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
3.5 6. This phrase of infusing or shedding as hath already been intimated implies men to be meerly passive Manifesting man to bee meerely passive in receiving it in receiving this spirituall life yet not altogether as vessels are in receiving that which is poured into them To make this more evident the holy Ghost sets out that state in which grace finds us being yet unregenerate by the name of death Eph. 2.1.5 as it doth our regeneration by the name of quickning Eph. 2.5 begetting again 1 Pet. 1.3 and 1 Iohn 5.18 new birth Iohn 3.3.5 and 1 Pet. 1.23 creating Eph. 2.10 whence regenerate men are tearmed new creatures Gal. 6.15 All phrases which imply us to be as meerly passive in the act of our renovation as we were in our first creation or generation Indeed if your New birth were no more but the improving of something which we had in us before or the strengthning only of that which was weake in us it is true that man himselfe might cooperate with the Spirit of Christ in this worke But seeing it appeares to be the bestowing of that which was not at all what is there in the man to be regenerate that can cooperate with the Spirit in his Regeneration Nature can doe nothing unlesse it be to hinder and oppose the worke For we know that is enmity against God Rom. 8.7 and cannot receive the things of God 1 Cor. 2.14 At the best we know nature is but the matter which is renewed or new formed and matter as we all know can have no operation at all As for grace or spirituall life we know we had none at all till it was infused and that which is not at all cannot possibly have any operation So that it must needes bee granted that there is nothing in a man to be regenerate that can worke any thing at all in the act of his regeneration It being granted then that a man is meerely passive in the worke of his regeneration And therefore not to be discerned by us how it is wrought Though we may discerne 1 the preparations thereunto it must needs be impossible for him to discover how it is wrought as impossible as it is for one to know how he receives his owne life It is true that he may discerne the preparations to the worke such as are those terrours and agonies which oftentimes are before the worke of regeneration and are raised in a mans heart by the discovery of his owne miserable condition in which he stands and of the unability of all the creatures in the world to bring him any helpe seconded with some serious deliberations what to doe and ending in some desires and purposes to make use of some meanes for the escaping of Gods wrath if it may be Such motions as these are by which the heart is many times prepared for the worke of regeneration which may be resembled to the heating of metalls before they melt and are cast into the molde to be fashioned because in them the spirit of a man is wrought upon in a naturall way and by the helpe of naturall reason one may discerne as any creature that makes use of sense and motion cannot choose but discerne and know what it selfe doth Much more may a person regenerate 2. and first operations thereof discerne and understand the motions and operations that are performed by him after he is regenerate seeing it is evident that in them his spirit workes together with the Spirit of Christ Onely the first act of infusing and receiving grace being wrought in us and not by us yea and that in an instant and not by degrees is impossible to be discerned how it is wrought either by nature which understands not spirituall things or by spirituall sense which as we have seene already flowes from that spirituall life newly received and therefore cannot discerne what was done before it had any beeing at all Notwithstanding it is not impossible for a regenerate man to feele the very first illapse of the Spirit into the soule for it may bring that sense with it selfe although it doth not alwayes so Yet it may bring the sense of it selfe even in the instant of receiving it but not usually nor perhaps usually for though when a blinde man receives sight he must needes know that he sees as soone as he sees yet in receiving this spirituall life it is not so The giving of spirituall life and the giving of the sense of it be two distinct acts of the Spirit which may but doe not alwayes goe together Howsoever even in such persons as in the instant of regeneration feele themselves regenerate though they know what is wrought in them yet how it is wrought they cannot understand The author of this worke of regeneration is Christ by the Spirit Unto this By the Spirit of Christ the fashioning and quickning of all things that are created and continually renewed is ascribed as in the first Creation Gen. 2.2 the Spirit is said to move upon the waters that is to fashion and form that rude masse out of which all things were made that Spirit garnished the Heavens Job 26.13 And the renovation of all things by continuall propagation is ascribed to the same Spirit Psal 104.30 and more especially the infusing of the soule Gen. 2.7 Job 33.4 So that the abilities thereof are most significantly termed The Spirit of understanding Iob 32.8 of strength and courage Iudg. 14.6 of counsell and government Numb 11.25 and 1 Sam. 10.9 10. But above all the Supernaturall abilities of Grace and Sanctification are ascribed to the same Spirit 1 Cor. 12.8.9 called for that cause The Spirit of Sanctification 2 Thes 2.13 and 1 Pet. 1.2 in so much that all graces of regeneration are termed the fruits of the Spirit Gal. 5.22 This Spirit resting on Christ Isa 61.1 who is for that cause said to be anointed with the oyle of gladnesse above his fellowes Psal 45.7 and to be full of grace Iohn 1.14 as having the Spirit given him not by measure Iohn 3.34 flowes from him to all his members as the head sends out influence of life to all the body so that of his fulnesse they all receive grace for grace Iohn 1.16 that is graces answerable to his graces SECT II. Of the spirituall mans operations THe operations of a spirituall man we have in the former description expressed by the terms and phrase of Comprehending and Embracing All things Spiritually Where under the termes of Comprehending and Embracing we understand all the severall kinds of the operations of a spirituall man and by All things we note the subjects of those operations and by the last terme Spiritually we signifie the manner of those severall workings or motions Comprehending 1. Comprehending implying all the acts of the understanding is properly that act of the understanding by which we conceive such things as are represented us which is the ground of our judging of them afterwards
1.21 and particularly of worldly cares which choak the word Mat. 13.22 2. Of all worldly thoughts and of all manner of distracting thoughts of what nature soever which must needs hinder attention while we are about this serious work And lastly of all unquiet passions of anger feare joy sorrow c. 3. And of all distempering passions which unsettle the heart pervert the judgment and bring perversnes into the will and so hinder and distract all the faculties of the soul that it cannot receive discern imbrace the word as it ought Next 2. By awing the heart with due reverence of God before whom we stand and hath power to command us to possess the heart with Reverence we must advisedly consider with what and whom we have to doe while we are reading the Scriptures That the God before whose presence we stand first is our God by Creation Psalme 100.2 3. and Redemption Isa 43.1 and Covenant Deut. 26.17 and therefore hath right to command us what he pleaseth according to our Saviours intimation Mat. 20.15 to whose will and word we have already vowed obedience which we must the more carefully perform because he can find us out in all our failings as knowing our very thoughts afar off Psalme 139.2 much more having all our waies before him Psalme 119.168 and being one who will not forgive our wilfull transgressions Iohn 24.19 20. such