make in our own persons neither by our wealth which is no ransome for souls Psal 49.7 Either by ourwealth of by our righteousnesse 2. Or by any other creature 8. nor by our righteousnesse seeing if we could fulfill the whole law it is but duty Luke 17.10 and therefore can make no satisfaction for sins past All other creatures we finde in the same condition with our selves debtors to God for all that they have or can doe and therefore unable to satisfie for us and as unable to defend us from Gods power 2ly Pointing out the onely way of making our peace Christ Jesus 1. Holy in himself 2. Accepted of his Father 3. Satisfying his Justice to the full as they are to work our reconciliation So that our salvation by any creature appears to be utterly impossible The heart of a sinner being by this means brought to despair of help unto salvation by any creature the Word points out unto him that fountain which God hath opened for sin and for uncleannesse Christ Jesus himself the only Son of his Father the holy one in whose mouth no guile was found Isa 53.9 In whom God is well pleased who was bruised for our iniquities so far that God did see the travell of his soul and was satisfied Isa 53.12 and who in our flesh fulfilled all righteousnesse and that for us This means of reconciliation 4. Tendered to us by God himself the Scripture tels us God offers to all that will embrace it and that upon his faithfull Word which is truth it self Psa 119.142.151 Yea makes it manifest that this mercy is of inestimable value and beyond belief yet that it becomes God to doe things incredible to cause his mercies to exceed not onely the mercies of men but even mans apprehension as the love of Christ passeth knowledge Eph. 3.19 that all men may be astonished at the consideration of his mercies as well as of his judgments and generally of all his ways Rom. 11.33 Thus Gods Word shews A means 1. Suiting with Gods Justice 2. Magnifying his Mercy 3. Discovering his Wisdome that this way of saving sinners suits well with Gods justice because he pardons not without sufficient satisfaction with his mercy because it sets out the plentifulnesse of his compassion Psal 86.15 103.11 with his wisdome because this is a way past finding out as all his judgements are a great deep Psal 36.6 and consequently makes a sinner confident that a way of peace proposed by God himself ratified by his faithfull promise and of such advantage to further his own glory every way 4. And consequētly advancing his glory is really intended upon which the distressed soul is encouraged to follow that only way by which he sees hope of escaping the vengeance to come which he could never have known unlesse God had revealed it in the Scriptures Rom. 16.25 26. which must therefore be acknowledged to be the Word of God 2ly The nature of cōversion consisting Now if the grounds of mans conversion could be found no where but in the Word of God much lesse could the act it self of conversion be wrought by any other instrument then the same Word For whereas conversion is the turning away of the heart from all creatures himself and all unto God which consists in two main acts self-deniall and totall subjection to God it is evident that neither of these two can be wrought any other way then by the power of the Spirit working by the Word To begin with self-deniall 1. In self-denial impossible to nature consisting in the abandoning of ones own wisdome righteousnesse ability to doe any good desires and endeavours after his own ends in credit profit pleasure or any other way what wise man among the Heathen guided by the light of nature ever taught it much more practised it Or how is it possible that corrupt nature should conquer it self Indeed it is true that naturall wisdome hath prevailed upon men to change them from a vicious disposition to morall honesty perhaps somewhat out of conscience or more out of self-respect to grace themselves by the honour of a vertuous disposition but to deny ones self one cannot be possibly perswaded but by something that is not himself Again 2. In a totall subjection to Gods wil. it is impossible that the whole spirit of man with all the thoughts thereof should bee brought under to a free and chearfull submission to Gods will unlesse the very temper and frame of it be altered For that Gods desires should be our desires his will our will his delights our delights our wisdome in this state of corruption being enmity against him Rom. 8.7 can bee wrought by no other way Which nature opposeth And therefore must be new framed after Gods image to bring it to this subjection but by making our nature answerable to Gods Nature which necessarily requires the destroying of the corruption therof the creating of it after God in wisdom and holinesse Eph. 4.24 Col. 3.10 Now the changing and new creating of the heart is beyond mans power effected onely by him that made it at the first wherefore even in respect of our new birth we are said to be his workmanship Eph. 2.10 receiving this spirituall as well as our naturall life from him to whom it properly belongs to quicken the dead Rom. 4.17 to raise up whom he will John 5.21 as having life in himself v. 26. wherefore the renuing of the heart being a work above nature and properly the effect of a divine power it necessarily follows that the Scriptures which are found by experience to be the instruments of that high and supernaturall work must have a divine original and consequently be the Word of God The last of the divine and supernaturall effects The third supernaturall effect of the Word reviving wounded spirits To be effected only by Gods Word that wounded them wrought by the word is the sustaining reviving of distressed wounded spirits Now that this can be effected by no other means then the Word is manifest not only by experience which makes it evident that humane wisdome or eloquence can doe nothing to purpose this way but besides by the consideration of the cause whence the affliction of the spirit ariseth For seeing it is the apprehension of Gods wrath provoked by sin that breaks the heart it must needs be granted that it cannot be healed but upon a perswasion that God is pacified as we see in that wounded spirit Job 33.25 and in David 2 Sam. 12.13 which must be wrought by a message comming from God himself as it is God that must cause David to hear the voice of joy and gladnesse ere the bones that he had broken could rejoyce Ps 51.8 It must therefore be the same hand that hath smitten that must heal Hos 6.1 wherefore seeing it is onely Gods Word that wounds the soul as hath been shewed the Word that restores and heals
A VVAy to the Tree of 〈◊〉 Discovered in Sundry DIRECTIONS for the Profitable Reading OF THE SCRIPTVRES Wherein is described occasionally The nature of a Spirituall Man And in a Digression The Morality and Perpetuity of the Fourth Commandment in every circumstance thereof is discovered and cleared BY IOHN WHITE Master of Arts and Preacher of Gods Word in Dorchester in the County of Dorset Search the Scriptures for in them you think you have Eternall life Iohn 5.39 LONDON Printed by M. F. for R. Royston at the signe of the Angel in Ivy-lane 1647. TO The right Worshipfull the Mayor Recorder Bailives Burgesses and the rest of the Inhabitants in the Burrough of Dorchester in the County of Dorset Grace be unto you and peace from God our Father and from our Lord Jesus Christ NO man I conceive will wonder Right Worshipfull and Dearely Beloved in the Lord that I present you with this small Treatise being an accompt of some of my labours which I have taken amongst you I know not of whom they are likely to finde nor desire they may have better acceptance then of those of whose love manifested unto me in so many honours and favours by which you have so many waies engaged me now neere these two and fourty yeares wherein I have continued amongst you I have had so aboundant and full experience Besides in presenting you with this poore Treatise I give you of your own as I may truely say with the Prophet David 1 Chron. 