in the everlasting flames of hel fire if men sin against the law and under promise of eternall life if they fulfill it Whereas men that require an orderly conversation outwardly threaten and promise onely some outward and temporary good or evill These differences between divine and humane Authority laid together may help us to a description of them severally The description of divine Authority by which their natures are best distinguished Divine Authority is that power of God founded upon the totall dependence of all creatures upon him and upon his infallible wisdome truth and goodnesse by which hee hath right to prescribe and manifest all grounds of truth to be beleeved and assented unto upon his own testimony without contradiction and to give rules of practise to be embraced with all the heart as perfectly holy just and good because he commands them under the rewards and penalties of everlasting life and eternal damnation Humane Authority And humane is a limited power derived from God to man by which he is warranted according to Gods will for the furthering of publique good to prescribe unto such as are put under his power rules of order in their conversation for preserving peace in a way of godlinesse and honesty binding those whom they command in all things not contrary to Gods law to conform their practise and actions thereunto for the Authority which commands them in Gods name under the rewards and penalties of some outward good or evill By this which hath been delivered concerning the grounds and extent of that divine Authority which we challenge and claim to be due to the Scriptures we may observe what power this sacred Word ought to have over mens hearts and consequently in what manner it ought to bee heard read and received Whatsoever it proposeth the heart must assent unto and beleeve without contradiction or debate how probable or improbable soever it appear to carnall reason And whatsoever is commanded therein the whole heart and every thought of it must stoop unto and embrace as holy and good howsoever it please or displease the naturall man and that meerly for the Authority of him that commands it CAP. IV. Of the Pen-men of the Scriptures that they were holy men inspired and guided in that work infallibly and wholly by the Spirit of God BOth the clauses of this Proposition Saint Peter knits up together in one testimony affirming that no prophesie of Scripture is of private interpretation nor that those prophesies came in old time by the will of man but that holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Who the most of these holy men were it is well known to the Church the titles of their Books bearing their names The Scriptures delivered 1 t By holy men as was most fit And that they were holy men the histories of their lives remaining still upon record and their honorable memory in the Church to this day sufficiently declare such as were Moses David Solomon the Prophets and Apostles And that the rest whose names are either concealed or doubtfull were such likewise will be evident to any indifferent person that shall consider two things First 1. They must bee such that had so near communion with God we know that God will be sanctified in all that come near him Lev. 10.3 as it is meet he should seeing his eyes are purer then to behold evill Heb. 1.13 one that is glorious in holinesse Exod. 15.11 and whose house holinesse becomes for ever Psal 93.5 Now then for Gods honour it was fit that none should be employed in this work of publishing Gods will and law to his people which so nearly concerned his own and his Churches service and wherein they were to be admitted into so near a degree of familiarity with him as to bee made acquainted with his chiefest secrets but onely such persons as were approved for holinesse Secondly 2. And by this means some respect is won to their writings the corrupt nature of men is such as we know that the least occasion would be sufficient to breed distaste of that which nature in it self is so averse from as the dressing vessell or sometimes servitor that presents the sick man the meat which his stomack loaths moves him to abhor it and consequently if there were just exception against the persons that bring it the message it self would quickly be distasted as the Lords offerings were for Elies wicked sons 1 Sam. 2.17 So that it concerned the Lord both for his owne honour and his Churches good to deliver his Word by the hands of holy men It addes something to the estimation of the Scriptures that they were written by such holy men as we have formerly mentioned but this at the uttermost addes unto them onely an humane respect 2. Directed by the Spirit of God but that which procures unto them divine reverence which ought to make all hearts stoop unto them is that they were written by the direction of the holy Spirit the Spirit of truth especially if we throughly consider what manner of direction it was which was given unto these holy Pen-men of these sacred Oracles in the composing therof The Apostle 2 Pet. 1.20 21. describes that kinde of assistance of the holy Ghost in the delivery of the Scriptures two ways First by way of negation that they were neither of private interpretation nor came by the wil of man Secondly he describes the same assistance affirmatively testifying that they spake as they were moved by the holy Ghost In the former of these Not by the abilities of nature wherein he expresseth this manner of delivering the Scriptures by way of negation the Apostle excludes the working of the naturall faculties of mans minde altogether First the understanding when he denies that the Scripture is of any private interpretation or rather of mens own explication that is it was not expressed by the understanding of man or delivered according to mans judgement or by his wisdome So that not onely the matter or substance of the truths revealed Both in the matter and expressions but the very forms of expression were not of mans devising as they are in Preaching where the matter which men preach is not or ought not to be the Ministers own that preacheth but is the Word of truth 2 Tim. 2.15 but the tearms phrases and expressions are his own Secondly he saith that it came not by the will of man who neither made his own choice of the matters to be handled Neither of them suggested by mans understanding nor directed by his wil farther then to understād approve what the Spirit suggested But the Pen-men were carried by the holy Ghost nor of the forms and manner of delivery So that both the understanding and will of man as farre as they were meerly naturall had nothing to doe in this holy work save onely to understand and approve that which
was dictated by God himselfe unto those that wrote it from his mouth or the suggesting of his Spirit Again the work of the holy Ghost in the delivery of the Scriptures is set down affirmatively when the Pen-men of those sacred writings are described to speak as they were moved or carried by the holy Ghost a phrase which must be warily understood For we may not conceive that they were moved in writing these Scriptures as the pen is moved by the hand that guides it without understanding what they did For they not onely understood but willingly consented to what they wrote and were not like those that pronounced the Devils Oracles rapt and carried out of themselves by a kinde of extasie wherein the Devill made use of their tongues and mouths to pronounce that which themselves understood not But the Apostles meaning is that the Spirit of God moved them in this work of writing the Scriptures not according to nature Yet understandingly willingly but above nature shining into their understandings clearly and fully by an heavenly and supernaturall light and carrying and moving their wils thereby with a delight and holy embracing of that truth revealed and with a like desire to publish and make known the secrets and counsels of God revealed unto them unto his Church Yea beyond all this the holy Ghost not only suggested unto them the substance of that doctrine which they were to deliver and leave upon record unto the Church for so far he usually assists faithfull Ministers in dispensing of the Word in the course of their Ministery but besides hee supplyed unto them the very phrases method The holy Ghost made choice both of the expressions and methods and whole order of those things that are written in the Scriptures whereas he leaves Ministers in preaching the Word to the choice of their own phrases and expressions wherein as also in some particulars which they deliver they may be mistaken although in the main fundamentals which they lay before their hearers and in the generall course of the work of their Ministery they do not grosly erre Thus then the holy Ghost not only assisted holy men in penning the Scriptures but in a sort took the work out of their hand making use of nothing in the men but of their understandings to receive and comprehend their wils to consent unto and their hands to write downe that which they delivered When we say that the holy Ghost framed the very phrase and style wherein the Scriptures were written we mean not that he altered the phrase and manner of speaking wherewith custome and education had acquainted those that wrote the Scriptures Yet uttering his own expressions as it were in the sound of their voice but rather speaks his own words as it were in the sound of their voice or chooseth out of their words and phrases such as were fit for his own purpose Thus upon instruments men play what lesson they please but the instrument renders the sound of it more harsh or pleasant according to the nature of it self Thus amongst the Pen-men of Scriptures we finde that some write in a rude and more impolished style as Amos some in a more elegant phrase as Isay Some discover art and learning in their writings as S. Paul others write in a more vulgar way as S. James And yet withall the Spirit of God drew their naturall style to an higher pirch in divine expressions fitted to the subject in hand How needfull it was that the Spirit of God should solely manage and accomplish this work of penning the Scriptures hath been shewed already in the former point wherein we proved that the Scriptures