Gods hand but must acknowledge that if they be not condemned much more if they be rewarded it is out of free mercy and grace Again whereas God seems as it were To understand the justice of Gods administration in to suspend sometimes the execution of his justice against wicked men at least for a while notwithstanding their desperate and rebellious courses by which they provoke the eyes of his glory for the manifesting of his patience The prosperity of the wicked even towards the vessels of wrath fitted to destruction as the Apostle tels us Rom. 9.22 and the affliction of the godly And on the other side seems to set his face against his own children exercising them under his rods and withholding from them the comfort of his favour as in bitterness of spirit they complain Psal 77.7 8. That in these cases we may understand and judge aright of Gods waies and give him the honour of his justice and faithfulnesse we must take with us these two directions First look not on the beginning 1. Look not on the beginning but on the end of Gods work but on the end and issue of all Gods dispensations both towards the godly and the wicked thus are we advised Psal 37.37 38. Mark the perfect man for his end is peace but the end of the wicked shall be cut off This indeed was the means by which the Prophet David supported his heart when he was full of fretting and envy at wicked mens prosperity and as much discouraged at his own chastisements which lighted upon him every morning Psal 73.3 14 17. when by searching the Scriptures he found that how faire and glorious soever the present state of wicked men appeared to the outward view yet the end of them was sodaine and horrible destruction and his own end besides all the comfort of Gods counsell at present was advancement to glory Psal 73.19 24. The Second thing to be taken notice of in Gods patience 2. Observe the cause whence ' both arise The wickeds prosperity proceeds from wrath the Godlies afflictions from his love in bearing with wicked men for a time and in chastening his own children is the fountaine whence these dispensations both towards the one and the other proceed the forbearance of wicked men comes from his wrath and the chastising of his own from his love and faithfulnesse Psal 119.75 And this evidently appeares by the contrary effects wrought upon them both For wicked mens hearts by Gods patience towards them are the more hardned in sinne Eccl. 11.8 thereby treasuring unto themselves wrath against the day of wrath Rom. 2.5 Encrease in pride opening their mouthes in blasphemy against Heaven Psal 73.8 9. and fill up their iniquity to the uttermost So that the Lord even then when be seemes to spare them outwardly notwithstanding executes his judgements upon them inwardly in a more secret but yet in a more fearfull way On the other side the Godly profit by their afflictions grow more humble-minded tender-hearted and more tractable to the will of God Psal 119.67 71. Ier. 31.18 so that Gods patience towards wicked men as it proceeds from wrath so by the just judgement God of it increaseth their condemnation by hardening their hearts as on the other side afflictions of the godly proceeding from his faithfulnesse and mercy worke together to their good Rom. 8.28 SECT II. Of the Laws given by God to his Church and Recorded in Scripture HItherto we have considered part of the subject matter which the Scriptures handle namely the Works and Acts of God How Gods honour is manifested in his Law recorded in Scripture which are therein recorded and have observed that the maine end which the Holy Ghost aimes at in registring them is to set out the glory of God manifested in them the wisdome power holinesse goodnesse justice and faithfulnesse of him that wrought them which easily appeare in those works if we search into them that those glorious Excellencies being made known to men they might honour him as God and cleaving unto him and serving him in holy feare might further their owne salvation We are in the next place to set before us the Laws that the Lord hath given unto his Church which being every way Perfect Psal 19.7 Right concerning all things Psal 119.128 very Pure ver 140. Wonderfull ver 129. Holy and good Rom. 7.12 Psal 119.39 manifest the perfection righteousnesse purity and goodnesse of that God that gave them as the Psalmist concludes God to be righteousnesse because all his judgments in which he includes his Laws are upright Psal 119.137 Especially seeing these Laws are given to men as rules of their practise according to which if they walke they please God 1 Thes 4.1 and are accepted of him which is a further argument that the Lord himselfe is Righteous and Holy who is pleased with nothing but righteousnesse and holiness and requires nothing else of those that serve him Under this name of the Law of God the Scriptures oftentimes comprehend not only the Commandements which are the Rules of our life and practise By which we meane not the whole Word of God as it is sometimes taken but besides the Principles and grounds of faith and generally the whole Word of God
as Psal 19.7 when it is said that the Law of God converts the soule which is the most proper effect of the Gospell it is evident that in that place under the name of the Law the Psalmist must understand the Gospell too As likewise when he tells us that his delight is in the Law of God which sustained his spirit that he perished not in his afflictions Psal 119.92 he must of necessity understand Gods promises aswell as the precepts of the Law seeing they be the promises rather then the precepts that support the soule in times of triall when we know whom we beleeve who is both able and willing and ready to make good what he hath promised as his children find by experience that there failed not ought of any good which the Lord had spoken unto the house of Israel but all came to passe Iosh 21.45 But as for the Promises especially those that concerne the Kingdome of Christ which were revealed to the Patriarchs delivered by the Prophets and lastly enlarged and more fuly and clearly opened by the Evangelists and Apostles we shall consider them apart hereafter But