29.14 although not altogether in his sense For am not I yours as S. Paul tels the Corinthians that himselfe and Apollo and Cephas were theirs 1 Cor. 3.22 And by consequent the issues of all my weake abilities you may as justly challenge to be your own as the Master might claime the issues of the bondslaves borne in his house to be his and as in true estimation it is such so I desire you to accept it as an acknowledgement although in no proportion a satisfaction of that great Debt which I owe unto you And to speake truth it will be of speciall use to you to accompt this labour of mine such as it is as your own that you may so entertaine and embrace it so use husband and employ it to your best advantage as we use to doe those things that are our own For the chiefe reason wherefore the manifold helps which God is pleased to afford us by the labours of other men usually profit us so little is because men looke not on them as matters wherein themselves have a peculiar interest and so neglect them as we too usually doe those things which are of common and generall concernement As for the matter handled in this short Treatise I desire you to take notice that of all the Truths that I have delivered unto you in so large a time of my Ministery continued amongst you I have chosen this above all other subjects to recommend unto you in a more especiall manner and to leave with you as a memoriall of my tender affection towards you for these two weighty reasons First because this duty of studying the Scriptures whereunto this Treatise is intended as an help is of all others of most generall concernement and of most necessary and common use Secondly because it hath pleased the Lord to cast us into dangerous times wherein some men endeavour what they can to bring the Scriptures into contempt crying down that sacred booke as containing nothing else but a dead letter and being a beggerly element fit for none but the lowest forme of Christians Others that are unstable and unlearned as the Apostle tearmes them 2 Pet. 3.16 wrest them at their pleasure to their own destruction and the endangering of their brethrens soules Let me therefore in the bowels of Christ beseech you Brethren as you ever hope to get any power of grace into your hearts to have your spiritual life quickened your comforts assured and your wayes directed to take heed to this Sure and Infallible word of Truth as to a Light shining in a darke place as the Apostle speakes 2 Pet. 1.19 as containing in it your Food your Physick your Evidences your Comforts your Armes both for offence and defence and in a word which is the very life of your Soules the Light of your Vnderstanding the Director of your Wills and the Moderator of your Affections Study this Word which our Saviour tearmes Searching of the Scriptures Iohn 5.39 which is done not by Reading them over cursorily but by examining them diligently comparing Scripture with Scripture that we may know the full minde of God revealed therein who many times layes not down the whole truth together in one place but leaves us to take in some other clauses out of other places to make up the full of that truth which hee would reveale unto us For want of this care of laying Scripture to Scripture many taking up the truth of God by parts ground thereupon dangerous errours wronging God in making him to speake what he never meant and overthrowing their own Faith to the hazard of their owne Soules Of one thing we must be very carefull that we bring with us our minds free and not prepossest with any Opinion which we have either framed in our owne phantasy or received from others A mind forestalled by an erroneous conceipt is no fit Judge of any Truth or of any Testimony cōcerning Truth but as coloured glasse transmits the light and represents it to the eye infected with the same colour with which it selfe is dyed Or as the taste distempered by some ill humour relisheth all things which it receives according to that humour with which it selfe is infected so happens it with a minde prepossest with any phantasie it apprehends and judgeth of all things according to that opinion which it selfe hath entertained Lastly the Scriptures being in themselves exceeding broad to use the Psalmists expression Psal 119.96 that is of large comprehension and withall very mysterious containing in them wonders as they are tearmed ver 18. there needs together with our reading much Meditation upon what we have read as the same Prophet tells us that he did meditate upon Gods Law all the day Psal 119.97 much conference especially with Ministers and other experienced Christians much use of learned mens writings which give great light to the understanding of darke places in Scripture which wee shall often meet withall But above all fervent and continuall Prayers wherein acknowledging our owne blindnesse and inability of our selves to search into the deep Mysteries revealed in the Word with Agur Prov. 30.2 3. we beg earnestly the assistance of Gods Spirit to open our eyes Psal 119.18 to make us to understand the way of his precepts ver 27. to give us understanding that wee may know his testimonies ver 125. being assured that as there is no other meanes to reveale unto us the mind of God but his Spirit 1 Cor. 2.11 so God will not deny 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
because they are all the work of his hands as Elihu speaks Iob 34.19 Secondly 2. Reaching to the very thoughts we see that the commands of the greatest earthly Potentates reach no farther then the ordering of mens outward conversation but extend not to the ordering of the motions or thoughts of the heart whence it is that we usually say and justly may in respect of humane laws that thoughts are free So then when we see that men dare not take upon them the regulating of mens thoughts by any law wee must needs suppose that they acknowledge that their power reacheth not to the minde and spirit unto which they can give no laws because they cannot know when they are broken or obeyed But God in his word gives laws to the conscience and commands the thoughts and inward motions of the minde requiring to love God with all the heart Mat. 22.37 and ones neighbour as our self ver 39. and forbidding lust anger malice c. and other inordinate motions of the minde Mat. 5.28 Lev. 19.17 Which necessarily implies that he that gives such laws is the God of the spirits of all flesh Numb 27.16 the searcher of the hearts Ier. 17.10 able therefore to know and judge the obedience or rebellion of the very thoughts of the soul and spirit In the third place 3. Extended to creatures out of mans power and command we must needs grant that though no creature be exempted from mans service yet there are many of them that are not under his command as being without his reach or too great to be mastered by his power such are the heavens with all their hosts the earth the seas the windes c. which the Lord himself seems to have reserved to his own jurisdiction Hence it was that those that thought our Saviour to be but a meer man wondred to hear him rebuke the windes Mat. 8.26 27. a thing that no meer man well advised ever did As for Ioshua's words to the Sun and Moon Iosh 10.12 they have indeed the form of a command but had onely the vertue of a prayer so that the Lord and not the Sun heard Ioshua ver 13. Seeing therefore men forbear to command the heavens earth seas windes c. and in Scriptures wee finde commands and bounds given to the seas Iob 38.11 Ps 104.79 the earth fixed to a place by Gods decree Ps 119.90 his word setled in heaven Ps 119.89 the windes fire hail snow c. fulfilling his word Psal 148.8 we must needs acknowledge that the voice that commands all these is the word of that powerfull Lord who having made all these things hath right and power to command and give laws unto them according to his pleasure Lastly no man well advised 4. Fortified with sanctions of promises and threats beyond mans power ever took upon him to threaten those things that were beyond mans power to effect and therefore seeing that reacheth onely to mens outward estate and no farther and that too limited to the bounds of this present life we never finde mens sanctions given in their laws extended beyond the promises or threats of present or outward good or evill as for instance either to give or take away mens liberty their wealth or estates or life at the most But Gods word threatens plagues upon on the soul hardnesse of heart a reprobate sense a trembling spirit a spirit of madnesse and giddinesse and promiseth light of knowledge power of faith encrease of grace c. nay reacheth beyond this life to eternity threatning the wicked with