must necessarily be the Word of God seeing faith can stay it self on no other foundation then a divine testimony and our services cannot be accompted a duty of obedience unlesse it be done in obedience to Gods will which can be made known no other way then by his own Word Now the inferences hold strongly thus The Scriptures are Gods own Word therefore they must be delivered by his owne Spirit seeing none else could know Gods minde as none knows the minde of man but the spirit which is in man 1 Cor. 2.11 CAP. V. Of the Subject or Matters handled in the Scriptures that the Scriptures containe all things necessary to salvation IT much concerns such as addresse themselves to the reading of the Scriptures The subject matters revealed in Scriptures are to know what subject they handle of what nature it is whom and what it concerns as being an effectual means to awaken the heart and quicken the affections of men unto that holy exercise For all experience makes it evident that men usually attend carefully to such things as most neerly concern themselves 1. Such as concern men 2. And in the highest degree and are not much moved usually with things in which they have no speciall interest And are serious in matters of importance on which their own safety or their estate depend but sleight things that are of small worth and of no great moment to their gain or losse Wherefore to move men to be serious in reading the Word it is needfull to make it evident that the subject thereof is high and heavenly exceeding mans wisdome and therefore worthy to bee throughly searched into And besides of such importance to us that upon it depends our everlasting happinesse the way whereunto and means whereof are set down therein Seeing therfore it appears that the Position proposed and the consideration thereof are so pertinent to our present purpose and therefore fit to be handled in this place it will be needfull to open it more fully and to that purpose to expresse First what is meant by things necessary to salvation Secondly how the Scriptures doe containe them Concerning the former of these two Necessary imports not 1. A naturall necessity 2. Nor meritorious by necessary we understand not a naturall necessity by which the beeing of one thing depends upon another as the effect doth upon the cause no nor a meritorious necessity by which salvation might be earned as one earns his wages by his labor in either of which senses it is impossible that any thing should be necessary to salvation which can have no cause in nature nor be earned by desert seeing it is a free gift But a necessity imposed by the will of God Rom. 6.23 Eph. 2.8 But by necessary we mean a necessity imposed by the will of God who bestowing eternall life freely had power to bestow it on what conditions he pleased and hath promised it onely under the Covenant of faith and obedience the rules whereof being contained onely in the Scriptures and therein fully they are for that cause said to contain all things necessary to salvation When we say it is onely the will of God that makes faith and obedience necessary to salvation we deny not but this will of his hath in this as
precept that prescribes them to be the voice and word of himself Lastly 3. To assure his reward nothing but Gods word could assure us of the rewards of our obedience to make us always abundant in the work of the Lord knowing that our labour is not in vain in the Lord 1 Cor. 15.58 nor make a man tremble at the curses threatned against the disobedient Wherefore seeing the Church of God must have a law by which it must be governed unlesse we conceive God to be more regardlesse of his own people then he is of the rest of the world And next seeing it was impossible that any should give this law but God himself because none but himself could know his own minde And thirdly seeing if it had been possible yet it was no way convenient either in respect of Gods honour that God should commit the authority of making laws to any creature or suffer his own image which is represented in his law to bee drawn out by man who knows him but imperfectly or in respect of man who should have been left uncertain both of the acceptance of his services and of the assurance of his rewards if the law that requireth the one and promiseth the other were not given by God himself the position which we undertook to prove must needs remain firm and infallible that none could or was fit to be the Author of the Scriptures wherin the law of God is contained but onely God himself SECT II. That the holy Scriptures appear evidently to be the Word of God THe marks or notes by which the holy Scriptures are evidently discovered to be Gods word are divers of which we shall for the present content our selves with three only and those which are most easie to be discerned The first is the style and phrase of speech wherein the Scriptures apparently differ from all other writings composed by men The second is the subject or matters which the Scriptures handle which are many times beyond the compasse of mans reason to finde out and therefore must be revealed by God himself The third evidence is taken from the wonderfull effectuall power which the Scriptures appear to have upon the hearts of men in terrifying comforting subduing and renuing them of which in their severall order MARK I. Of the style and phrase of the Scripture SAint Paul 1 Cor. 2.4 proves unto the Corinthians that his Ministery was of God because it carried with it great power and authority in simplicity and plainnesse of speech Majesty is for the most part a character of power and authority and that so lively that it is not easily counterfeited Outward ornaments grace it nor much The Majesty of the Scriptures manifests them to be Gods Word 1. In the composure void of art yet full of power neither doth the want of them much obscure it And it is therein like unto light simple indeed but yet so beautifull and glorious in it self that the addition of any colour rather blemisheth then adorneth it such is the Majesty of the Scriptures style nothing is more plain as being for the most part void of the ornaments of art and eloquence and yet appears so full of Majesty to such as well observe it that it moves awe and reverence in the heart It is true that this Majesty is not so easily discovered in every phrase and clause of a sentence but is most clearly manifested in the whole frame and composure of those holy writings As the Majesty of a mans countenance is not so fully discovered in any one part of the face as in the whole visage taken joyntly together Of this Majesty whereof we now speak it wil be more easie to give an instance then a proof seeing it can be no otherwise discovered then light is by the very view of it self Any man that advisedly reads the Scriptures may easily observe such weight in the words and phrases of speech and shall meet with such high and unusuall and yet plain and significant expressions in divers passages of that book that he shall be enforced to acknowledge that which the Pharisees servants sent to apprehend our Saviour reported of him that never man spake like that man John 7.46 And yet withall this seems to be some probable argument of such a Majesty in the style of the Scriptures that it so strangely suits with those high mysteries which are handled in that book that it cannot well be fitted to any other subject So that if those divine truths be expressed in any other then a Scripture phrase they seeme to lose much of their lustre and beauty and if that phrase be applyed to any other subject then those holy mysteries it seems like Sauls armour on a childes back or a parable in a fools mouth as Solomon speaks Prov. 26.7 Now then as a mans countenance discovers in some measure the spirit that is within him as a Prince and some base abject having a diverse aspect a different comportment another kinde of style or phrase of speech are judged to have a different spirit within from which those outward effects proceed the one base and abject the other heroicall and generous so the Majesty of that high and lofty style wherein the Scriptures are written discovers a divine spirit full of Majesty and power which stamps that character upon them But this Majesty with which the Scripture speaks besides the bare phrase and style will bee yet farther manifested by that strange and unusuall manner of commanding with great Authority and power which we find frequent in that book far different from the commands of men as will appear easily in these ensuing circumstances He that reads a law which neither intreats 2. In the cōmands nor perswades but prescribes and commands conceives presently that he hears the voice of Authority But when he observes that the command is not to all alike but is delivered with relations and respects to men according to their severall states and degrees and that it extends not to all men in generall but onely to the inhabitants of such a Country or members of such a Society he must needs withall discern it to bee the voice not of a supream transcendent and absolute but onely of some limited and bounded power extending neither to all nor to those which are subject to it indifferently and equally But when in Gods book he reads a law delivered in another form proposed to the whole world 1. Given to the whole world and without respect of persons without any limitation of Country Nation or State how can he conceive otherwise but that he hears the voice of a transcendent power that extends it self over all the world And when he findes Kings and Beggers spoken of and to in the same phrase of speech without respect or reservation of honour or distinction of degrees how can he chuse but fixe his thoughts on that infinite Majesty before which rich and poor Prince and Subject are all alike
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