considerations cause us to receive the Word with that trembling of heart which God so much respects Isa 66.2 withall we must know that the Word is a Law that must sway our hearts being so righteous and holy in all things Psalme 119.128 that we cannot but approve it Nay so good verse 39. that we cannot but submit to it with all cheerfulness as being ordained to us for our good Deut. 6.25 who submitting thereunto and walking according to it have our fruit in holiness and the end everlasting life 3. By stirring up in our selves a spirituall Appetite to the word Rom. 6.22 Thirdly we must labour to quicken and work into our hearts a Spirituall appetite after the Word such as Iob found in himself Job 23.12 and holy David Psal 119.131 which ariseth both from the sense of our emptinesse for the full soule loatheth the hony and the hony combe Prov. 27.7 and withall of the fitnesse of the Word to supply unto us whatsoever we want hunger after as being the food of our souls 1 Pet 2.2 the word of eternall life Iohn 6.68 which quickens us Psalme 119.50 and is besides sweet and pleasant above measure verse 103. In a word all those Motives which we prescribed before to be used to stirre up our selves to undertake this holy exercise must be againe called to mind when we set about it Fourthly 4. By awaking our faith 1. By remembring that it is the word of the God of truth That we may awaken and strengthenen our faith to entertaine and beleeve the Word we must consider that it is the word of him that speakes righteousnesse Isa 45.19 whose faithfullnesse is to all generations Psalme 119.90 and who hath founded his testimonies forever verse 152. So that we have great reason to build firmely upon every tittle and syllable which we find in this Word without doubt or question 2. That he hath made it his power to salvation Besides that we must remember that God hath made this word his power to salvation Rom. 1.16 mighty through him to cast down strong holds 2 Cor. 10.5 and hath promised that it shall not returne empty but shall surely execute that for which it was sent Isa 55.10 11. Indeed it wondrously furthers the operation of the Word in our hearts when we set these promises before our eyes and urge God with them and challenge the making of them good unto our soules God indeed much delights to be pressed with his word and to be called upon as Elisha did when he stood by the waters of Iordan and smote them with Elijahs Mantle crying out Where is the God of Elijah 2 Kings 2.14 In the fifth place the heart must be made pliable and soft 5. By softening the heart and making it pliable like that good ground Luke 8.15 for soft things we know easily take impression of any forme that is imprinted on them as the Apostle calls the Doctrine delivered to the Romans Rom. 6.17 It was the tendernesse of Iosiahs heart mentioned 2 Chron. 34.27 which caused that deep impression in his spirit by the reading of the Law verse 19.21 This pliablenesse of heart we are brought unto by casting aside of our owne wills and wisdome which stiffen our hearts against Gods counsells as appeares by those rebellious Jewes Ier. 44.16 Indeed a very foole is more tractable then one that is wise in his own eyes Prov. 26.12 This tendernesse is called opening of the heart Acts 16.14 which is the work of the Spirit much furthered by awing our hearts with a reverend feare of his Majesty before whom we stand Which being to be wrought by God onely it is needfull when we begin the work to lift up the heart unto God in prayer Their presence before God made Cornelius and his company so apt and ready to heare S. Peters Sermon Acts 10.33 Now seeing it is the work of God only to frame us to such a disposition of heart who only can take away the stony heart out of our bowells and can in stead of it give us a heart of flesh Ezek. 36.26 we must in the last place before we enter upon this work lift up our hearts to him in prayer to open our eyes Psalme 119.18 enlarge our hearts verse 32. incline them to his testimonies verse 36. and that to keep them to the end verse 112. Ordering our steps in them verse 133. and acquainting us with the will of God by his Spirit to teach us to doe them Psalme 143.10 according to his promise to send his Spirit to lead us into all truth Iohn 14.16.30 Some short effectuall prayer to this purpose to close up our meditations in this preparation of ours to the reading of the Word representing unto God our dependence on him alone which is a meanes to make us humble thankfull for his assistance to prosper us in the use of his own ordinance seldome returnes without a gracious answer and is of great use unto us both to keep down the swelling of our hearts if we find that this work prospers in our hand 2. And to make us good bushands of the grace which we receive as manifestly discovering that the grace we receive comes from God unto whom we have addressed our selves by prayer which takes away all glorying in our selves 1 Cor. 4.7 and withall it makes us carefull to be good husbands of that which we have received from Gods hands as well knowing that seeing we have no more then he is pleased to bestow upon us it is not in our power
faile to supply you with such estates as will be best and meetest for you I assure my selfe you want neither will nor resolution to set forward the workes wherein Gods honour and the welfare of this place are so much concerned Onely I desire you to embrace the first opportunities which the Lord shall put into your hand to bring your purposes to effect Say not with the people Hag. 1.2 The time is not come that the Lords house should be built Things of publike concernment ought to be our first and chiefest care which when we labour to set forwards with all our power we engage the Lord himselfe to take care of and prosper our private affaires Now the Lord stirre up the spirits of you all as he did the spirits of Zerubbabel and Ioshuah Zech. 1.14 to take his work in hand with speed and courage and be assured of the same successe that these holy men found and besides honour to your selves and comfort in your owne hearts at present the entering into the Joy of your Lord hereafter Mat. 25.21 23. Which that you may doe and finde is and shall be the prayer of Your Humble Servant IOHN WHITE To the Author Sir NOtwithstanding yours or the Printers haste and importunity I must not let these Treatises of so much worth goe out of my hands without that due testimony which my heart gives of them As the compilement of them is close and pithy so the materials full of spirituall vigor accompanied with a strength both of Harmonious and also Argumentative Reason The subjects themselves all seasonable when enjoyments of God through Scripture Revelation without us and by Faith and spirituall experience withinus is esteemed but a living upon the letter a way beneath for infant Christians to walke with God in And both these you have here with much evidence vindicated and cleared As likewise the Morality of the fourth Commandement the conscientious observation of which hath through the blessing of God following his own institutions both elevated and preserved at its height the practicall part of the power of godlinesse in this Kingdome which is laid aside by many true professors of piety as a part of the Iewish paedagogie For the particulars themselves your Description of a spirituall man is deeply fetcht from that which constitutes him such and doth genuinely distinguish him from all other by that which is most proper to his constitution and peculiar to his Faith namely The Demonstration of the Spirit And as the subject is spirituall such are your characters given and your way of reading it exceeding spirituall even according to the Apostles owne direction comparing or suiting spirituall things with spirituall and accordingly is also full of that demonstration of the spirit which you therein make essentiall and constitutive of his faith I see how ever we may differ in Ecclesiasticks and matters of outward order a little yet in