the worm that dieth not Isa 66.24 everlasting fire Mat. 25.41 everlasting chains Jude 6. and promising an inheritance immortall 1 Pet. 1.4 a Kingdome that fadeth not Rivers of pleasures in Gods presence for evermore Psal 16.11 Such promises and such threatnings which exceed the limits of any mortall power to bestow or inflict must needs be acknowledged to proceed from the God of spirits and eternity Lay all these particulars together and thus we may frame the argument drawn from the commands which we finde in Scripture to prove it to be the word of God That voice which commands and gives laws to the whole world and that without respect of persons that prescribes and gives rules to the thoughts of the heart that promiseth and threatneth rewards and punishments to the soul and that eternally that gives laws to those creatures over which no man had or ever challenged any power the heavens earth seas windes c. that must needs be the voice and word of God But such is the voice that speaks in the Scriptures therefore the Scriptures must needs be acknowledged to be the voice and word of God Thus the Majesty of the Scriptures manifested in their lofty plain style and in their transcendent commands and sanctions discover these sacred volumes to be the word of him to whom alone belongs Majesty Authority and Power MARKE II. Of the subject or matter handled in the Scriptures THe second argument The subjects handled in Scripture shew them to be Gods word by which the Scriptures may be proved to be Gods word is drawn from the consideration of the subject or matters which are handled in them and they are either principles of faith or rules of practise Now before we speak of them particularly thus much must needs be acknowledged in generall as an undoubted truth Impossible to be discovered by light of Nature 1t. The Principles of Faith Whatsoever was impossible to be known by any creature or to be found out by discourse of naturall reason that must of necessity be discovered and made known by God himself But it will appear as evidently as the very light that most of the grounds of faith which the Scripture proposeth unto us are such as neither eye hath seen nor eare heard nor ever entred into mans heart 1 Cor. 2.9 and therefore could never be either revealed or discovered by man Wherefore seeing we finde them discovered in the Scriptures we can doe no lesse then acknowledge them to be the word of God Of these two Propositions onely the Minor is questionable which will be sufficiently cleared by the ensuing instances To begin with the most eminent object of faith 1. God himself God himself No man hath seen him at any time John 1.18 neither consequently knows him as he ought as our Saviour testifies John 17.25 much lesse can manifest him unto others Indeed that God is yea his Godhead and power are understood by the works of Creation Rom. 1.20 But how little true knowledge of God is discovered to naturall men by that way of groping as the Apostle tearms it Acts 17.27 appears by the writings of the most learned amongst the Heathen to omit the phantasies of the rest who speak so little and so uncertainly concerning God that they seem like the blinde man whose eyes were not yet fully cleared by our Saviour Mark 8.24 who saw men walking like trees
Neither indeed are their writings compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4.6 so much as the light of a candle to the Sun shining at noon day As for the mystery of the Trinity it is generally acknowledged to bee a secret unsearchable by naturall reason or discoverable any way but by the revelation of the Word and Spirit Next unto God 2. The Creation of the world with the manner order of it may follow the Creation of the world which we likewise beleeve by faith Heb. 1.3 which although the Heathen upon the consideration of the creatures by the light of naturall reason were forced to acknowledge and consequently that it must be the work of a God yet that the creatures were made by Gods meere word finished in sixe days and created in such order as we finde mentioned Gen. 1. no Heathen man ever took upon him to relate neither seeing man was made the last of all creatures was it possible for him to divine what was done before he had any beeing wherefore the Scriptures so exactly describing the time means and order of the Creation must needs be the Word of the Wisdome of the Father who was brought forth ere the mountains were setled Prov. 8.25 present when he prepared the heavens ver 27. by his Father when he appointed the foundations of the earth ver 29 30. Thirdly the state of man before his fall 3. The history of mans fall and the consequents of it the whole history means and manner of his fall with all the circumstances thereof especially the corruption that it brought upon the whole nature of man which we tearm Originall sin together with the subjection of all men to the curse and wrath of God thereby and the manner how it is propagated both in the stain and guilt of it to posterity as they are things unsearchable by naturall reason so the memory of them being once lost together with the antiquities of the first times of the world or at least imperfectly and uncertainly delivered and related to posterity through so many hands as it must needs passe before the time of Moses it was impossible but the full and certain knowledge of them must be hidden from such as had no better light then that of nature to search them out wherefore we find that they are wholly passed over in all writings of Heathen men but in the Scriptures are clearly opened as far as they are necessary to be known which shews them to be the Word of God seeing they reveal these things that cannot be taught by humane reason Fourthly 4. Mans Redemption by Christ that wonderfull mystery of mans Redemption by Jesus Christ being a secret that never entred into mans heart 1 Cor. 2.19 was never so much as dreamed of by any naturall man neither doe we finde the least syllable of it in any Heathen mans bookes The truth is it seems so incredible a thing to flesh and blood that the Prophet not without cause when he begins to speak of this wonder asks who hath beleeved his report Esa 53.1 and the Apostle tels us that when it was preached the learned Grecians accounted it foolishnesse 1 Cor. 1.27 or a meere phantasie Now that which seems incredible to reason when it is known was very unlikely to be found out by reason at the first before it was known If there were no more but this that this wonderfull work proceeded meerly from the free motion of Gods will without any other cause moving thereinto then his own love and compassion as Christ himself affirms Iohn 36.16 And the Apostle 1 Iohn 4.10 how could any man divine what God purposed in his own heart before he had wrought it unlesse himself had revealed it So that it must needs be granted that this word which sets out unto us the mystery of our Redemption by Christ must be the Word of God himself Lastly 5. The benefits thereof the condition into which man is redeemed by Christ is another mystery hidden from the eyes of all that see by no clearer light then that which naturall reason yeelds them It was utterly impossible for any man Uniō with Christ Adoption Justification Renovation by the light of nature to have discovered our mysticall union into one body with Christ by the Spirit our adoption by grace to be the sons of God our Justification by faith through the imputation of Christs righteousnesse our Renovation or new birth wherein our hearts are changed by the effectuall working of the spirit Resurrection of our bodies to glory the restitution of our bodies to life again with a change from the state of corruption to incorruption of naturall and earthly bodies to spirituall and heavenly and our glorious and ever blessed condition to be enjoyed hereafter in the immediate and everlasting fruition of God in the highest heavens Wherefore we finde not so much as any mention of these things among any of the Heathen unlesse perhaps they stumble upon the immortality of the soul which yet they rather dream of then understand distinctly Wherefore the Scriptures revealing unto us so clearly all these things which naturall reason could neither teach nor comprehend must needs be acknowledged to be the Word of God It appears then hitherto 2ly Many rules of life 1. The inward disposition