to command it when we will CAP. X. Of reverend Attention and heedfull Observation in reading the Scriptures First such Preparation to the reading of the Scriptures as we have before prescribed cannot but dispose the heart to heedfull attention consisting in the uniting of the thoughts together Attention consists in the uniting and fixing the thoughts upon what we read and bending and fixing them upon that which is read To this attention men are often stirred up when they are to heare God speak unto them as Psalme 49.1 Thus the people of Israel when they were to receive the Law in mount Sinai were first prepared unto attention by the sound of a Trumpet This attention we may be moved unto by considering the person that speakes and the nature of that which is spoken The authority and wisdome of him that speaks requires great attention of him that reads or hears Gods Word Required 1. From the authority and wisdome of him that speakes A child must hear his Father Prov. 4.1 A subject must attend reverently to the words of a Ruler Iob 29.21 Yet none of them is our potter as God is Isa 63.4 or made us as he did Ps 100.3 nor consequently can challenge such respect from us as he may Gods people must heare because it is God that speakes Exod. 20.1 Psalme 50.7 and 81.7 Besides the wisdome of God requires our diligent attention as it is required upon that ground Psalme 49.2 3. now it is Christ that speaks in his Word who is the wisdome of his Father 1 Cor. 1.24 in whom are hidden the treasures of wisdome Col. 2.3 Again 2. From the Subject which the Scriptures handle the Matter or Subject which is handled in the Scriptures requires of us great attention not only for the weight and importance of those high mysteries which are therein revealed But besides that for the great interest which we our selves have in those things which we find in that sacred volume as being directed unto us 1. Weighty and mysterious 2. Neerly concerning us and written for our instruction Rom. 154. containing our evidences and the title that we have to eternall life John 5.39 the lawes and directions which we and our children must observe that we may doe them Deut. 29.29 especially seeing all those things concern us in the highest degree yea much more neerly then our estates liberty peace nay then our lives themselves So that we have great reason to attend diligently to every tittle written in this book much more heedfully then Benhadads Messengers did to the words of Ahab 1 Kings 20.33 Besides In attention mark both the matters expressions our heedfull attention to the Matter or Substance of that which we read in the Scriptures we must take speciall notice of the phrase wherein it is expressed Partly because many of the phrases used in that book are not vulgar or of ordinary use Some of them unusual and therefore not so easily understood unless they be carefully observed Thus S. Peter tells us of many things in S. Pauls Epistles hard to be understood 2 Pet. 3.16 Partly because the Scriptures themselves being as they are very copious and full of matter as David tels us the Law is exceeding broad Psalme 119.96 are oftentimes brief and short in the Phrases and expressions whence it must needs follow Most of them brief and of large signification that the words must needs be of large signification so that if they be not well observed much of the matter contained in them may easily be lost Unto this Attention must be joyned judicious Observation Unto attention adde observation of speciall passages which is nothing else but the fixing and staying of the mind upon some speciall passage where we find things represented unto us either more weighty in themselves or else more proper to our selves for our particular use and occasions It is true that all Gods Testimonies are wonderfull in themselves Weighty in themselvs or more proper to us Psalme 119.129 all of them pure verse 140. righteous concerning all things verse 128. yea all of them are profitable to give understanding Psal 119.130 to cleanse ones waies verse 9. to convert the soule Psalme 19.7 to make the man of God perfect to every good work 2 Tim. 3.16 yet there are some things in Scripture more important then others and some more usefull then others for some persons times and occasions Together with Attention Observation A third duty Approbation and affent to what we read there must necessarily be joyned Approbation of every truth revealed in the Scriptures such as we find in holy David Psalme 119.128 not onely because Gods Law is the truth verse 142. and therefore must be approved by us 1. Because it is the truth of God 2. Because till our judgment approve it we canuot beleeve it that came therefore into the world that we might bear witness to the truth as our Saviour speakes of himself Iohn 18.37 without which God hath no honour by us at all seeing it is the receiving of his testimony by us by which we seal to his truth Ioh. 3.33 But besides because we can neither believe that which we approve not in our judgment nor possibly bring our hearts to yeeld unto it true and sincere obedience This assent which we give unto Gods Word This assent is not forced only voluntary but necessary in approving whatsoever it presents unto us is neither forced nor onely voluntary but rather necessary as is the judgment of sense For when the eye judgeth of colours or the taste of meates it is not in the power of either of these senses to judge otherwise of them then they appeare to the sense that apprehends them This approbation of those severall truths which are contained therein is an acknowledgment that they are not only righteous and true Psal 119.137 138. with the Psalmist but withall with the Apostle that they are good Rom. 7.16 as also the Prophet acknowledgeth Psal 139.19 which is the onely meanes to bring our hearts to love and delight in them which indeed is the fullest testimony that we can give to the perfection purity and excellency of them every way Psal 119.96.140 It is true that every godly man at all times gives his assent to every truth of God revealed unto him but the help of that Anointing which abideth in him and teacheth him all things Neither is alike firme at all times because the evidence by which it is discovered is not alike cleare at all times 1 Iohn 2.27 Notwithstanding that assent is not alike firme at all times because the evidence by which he acknowledgeth it is not alike cleare at all times but is sometimes obscure like the twilight at other times full and perspicuous as the sunne is shining in his strength Such a full closing of our hearts with every particular truth which we meet with in reading Gods Word we
A VVAy to the Tree of 〈◊〉 Discovered in Sundry DIRECTIONS for the Profitable Reading OF THE SCRIPTVRES Wherein is described occasionally The nature of a Spirituall Man And in a Digression The Morality and Perpetuity of the Fourth Commandment in every circumstance thereof is discovered and cleared BY IOHN WHITE Master of Arts and Preacher of Gods Word in Dorchester in the County of Dorset Search the Scriptures for in them you think you have Eternall life Iohn 5.39 LONDON Printed by M. F. for R. Royston at the signe of the Angel in Ivy-lane 1647. TO The right Worshipfull the Mayor Recorder Bailives Burgesses and the rest of the Inhabitants in the Burrough of Dorchester in the County of Dorset Grace be unto you and peace from God our Father and from our Lord Jesus Christ NO man I conceive will wonder Right Worshipfull and Dearely Beloved in the Lord that I present you with this small Treatise being an accompt of some of my labours which I have taken amongst you I know not of whom they are likely to finde nor desire they may have better acceptance then of those of whose love manifested unto me in so many honours and favours by which you have so many waies engaged me now neere these two and fourty yeares wherein I have continued amongst you I have had so aboundant and full experience Besides in presenting you with this poore Treatise I give you of your own as I may truely say with the Prophet David 1 Chron. 29.14 although not altogether in his sense For am not I yours as S. Paul tels the Corinthians that himselfe and Apollo and Cephas were theirs 1 Cor. 3.22 And by consequent the issues of all my weake abilities you may as justly challenge to be your own as the Master might claime the issues of the bondslaves borne in his house to be his and as in true estimation it is such so I desire you to accept it as an acknowledgement although in no proportion a satisfaction of that great Debt which I owe unto you And to speake truth it will be of speciall use to you to accompt this labour of mine such as it is as your own that you may so entertaine and embrace it so use husband and employ it to your best advantage as we use to doe those things that are our own For the chiefe reason wherefore the manifold helps which God is pleased to afford us by the labours of other men usually profit us so little is because men looke not on them as matters wherein themselves have a peculiar interest and so neglect them as we too usually doe those things which are of common and generall concernement As for the matter handled in this short Treatise I desire you to take notice that of all the Truths that I have delivered unto you in so large a time of my Ministery continued amongst you I have chosen this above all other subjects to recommend unto you in a more especiall manner and to leave with you as a memoriall of my tender affection towards you for these two weighty reasons First because this duty of studying the Scriptures whereunto this Treatise is intended as an help is of all others of most generall concernement and of most necessary and common use Secondly because it hath pleased the Lord to cast us into dangerous times wherein some men endeavour what they can to bring the Scriptures into contempt crying down that sacred booke as containing nothing else but a dead letter and being a beggerly element fit for none but the lowest forme of Christians Others that are unstable and unlearned as the Apostle tearmes them 2 Pet. 3.16 wrest them at their pleasure to their own destruction and the endangering of their brethrens soules Let me therefore in the bowels of Christ beseech you Brethren as you ever hope to get any power of grace into your hearts to have your spiritual life quickened your comforts assured and your wayes directed to take heed to this Sure and Infallible word of Truth as to a Light shining in a darke place as the Apostle speakes 2 Pet. 1.19 as containing in it your Food your Physick your Evidences your Comforts your Armes both for offence and