spiritualls or what is more conjunct to the inward and spiritual man we agree All our lives meet not in that part of the circumference yet in this center we unite and embrace and herein I doe rejoyce and will rejoyce for ever In your first main part concerning the Scriptures your discourse beares a comely suitablenesse to the nature and scope of that subject also For as the Historicall beleefe of their authority end and use is the foundation of all so your demonstrations thereof are formed out of and framed into a congeniall Harmony and consonancy to right Reason and containe a naturall Genealogy and story of divine Truth about them whereof one is the off-spring of the other which way of setting forth divine Truths as it carries with it the greatest conviction and as your selfe in that forementioned Treatise expresse it begets Faith Historicall which hath for its ground a rationality and consonancy to reason so it is made use of by the holy Ghost as a blessed subservient to that which you make the immediate proper cause of saving Faith The Demonstration of the Spirit For your last peece The more generall notion of such an indefinite sense of the Fourth Commandement I remember you and I long since mutually pleased our selves to have singly and apart agreed in But this your so exact particular explication and demonstration of this intent of God therein exceedes what I either did then or have since imagined could have with that rationality perspicuity even to more then a probability been made forth of the words thereof I doe herein exceedingly admire the wisdome of God in penning and ordering the words of that Fourth Commandement in such a posture whereof you have made observation as that command might become a genuine and naturall root more naturall then Abraham is to Jew and Gentiles successively First to beare that last seventh day that old Sabbath the Omega of the weeke and when that should be lopt off then to give as fresh sap to the first seventh day the Alpha of the week the Lords day Sabbath It makes me say of the Commandement with an inversion what the Apostle sayes upon the like reason of that of Love It was an old Commandement and yet is still a new one Sir as the honour you have done me to commit these Treatises to the Test of my weake judgement ere you transmitted them to the presse hath cleane taken off that little of jealousy of any strangenesse by reason of these unhappy differences in comparison of former intimacy so the quickning materials hereof have fully revived in my heart that intensenesse of Christian and Brotherly love towards you with this just cause of addition and encrease That after your having sacrificed your spirits and strength in the most publique way of service to God and his Church with more then ordinary activity and selfe-denyall you still retaine such a spirituall vigor both of Grace and judgement as this issue shewes in these yeares of old age and infirmities Thus much if any stampe of mine might arise to any such a value for a private encouragement at least be pleased to accept as it is given with all faithfulnesse from Your ancient and still true and faithfull Friend and unworthy Brother Tho Goodwin A Table of the title of the severall Chapters and Sections contained in the Treatise following Cap. 1. OF the necessity of preparation to Reading Pag. 1 Cap. 2. Sect. 1. Of the Author of the holy Scriptures Pag. 7 Sect. 2. That the holy Scriptures appeare evidently to be the word of God Pag. 18 The first Marke by which it is evident that they are so The Style and Phrase of them Pag. 19 The second Marke The Subject or Matter handled in them Pag. 25 The third Marke The powerfull effect of the Scriptures on mens hearts Pag. 33 Cap. 3. The Scriptures having God for their Author must needes be of Divine authority Pag. 45 Cap. 4. That the pen-men of holy Scriptures were holy men guided in that worke wholly by Gods Spirit Pag. 57
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
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
them either took from the Sibylls books or from some other directions pretended to be given by the Gods themselves Neither can we possibly be assured that such rites as we worship God withall In the observation of the Sabbath use of the Sacraments c. are accepted unlesse God himself prescribe them as we see he did the whole form of ceremoniall worship in the Leviticall law and the Sabbath and Sacraments both in Paradise and under the Gospel by our Saviour Christ And for the services which are to be performed to men first we finde little in the Precepts of such as are meer Moralists concerning that fountain of those duties whence they ought to flow which is love without which none of them is accepted 1 Cor. 13.3 Neither doe we finde that measure of love required by them which our Saviour commands to love our neighbour as our self Mat. 5.44 wherein he affirms we go beyond naturall men and consequently implies that we doe more then naturall reason teacheth whence it will follow that the law which requires that duty was not given by man and therefore must needs be acknowledged to be the Precept and Word of God and not of man Nay beyond all this 3. Most of all self-deniall which nature never taught we find that Gods Word requires of us the deniall of our selves and that every way both of our own vvisdome to prescribe as the Lord requires his people to do not vvhat is right in their own eyes Deut. 12.8 but what is right in the eyes of the Lord their God Deut. 13.18 and of our own ability to undertake and perform as our Saviour requires us to bring forth fruit in him vvithout vvhom vve can doe nothing Iohn 15.5 and of our own ends as the Apostle tels us that vve must bring forth fruit unto God Rom. 7.4 that he may be glorified Mat. 5.16 and therefore the Prophet cals Israel an empty Vine because he brought forth fruit to himself Hos 10.1 whence it is that our Saviour makes this self-deniall the first step to Religion Mat. 16.24 A duty that humane reason is so far from prescribing that it cannot so much as allow and submit unto it when it is prescribed and that because it cannot finde out mans emptinesse and weaknesse the ground on which self-deniall is founded or at least sensibly acknowledged Wherfore the Scriptures which require that duty which is so contrary to the principles of nature must needs be the Word of God Thus we see that the subject which the Scriptures handle is above the pitch of humane wisdome whether vve look to the grounds of faith or rules of practise which are layed down therein The true knowledge of God vvhom the world hath not known the great and glorious works of the worlds Creation vvith the time manner and order thereof And of mans Redemption after his fall and corruption thereby together with the state into which he is redeemed to be mystically united to Christ by the Spirit which gives him interest in his merits and righteousnesse makes him Gods childe by adoption and an heir of glory The duties of fear love and affiance in God all grounded on the true knowledge of him And lastly the service of love to man binding him to love his neighbour as himself yea his very enemies and above all things to deny himself So that the Scripture discovering those things which naturall reason could never finde out must needs be acknowledged to be delivered by God himself and to be his Word MARK III. Of the powerfull effects of the Scriptures upon mens hearts which discover them to be the Word of God THe two former Markes of the Scriptures which manifest them to be the Word of God appear as it were in the face and body of that sacred volume this third Mark is taken from the wonderfull and supernaturall effects that they work upon the heart and conscience which are such as cannot possibly be performed by any other then a divine Power These effects may be reduced unto three heads First the wounding and terrifying Secondly the converting and renuing Thirdly the comforting and reviving of the heart Neither of which