only the Commandements For the present we have now in hand only that which is properely and most commonly understood by the name of the Law which containe those commandements and rules of practise which God hath given to his Church for her direction and left upon record in the Scriptures Now these we know are distinguished by the names of Laws morall Judiciall Ceremoniall Morall ceremoniall and judiciall which by Moses in sundry places are promiscuously called Laws Statutes Judgements and Ordinances Of these severall sorts of Laws that which we call Morall comes to be handled in the first place Of these this which is called the morall Law because it was given by God for regulating of mens manners and conversation is of all the rest of the Laws most ancient Which is the most ancient of all Laws most generall and most perpetuall First most ancient Psal 119.160 as being given to our first Parents in Paradise As given to Adam in Paradise that is to man assoone as he had any being I grant indeed that we have no record of any other Laws given to Adam but those which we find mentioned Gen. 2. which are only some branches of the Second Commandement in the tree of life of the Fourth in the Institution of the Sabbath of the Seventh in the Law of Marriage and of the Eight in appointing them to keep Paradise which are all of them positive Laws and therefore need to be expresly set down or else they could not have been known whereas the rest of the Laws being all Lawes of nature and therefore discernible by naturall right reason for which cause they are said to be written in mans heart might be known although they were not recorded and therefore are omitted by Moses in that briefe history But that the rest of the morall Precepts were given unto Adam although perhaps not by word of mouth Either by word or written in his heart but written in his heart at the same time must needs be granted unlesse we conceive that God made Adam more imperfect then any other of his creatures for that he gave all the rest of the creatures rules of their motions and operations either imprinted in their natures if they want sense or by the direction of sense in those that have it is as cleare as the light Now that God should either give no law or which is almost one an imperfect law to man who most needed was most capable and best able to make use of a law must needs much disparage either his kindnesse to mankind or his wisdome in rendring the most eminent and serviceable of all the creatures upon earth unusefull and unprofitable at the least for most part if he had no perfect law to guide him It must therefore be necessarily granted that the whole morall Law was given to Adam that is to mankind in Paradise And consequently most universall as given to the whole nature of man in him and by necessary consequent must be acknowledged to be of all laws the most ancient and upon the same ground must necessarily be generall or universall seeing it was given in our first parents to the whole nature of man which when that law was given was wholly in them It is true that the change of mans condition by Adams fall hath seemed to cause some small alteration in the law as it is not a duty that now binds us to labour in Paradise or to abstain from the one or to eate of the other of the trees that stood in the midst of it Notwithstanding even by that law all men in generall are bound to labour in such employments as God cals them unto and to abstain from all things that God forbids and to make use of all such ordinances as the Lord appoints for the confirmation and strengthening of their faith So that those laws given to Adam bind all men still in the grounds and scope of them although they oblige not his posterity in those things which had relation to that state wherein he then stood and from which afterwards he so sodainly fell And upon the same ground it must as necessarily follow Upon the same ground those morall lawes must needs be perpetuall that those laws which were given to Adam are perpetuall to continue as long as men have a being on earth For seeing they were given to him as the root of mankind they necessarily bind his posterity in succeeding generations to the end of the world We never find any new law given to the Church in any age It is true that the law given to Adam hath been since renewed perhaps to Noah after the floud Which have been renued as may be probably guessed by that which we read concerning murther Gen. 9.6 And it may be to Abraham after God called him out from Vr of the Chaldeans seing we find him commended for keeping Gods commandements his statutes and his laws Gen. 26.5 But most fully and cleerly it was renewed and restored by Moses upon mount Sinai But not altered And that the law then published for the substance of it was no new law appears by comparing the law given to Adam which is in effect the same with the second fourth seventh and eighth commandements of the decalogue with which in a generall consideration they are all one if they be compared together That this which we call the Morall law was founded for ever as the Psalmist witnesseth Psal 119.152 and was to remain and to be observed as a rule of life unto Gods Church our Saviour himselfe witnesseth in expresse words Mat. 5.18 where he professeth that untill heaven and earth passe that is till the worlds end one jot or one tittle shall not passe from the law Wherefore whatsoever was praescribed in that law we may observe and guide our selves