defence and in a word which is the very life of your Soules the Light of your Vnderstanding the Director of your Wills and the Moderator of your Affections Study this Word which our Saviour tearmes Searching of the Scriptures Iohn 5.39 which is done not by Reading them over cursorily but by examining them diligently comparing Scripture with Scripture that we may know the full minde of God revealed therein who many times layes not down the whole truth together in one place but leaves us to take in some other clauses out of other places to make up the full of that truth which hee would reveale unto us For want of this care of laying Scripture to Scripture many taking up the truth of God by parts ground thereupon dangerous errours wronging God in making him to speake what he never meant and overthrowing their own Faith to the hazard of their owne Soules Of one thing we must be very carefull that we bring with us our minds free and not prepossest with any Opinion which we have either framed in our owne phantasy or received from others A mind forestalled by an erroneous conceipt is no fit Judge of any Truth or of any Testimony cōcerning Truth but as coloured glasse transmits the light and represents it to the eye infected with the same colour with which it selfe is dyed Or as the taste distempered by some ill humour relisheth all things which it receives according to that humour with which it selfe is infected so happens it with a minde prepossest with any phantasie it apprehends and judgeth of all things according to that opinion which it selfe hath entertained Lastly the Scriptures being in themselves exceeding broad to use the Psalmists expression Psal 119.96 that is of large comprehension and withall very mysterious containing in them wonders as they are tearmed ver 18. there needs together with our reading much Meditation upon what we have read as the same Prophet tells us that he did meditate upon Gods Law all the day Psal 119.97 much conference especially with Ministers and other experienced Christians much use of learned mens writings which give great light to the understanding of darke places in Scripture which wee shall often meet withall But above all fervent and continuall Prayers wherein acknowledging our owne blindnesse and inability of our selves to search into the deep Mysteries revealed in the Word with Agur Prov. 30.2 3. we beg earnestly the assistance of Gods Spirit to open our eyes Psal 119.18 to make us to understand the way of his precepts ver 27. to give us understanding that wee may know his testimonies ver 125. being assured that as there is no other meanes to reveale unto us the mind of God but his Spirit 1 Cor. 2.11 so God will not deny that
and study of the Scriptures is evident by our use and custome in ordinary things of this life We chuse and husband our grounds according to the nature of the seed wherewith we intend to sow it and according to the nature and condition of that matter wherewith we fill our Vessels wee make choice of them appointing some for dry things and others for moist and fit them diversly for foul or clean In like manner must we consider the nature of the Word if we mean to order our hearts aright which are the grounds that must receive this holy seed the Vessels that must contain this precious balm We must therefore consider that the word is a pure word Psalme 119.140 that we may cleanse and purifie our hearts for the receiving of it We must know that the Law is spirituall Rom. 7.14 and heavenly James 3.17 that we may labour for spirituall and heavenly mindes to entertain it we must apprehend it as a word of power and authority the voice of God that mighty Creator of Heaven and Earth before our hearts can be subdued to receive and entertain it with that meeknes Jam. 1.21 and trembling of heart Isa 66.2 which is required We must be perswaded that it is a sure word 2 Pet. 1.19 a faithfull word Tit. 1.9 a vision that will not lye Heb. 2.3 as proceeding out of the mouth of him that cannot lye Tit. 1.2 or else we shall never be prepared to embrace it with faithfull and beleeving hearts without which the word cannot profit us at all Heb. 4.2 In the next place 2 By observing the end wherat the Scriptures aim we must take knowledge of the end wherefore the word was given if we mean to use and apply it as we ought seeing we know one cannot use an instrument aright unlesse he know for what use it was made Now the principall ends for which the Scriptures were given were First the manifesting of God unto us 1. Making God known to us 2. Directing our ways that we may honour him as God Secondly the directing of us in the course of our conversation not onely by informing our judgements but by obliging our consciences to guide our selves by the rules proposed therein in the course of our practise Wherefore the Prophet David used Gods Law as a lanthorn to his feet Psal 119.105 thinking on his ways that he might turn his feet to Gods testimonies v. 59. remembring that the things which are revealed 3. Yea converting the soul belong to us to do them Deut. 29.29 So that as the power of the Scriptures is to purifie the soul 1 Pet. 1.22 and convert it Ps 19.7 so the use of it besides is to make the man of God perfect unto every good work 2 Tim. 3.17 that so it may prove the power of God every way both to sanctification and salvation as the Apostle affirms it to be Rō 1.16 Without the knowledg of this principall scope whereat the word aims it will be impossible either to observe what we ought in reading the Scriptures or to apply them aright That we may therefore give fit directions for the profitable reading of the Scriptures it manifestly appears to be necessary to enquire first both into their nature and scope And as for their nature it cannot well be opened unlesse we consider the Author by whom the Scriptures were given from whom withall flows their authority the instruments by which they were conveighed to the Church and the matter or subject which they handle wherewith if we take in the scope at which they aim their necessary use unto us their power to command us and ability to work effectually in us and lastly their infallible and undoubted truth and righteousnesse will evidently appear So that we shall have just occasion to handle in order these four points 1. The Author from whom ariseth the authority of the Scriptures 2. The Penmen by whom they were written 3. The matter or subject which they handle 4. The scope or end at which they aim CAP. II. Of the Authour of the holy Scriptures SECT I. That they neither could nor were fit to be given by any other then by God himself IT must be considered that at present we have nothing to doe with Atheists Pagans Jews or Turks that deny the Scriptures either wholly or in part so far are they from acknowledging them to be Gods word but onely with such persons as admitting and allowing them to be the word of God doe yet want some clearer light and fuller evidence to work into their hearts a more certain perswasion and more feeling impression of that truth whereof they are convinced that all that is within them even their whole heart may not onely bow and stoop but be wholly thrown down and laid flat on the earth before this mighty scepter of the kingdom of Christ Wherefore we shall not need to bring in all the arguments that are used and taken up by others to prove the Scriptures to be Gods word but passing by amongst them such as are more obscure and farther deduced shall content our selves with such plain evidences of this truth as may be best understood of the simple and appear at the first view as being lively characters imprinted on the face and body of this sacred Book by that divine Spirit that composed it Before we lay open these evidences it will be needfull to demonstrate that it is neither possible nor fit that these Scriptures should flow from any other fountain then the most sacred breast of that holy Lord who is the onely fountain of all wisdome and truth and the God of all soveraignty and power A truth which will be easily acknowledged if in the first place we take notice that it is generally confessed that the Scriptures are or at least contain that Law which is left unto the Church of God for the right ordering thereof in all things which also is evident to all that read them And yet that this truth may be more fully cleared it will not be amisse to establish these two Positions First That the Church of God must have a Law Secondly That this Law can be found in no other books but the Scriptures That Gods Church must have a Law That Gods Church must have a Law proved 1 t By the light of Nature directing all societies to govern by Laws and that as it is a Church I conceive no sober man will deny if it were not proved being so clearly manifested by the constant practise of all Nations and societies of men from the beginning of the world as having found the establishing of laws the onely means of preserving themselves from ruine The truth is there was never found any Nation so barbarous that was not governed by some kinde of Law or other If then the light of Nature directed all men generally to the use of laws as the main band of humane society and the best remedy against confusion and ruine that
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