being possible to bee wrought by the power of man as we shal manifest by and by it must needs be granted that the Scripture which produceth such wonderfull effects is not of man but of God seeing we know no cause can work an effect greater and of an higher nature then it self To begin with the first The first Effect of the Word the pricking of the heart Differing from naturall terrours the terrours and prickings of heart which are caused in men by Gods Word It cannot be denyed but there may be and are sometimes wrought in mens hearts some naturall terrours which may cause in them much unquietnesse but between such naturall passions and these spirituall agonies which are wrought by the word there will appear a wide difference if they be well examined and that more ways then one 1. In the grounds upon which they be raised 2. In the effects produced by them The grounds of naturall terrours 1. A naturall sense of sin 2. A naturall acknowledgment of Gods Justice Holinesse and Power which may be easily made manifest by observing first the grounds whence either of them doe arise And secondly the effects which the one and the other produce in those on whose hearts they make impression with the different consequents that follow thereupon Concerning the grounds upon which terrours are raised in mans heart the causes of such as are naturall appear to be evidently different from those which raise spirituall passions For we cannot be ignorant that every man by nature having imprinted in his heart some rude notions at the least both of good and evill and withall some acknowledgement of Gods Justice Holinesse and Power and having besides a conscience within his own breast sitting as Judge to passe censure upon his own ways and actions before which his thoughts accuse or excuse one another as the Apostle speaks Rom. 2.15 must needs have usually some sense of every known sin either more or lesse Whence it follows that the more the conscience is illightned and by that means awakened to look back upon a mans own sin and the wrath of God lying upon him for sin and his powerfull revenging hand pursuing him the more he must of necessity be distracted in his thoughts with fearfull terrours which may cause his life to hang before him All working in the heart fears of punishment Deut. 28.65 and to be bitter unto him and yet these terrours as arising from naturall principles are meerly naturall being caused by a naturall sense of sin and acknowledgment of Gods wrath and fear of his own danger thereby which any man may have by nature From this apprehension of the guilt of sin The grounds of spirituall terrours and fear of the punishment that follows it the causes that affect a godly
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
the all-sufficiency of God may be more admired as Isa 51.12 13. Psalm 146.3 4 6. manifesting that they were nothing at the first have nothing now but what is borrowed from God and that too in a very scant proportion So that if we enquire where wisdome power sufficiency and perfection are to be found the depth saith it is not in me the sea answers it is not in me all creatures they have heard the fame thereof Job 28.22 but onely the mighty Creator of heaven and earth hath possessed all these things in the beginning of his ways Thus the Word sets out riches mens strong City Prov. 18.11 to be nothing Prov. 23.5 strong wals no better then ripe figges that fall into the eaters mouth Nah. 3.12 horses and chariots a broken reed Psal 20.8 unable to save a man Psa 33.17 honour an empty breath gracing no man without wisdome Psal 49.20 men lighter then vanity Ps 62.9 Princes but a puffe Psal 146.4 nay whole Nations but as the dust of the ballance Isa 40.15 nothing nay lesse then nothing ver 17. Thus the Scriptures setting God and the creatures one against another like a foil under a diamond God in his absolute and transcendent perfections the creatures though excellent by the beauty that God hath given them yet empty weak and contemptible compared with God doe advance his glory beyond comparison So that as the height of heaven is seen by this that when wee have climed the top of some high mountain which when we stood in the low valley seemed to touch the skye we find our selves to be as far from heaven as we were before So when we have beheld the greatest excellencies of the most admired creatures it is no more in comparison of Gods perfections then if we had seen the basest worm By these divers ways doe the Scriptures advance Gods honour and throw down all creatures at his foot The next scope of the Scriptures The secōd scope of the Scriptures our salvation furthered 1. Proposing the meanes thereof is the furthering of mans salvation which they effect two ways First by proposing the means of salvation and secondly by winning our hearts to entertain them First then they present unto us God himself offering life and salvation in Christ that beleeving in him we might have eternall life John 3.16 Next the Scriptures propose the rules of an holy life being the way that leads to salvation and so serve for a guide to direct us Psalm 119.105 A Counsellor to advise us ver 24. shining out unto us as a light in a dark place 2 Pet. 1.19 discovering unto us the way and the crooked paths on either side of it leading to death and destruction The next means by which the Scriptures further our salvation 2. Winning our hearts to embrace it by the Spirit accompanying it is by winning our hearts to embrace and seek it which it performs by the Spirit that accompanies it for that onely quickens the soul Iohn 6.63 by giving us a taste of the heavenly gift and enabling us to comprehend with all Saints the breadth length depth and heighth thereof Eph. 3.18 whereupon we desire and seek it with all our souls Withall it causeth us to relish Gods Gommandements which we finde sweeter then honey to our mouths Ps 119.103 or at least provokes us to a longing desire after them as David opened his mouth and panted longing for them Ps 119.131 wishing that his ways were directed to keep Gods statutes Psal 119.5 craving Gods help to assist us therein to order our steps in his word Ps 119.133 promising to run the way of Gods Commandements when he shall enlarge our hearts Ps 119.32 afflicting our selves for our wandrings from them and praying to be brought back into a right way Ps 119.176 Thus Gods word stirs up the desires of the soul after God and Christ and thereby moves us to take hold of eternall life An effect of which none misse but such as reject and put it off from themselves with those Acts 13.46 CAP. VII Who they are that profit by reading the holy Scriptures that they must be men of spirituall mindes IT is an evident and known truth They must have spiritual minds that understand the Scriptures Because the Scriptures thēselves are spirituall that to the apprehending of any thing there must be a correspondence in nature between the faculty and the object that it apprehends as between light and the eye between meat and the taste Seeing therefore as we have made it evident already the most part of the matters handled in Scripture are spirituall it is impossible that they should be comprehended by any other then by a spirituall minde 1 Cor. 2.15 A naturall man being as uncapable of the right understanding of spirituall things as a beast is of rationall discourse That is both uncapable to comprehend them in their own nature and much more to approve them seeing he esteems them foolishnesse 2 Cor. 2.14 It is true Yet it is all mens duty to read and study them that the study of the Scriptures is every mans duty according to that generall exhortation John 5.39 seeing they were intended by God unto the whole Church whose revealed will is that all men should be saved and come to the knowledge of the truth 1 Tim. 2.4 And if all men are bound to doe the things revealed Deut. 29.29 it must needs be granted that they are bound to know them Wherefore it must necessarily follow that none can be excluded from the reading