of the heart toward God in fear love faith that the principles of faith laid down in the Scriptures must needs be acknowledged to be revealed by God and not by man The same truth will be evidently manifested in the rules of practise if they be duly weighed To begin with the duties to be performed unto God and first with the affections and right disposition of the heart The Apostle tels us we cannot beleeve on him of vvhom vve have not heard Rom. 10.14 and the Psalmist affirms that they onely trust in him that know his name Psal 9.10 and we know that it was the lively representation of God unto him that strook that deep impression of fear into Iobs heart and made him vile in his own eyes To bee wrought in us only by the full discovery of God unto us Iob 40.4 42.5 6. The truth is those holy affections of love fear and affiance in God cannot be grounded on any other then a true and distinct knowledge of him which as we have seen already the light of naturall reason could never discover so that none can prescribe unto us the right disposing of the heart towards God in those holy affections of love fear and faith in him but the same that can reveal unto us the right knowledge of himself As for the outward duties of worship 2. And outward duties of worship that they cannot be devised by men but must be appointed by God himself the very light of nature taught Heathen men themselves Wherefore we finde that those forms of worship which they observed the wisest amongst
it must needs be granted to be the same Word of God That no other means but the voice and Word of God accompanied with his Spirit can perform these great works of melting converting and comforting the soul we have shewed already Now it may be doubted whether those effects as they are beyond the power of nature be not also beyond the power of the Word it self Seeing many hear and read that Word Object in whom we discern no such effect But many use the Word in whom it works no such effect but they remain still senslesse carelesse rebellious and carnall lovers of themselves and high minded c. and others walking in darknesse without light Isa 50.10 finding no peace nor comfort in the Word it self as if there were no balm in Gilead nor no Physitian there Jer. 8.22 Now if the power of working these effects be in the word how comes it to passe that they appear not in the greatest part of those that hear and read it To this We answer Sol. that if this effect appear in some although not in all that make use of it it sufficiently proves that it hath this power 1 t If it work it in some it proves it hath that power 2ly Where it hath not this effect 1. Either the heart is not rightly disposed Meat hath power to nourish and medicines to cure yet all are not cured by medicines nor nourished by meat To the producing of an effect besides the power of the cause is required a right disposition of the subject The high-way the stony and thorny ground we know brought no fruit to perfection which our Saviour tels us was not by any defect in the Word but by the ill disposition of the heart Mat 13.19.20 c. And the Apostle tels us that those that had not faith to mixe with the Word profited not by it at all Heb. 4.2 Again a cause powerfull enough in it self may want effect where it is not rightly applyed there are that hear the Word and understand it not Mat. 13.19 Some that understand and beleeve it not 2. Or the Word not rightly applyed Iohn 12.47 Some that beleeve it and remember it not Iam. 1.23 And lastly some that after all this apply it not at all or at least not as they ought taking hold of judgement when they need the promises of mercy or laying hold of mercy when judgement is their portion 3ly The Word works not necessarily but voluntarily Deut. 29.19 Lastly we must remember that the Word works not necessarily as fire heats but voluntarily being only mighty through God 2 Cor. 10.4 working by the Spirit which like the winde bloweth vvhere it lusteth Iohn 3.8 Thus Lydiaes heart was opened by God when others were shut Acts 16.14 And many scoffed at Saint Peters Sermons which notwithstanding converted three thousands Acts 2.41 We have then sufficiently manifested the Scriptures to be Gods Word First they contain Gods Law given to his Church which was neither fit nor possible to be given by any other then God himself Secondly because they bear the lively character of divine Majesty in the high and lofty plainnesse of style and in those powerfull commands which we finde therein And thirdly for those high mysteries which they handle which none could know much lesse reveal but God himself And lastly for the wonderfull effects of breaking converting and comforting and reviving the spirit which being works above nature must needs be wrought by a supernaturall instrument so that the Scriptures that effect them must needs be acknowledged to be the Word of God CAP. III. The Scriptures which have God for their Authour must needs be of divine Authority The former Position being once granted that the Scriptures are Gods Word no man can question their Authority whether that be of him or no. So that this evident truth needing no power at all our labour must be only to shew what we mean by that divine Authority which we challenge unto the Scriptures for the opening whereof we must first consider in generall what this name Authority imports In Scripture as well as in other Authors the names of Authority and Power are used indifferently Authority is not Power in genetall as if they were one and the same thing although in strictnesse of signification we may finde a reall difference between them For this tearm Power implies that strength by which any thing not only subsists but withall bears out it selfe against whatsoever opposeth it and besides is enabled to work any notable effect but this signification as making little to our purpose we shall omit for the present More pertinently to the matter in hand But right to rule govern this name of Power is taken for that dominion and right of ruling and governing which one hath over another to dispose and order that which is governed In this sense Power seems to bee a more generall name then Authority as is evident by the correlative tearms opposed thereunto For subjection which imports any kind of subordination of one under another seems most firly to answer to Power as the Psalmist matcheth mans dominion over the works of Gods hands with subjection or putting all things under his feet Psal 8.6 And obedience which is a voluntarily yeelding or submitting ones selfe to anothers will may bee conceived to bee more properly correspondent to Authority as the Centurion expresseth the subjection of his servants and soldiers by their readinesse to doe his will Luke 7.8 At least howsoever the names be sometimes used indifferently there is manifest difference between prescribing to a reasonable creature and between the disposing of that which is without reason Authority therefore And that most properly reasonable creatures being most properly restrained to the government of reasonable creatures is that power by which a superiour hath right to prescribe unto such as are under him By right in this description we exclude tyranny which is the usurping of authority without or against right Secondly when we place the exercise of Authority in prescribing As being only capable of prescription we imply that it properly extends onely to such as are capable of prescription which are reasonable creatures Lastly we extend it to all kinde of prescribing both to the understanding what to assent unto and beleeve and to the will what to follow and embrace All which particulars if we lay together we shall finde that Authority originally is founded in God alone and that men have no title unto it but by deputation from him as the Apostle expresly restifieth Rom. 13.1 Which reacheth 1. To the understanding what to beleeve Which only belongs unto God to prescribe 1. Seeing he onely knows things by vision 2. Onely hath light in himself To begin with that branch of Authority that prescribes unto the understanding what to assent unto as truth we know that this is a Power that no man may justly challenge seeing a rule
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