must be certain now mans understanding we know is capable of error Rom. 3.4 and that for two reasons First mans knowledge is not by vision or looking through the nature of things themselves but by information from sense which represents onely the outward appearance 1 Sam. 16.7 and leaves reason to guesse at the inward nature of things wherein there cannot but be much uncertainty Secondly seeing it is light which makes all things manifest Eph. 5.13 which none hath originally in himself but God alone who dwelleth in the light 1 Tim. 6.16 nay is light it selfe 1 Iohn 5.5 and therefore men can have no light but by communication from God who illightens every one that comes into the world Iohn 1.9 it must needs follow that man can have no infallibility of judgement because he judgeth by that light which is not in his own power but is supplied or withheld according to the will of God who disposeth it at his pleasure Now then men having no infallibility of judgment in themselves must necessarily rest upon something without themselves for a certain rule of truth which must needs be God alone First because onely God both is light in himself as we have shewed and withall is in and through all things Ephes 4.6 which are therefore said to be naked in his sight Heb. 4.13 as will be farther shewed hereafter And secondly because hee is a God that cannot lie 3. And cānot lie Tit. 1.2 being a God of truth Deut. 32.2 nay truth it self Iohn 14.6 and consequently may be rested on as an infallible oracle of truth an honour peculiar to God and incommunicable to any creature So that the first branch of Authority which is the power and right of giving rules of truth belongs to God alone and cannot be challenged by any creature The next branch of Authority 2 To the will Which belongs likewise to God only is the right of prescribing to the will which must also be appropriated unto God onely and that on three grounds First because it can be no otherwise for seeing both man and all creatures have their beeing not onely originally from God 1. Because it moves In and By him and therefore must have the rule of moving From him but besides in him by continuall support Act. 17.28 it must follow that they can move no otherwise nor no longer then his power assists them no more then the staffe can doe without the force of the hand that useth it which also is true of all other creatures that they are turned about by his counsell to doe what he wils Iob 37.12 Psalm 148.8 So that as all other creatures so man amongst the rest must of necessity have the rule of his motions from Gods will Secondly it is not more necessary then equall 2. He only hath power to doe with his own what he will that it should be so because of the totall and absolute dependence that man hath upon God every way for it is just that one may do with his own what he wil Matth. 20.15 which also the very principles of nature teach all men as appears by subjecting children to the will of their parents on whom notwithstanding they depend neither totally nor principally Nay this equity is much greater in man then in any other creature because the acknowledgement of Gods will in all things to be most just Psal 119.128 by submitting and subscribing thereunto and thereby to himself to be a God without iniquity Deut. 32.4 is the main end for which man was created and endowed with understanding and with a will to be directed by it and there is great reason the workman should use his tool to that end for which he made it Lastly it is every way convenient that God should prescribe to mens will 3. It is best that Gods will should be our rule 1 t For men in particular seeing his will is onely infallibly 1. Good 2. And certain 3. And assures good successe by his assistance 2ly And in general 1. When men are best united and preserved by following one rule 2. And God is most honoured when all submit to his will both in respect of themselves in particular and in respect of the administration of the world in generall For men in particular it is better because Gods will first is absolutely good Psal 143.10 whereas mens are evill Secondly is constant and unchangeable Ps 33.11 whereas mens are variable every moment And thirdly the following of Gods direction in our ways assures us both of successe in our endeavours Iosh 1.8 and acceptance of our service when we know we doe nothing but what God himself commands And as for the generall administration of the world it must needs be every way most convenient that God prescribe unto all men that when all are guided by one rule order and unity might be preserved Lastly how Gods honour is furthered when his laws passe for rules of practise without contradiction and by mens submission thereunto are acknowledged to be holy and just hath been partly intimated before Hitherto then it appears that divine Authority reacheth to the prescribing and giving rules to the two most eminent faculties in man the Vnderstanding and Will what to beleeve embrace and prosecute A power which he hath right unto by the absolute soveraignty which he hath overall things by the infallibility of his truth and lastly by the unchangeable righteousnesse and goodnes of his wil. All which laid together must necessarily infer that absolute Authority is founded originally in God and in him alone It hath pleased him notwithstanding to impart this power of his to men This Authority God having absolutely in himselfe imparts to men whom he hath made his substitutes on earth but within certain bounds and limits this limited Authority committed by God to men is for distinction sake called humane authority as that absolute Authority from which it is derived is called divine What either of these are and by what limits they are severed will best appear by laying their differences one against another The first difference between divine and humane Authority is in the fountain whence they spring Distinguished from his absolute power 1. In the fountain Gods is originally in himself Mans derived from him Gods Authority is founded in himself mans in God Therefore Gods affirmation or command must be received without contradiction though we understand neither reason why nor end wherto so that to silence our very thoughts it is enough to say The Lord hath spoken it but when men affirm or command we cry To the law and to the testimony Isa 8.20 wherewith if their commands or assertions agree not there is no light in them so that we may warrantably except with the Apostles Whether it be meet to obey God or men judge ye Act. 4.19 So then the first difference is this that Authority that prescribes by the absolute power of the commander is divine that which prescribes
in all things else respect to his own glory For the advancing of his own glory 1. Our faith bearing witnesse to his Al-sufficiency Truth 2. Our obedience to his Authority Righteousnesse Yet are not all things in Scripture alike necessary which is testified at least by our faith and obedience For our relying on him by faith bears witnesse to his sufficiency faithfulnesse truth as our obedience in submitting chearfully to his will in all that he commands acknowledgeth his Authority Wisdome and Holinesse So then this will of God in requiring of us these conditions is every way just as well as free Now when wee say the grounds and rules of faith and obedience contained in Scripture are necessary to salvation we mean not that all are of like necessity Ignorance or unbeleef in God or Christ excludes absolutely from salvation John 3.18 so doth not ignorance or unbeleef in some temporall promise although it cannot be excused from sinne In brief then when we say all things necessary to salvation are contained in Scripture we mean both that the things written therein are necessary to that end although not alike necessary and that there is nothing necessary to that end that is not to be found there We are next to shew what we understand by this tearm containing Scriptures containe things 1. In expresse tearms 2. By necessary consequence Now things may be contained in Scripture either expresly and in plain tearms or by consequence drawn from some grounds that are delivered in Scripture and one of these two ways all grounds of faith or rules of practise are to be found in these holy writings It is no where affirmed in Scripture in expresse tearms that the holy Ghost is God but we read 1 John 5.7 that the Father the Word and the holy Ghost are one and from thence infer by necessary consequence that the holy Ghost is God because he is one with the Father who is God We are no where in precise words commanded to baptize infants but from the precept given to the Fathers to circumcise them we take our selves to be warranted to baptize them because Baptisme and Circumcision are in substance one Sacrament Wee are no where expresly commanded to discover the fault of what we sell or to give a just value for that which we buy But we have generall rules commanding us to speak the truth from the heart Ps 15.2 To doe as we desire to be done unto Mat. 7.12 and forbidden to defraud our brother in any matter or goe beyond him in bargaining which imports as much Thus where all things needfull to be beleeved or done are not clearly expressed in Scripture yet they are implied and drawn out from thence by necessary consequence This truth that the Scriptures contain whatsoever is necessary to salvation is sufficiently ratified by evident testimony of the Word it self which sends us to the Law and to the Testimony Isa 8.20 tels us that in them we have eternall life John 5.39 that they alone are able to make the man of God perfect to every good work 2 Tim. 2.17 and wise to salvation ver 15. that the Law of God is perfect Psal 19.7 and though there be an end of all other perfections yet the commandement is exceeding broad Psal 119.96 that is comprehends all needfull things so that nothing is wanting in it Whence proceeds that curse upon every one that addes as well as upon them that take away from that Book Rev. 22.18 Yea besides this truth is consonant to all grounds of reason whatsoever our adversaries alledge to the contrary For first we have reason to presume It was fit that God should deliver his will in writing 1. As the most easie way to make it publike that God would take the easiest way for the instruction of his Church now it is evident that it is more easie to leave things upon record in writing then to charge them upon mens memories especially when they are many and consequently must burthen the memory whereas lying before mens eyes in writing they may easily be overlooked at all times without trouble If it be replied that traditions are few and may therefore be easily remembred VVe answer first they may bee infinite for ought we know seeing no man ever took upon him to tell us how many they are And secondly be they more or fewer yet they are more easily preserved by writing then by tradition as all men know Again it was fit that in teaching his Church 2. As the safest way to prevent corruption God should take the safest way and freest from errour as well for his own honour as for his peoples good both which must needs be extreamly hazarded and hindered by corrupting the truth