of the Scriptures in which those duties are prescribed All that we affirm is this But onely spirituall men profit by them as they ought that of those that doe and ought to read them none can profit by them as they ought unlesse they be men of spirituall mindes without which they can neither understand nor beleeve them such as mixe not the word with faith profit not by it at all Heb. 4.2 Notwithstanding Notwithstanding those that come not prepared with a good heart 1. May receive it while they are reading the endeavours of those that have not yet gotten such spirituall mindes are not altogether vain if there be in them any true desire to get the knowledg of those heavenly mysteries revealed therin For though they come not prepared with such an heart as is required when they take the work in hand yet God may give it them while they are about the duty as he opened Lydiaes heart while she was hearing S. Pauls Sermon Acts 16.24 and converted three thousand in hearing of Saint Peters Sermon Act. 2.41 Or the Spirit may afterwards bring those things to remembrance 2. Or the Spirit may bring them after to remembrace 3. Or at least they may by reading be restrained if not converted which they seemed to sleight at the first reading and may then work effectually by them as he dealt with his own Apostles Iohn 12.16 Or lastly though there follow no
effectuall work of grace yet there may ensue by the knowledge of the ways of godlinesse some restraint from evill and the practise of some good duties as Herod did many things upon Iohn Baptists preaching Mark 6.20 though he were far from effectuall reformation SECT I. The description of a spirituall man A Spirituall man is a member of Christ A spirituall man is 1. A member of Christ endowed by his Spirit with an habituall power to comprehend and embrace all things spiritually We call him a member of Christ because he becomes such an one in the very instant of his regeneration being united to him by the Spirit of sanctification For seeing there is no fountain of life but God alone nor any means of conveighing it to us but onely by Christ especially the life of grace Iohn 5.26 who therefore cals himself the life Iohn 14.6 and with whom our life is hid in God Col. 3.3 we cannot receive this spirituall life any way but by our union with him Wherefore every regenerate person is said to abide in Christ Iohn 15.4 to live in him Gal. 2.20 to dwell in him Eph. 3.17 to be a member of his body 1 Cor. 12.27 to be quickned in him Eph. 2.5 to be created in him Eph. 2.10 to bee nourished and encrease in him Col. 2.19 So evident a truth it is that every regenerate person is made a member of that body whereof Christ is the head This person thus made a member of Christ 2. By his Spirit abiding in him hath the same spirit by which he is united unto Christ continually flowing unto him from him who is the head and fountain of life and quickning him with that habituall power which enableth him to do all things spiritually A power it must be to distinguish it from those acts of illumination wrought sometimes in unregenerate men as in Balaam Num. 23.5 24.15 16. and Saul 1 Sam. 10.10 whereby they have some light at present and remain afterwards in darknesse like the Air illightened by the Sun which retains that light no longer then the Sun shines into it because it hath no fountain of light in it self whereas a regenerate man hath an anointing abiding in him 1 Iohn 2.27 a mind to know God 1 Iohn 5.21 We call this power habituall 3. And planting in him a spirituall ability wanting a fitter name to expresse it because it abides constantly in him that receives it as habits doe in those that have them from which notwithstanding it differs because habits are partly and sometimes wholly acquired by use and often practise whereas this is not gotten but infused And besides this cannot be lost as naturall habits may but abides for ever Iohn 14.16 as flowing to him that enjoys it from the never-failing springs of Gods all-sufficiency and immutability and conveighed unto him and continued by the infallible means of his inseparable union with Christ by the eternall Spirit We tearm it for distinctions sake a power or ability though in proper speech names of natural things cannot in all things expresse or fit those which are spirituall Called a seed The Scriptures tearm it a seed 1 Iohn 3.9 as being indeed the beginning of spirituall renovation from which it grows and encreaseth to farther perfection sometimes they tearm it a spring or fountain A spring or fountain as Iohn 4.14 yeelding a lasting supply of grace as a fountain doth of water sometimes from the Authour from whom it is derived The life of Christ Aspirituall principle the life of Christ 2 Cor. 4.10 11. There are that call it a spirituall principle and that is the name that we shall most frequently use in the ensuing discourse What name soever we give it we may not conceive it to be a new faculty added unto those which are in men by nature A man when he is regenerate hath no more faculties in his soul then he had before he was regenerate Which is no faculty added to those which are naturall But a natural faculty altered Only in the work of regeneration those abilities which the man had before are improved and receive a farther strength to comprehend and work spiritually as they did naturally before regeneration Thus our bodies in the resurrection from the dead shall have no more nor other parts then they have at present onely those which are now naturall shall then be made by the power of God spirituall 1 Cor. 15.44 But a more lively resemblance of this change in the faculties of the soul And brought under the government of the Spirit in this work of regeneration we may discern in those naturall and sensitive faculties which we have common with beasts For they having no higher principle then sense use them sensually but a man enjoying the same faculties under the command of a reasonable soul useth them rationally So happens it in a regenerate man his understanding will and affections which when they had no other command but reason had no more but rationall operations now being under the guiding of the Spirit of Christ ruling in him work spiritually Hence it is that a regenerate man every where in Scripture is said to walk after the Spirit Rom. 8.1 to be led by the Spirit Gal. 5.18 to walk in the Spirit ver 25. This principle of spirituall life Which is the root of spiritual habits improperly so called planted in a regenerate person by his union with Christ is the fountain or root of all those habits of spirituall grace which are severally distinguished by the names of faith hope love fear c. although to speak properly Properly onely diversifications of the actings of that spirituall principle they are but the diversifications of the actings of that spirituall principle within us distinguished by these names which withall after the manner of naturall habits are much encreased and strengthned by the use and much exercise of them and are as much weakned by disuse and neglect of exercise Out of that which hitherto hath been spoken we may see that a regenerate man hath in him these three things First a principle of spirituall life Secondly spirituall habits of faith hope love fear c. which flow or spring from that principle Lastly spirituall motions and operations according to those habits The manner of giving or planting this spirituall principle in a regenerate man 4. Given by way of infusing or shedding we expresse by the tearm of endowing now that wholly excludes all working or endeavours of men in gaining it as indeed it must be acknowledged to be Gods gift Iohn 3.10 In a more strict signification it is called infusing or pouring in or out as that phrase is applyed Ioel 2.28 and Acts 2.35 to expresse the large and plentifull bestowing of the gift of tongues as it is in other places to signifie the like manner of giving other spirituall graces which the Apostle affirms God shed on us abundantly through Christ Tit.