but in this place we understand by it both the apprehension of such as are represented and the judging of them after they are apprehended by way either of approbation or disallowing both these acts of the understanding the Apostle mentions Phil. 1.9 Againe although embracing seeme first to import election of the will 2. Embracing including the motions of the will and affections yet here we include under it the prosecution of things chosen with the affections of desires hopes cares joyes c. Together with the opposite motions of rejecting hating fearing shunning c. of such things as the understanding in judgement disallowes By All things we understand things of all kinds 3. All things whether naturall or spirituall or mixed 1. Natural Now Naturall things are all sorts of creatures with their severall qualities adjuncts and operations which though they are themselves naturall yet their first cause their dependences ends relations and whole order of administration are of spirituall consideration which therefore a meere naturall man can neither throughly comprehend nor at all judge of aright as the Psalmist witnesseth Psal 92.6 as a spirituall man which the Scripture calls a wise man can doe Hos 14.9 neither consequently can he make that right and holy use of them which a spirituall man may doe and doth usually Psal 64.10 Spirituall things 2. Spiritual are God himselfe in the first place whom the world hath not knowne John 17.25 as spirituall men doe 1 Iohn 2.13 and next the things freely given us of God as the Apostle termes them 1 Cor. 2.12 especially Christ with all his treasures which the Apostle affirmes none but a spirituall person can comprehend 1 Cor. 2.14 as being hid from all ages and generations and manifested onely to the Saints Col. 1.26 27. and that by God himselfe Mat. 11.25 Those things which are of a mixed nature 3. Mixed are spirituall things expressed and represented by such as are naturall as are the Word and Sacraments For in the word the phrases and formes of speech are according to nature and of use amongst naturall men but the things meant and expressed by them are spirituall And in the Sacraments the elements and the Sacramentall actions by which they are used and applied we know are naturall but those things that are represented by them are wholly Mysticall and Spirituall in both the naturall man understands the phrases expressions and rationall discourse in the Word and in the Sacraments not only the visible Elements and actions but their signification also but the things signified in both seeing they are such as eye hath not seene and that cannot be comprehended by any Naturall meanes they cannot be understood by any naturall man All the difficulty in unfolding this truth lyes in interpreting this terme Spiritually 4. Spiritually a word that may be taken in a double sense as is also the word Spirit whence it is derived For a spirit in strict signification is that which is absolutely and meerely so and in that sense the name is appropriated to God alone Iohn 4.24 According to this sense Spirituall is that which is of or belonging to God or heavenly and spirituall Comparatively a Spirit signifies that which is lesse grosse or materiall to which is opposed grosse carnall and sensuall both senses may be included under this terme in this place Againe to comprehend spiritually may be referred First to the object comprehended Which referred to the object imports 1. to comprehend that in things which is spirituall Or by a Spirituall Light to comprehend all things and so it signifies to comprehend that which is spirituall in that object Secondly it may be referred to the meanes and it signifies to comprehend things by a spirituall light or judgement Lastly referred to the manner it implies to comprehend in a Supernaturall way which we specially intend in this place though withall we include both the former senses What it is to comprehend or understand things spiritually is hard to expresse as it is hard to describe what it is to see or heare which are well knowne to such as see or heare but is impossible to be described so distinctly by discourse Resembled by sight to which faith answers The Scripture sets it out by resemblance of outward senses as Heb. 5.14 and amongst the senses sets out the two wayes of discovering things spiritually faith by sight and experience by taste So Abraham beleeving Christ by faith is said to see his day Iohn 8.56 And taste which shadowes out spirituall experience Moses to see him that is invisible Heb. 11.27 And againe we are said to taste that is prove by experience that the Lord is good 1 Pet. 2.3 both are joyned together Ps 34.8 The two severall wayes of comprehending things spiritually Faith and Experience we are now to enquire into describing them as plainely as the nature of them will give leave SECT III. Of Faith and the two sorts of faith Historicall and Iustifying FAith or beleeving is in common use of speech taken for inclining strongly in opinion unto that of which we have no infallible assurance Faith not taken here as opposed to certaine knowledge and in that sense it is opposed to knowledge which signifies assurance of some thing upon certainty Butimporting certain knowledge upon Divine testimony and that most commonly by some sense or other But amongst Divines Faith is commonly taken for a full perswasion of any truth upon Divine Testimony This Faith is usually distinguished into Historicall Temporary and Justifying Faith as for that which they tearme the faith of Miracles it concernes not the subject that we have in hand But because Temporary faith will hereafter appear to differ not in nature but onely in some degree from Historicall faith we shall need onely to entreat of that and Justifying faith at present The nature of true faith and the difference between that and the other which we call Historical will be most easily clearly discovered by setting downe a briefe description thereof True or justifying Faith described and by explaining the severall parts of it afterwards We therefore define faith to be a spirituall habite by which a Regenerate man having in himselfe upon a Divine testimony an evidence of the truth and goodnesse of the Promise and Covenant of eternall Salvation through Jesus Christ relies on him onely for everlasting life and blessednes We call Faith an habit Which is 1. An Habit yet unlike it 1. Seeing it is infused not gotten by use 2. And cannot as habits may be wholy lost because it much resembles those habits which are properly so called especially in this that it is hardly or according to truth never to be removed or wholly lost Although otherwise it differ from them in this that those naturall habits are acquired by use whereas faith is infused by the Spirit of grace if we respect the first planting of it in the heart
considered As being grounded on a mistake a temporary Beleevers taste of heavenly things we shall finde to arise out of a double mistake First of the Nature of the Benefits offered to us in Christ 1. Of the nature of the benefits offered as Holinesse Peace Joy and which he conceives to be outward holinesse morall honesty carnall content sensuall joy like that of the foole Luke 12.19 Now this conceit of some carnall and temporall good which is to be found in Christ may worke in a man some desire after him and delight in the Word in which he is published and proposed such a conceit that Christ should be a temporall Prince wrought upon the Iewes and wonne them to entertaine our Saviour for a time but when they saw that his Kingdome was not of this World as himselfe speakes Iohn 18.36 they soone forsooke him so Ioh 6.15.24.66 This first Mistake is seconded by another 2. Of the conditions under which they are tendered no lesse them the former wherein they misunderstand both the conditions under which Christ is offered and the services which he requires For a Carnall man hearing of the large offers of Salvation and Peace so freely tendred desires them and hopes to gaine them at an easie rate But upon farther enquiry finding that neither Christ nor any of his benefits are to be had without renouncing the World nay denying himselfe Mat. 16.24 he is offended Mat. 13.21 and turnes away with a sad heart Whereupon he may be moved to doe or fuffer some thing for Christ and discontented like the young man Mat. 9.21.22 Such a man it may be at his first entertaining the Word while his affections are warme and fresh for Christs sake may