119.140 of the absolute perfection Psal 19.78 119 96. yea farther of the goodnesse of those Laws and judgements Rom. 7.12 16. Psal 119.39 Thirdly this obedience must be constant 3. Constant and perpetuall both in the duration of it for ever Psal 119.112 and in the continuation of it without interruption Psal 119.117 and that not onely in our steps which yet we must desire to have well ordered Psal 119.133 but in the whole course of our waies 4 Exercised 1. With all our strength 2. Mixed with faith and spring from love Psal 119.5 59. Fourthly our obedience to this Law if it shall be accepted requires two qualifications first that in the practice thereof we put forth the uttermost of our strength and abilities of our soules with holy David Psal 119.34 106.131 which God requires Deut. 10.12 11.13 Secondly that we mixe it with faith without which it is impossible to please God Heb. 11.6 and love which is the fulfilling of the Law Rom. 13.10 Now let all that we have spoken be laid together first that the Law is of so large extent that it regulates not only mens outward actions but besides the very inward thoughts of the heart and that so far that it prescribes a rule to the very first motions that arise therein though they be not seconded either with deliberation or consent nay beyond all that it exacts rectitude uprightnes in the very frame and disposition of the heart commanding not only consent unto the law but withall practice answerable to the rules thereof Secondly that it strictly requires the putting forth of all the strength and the utmost ability of all the faculties of soule and that in every part of obedience yea and so far that it requires that both in the substance of the duty and in the manner of performance and in the end at which we aime we come fully home to that measure of perfection that the law requires And lastly that it laies an everlasting curse upon every one that comes short of the full performance of every thing contained in the law Let I say all these be laid together and seriously pondered in the heart and it will easily be discovered that considering the weaknesse of our present condition by which the fulfilling of the law is made utterly impossible to us one of the principall uses of the law must needs be that which the Apostle saies before us Gal. 3.24 to be a Schoolmaster to lead us and drive us to Christ to seek from him that righteousnesse which may justifie us before God which we have not in or of our selves and that satisfaction by which he fully discharged our debt which he took upon himselfe when he made his soule a sacrifice for our sinnes and thereby wholly freed us from that curse of the law which our disobedience thereunto had brought upon us So then wee see that the morall law hath a double use unto us A double use of the morall law 1. To be our guide and rule to walk by The first to serve for a rule to guide us in the whole course of our practice in which respect holy David used it as a lanthorn to his feet and a light unto his steps Psal 119.105 unto which we are to come as neare as possibly we are able considering our waies that we may turne our feet to Gods testimonies Psal 119.59 and using our uttermost endeavours to make our practice fully conformable thereunto laying those judgements alwaies before us Psal 119.30 calling our selves daily to account and laying all our actions to that perfect rule which will easily discover unto us our errours and failings in all the course of our conversation which when we have bewailed in the bitternesse of our spirits and taken shame to our selves for our grosse and manifold neglects our hearts are kept in a low frame and we are fitted to walk humbly before our God with reverence and holy feare and in all meeknesse towards our brethren and are withall moved to engage our selves by new purposes and promises to walke more faithfully and watchfully with God for time to come 2. To shew us the great need of Christ and to drive us to him The second use of the Morall law unto us is to shew us the great need of Christ by whose righteousnesse only and not by our own we are justified before God and by his satisfactions and sufferings are delivered from the wrath to come By the consideration whereof we are brought to prize and value Christ above all things in the world to use all endeavours to get a sure interest in him although it should be with the losse of all things besides and to cleave fast unto him who is our life living in him by faith as the Apostle speaks Gal. 2.20 giving up our selves to live wholly to him who hath died for us and redeemed us unto himselfe that we might serve him in holinesse all our daies Thus farre then of the Morall law and the use thereof Of Laws ceremoniall the next kind of laws which we are to consider are those which we call Ceremoniall because they prescribed the rules of those ceremonies which God appointed to be used in his worship by the Jews untill the coming of Christ of whom many of them were shadows Now wholly taken away in use of them Now although all those rites and ordinances are by Christs cōming wholly taken away so that we are no longer obliged to observe any of them in the worship of God nor indeed can use many of them without the denying of Christs comming in the flesh notwithstanding seeing it hath pleased the Lord to leave both them and the Judiciall laws upon record amongst those holy writings which he hath thought fit to preserve and to commit unto the Church to be kept for posterity to the end of the world we cannot conceive that he hath taken so much care to preserve them in vaine nor indeed for any other end then that which is the scope of the rest of the Scriptures Yet may they be of use to us in reading them that they might be for our learning and instruction What instructions therefore we may gather to our selves by reading these laws we are now to consider And that the rather because many men upon this opinion and supposition that these laws are now utterly abolished to us Christians either totally neglect the reading of those books 1. In that they were shadows of Christ it proves that from the beginning there was no salvation but in his name as containing those things that concerne them not or at least read them in such a perfunctory manner without searching into them that they receive no profit nor instruction by them at all That we may therefore shew what instructions the reading of the ceremoniall law may yeeld us we must first take notice that these ceremonies may be ranked under two heads For they are either figures that