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
duties wherein they please him Object But some feele no such Spirituall life in themselves 1 Chron. 29.9 and griefe at sinfull courses Psal 119.136 What shall we thinke then of the condition of those that feele no Spirituall life at all in themselves but are alwayes complaining that they are senselesse and dead I Answer Answ 1. Their cōplaints argue that they have it For dead men as they feele not so they complaine not that a wicked man may judge himselfe to be without Spirituall life by the very judgement of Naturall Reason or being convinced by the Word but such a man feeles not his deadnesse nor is grieved at it though he may be affected with the consequents of it sometimes nor labours to get life but he that grieves and is continually unquiet in such a seeming dead condition and labours all he may to get out of it manifestly discovers to others though himselfe discerne it not that there is yet life remaining in him ◠For he that is once dead complaines nor grieves no more Yea the same persons 2. Their striving to move go on even in their greatest weaknesse farther discover some degree of Spirituall life remaining in them not onely by their striving to walke in God's wayes when they finde no ability to doe it with the Apostle Rom. 7.19 and though they cannot runne the wayes of Gods Commandements with that largenesse of heart they desire Psal 119.32 yet they move forwards according to their ability 3. Their griefe at Gods dishonour by themselves others and in the middest of their senslesnesse can be grieved both at foule dishonours done to God and at the miseries of his people As some persons being so weakned by sicknesse that they know not either what they doe or what is done unto them nor have any sense of their owne life yet are offended at the flashing of a candle in their eyes or a pinch or other violence done unto their bodies Wherefore we must needes grant a Spirituall Sense exercised in discerning good and evill Heb. By this Experience we discern 1. Good 1. God himselfe exceeding good 5.14 and by that a Spirituall Experience of both Of Good the Author whereof is God whom we taste to be Good 1 Pet. 2.3 Psal 33.8 by the experiments of his mercies in generall Psal 145.9 10. and to our selves in particular as David found in his owne case Psal 116.5 7. and righteous as he proves and shews himselfe experimentally by his workes Psal 58.11 especially faithfull to his servants By the same experience we finde the things given us of God to be good his Spirit 2. His coūsells and graces Psal 143.10 his Counsells good and that such bring great peace Psal 119.165 the work of Sanctification in us exceeding good in mortifying our corruptions in quickning to holinesse yea all the fruits of the Spirit love joy peace c. Gal. 5.22 Besides 3. The effects of his ordinances Prayer by this Experience we finde the good effects of Gods ordinances Prayer powerfull with God Psal 18.6 as appeares if not by a direct answer by message as Dan. 9.13 Act. 10.4 or voice from Heaven as Iohn 12.48 yet by reall effects Psal 116.2 3. and evidence to our own spirits Psal 66.19 20. which much easeth the heart The Word 1 Sam. 1.18 The Word searching the thoughts 1 Cor. 14.25 Heb. 4.12 Pricking the heart Act. 2.37 and subduing it to the obedience of Christ Act. 2.37 41. Converting the soule Psal 19.7 yea making wife to salvation 2 Tim. 3.15 wiser then all the World Psal 119.98 99 100. Comforting the spirit ver 50. By the same Experience we discerne evill 2ly By the same Experience we discern evill The vanity of all the creatures riches and honour which make one no better then a dogge that dies in a ditch Ps 49.20 and leave him a foole at last Ier. 17.11 Wisdome and whatsoever is admired amongst men Vanity Eccles 2.15 so that by experience one findes an end of all perfection Psal 119.96 the pleasures of sinne leaving a man in all evill Prov. 5.14 without fruit Rom. 6.21 sinne it selfe out of measure sinfull as the Apostle expresseth it Rom. 7.13 making a man a very beast Psal 73.22 Withall it makes one finde the corruption of his whole nature Psal 51.5 Abomination of his righteousnesse Isa 64.6 Inability to any good Rom. 7.18 even so much as to thinke any good thing 2. Cor. 3.5 This Experience wonderfully strengthens Faith This Spirituall Experience much 1. Strengthens faith when by the events we finde all things to be as we beleeved as the Israelites beleeved God when they saw the Egyptians drowned Exod. 14.31 and David knew that God favoured him by his deliverance Psal 41 11. and his confidence that God would deliver him was because God had delivered him 1 Sam. 17.37 see 2 Tim. 2.17 18. Secondly 2. Quickens Affection Experience wonderfully quickens affections by those sensible Objects which it discovers as the sight of Iosephs chariots wonderfully revived Iacobs heart Gen. 45.27 and Gods deliverances of David wonderfully encreased his love Psal 18.1 and 116.1 It is true indeed that Faith workes more stedfastnesse and firmnesse of adherence Markes of Spirituall Affections 1. When they are kindled by Spirituall objects but Experience usually breeds the greater strength of affections These Affections we may know to be Spirituall if First they be kindled by Spirituall objects such as are the Sense of Gods Love manifested unto us in the experiments thereof in pardoning our sinnes Psal 103.3 Luke 7.47 in guiding us by his Counsell Psal 73.24 mastering our corruptions preventing our errours 1 Sam. 25.32 griefe and feare for his displeasure Psal 77.7 8. occasioned by our sins Ezra 9.15 yea for his dishonour by other mens sinnes Psal 119.136.139 Secondly 2. When they are seasonable when they are answerable to Gods dealing with us rejoycing and mourning seasonably when God calls us to either Eccl. 7.14 not preposterously 3. When they keepe the heart humble and tractable as Isa 22.12 Thirdly when they keepe us within our bounds humble and tractable like the Psalmist Psa 131.2 in a reverend feare of Gods Majesty Lastly when they provoke and quicken us to holy duties not onely of Prayer or thankesgiving but generally of all service and obedience as they doe the holy Prophet Psal 116.16 17. It is true that Yet it is only the Spirit of God which must testifie to our spirits that they are such when all is done none can assure us that our affections and motions are Spirituall but the same Spirit which workes them in us which as it testifies with our Spirit that we are Gods children Rom. 8.16 so doth it assure us that we are moved by his Spirit It cannot be prevented but that many men will deceive themselves mistaking carnall motions for Spirituall as Iehu did 2 King 10.16 But although some men think they
are to labour for and to pray for and indeed when men clearely discerne the glory But when it shines to us clearly transports the heart with spirituall raptures Which sometimes fall on us in reading and necessarily cause some pause in the work in hand 1. Because the minde wholly taken up therewith cannot at present attend other things 2. Because such affections being kindled in a sluggish heart need to be fomented lest they goeout like fire in greene wood and beauty of those heavenly Mysteries and taste the goodnesse of them they cannot but ravish readers with admiration as Psal 119.29 bring the heart to value them at an inestimable rate ver 72.127 transport them with strong and heavenly affections towards them of love ver 97. desire ver 131. and joy ver 111.162 It happens somtimes that such Spirituall Raptures seize on a man even while he is reading the Scriptures as the Disciples hearts burned within them whilest our Saviour talked with them going to Emaus Luke 24.32 whereupon the heart opens it selfe to close with and draw in that ravishing Object as it is probable Davids did Psal 119.131 which will necessarily enforce him to make some pause in the worke which he hath in hand for a little while which must need happen partly because the minde while it is wholly taken up with that truth which it embraceth cannot easily attend any thing else at that present as it falls out that when a mans eyes are dazled with beholding the Sunne they can for the present see nothing else perfectly And partly because such new begotten affections seeing they are kindled in an heart too sluggish of it selfe neede to be cherished and kept alive lest they languish and grow cold againe as fire if it be kindled in greene wood goeth quickly out if it be not quickned a while by blowing Such short pauses upon such occasions if they happen to us in reading the Scriptures rather further then hinder us in our work For a godly spirit quickned by such sweet refreshings receives encrease of alacrity and is thereby strengthened to goe on with much greater life to the end of this holy exercise which