sustaine some reproach and make some small losses and sacrifice some of his weaker lusts at Gods command hoping to satisfie him thereby as Saul attempted to doe by destroying the rascall multitude and carion cattle of the Amalekites 1 Sam. 15.9.13 So dealt Herod with Iohn Baptist Marke 6.20 when he saw that nothing would satisfie him unlesse he would part with his Darling Herodias he forsooke him and became his utter enemy ver 17. And no marvell if onely a taste of Spirituall things But can never be brought to denie the World much lesse himselfe which a man neither throughly understands nor if he did would much desire as being altogether unsutable to his carnall disposition be insufficient to take off his heart from the love of these outward and Carnall things which are every way so agreeable and pleasing to his carnall disposition much more to move him to abhorre him selfe with that holy man Iob 42.6 to accompt himselfe a foole a beast with David Psal 73.22 to condemne all his righteousnesse Esa 64.6 Phil. 3.7.9 to renounce all ability to do any good 2. Cor. 3.5 to abandon his owne lusts 1 Pet. 4.2 and his owne ends that he may live wholly to the will of him that died for him and rose againe 2 Cor. 5.15 fetching all from Christ 1 Cor. 1.30 and referring all to him 1 Cor. 10.31 Which a true Beleever yeelds unto 1. As throughly understanding the emptinesse of the Creature For till corrupt nature be changed it can neither deny it selfe nor be wholly subject to Gods Law Rom. 8.7 These considerations which a temporary beleever cannot brooke a true Beleever easily submits unto As well upon a full discovery of the vanity and emptinesse of all things save Christ Phil. 3.7 8. 2. And finding them unsutable to his renewed Nature as also upon the cleare manifestation of the infinite value of Christ and all the Heavenly Treasures which are laid up in him which moved Moses to make more accompt of him with reproach then of the treasures of Aegypt Heb. 11.26 And besides his nature now being altered all those things that were agreeable 3. And lastly finding that what he abandons for Christ he gaines in him 3. Of the Duties required of him and sutable unto him before he finds now unsutable and unserviceable And lastly for selfe-deniall which nature can never digest one who is now by faith become a member of Christ findes that whatsoever one loseth for him he receives againe in him with infinite advantage Mar. 10.29 30. Again a temporary beleever mistakes the duties required of a Christian as much as he doth the conditions For conceiving them to consist in outward performances with the Pharisees Mat. 5.21.27 he thinkes them an easie taske with the young man Mat. 19.20 But finding upon better enquiry that in hearing the heart must tremble Isa 66.2 in prayer the Soule must be powred out Isa 26.16 that outward performances are nothing unlesse the thoughts be brought under to the obedience of Christ 2 Cor. 10.5 and the flesh with the lusts crucified Gal. 5.24 finding these things impossible to flesh and blood he cryes out with the Capernaites An hard saying Iohn 6.60 Whereas a true Belecver stickes neither at the condiditions nor the Duties and renounceth his service ver 66. But a true Beleever as he sticks at no condition so he stickes at no service which Christ requires He findes a heart melting at Gods word 2 King 22.19 A Spirit helping his weaknesse in Prayer Rom. 8.26 enabling him to powre out his complaint Psal 102. in the title He not onely esteemes Gods Commandements equall Psal 119.128 and good ver 39. but himselfe able to runne the way of them when God enlargeth his heart verse 32. able to doe any thing through him that strengthens him Phil. 4.13 in despite of his corruptions that hinder him Rom. 7.23 Desiring that his whole heart may be inclined to Gods Testimonies Psal 119.36 sound in his Statutes verse 80. and his steppes ordered in Gods wayes ver 133. Considering his wayes for that purpose ver 59. and making the Word a light unto his steps ver 105. All this he doth with much cheerefulnesse knowing that he serves for his owne good Deut. 6.24 having his fruit in Holinesse and the end everlasting life Rom. 6.22 Thus he delights in Gods Law Psal 119.11 Rom. 7.23 and abhors his owne corruptions ver 24. Thus then a temporary beleever Wherefore Temporary Beleevers must needs fall off at last but a true Beleever stands fast to the end grounding his resolution to embrace Christ and his Law upon such grosse errours must needes waver and fall off when he finds his mistake Whereas a true belever understanding truly what Christ is whom he chooseth and what are his Lawes and conditions and finding by experience his bargaine no worse then he conceived it stands still to his first choise and as Boaz liking the woman as well as her inheritance willingly tooke them both Ruth 4.9 10. which his Kinsman refused because he could not have the land alone being all that he sought after So the Godly liking Christ and his Lawes aswell as the benefits that he brings with him take them both Whereas
some subject or other as that Fire is hot and Snow cold Sometimes the very subject it selfe if it be a thing invisible is likewise discovered by Experience As by Experience I know that there be Windes though I never saw them because I have heard the sound and felt the violence of them as our Saviour speakes Iohn 3.8 So the Experience of Gods Workes manifests that there is a God Ps 58.11 though no man hath seene him at any time John 1.18 That there is such a kinde of Naturall Experience as we have spoken of That there is Naturall Experience all acknowledge all men will readily acknowledge because all men finde it in themselves whether there be any Spirituall Experience it is no marvell though many men doubt because there be so few that have it For if few men had the sense of sight and all the rest of the world were blinde the generality of men that never had the benefit of seeing might perhaps doubt whether there were any such thing as light or colours or sight or no. Now that there must be Spirituall Experience if there be Spirituall Sense no man can deny And that there is such Spirituall Sense is evident by the Apostles Testimonies expresly naming Senses by which men discerne betwixt good and evill Heb. 5.14 And when Moses acknowledgeth that the Israelites had seene Gods wonders And there is Spirituall Experience is proved and yet denies that they had eyes to see Deut. 29.4 he evidently implyes that there is a double Sense one outward and Naturall and another inward and Spirituall To make this truth that there is such a Spiritull Sense yet more manifest If there be Spirituall Sense there must needs be Spirituall Experience There is such a Spirituall Sense let us but consider Godly mens Affections and whence and how they are raised For that affections are most commonly and alwaies most effectually moved by fense it is evident wherefore if there be Spirituall Affections it must needs be granted that there be Spirituall Senses that move them Now that Davids longing after God Psal 42.1.21 Panting after his Word Psal 119.140 Delight in the sweetnesse of it ver 103. 