establish in his kingdome both the Psalmist and the rest of the Prophets describe and set out unto us at large These which we have mentioned are some of the speciall things How to affect our hearts in the reading of these Prophesies whereof we are to take notice in reading the writings of the Prophets wherewith if we mean throughly to affect our hearts we must not only be perswaded that these things which were written beforehand were written for our learning as Saint Paul speaks Rom. 15.4 but must besides set them before our eyes as precedents and examples as he represents and applies them 1 Cor. 10.6 So that in reading of these Prophesies delivered to the Iews we must represent them to our selves not so much as the people of such a Nation but under the notion of the Church of God which now claime to be as they were at that time So that not only any people that is owned and esteemed to be a Church of God but besides any particular person that is a member of that Church ought so to heare and read the words of these Prophesies as to apply them to themselves in particular to take themselves taxed in their reproofes threatned in the judgements denounced against them and comforted in their promises seeing we know that all these are directed to and executed upon the Iews as not being such a Nation but as being the people and the Church of God So that in them as in a patterne there is laid before us the course and rule of Gods administration towards his Church in what Nation of the world soever it be planted Having now in briefe considered what use may be made of the reading of prophesies How to make use of examples recorded in Scripture we have now left us in the last place to be considered only the examples of the actions of men what use we may make of them for our own instructions and how farre we may follow them by way of imitation in the course of our practice Now it must be remembred that we have already taken notice of the actions of men in relation to the Providence of God dispensing either in mercy or judgement to every one according to his deeds We are now to consider the actions of those which are godly how far they may be of use to us for instruction First Examples are not the rule of our practice but the Law we must lay down this an evident truth that we have no rule but the Law onely that can warrant us in any thing that we doe That is our righteousnesse if we observe to doe all the Commandements of the Lord our God as he hath commanded us Deut. 6.25 The things that are revealed belong to us and to our children that we may doe them Deut. 29.29 As for the Apostles exhortations to us to be followers of him 1 Cor. 4.16 Phil. 3.17 they must be understood with the limitation expressed 1 Cor. 11.1 Be followers of me as I also am of Christ Now these examples which we are to take notice of are either the examples of Christ or of holy and godly men Concerning the examples of Christ In the examples of our Saviour that we may know what to imitate in them we must confider in him his Deity his Offices and his humane nature in which he was made under the Law Gal. 4.4 What he did by the power of his Deity we cannot imitate In respect of his Deity he did many things unimitable by us â—s all his Miracles which were wrought by his Divine power of which men are unfurnished and and some other acts of his which he did by his Soveraigne powre And what he did by his Soveraigne power we may not as Lord of all As when he sent his Disciples to fetch away another mans Asse Mat. 21.2 this was just in him which was Lord of all things to command that which was his own but leaves no warrant for us to imitate it being forbidden in the Law to meddle with that which is another mans As for those things which were acted by our Saviour What he did by vertue of his Offices they may imitate that are called to those offices by vertue of his Offices some of them may by fitly proposed for imitation to as many as are called unto the same offices so farre as those offices are communicated to men For it is true that unto the offices of a Priest and Prophet God hath left a succession of men in his Church but not to doe and execute all that Christ himselfe did and might doe by vertue of those offices Unlesse in the office of his Priesthood when he offered himselfe a sacrifice for sinne especially in that office of Priesthood wherein he offered up himselfe unto his Father a Sacrifice for the sinnes of his people which none could do but himselfe alone As for the offering up of Prayers unto God the teaching and instructing of the people in all the Counsells of God reproving of mans wicked lives clearing the truth of God from the corrupt glosses of false teachers they are duties wherein all that are called by God unto those publike offices of instructing the Church not only may and ought to imitate Christ but are bound withall to striv as much as they may to come up to those holy examples that he hath left unto them But wheresoever amongst our Savious actions we find recorded unto us The examples of his obedience to the law we must make use of any example of his obedience unto the Law there we have not onely sufficient warrant to imitate him therein as going before us in the way of Gods Commandements but besides may draw from such actions of his a strong motive to double our endeavours To stir up our selves to the like obedience having him for our pattern to tread in the steps wherein he walks before us and to submit with all readinesse to those duties which we find practised by the Sonne of God himselfe in obedience to his owne Law which seeing he gave unto his Church he might by all right have dispensed with at his pleasure which himselfe allead geth Luk. 6.5 in defence of his Disciples challenged by the Pharisees for breaking the Sabbath that if it had been a breach of the Sabbath he being Lord of the Sabbath had power to dispence with it In the next place for the examples of godly men Mens examples must be followed no farther then they are warranted by the Law we have no warrant to follow them farther then they are warranted by the Law which as we have shewed already is the only rule which we must follow And even in such actions of theirs we have many cautions which we must take with us for direction that we may not misapply their examples as we shall see by and by First therefore we must consider that some things which the Scriptures approve in them And