by such an help is if not more speedily yet doubtlesse more effectually and to better purpose performed The truth is such a pause neede not detaine us long but the affections being refreshed by some short meditation on that which moves them a man may set on to the worke againe and after that is fully ended he may resume againe into his thoughts and satisfie himselfe with the fuller contemplation of that object that so much affected him CAP. XI Of duties after Reading the Scriptures especially Meditation and Prayer TOo many Readers of Gods Word The error of such as content themselves with bare reading without meditation afterwards are like unto the person described Iames 1.24 who beholding his face in a glasse goeth his way and forgets of what shape he was Or like Ezekiels hearers who as soone as they had pleased their eares with his Sermons laid aside the thoughts of what they had heard out of their hearts and still went on in their old wayes of covetous practise Ezek. 33.31 32. In like manner fares it with these men when the Chapter is read the worke is ended in their opinion the Bible is laid aside and together with it all thoughts of all that they have read as if there were no farther use to be made of that holy exercise It may be probably conceived And the cause of it that these men are drawne to this duty rather out of conviction of conscience that such a duty ought to be performed or by love of the credit either of knowledge or of the forme of godlinesse rather then by any true desire either of a comfortable communion with God in the holy use of his ordinances or of the excellent fruits of this holy exercise the encrease of knowledge of God and Christ which the Word brings Iohn 15.39 with like encrease of every other grace the converting of the Soul Ps 19.7 cleansing of ones wayes Psal 119.9 subduing the thoughts to the obedience of Christ 2 Cor. 10.5 and making the man of God perfect to every good work 2 Tim. 3.17 so that it is no marvell if God in Justice deny these men those fruits of Grace The end of studying the Scriptures is not only knowledge but practise and Sanctification which they never desired Wherefore seeing practise and not bare knowledge is or should be the end and fruit of the study of the Scriptures as Moses expresly tells us Deut. 29.29 we must conceive that after we have read them the greatest and hardest part of the task is still behinde 1. We must therefore Meditate upon what we have read Wherefore after we have read any part of Scripture our speciall care must be when we have done to recount and revolve in our mindes those things that we have read and to meditate on them seriously Herein our first labour must be to finde out the true sense and meaning of the words 2. Searching out the true Sense and scope of the word which we have read 3. Singling out and applying what is of more speciall use to our selves 4. Working those things upon our hearts till they warm our affections 5. Advising how we may bring them into practise together with the scope unto which they are directed Secondly having discreetly chosen out such things as we judge to be of greatest use to our selves for the building of our faith or directing our practise we must carefully apply them to our selves our conditions and occasions Thirdly after that is done we must whet them upon our hearts till they warme and quicken our affections Lastly we must advise about and resolve upon the meanes to bring all into practise Such places of Scripture as either expresse unto us Mysteries hard to be understood or set them out in darke and unusuall Phrases of speech of which sort S. Peter tells there be many in Pauls Epistles 2 Pet. 3.16 need to be the more diligently scanned and if our own understanding be too weak to search into the meaning of them we may doe well to make use of other mens writings or conference But for finding out of the scope of any place of Scripture there needes a wise Judgement directed by the due consideration of the precedents and consequents Though all Scriptures be usefull every way yet some may concerne us more particularly compared with the substance of the matter handled in that place which we have in hand In the Second place though all Scripture be profitable for doctrine reproofe c. 2 Tim. 3.17 and so no part of it must be slightly passed over yet seeing some things therein delivered may more nearely concerne us in respect of our dispositions condition of life and accidentall occurrents our care must be in reading to single out such things as we finde fittest for our selves
Which we must so apply as if we were named therein and to apply and take them home unto our selves in such sort as if we were specially named in any Precept Reproofe Promise Commination Consolation or the like which is the most effectuall meanes to awaken and stirre up affections and to set on our endeavours as manifestly appeares in good Iosiah his example 2 Chron. 34.20 21. For such particular applying of things to our selves Examples hereof we have in Scripture we have frequent precedents in Scripture For there we finde the promises made in such a time and to such persons applied both unto other times and persons As that promise made to the children of Israel Isa 49.8 is applied to us under the Gospell 2 Cor. 6.2 and a little after ver 16.18 is applied to us likewise the promise made to them Levit. 26.11 12. Ier. 31.1 The promise made to Ioshua cap. 1.5 and that upon which David buildes Psal 118.6 are both applied in like manner Heb. 13.5 6. So likewise the Prophet Isaiah his exhortation to the people of his time is pressed upon us Christians Eph. 5.18 and in like manner Davids caveat Psal We must looke upon the Law as a rule to guide us and a judg to try our actions by 95.7 8. is urged upon us Heb. 3.7 8. and the judgements threatned or executed on those under the Law the Apostle tells us happened to them for ensamples to us that we might beware of the like sinnes 1 Cor. 10.6 11. In applying the Law with the Sanctions thereof seeing it serves not onely for Direction to shew us what we ought to doe but for judgement to teach us what to thinke of what we have done we may easily mistake if we be not wise and therefore in judging of our selves and our workes by the Law Whether our conformity to the law be spirituall as the law is spirituall we need some caveats to keepe us from errour in our judgement First seeing the Law is spirituall and therefore requires the conformity of the spirit as well as the outward man to Gods will as appeares by our Saviours interpretation of it Mat. 5.22 28. a man must not onely bring his works but his thoughts to be tryed by the Law Whether our obedience be out of a sincere heart and a fruit of faith and love c. Which will make us abhor even our righteousnesse In judging our selves by the Law observe 1. Whether we sinne presumptuously or out of infirmity so that if one have done a worke answerable to the Law if it be not done in uprightnesse of heart with a cheerfull spirit which God requires Deut. 28.47 if it be not a fruit of our faith and love to God it is abominable 1 Cor. 13.3 A consideration that must make all our righteousnesse in his eyes like filthy raggs Isa 64.6 and move him to cry out Enter not into judgement with thy servant Psal 143.2 Secondly we must consider that the Law is not so much broken by slips and infirmities for in the middest of them one may and a Godly man alwayes doth justifie the Law Rom. 7.16 22. as by sinnes of presumption such as are mentioned Deut. 29.19 and Ier. 44.16 when a man sinnes wilfully and prepares not himselfe to doe according to Gods will Luke 12.47 48. wherefore a man hath no reason to apply to himselfe the curses of the Law for such slips of infirmity which are threatned onely against such as are wicked transgressors Psal 59.5 Thirdly 2. Whether our obedience be sincere though it be not perfect though it be true that the Law requires perfect obedience pronouncing a curse upon all that confirme not the words of the Law to doe them Deut. 27.26 yet being now delivered in the hand of a Mediator that condition is so farre moderated that sincerity of obedience is accepted in stead of perfection according to that of the Apostle's that where there is a willing minde one is accepted according to what he hath not according to what he hath not 2 Cor. 8.12 In the former of these David stands upright with God Psal 18.20 21. and offers himselfe to triall Psal 139.23 In the latter he dares not lift up his face Psal 130.3 Lastly 3. Whether we conforme to the law in the maine course of our way though we swarve in our steps we must consider that although the Law censure every action or thought of the heart and approves or condemnes every one of them as farre as it is agreeable or contrary thereunto yet the person is censured