with errours which lead men into perdition and can hardly be prevented by delivering the word by tradition partly because many mens memories are weak and a great part are negligent especially in things of this nature and lastly because many are maliciously bent against the law which the wisdome of the flesh cannot admit Rom. 8.7 whereas the word written being an unerring record easily helps the weak and convinceth the refractary by setting the undoubted truth before mens eyes Farther 3. As the best way to win credit to his Word seeing the word is the ground of faith it is fit that it should be so delivered as might win most credit and estimation amongst men Now we know that written records are most authenticall and of most accompt with men and therefore are fittest to work men to assent unto the truth of God It is true I grant that mens faith depends neither upon wirting nor tradition but upon the testimony of the Spirit that dwels within the godlies hearts manifesting that the truth proposed is the word of God Notwithstanding the outward credit which the Scriptures carry amongst men by which such as are won afterwards to beleeve beginne at first to think reverently of them and others that beleeved not are restrained from scorning or opposing them seems to be much furthered by the Authority that the writing brings unto those records which are received and submitted unto by the Church and commanded and countenanced by the testimony thereof Lastly 4. And as most honourable whereas there is so much honour done to all humane laws by which States are governed that they are composed into one body and preserved in books written or printed for that purpose it seems absurd that God should deliver his law thus by patches part by writing and part by tradition resembling the feet of Nebuchadnezzars image Dan. 2.33 part of iron and part of clay and unworthy both of the Majesty of him that gives the law and of the law it self that is given And if we may take precedent from former times we may say with our Saviour from the beginning it was not so For when God left the law to be delivered by tradition he delivered it
wholly that way when he caused it to be written he caused it to bee written wholly not only the Morall but the Judiciall and Ceremoniall too containing many observances of small value tearmed beggerly rudiments Gal. 4.9 So that he left not out the least circumstance of any legall rites to be supplyed by tradition Is now Christ lesse faithfull in Gods house then Moses was Or how is it that in this clear light of the Gospel we should be left more uncertain then the Jews were under the law and that in matters of greatest importance Purgatory the Popes Supremacy Invocation of Saints c. The truth is when men put no stint to their traditions nor give us any accompt of the number of them they give cause of suspition that they have purposely left open this back door to conveigh into the Church those humane inventions of theirs under the cloake of the Traditions of the Church which otherwise the expresse letter of the written word had excluded But we resolve to forbear controversies Onely to quicken men to a more heedfull attention to the Scriptures it was needfull to shew not only that the most weighty things that concern us far more neerly then our Lands and Revenues then our libertie or lives even our evidences for and directions to everlasting blessednesse are to be found in the Scriptures but more then that to make it appear that they are to bee found in no other books or writings Whence it must needs follow that without this word having neither firm ground to stay our faith on nor any certain rule to guide our practise by we are in this left without light without comfort for the present and without hope or expectation for time to come CAP. VI. Of the scope and end of the Scriptures which is Gods glory and mans salvation THat the honour of God which is the principall end of all his workes The first end of the Scriptures is Gods honour Prov. 16.4 should likewise be the main scope of his word is agreeable to all reason and that it is so the Scriptures themselves witnesse They testifie of Christ Iohn 5.39 that God was in him reconciling the world to himself 2 Cor. 5.19 and thereby magnifying the riches of his grace in his kindnesse towards us through Christ Ephes 2.7 and that to the praise of his glorious grace Ephes 1.6 They witnesse the Creation of the world by the word of his power and the administration of it in righteousnesse even to this day so that whatsoever Gods works witnesse of him his Majesty Greatnesse Goodnesse Compassion c. Psal 145.5 6 7 8. that his word sets out more fully and clearly and by the same means furthers our salvation by setting out the power holinesse goodnesse and justice of God moving us to fear and trust in him Psal 78.6 7. that he may bring upon us all the good that he hath spoken Gen. 18.19 How the glory of God is manifested and consequently advanced by and in the Scriptures will best appeare by particular instances Manifested in the Scriptures 1 t By describing his Nature The first evidences for God therein are the direct testimonies which are given of him describing the excellency of his nature Exod. 34.6 7. or ascribing to him some of his glorious Attributes as Isa 6.3 or admiring his wonderfull works as his servants doe Psal 104.1 that he is righteous and holy in them all Psal 145.17 as all the world acknowledgeth Psal 64.9 yea wicked men themselves Judges 1.7 nay the very Devils Mark 1.24 whose testimonies being as they are Gods professed enemies when they are for him must needs much advance his honour see Deut. 32.31 The next of the most pregnant testimonies for God whereby his honour is advanced which we finde in Scriptures are his Laws 2ly Delivering his Laws with the sanctions annexed thereunto wherein God is pleased to reveal his minde fully unto us and to give us as it were a perfect mirrour of the thoughts of his heart for whosoever in reading these Laws findes them very pure Psal 119.140 righteous and very faithfull ver 138. all of them right concerning all things ver 128. perfect every way Psal 19.7 must of necessity conclude that seeing all the streams that flow so immediatly from God savour of so much purity and perfection the fountain whence they flow which is himself must needs be more pure so that he must be a God of truth without iniquity just and right Deut. 32.4 The third cloud of witnesses 3ly By recording his Works 1. Of Creation 2. Of Providence 1. In Preserving by which Gods honour is advanced in the Scriptures are his works both of Creation and of Providence Creation for the Heavens declare the glory of God Psal 19.1 the invisible things of him being seen from the Creation Rom. 1.20 His power and wisdome in framing and supporting his faithfulnesse and mercy in preserving and providing for all that his hand hath made see Psal 33.3 4 5 6. 145.15 2. Governing wherin are discovered 1. His Truth 2. His Justice and Holinesse 16. Nay in that part of his Providence which concerns the government of all his works more especially his truth in performing all his promises justice and holinesse in rewarding every man according to his works Job 34.11 so that it shall be well with the righteous Psal 58.11 and ill with the wicked Isa 3.10 11. though brutish men understand it not Psal 92.6 as the prudent doe Hos 14.9 are so clearly set out in the Scriptures as David found Psal 73.17 that he which beholds his ways and works in them must confesse that they all praise him Psal 145.10 It is true that these works and ways of God These works of God are not clearly discovered but by the light of the Word without the light of the word doe set forth the glory of him that made them as a curious piece of work shews the skill of him that formed it But to a blinde man who hath no eyes and to him who having eyes wants light to discover the form of it neither the exactnesse of the work it self nor the skill of him that made it appear Whereas therefore men in themselves are as it were in the twilight when they bring their naturall reason to judge of Gods ways and works the word of God sets them out in a clearer light by discovering unto men not onely the workes themselves but withall the rules according to which they are wrought and end at which they aim as that the wicked are raised up aloft that they may be cast down into destruction Psalm 73.18 and flourish that they may be destroyed for ever Psal 52.7 a consideration that clears Gods justice in this particular and thereby much advanceth his honour To advance the honour of God yet farther 4ly Discovering the weaknesse of the creature the Scriptures discover unto us the weaknesse and insufficiency of the creatures that