1. Because there are Spirituall Affections Trembling at his presence ver 120. Griefe for breach of his Laws ver 136. Zeale for it ver 139. and for his house Psal 69.9 are Spirituall affections is apparent seeing they were raised by Spirituall objects and consequently the Sense that apprehending them begat these Affections must be Spirituall 2. Because there is an ability to discerne and distinguish both Naturall Affections from Spirituall A farther argument that these Senses are Spirituall is this that by them men are able to discover not onely Spirituall things from Carnall but Spirituall things themselves one from another comparing Spirituall things with Spirituall things as the Apostle speakes 1 Cor. 2.13 And that not onely in their generall natures for so farre the understanding may judge of them but the very particular subsistence of the things themselves And Spiritual things one from another Thus a Godly man that hath the motions of carnall joyes feares sorrows c. when he feeles the like affections in Spirituall things is able to say of both this feare joy or griefe is Spirituall and that is carnall And when he hath felt Spirituall Agonies and heart-breakings is able to say when they come againe these are the very same that afflicted my soule heretofore as a woman that hath felt the Throwes of Child-birth can say when she feeles them againe these are the paines of travell Againe 3 Because men finde inward comfort and ease by Spirituall objects But none in outward and carnall things when Godly men finding themselves afflicted in spirit finde by their owne experience that carnall comforts releeve and ease them no more then Iacobs Children and Wives did him Gen. 37.35 or then Iobs friends helped him in his distresse whom he calls Miserable comforters Iob 16.2 But for all that carnall reason can say unto them they remaine still in darknesse without light as the Prophet speakes Isa 50.10 till God make them heare the voyce of Joy and Gladnesse Psal 51.8 till a Messenger in his Name assure them that there is a ransome accepted for them Iob 33.24 I say when carnall comforts worke nothing on them but onely Spirituall comforts ease their hearts as Gods word quickned David Psal 119.50.92 it manifestly discovers a Spirituall sense within which is affected with nothing but that which is Spirituall Of this Spirituall Sense 4. Because the same spirituall objects that affect the godly at some times at other times affect them not this is a farther Evidence that the same things proposed to the same or divers men though all godly affect them not alike at all times sometimes moving the heart in a strong manner whereas at another time they have little or no operation at all That message that God had accepted a Ransome had a great effect upon that distressed Man Iob 33.24 in reviving his spirit the same message by the mouth of Nathan 2 Sam. 12.13 wrought nothing for the present upon Davids heart which remained broken still Psal 51.8 And generally all godly men finde by their owne experience that those instructions reproofes and consolations which at some times awaken wound and revive their spirits at another move them no more either way then a charme doth a deafe Adder as the Psalmist speakes Psal 58.4 Which must needs happen because Spirituall Sense is at sometimes bepummed and awakened at other times Now they being still men of spirituall mindes and at all times understanding alike those things that are proposed no reason can be given why they are so ineffectuall at one time and powerfull at another but this that at some times Spirituall Sense being benummed they then heare onely by the hearing of the eare as Job speakes Iob 42.5 but at other times when those senses be awakened they taste and see and feele the same and consequently are affected as Iob was in that place and Iacob when he saw the Chariots sent to bring him into Egypt Gen. 45.27 No man knowes that he lives but by sense 5. Because we know that we have in us Spirituall Life which cannot be felt but by Spirituall Sense Naturally by Naturall sense and Spiritually by Spirituall Sense for the Naturall man understands not the things of the Spirit of God 1 Cor. 2.14 Now godly men know that they live by Faith in the Sonne of God Gal. 2.10 and feele in themselves the operations and motions of the Spirituall life both in seeking after those things that cherish it as Gods Law and Word Psal 119.130 131. Good company ver 63. and 101. especially Gods Spirit Psal 51.12 as also by shunning whatsoever might impaire it as evill practises Psal 119.101 wicked company ver 115. and by their delight in things agreeable to them Gods Love Psal 116.7 Holy
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
in it we must labour earnestly to work our hearts to the love of those Counsells of God which we embrace by faith for their Righteousnesse Psal 119.128 Purity ver 140. Perfection ver 96 97. and especially for the usefulnesse and wonderfull benefit of them to our selves that we may desire them with all our soules Psal 119.131 and delight and rejoyce in them ver 162.174 To this purpose it will be needfull to set before us the wonderfull efficacy of the Word which not only counsells Psal 119.24 and directs us in our waies v. 105. but helps us farther in clensing them ver 9. in quickning the spirit ver 93. giving wisdome v. 98 99 100. converting the soul Ps 19.7 bringing great reward that we obtained by observing them ver 11. and great peace which they have that love them Psal 119.165 These eminent excellencies of the Word set before us in such particulars cannot choose but make these heavenly counsells precious in our eyes as they are to holy David Psal 119.72.127.162 and bring the soule to delight in them exceedingly Such fervent affections This will make us serious in devising how we may put the counsels of God in practise if they once quicken a mans spirit cannot choose but move him to advise seriously with himselfe how he may bring both his heart and practise to conforme to those holy counsells and directions which he finds laid before him in Gods Word wherupon he must necessarily fall to the considering of his disposition condition employments and occasions and to the devising of a way how to frame out of the Word rules to himself for the ordering of them aright according to the mind and will of God with the Prophet David Psal 119.59 bethinking himself what means he may make use of to that purpose taking the Word with him as a light in his hand to guide his steps Psal 119.105 joyning to the company of godly persons v. 63. chasing away the wicked that might withdraw him vers 115. and this he doth with all speed vers 60. with a resolution to hold on in this holy course to the end vers 112. unto which he binds himself by a solemn vow and covenant v. 106. A man having thus resolved upon the practise of such duties as the Word prescribes For which end we are to take hold of the first Opportunities offered must embrace the first opportunity offered unto him to put his resolution in execution Partly because Opportunities are not alwaies presented and besides because the time of this life which is allotted for the practise of the duties required is short and the duties themselves are many wherein the more we abound the more we increase our reward and further our account at the last day 2 Cor. 9.6 And lastly because the inlargement of the heart is requisite to the running of the way of Gods Commandements Psalme 119.32 which therefore it will be needfull for us to make use of when it comes upon us knowing that we cannot command it when we will Now in setting to the Practise of such duties as the Word prescribes although we must have respect to all Gods Commandements after Davids example Psalme 119.6 for that is our Righteousnesse Especially for those duties which are layed before us in Reading the Word Deuteronomy 6.25 yet seeing all duties cannot be performed at once we must take more speciall care for the present not only of those things which our imployments in our particular callings or incident occasions press upon us but of those also which the Word which we have read or heard directs unto conceiving that God thereby more especially commends them unto us for that present We know that we are not onely to do what God hath commanded In all our Practise we must observe not only what is commanded but withall as it is commanded but besides to do it as he hath commanded Deut. 5.25 without turning aside to the right or left hand verse 32. that is to perform the duties which God prescribes in such Manner Forme and Order as he requires them to be done Wherefore he that desires to be accepted in his Obedience ought to set the Word of God before him as David doth his judgments Psalme 18.22 as a man doth the coppy by which he writes This is done by keeping the rules given us in the Word fresh in our memories reviving them by often meditation This use David made of the Word which he caryed alwaies with him as a Lanthorne to direct him in every step Psalme 119.105 having it ever with him verse 98. and having respect to his statutes continually verse 117. Thus it behoves us to make use of the Word after we have read it Examining our waies how neere they come up to the rule or come short of it But withall because we know the rules thereof are not only given for direction but besides for examination of our waies it will be good for us to call our selves daily to account how our practise answers the rules that are from time to time set before us in reading or hearing the Word Both that on the one