rather according to his way then according to his steps that is according to the maine course or scope of his life then according to his particular acts Thus a man may judge himselfe to be an observer or keeper of the Law though he faile in many actions as David is approved as one that did that which was right in the eyes of the Lord notwithstanding the matter of Vriah because the maine course of his life was holy 1 Kings 15.5 and on the other side one is condemned as a transgressor of the Law if the course of his life be wicked though he doe many things according to the Law as Iehu is 2 King 10.30 31. The want of the due observation of those rules causeth many a hypocrite to promise himselfe Peace and many a Godly man to afflict his spirit without sufficient cause Our third labour after we have read the Scriptures must be to worke into our hearts by meditation those things which we finde most profitable for our own use so long till our affections begin to kindle and our hearts to wax warme as Elisha stretched himselfe often upon the Shunamites child till he first waxed warme and then neesed and opened his eyes 2 King 4.34.35 So that our delight in those divine and heavenly truths and desire after them discover themselves as they doe in holy David Psal 119.5.20 40 97 103 111 and 131 c. This is best done by appropriating them unto our selves for that which affects us is that which most neerely concernes us without this meanes of quickening our hearts they remaine dead and senseless and the Word becomes utterly unprofitable Againe because we are little affected with those things which we beleeve not as Iacob was with his sons words till he saw the Chariots which assured him of the truth of what they affirmed Gen. 45.26 27. our chiefest care must be to bring our hearts to beleeve what we read as undoubtedly true as David beleeves Gods Law to be faithfull Psal 119.138 True from the beginning ver 160. truth it selfe ver 151. as being the word of that God that cannot lye Tit. 1.2 nor change his minde Numb 23.19 nor be hindered in whatsoever he purposeth to doe Dan. 4.35 but he doth whatsoever he will Psal 135.6 Withall Our next care must be to work our hearts to a love of the law and delight
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
that only in the body of the action not in the circumstances also they approve in the body of the action but not in the circumstances thereof For example the Hebrew mid-wives are commended for saving alive the men-children of the Israelites yea and rewarded too by God himselfe Exodus 1.20 21. But whether they are approved in their defence which they make unto Pharaoh which can hardly be excused from a lie it may be very questionable Rebecca did well in endeavouring to establish the blessing upon the head of Jacob to whom it belonged by the decree of God that settled it upon him before he was borne Gen. 25.23 But it is not so certaine that the way by which she brought her husband to give him the blessing by deluding him was to be justified At least if Iacob did well in desiring the blessing and may be some way excused in following his mothers counsell for obtaining it he cannot be commended much lesse imitated in telling his father a flat lye Gen. 27.19 that he was Esau the first borne In such examples we may lawfully imitate the faith both of the midwives and of Rebecca but must take heed that we follow not the errors of their waies in doing that 2. We may not imitate actions approved in men if they were done upon speciall command which in it selfe was commendable in an unlawfull way Secondly some actions in Scripture are approved which yet we may by no meanes imitate as being justifiable by a particular commanded from God to do what they did though it were not according to the generall rule of the Law As the Israelites borrowed Jewells of Gold and Jewells of Silver of the Aegyptians by Gods expresse command Exod. 11.2 which they never paid againe yet we know that to borrow and not pay againe is the Character of a wicked man Psal 37.21 Yea where there is no outward and verball command from God yet some times men by a secret instinct of the Spirit are warranted to do that which without it had been unlawfull as it was not lawfull for the Apostles to call for fire from heaven to consume those Samaritanes that refused to receive Christ Luk. 9.54 because Elijah had done the like 2 Kings 1.10 12. Thirdly in imitating warrantable examples we must wisely compare our case with that which we set before us for our patterne to see 3. Where we follow examples of good men we must consider whether our case and theirs be alike in all things whether they be alike in all circumstances For circumstances in actions doe much vary the nature of them as we know Wherefore our Saviour to justifie his Disciples rubbing the eares of Corne on the Sabbath day by Davids example of eating the shew-bread shewes the case of his Disciples to be the same with Davids that they did it to relieve their hunger as David had done Luk. 6.3 Otherwise we have no warrant to disobey Magistrates commands in lawfull or indifferent things because the Apostles refused to obey the rulers at Ierusalem in a case where they had a command from Christ to the contrary Acts 4.19 Fourthly 4. Where we imitate a good action we must withall strive to imitate the faith zeale c. wherewith it was acted in taking precedents from the actions of godly men it is not enough to set before us the act done by them but we must with all strive to imitate their faith zeale and other holy affections which they manifested in doing it and the right end at which they aimed therein For we know that the works of men have their just estimation from the inward disposition of the heart from whence they spring and from the end to which they are directed The end of the Commandement saith the Apostle is Charity out of a pure heart and a good confidence and faith unfained And the scope of all our actions ought to be Gods glory Mat. 5.16 1 Cor. 10.31 Lastly when we follow the examples of holy men in those things wherein they walked according to the rule of the Law 5. Lastly we may not make the example but the Law the ground of imitating the best men we must not make their example the ground of our action but the Law only which they were guided by and which is the only rule that must be our direction as we said before The only use which we are to make of examples is to provoke and stirre us up and to encourage us to such duties of Obedience as we see godly men have been enabled to performe assuring our selves that if we put to our endeavours the same power of the Spirit of grace that wrought in them will be present with us to assist us in the like performances FINIS AN EXPLICATION Of the following DIRECTION For the Reading of the BIBLE over in a year With an EXHORTATION to the necessary Use and Practise thereof THE scope of this Direction is to guide thee in the Annuall reading of the holy Scriptures The way of it is plain and familiar because it most concerns the weak Each page hath the figures for the day of the Moneth set in the first place which serve for the three Moneths that are in that page Each days task is three Chapters two in the Old Testament and one in the New so long as the New doth last And this order is constant excepting in the Psalmes where because some are so very short there is sometimes two sometime more to bee taken together at one reading Onely the hundred-nineteenth because it is too long for one reading is divided into four portions Six parts apeece for the two former and Five a peece for the two latter which portions exceed not the length of an ordinary Chapter As for the day which is supernumerary in the Leap years that is which is above 365. I rather leave to thy Discretion and Piety how to imploy to Gods glory and thy own solace then prescribe any thing 2. For the time It is very requisite to observe it strictly that is to read one Chapter in the morning another at noon and the third at night so thou shalt never want heavenly matter to take up thy thoughts But whatever is omitted in the day time must be made out at night If it so fall out that some days or weeks task be omitted as by sicknesse or the like when thou comest to it again double the daily task till the losse be repaired And whereas the Lords day is here made onely equall to other days in its task and service thou must ever make it a Feast of Fat things by adding to it a Portion in some Book or other which thy soul most affecteth be it Isaiah or the Epistle to the Romans or any of the Gospels c. But the Psalms in this respect may not wholly be omitted this day being a singular day above others for singing and rejoycing 3. For good successe and proficiency in this holy employment
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