but in this place we understand by it both the apprehension of such as are represented and the judging of them after they are apprehended by way either of approbation or disallowing both these acts of the understanding the Apostle mentions Phil. 1.9 Againe although embracing seeme first to import election of the will 2. Embracing including the motions of the will and affections yet here we include under it the prosecution of things chosen with the affections of desires hopes cares joyes c. Together with the opposite motions of rejecting hating fearing shunning c. of such things as the understanding in judgement disallowes By All things we understand things of all kinds 3. All things whether naturall or spirituall or mixed 1. Natural Now Naturall things are all sorts of creatures with their severall qualities adjuncts and operations which though they are themselves naturall yet their first cause their dependences ends relations and whole order of administration are of spirituall consideration which therefore a meere naturall man can neither throughly comprehend nor at all judge of aright as the Psalmist witnesseth Psal 92.6 as a spirituall man which the Scripture calls a wise man can doe Hos 14.9 neither consequently can he make that right and holy use of them which a spirituall man may doe and doth usually Psal 64.10 Spirituall things 2. Spiritual are God himselfe in the first place whom the world hath not knowne John 17.25 as spirituall men doe 1 Iohn 2.13 and next the things freely given us of God as the Apostle termes them 1 Cor. 2.12 especially Christ with all his treasures which the Apostle affirmes none but a spirituall person can comprehend 1 Cor. 2.14 as being hid from all ages and generations and manifested onely to the Saints Col. 1.26 27. and that by God himselfe Mat. 11.25 Those things which are of a mixed nature 3. Mixed are spirituall things expressed and represented by such as are naturall as are the Word and Sacraments For in the word the phrases and formes of speech are according to nature and of use amongst naturall men but the things meant and expressed by them are spirituall And in the Sacraments the elements and the Sacramentall actions by which they are used and applied we know are naturall but those things that are represented by them are wholly Mysticall and Spirituall in both the naturall man understands the phrases expressions and rationall discourse in the Word and in the Sacraments not only the visible Elements and actions but their signification also but the things signified in both seeing they are such as eye hath not seene and that cannot be comprehended by any Naturall meanes they cannot be understood by any naturall man All the difficulty in unfolding this truth lyes in interpreting this terme Spiritually 4. Spiritually a word that may be taken in a double sense as is also the word Spirit whence it is derived For a spirit in strict signification is that which is absolutely and meerely so and in that sense the name is appropriated to God alone Iohn 4.24 According to this sense Spirituall is that which is of or belonging to God or heavenly and spirituall Comparatively a Spirit signifies that which is lesse grosse or materiall to which is opposed grosse carnall and sensuall both senses may be included under this terme in this place Againe to comprehend spiritually may be referred First to the object comprehended Which referred to the object imports 1. to comprehend that in things which is spirituall Or by a Spirituall Light to comprehend all things and so it signifies to comprehend that which is spirituall in that object Secondly it may be referred to the meanes and it signifies to comprehend things by a spirituall light or judgement Lastly referred to the manner it implies to comprehend in a Supernaturall way which we specially intend in this place though withall we include both the former senses What it is to comprehend or understand things spiritually is hard to expresse as it is hard to describe what it is to see or heare which are well knowne to such as see or heare but is impossible to be described so distinctly by discourse Resembled by sight to which faith answers The Scripture sets it out by resemblance of outward senses as Heb. 5.14 and amongst the senses sets out the two wayes of discovering things spiritually faith by sight and experience by taste So Abraham beleeving Christ by faith is said to see his day Iohn 8.56 And taste which shadowes out spirituall experience Moses to see him that is invisible Heb. 11.27 And againe we are said to taste that is prove by experience that the Lord is good 1 Pet. 2.3 both are joyned together Ps 34.8 The two severall wayes of comprehending things spiritually Faith and Experience we are now to enquire into describing them as plainely as the nature of them will give leave SECT III. Of Faith and the two sorts of faith Historicall and Iustifying FAith or beleeving is in common use of speech taken for inclining strongly in opinion unto that of which we have no infallible assurance Faith not taken here as opposed to certaine knowledge and in that sense it is opposed to knowledge which signifies assurance of some thing upon certainty Butimporting certain knowledge upon Divine testimony and that most commonly by some sense or other But amongst Divines Faith is commonly taken for a full perswasion of any truth upon Divine Testimony This Faith is usually distinguished into Historicall Temporary and Justifying Faith as for that which they tearme the faith of Miracles it concernes not the subject that we have in hand But because Temporary faith will hereafter appear to differ not in nature but onely in some degree from Historicall faith we shall need onely to entreat of that and Justifying faith at present The nature of true faith and the difference between that and the other which we call Historical will be most easily clearly discovered by setting downe a briefe description thereof True or justifying Faith described and by explaining the severall parts of it afterwards We therefore define faith to be a spirituall habite by which a Regenerate man having in himselfe upon a Divine testimony an evidence of the truth and goodnesse of the Promise and Covenant of eternall Salvation through Jesus Christ relies on him onely for everlasting life and blessednes We call Faith an habit Which is 1. An Habit yet unlike it 1. Seeing it is infused not gotten by use 2. And cannot as habits may be wholy lost because it much resembles those habits which are properly so called especially in this that it is hardly or according to truth never to be removed or wholly lost Although otherwise it differ from them in this that those naturall habits are acquired by use whereas faith is infused by the Spirit of grace if we respect the first planting of it in the heart
2. The proportion of time to be allowed for holy duties wherein we must respect 1. The Duty and therein 1. What must be done We must study the whole Scripture are our fittest times for Prayer As for the proportion of time to be allotted for this exercise it must indifferently respect both the Duty and the person that undertakes it In the exercise it must be considered both what must be done and in what manner For the former seeing all Scriptures were written for our Instruction 1 Cor. 10.11 not onely the Laws and Commandements which we are to doe and obey Deut. 29.29 but Examples too not only the New Testament but the Old also it must needs be our duty to know and consequently to study them all wherefore we must so proportion our time for this exercise that we may often goe over by reading the whole body of the Scriptures The manner of Reading the Scriptures 2. In what manner With great deliberation as holding out 1. Things weighty must be with great deliberation and that not onely because the matter contained in them is weighty and of a mysterious nature the Phrases significant the expressions briefe and sometimes by the propriety of the language wherein they were written unusuall and therefore not easie to be understood of the vulgar 2. And nearly concerning our selves but also because that which we read so nearly concerning us and must be carefully laid up in our hearts and written there Pro. 2.5 and 7.1 and be hidden in them Ps 119.11 that it may be our continuall meditation ver 97. and dwelling in us Col. 3.16 may not onely furnish us for every good work 2 Tim. 3.17 but also enable us to instruct our friends and neighbours talking unto them upon all fit occasions of wisdome and judgement Psal 37.30 31. and at home our families as we sit in the house and walke by the way Deut. 6.7 This time allotted for the reading of the Scriptures must not onely be proportioned to the worke And allot time accordingly but to the persons too that study them and that with due respect had Having respect 1. To mens abilities both to their abilities and employments The weaknesse of mens abilities whether of naturall understanding and memory or of knowledge gotten by learning which must needs be weak in young beginners especially imposeth on them necessarily the more labour and paines in study and consequently requires more expence of time in reading If the Iron be blunt and one whet not the edge he must put to the more strength saith Solomon Eccl. 10.10 As for mens callings 2. And emploiments 1. Requiring more study by Ministers Magistrates Husbands Parents and employments Ministers who need to be furnished with all knowledge are required to give themselves wholly to this study 1 Tim. 4.13.15 Magistrates to have the book with them to read in it all the dayes of their life Deut. 17.19 Iosh 1.8 Husbands who must teach their wives at home 1 Cor. 14.35 Parents who must bring up their children in the nurture and admonition of the Lord Eph. 6.4 and talke of the Law in their family Deut. 6.7 As they need a greater measure of knowledge 2. More time to be allotted where mens callings are easie for the necessary discharge of their duties so must they allow the more time that they both attaine it and have it ready for daily use Again seeing all mens Employments are not alike but some are more toilesome and others being more easie afford more leasure for the attending of those holy duties it must be considered how much may be conveniently spared from such necessary businesses as their callings cast upon them seeing God requires Mercy and not Sacrifice Mat. 9.13 Howsoever Yet all must set a part some time for this duty even those who are most straightned by the businesse of their imployments must notwithstanding so order their affaires that they spare some fit portion of time for these duties of Gods service who can easily recompence it unto them by prospering their labours and assures us that he will be no mans debtor for the least service done for him Mal. 1.10 Of two things men are to be admonished First Three caveats to avoid 1. Negligence 2. Incombrance with too much businesse that they bring not themselves into straights of time either by negligence in their callings which often puts them to labour at unseasonable times or by loading themselves unnecessarily with multiplicity of businesse and worldly imployments which when they have undertaken being not able to dispatch in convenient times they take liberty to make use of those times for worldly affaires that are fit to be set apart for holy duties By either of these wayes men being drawn to omit these duties at the first at last by disuse of practise lose withall the very desire and resolution to performe them These must know that God in matters of his service dispenseth with inevitable but not with voluntary necessities He will indeed have Mercy and not Sacrifice but neither negligence nor covetousnesse rather then