side we may be incouraged in conforming our practise to the Law and rejoyce in the grace of God working in us with thankfulnesse That wee may be either thankfull or humbled and on the other side when we find that we have swarved from the duty required and the rule set before us we may be humbled and grieved for our failings and driven to seek unto Christ to make up our peace and may pray more earnestly for Gods assistance to look better to our waies for time to come as David doth Psal 119.131 132 133 176. I make no question but that the consideration of these directions given for the profitable reading of Scriptures will work diversly upon divers persons * 1. Obj. Such a strict rule will discourage some 1. As conceiving it impossible to be followed 2. Or requiring more time then can be spared 2. Object And others to mourne when they come short of what is prescribed To the first 1. The difficulty ariseth from their unwilling minds 2. As much time may be spared from their vanities To the second 1. We deal with a gratious Father who accepts a willing mind 2. Only we must endevour to come as neer to the rule as we may Some conceiving the rules impossible to be observed in that exact manner as is prescribed or at least that such a strict observation of them will cause greater expence of time labour then they are willing to spare are deterred from the performance of the duty as the Jewes were from following our Saviour upon the hearing of his Sermon Joh. 6.60 61. Some others men of tender hearts may pondering all these duties in their thoughts be driven to mourn in secret when they find their own performances so unanswerable to the rules formerly delivered and may doubt whether they are accepted or no. To
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
destroyed those that came to apprehend him as he drave them backwards and felled them to the ground John 18.6 to rid himselfe out of the hands of his enemies as he might have done Mat. 26.53 But besides when he came to his answer he doth not so much as plead for himselfe When he doth not so much as plead for himselfe either before the high Priest Mat. 26.63 or afterwards before Pilate Mat. 27 12 14. but as it was foretold of him by the Prophet Isaiah 53.7 stood as a sheepe before the shearer dumbe and opened not his mouth And lastly when he was nailed to the Crosse And breathes out his Soule into his Fathers bosome while his life was yet whole in him he voluntatarily breathed out his Soule into the bosome of his Father as it is evident both in that he was dead a good space before the two theeves that were crucified with him whereas by reason of the strength of the naturall constitution of his body he might have subsisted under those torments longer thē they And besides by yeelding up his life when it was yet whole in him as it evidently appeared by that lowd cry which he uttered at the very instant of his death as is testified Mark 15.37 39. Luk. 23.46 All which are undeniable evidences of our Saviours voluntary resigning up and laying down his life by the wil of his Father for his peoples sins The third and last circumstance in our Saviours Passion which the Evangelists lay down before us is that without which the rest had been of little worth that his sufferings were both reall and sufficient And for the former of these That Christs Sufferings were reall is cleared that they were reall and not feigned appeares evidently by the whole narration of our Saviours buffeting scourging and crucifying at last and by his death which followed thereupon By the souldiers who found him dead and therefore forbare to breake his legs By the wound which they gave him in his side By the Centurions Certificate to Pilate of his death By his buriall The truth whereof is sufficiently testified sundry wayes First the Souldiers forbare to breake our Saviours legs because they saw apparently that he was already dead Iohn 19.30.33 Secondly it appears by the wound which the Souldiers gave him in his side which pierced his very heart as appeared by the water which issued out of the wound Thirdly by the Certificate which was given in to Pilate by the Centurion that he had bin a good while dead Marke 15.44 45. Fourthly by the buriall of his body by Ioseph of Arimathea Mat. 27.60 together with the preparations which the women made to embalme it Luke 23.56 And Lastly by the watch which the chiefe Priests and Pharisees set about his grave to prevent the stealing away of his body by his Disciples Mat. 27.66 It is true That they were sufficient that those divers torments and death at last yea the most cruell painfull and accursed of all deaths the death of the Crosse which our blessed Saviour endured in his body were but a part of that debt Appeares not only by his death part of the punishment of sinne which we ought unto God for sinne and which as our surety he tooke upon him to satisfie for us For the death outward paines of the body were neitheral nor the greatest part of that curse which was brought upon man by sinne The heaviest weight of the wrath of God lay upon his soul So that it was needfull But besides by his suffering in Soule that the Soul of Christ also should beare the wrath of God and be made an offering for our sin as was foretold Isa 53.10 The Evangelists therefore are very carefull to set before us the pangs and anguish of our Saviours Soule So great that himselfe professeth his Soul was heavy to the death That it caused him to sweat great drops of blood the agonies whereof were such that himselfe professed that his Soul was heavy to the death Mat. 26.38 and the violence thereof so great that he did sweat great drops of blood which fell from him to the ground Luke 22.44 So that we cannot conceive that a person of so incomparable fortitude as our Saviour was could have so deep an impression made upon his Soule by any other thing then by the sense of his Fathers wrath wherewith he wrestled in that conflict God withholding from him at that time And to cry out upon the Crosse My God my God c. the comfort of his favour as himselfe implies when he cries out in the anguish of his Spirit upon the Crosse My God my God why hast thou forsaken me Mat. 27.46 That such speeches and such effects could proceed from no other cause then the sense of his Fathers wrath So that he might truly say that work of our Redemption was finished and the debt fully paied cannot be denied In what manner or measure he felt it is too much vanity and curiosity to enquire It is enough unto us that it was so much as God accepted in full satisfaction for our debt which also our Saviour himselfe seems to imply in the words uttered immediately before his death It is finished Iohn 19.30 He meanes both his Sufferings and the price of our Redemption This work of mans Redemption discovers 1. Gods unconceiveable love to man This great and glorious work of God in Redeeming and Reconciling himselfe to the world by the blood of his only begotten Son Jesus Christ discovers unto us in the first place such a measure of Gods unspeakable and unconceivable love to man as passeth all knowledge to use the Apostles phrase Eph. 3.19 Secondly 2. His wonderfull Wisdome it gives an evidence of his wonderfull and infinite wisdome in devising and finding out a meanes by which that holy God who will by no meanes pardon the guilty Exod. 34.7 might yet without any empeachment unto his Justice at all pardon sinnes yea more then that might admit men into an holy Communion fellowship with himself being before enemies and by sinne wholly separated from him by joyning God and man together in the person of his Sonne who assuming unto himself our nature 3. His mighty Power thereby came Emanuel God with us Mat. 1.23 Thirdly herein God manifests his wonderfull power not only in spoyling Principalities and Powers and triumphing over them Col. 2.15 but besides in conquering death by dying and leading captivity captive by becomming a Captive unto those whom he subdued wholly and triumphed over in his Crosse Fourthly 4. His infinite Justice God made known his Justice and Holinesse in the hatred of sinne when he spared not his owne Sonne when he became our surety and tooke our sinnes upon him but would bruise him and put him to griefe when he made his Soule an offering for sinne though himselfe had done no violence neither was any deceit found in his mouth