Sacrifice Secondly 3. Not to mistake suspension for a discharge frō the duty men must take heed that they mistake not a dispensation for suspending these duties for a full discharge from them Employments in secular affaires are not better then holy duties neither is the service of men better then the service of God Consequently the one ought not to be left for the other Onely whereas our affaires are so limited to their season that they must sometimes be done at present or not at all whereas holy duties suspended for a time may be performed afterwards God is pleased that his Services shall give precedence to our urgent necessities not that they shall be excluded by them Wherefore he that by inevitable necessity is enforced to omit Prayer or Reading in the time appointed must redeeme the first opportunity for the performance of them as soone as he may afterwards This holy exercise of Reading the Scriptures daily being every way so necessary so comfortable so profitable let all that desire to grow in knowledge Faith and Obedience that expect Gods blessing upon their soules and labours attend daily at the gates of Wisdome Pro. 8.34 encouraged by that gratious promise We shall know the Lord if we follow on to know him Hos 6.3 Especially in these times under the Gospell wherein it is promised that all the earth shall be filled with knowledge as the waters cover the Sea Hab. 2.14 CAP. IX Of the Manner of Preparation before the Reading of the Scriptures OF what necessity carefull Preparation is to the Reading of the Scriptures hath beene sufficiently manifested in the first Chapter wherein we shewed that the Truths revealed in Scripture are in themselves deepe and great Mysteries that our understanding is shallow and full of darkenesse and thereby unable to comprehend them Lastly that our rebellious carnall dispositions are with
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
us which discovered them not so fully before To go on then Rules for the finding out of the true sense of Scripture to the finding out and laying down of those rules which must be followed for the finding out of the true sense of the Scriptures we must lay down first the foundation That God intending in them to reveal unto man his mind must of necessity if he would be understood speak unto them after the manner of men and therefore make use of such words and phrases as men use to make their minds known by one to another So that the first thing which we must look unto in seeking out what God means to acquaint us with in his word is to consider what the expressions which we meet withall signifie in common use of speech amongst men This we call the Grāmaticall sense which they hold forth in their native and proper signification and besides that which they signifie in common use of speech figuratively as the womans seed Gen. 3.15 is her posterity and the serpents head is the serpents power For seeing words signifie by institution they must be taken to signifie according to mens intention in common use of speech whether properly or figuratively This Grammaticall sense may be found out by the Scriptures themselves foure waies First 1. To find out the Grammaticall sense 1. By comparing Translations with the originals by comparing the Translations with the originals as where we read Gen. 3.15 He shall breake there are that read it corruptly She shall breake Here the originall soon determines the controversie wherein the pronoune Hu can signifie nothing but He or It both which are all one in effect in this place The second means of finding the sense of Scripture by Scripture 2. By examining the circumstances of the Text is the examining of the circumstances of the text and scope of the place wherewith if any word taken in the usuall sense agree not we must seek out another sense though lesse usuall in which it may agree As 1 Tim. 4.1 Christ is the Saviour of all men the word Saviour must be interpreted in a generall sense for a preserver or deliverer from evill or danger indefinitely not a Saviour from everlasting death and damnation as after it signifies because of the clause which follows especially of those that beleeve which implies that he is so a Saviour of those which beleeve namely from everlasting death and hel as he is not of all other men seeing that in respect of everlasting salvation Christ properly is not the Saviour of any other but only of his own body the Church whereof he is the head 3. By comparing one Scripture with another Ephes 5.23 The third means to find out the true sense of words in Scripture is the comparing of one Scripture with another For truths must agree Wherefore if the words being taken in one sense agree not with themselves and other Scriptures we must find out another sense in which they may agree Gen. 1.27 God in the Creation of man is said to make them Male and Female which according to ordinary construction we might conceive to be done at one time but the larger narration of the Womans creation Gen. 2.11 shews us that the creating them Male and Female must be referred to divers times and actions as likewise because the Woman was made of the Mans Rib we know that when Gen. 2.7 Man is said to be made of the dust of the earth by man must be understood the Sex not the kind that is only the Man not both Man and Woman as Gen. 1.27 The last means 4. By examining the sense given by the Analogy of Faith is the examining of any sense given by the Analogy of faith that is by evident grounds of faith gathered out of Scripture with which if any sense given of any place of Scripture agree not we must have recourse to some other interpretation When it is said Joh. 15.2 Every branch in me that beareth not fruit we must not interpret the branches that beare not fruit and are therefore taken away at last to be really in Christ as parts of his mysticall body because we know that no branch which is truly ingraffed into Christ can ever be taken away so that we must understand that phrase of such as are in Christ visibly as members not of his true body but only of his visible Church The Inchanters Rods related to be turned into Serpents Exod. 7.12 must be interpreted to seem so rather then to be so because the changing of the nature of creatures is beyond the Devils reach seeing it is peculiar to God as well as Creation As the words and phrases of Scripture must be understood literally 2. To take all Historicall relations in the order in which they are related so in the histories and relations of things done they must be conceived to be acted in that order in which they are related unlesse for avoiding some manifest contradiction in the circumstances of the narration Unless circumstances of the Text inforce us to allow an Anticipation we be forced to allow an anticipation or inverting of that order as we have sometimes cause to do The Holy Ghost either for the perspicuity of the history or some like occasion relating things together which were done a great distance of time asunder or those things asunder which were done together There are that make many senses of Scripture but upon no sufficient ground There is but one sense of any place of Scripture whereas it is apparent there can be but one true and right sense Yet we grant that some places may have a proper sense or a mysticall or allegoricall as it is called Gal. 4.24 No not in Allegories But if we weigh it well there is but one sense of the words which is proper the other is the sense of the Type expressed by those words which represents unto us some mysticall thing Or if we will needs distinguish them the one is the first sense the other is the full sense Such Allegoricall senses of Scripture Which we must not easily admit unlesse Scripture warrant them we must not easily admit unless the Scripture it self warrant them At least when some things which we read in Scripture may be aptly applied to represent other things Allegorically we have no warrant to obtrude our Allegories upon others Nor obtrude our interpretation of them upon others nor build principles of faith or rules of life upon them as the sense of the Holy Ghost much less to build upon them any ground of faith or rule of life Only it may not be unlawfull to shew the unanswerablenesse of some outward things in the Old Testament to spirituall things manifested in the New for illustration where we find apt resemblances between them so it be done with sobriety It happens sometimes When two different constructions may be made of the same words
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
over in few words Again for three reasons we cannot conceive that in this Exod. 16. there is any institution of the Sabbath at all For first 2. There happened at that time no memorable event to ground an institution here is no ground of instituting a festivall day seeing that must needs be some memorable event which dignifies that day that is to be consecrated above other days which is a rule which God and the Church and even heathen men by the light of nature guided themselves by Secondly here is no convocation of the people 3. The people are not convened as they ought to have been to receive this law who ought to have been assembled to hear that law that they must all obey as they were not only Exod. 20. when God himself delivered them the morall law upon mount Sinai but also when Moses his servant delivers unto them from God the Ceremoniall and Judiciall Laws Exod. 34.32 35.1 whereas here we find only a meeting of the Elders But only the Elders and that occasionally only and that too occasionally not by the call of Moses but their voluntary recourse to him to enquire the reason why the people had gathered a double portion of Manna on the sixth day and what should be done with it Thirdly 4. Here is no direction for the observation of this new feast here is no direction for the observation of this new feast and without it the law is not only imperfect but in effect no law at all Whereas there is a full direction for the use of their double portion of Manna which makes it evident that the ordering of their Manna must needs be the only charge which the Lord sent by Moses to the people Others therefore there are who go not so far as to plead for the institution of the Sabbath in this Exod. 16. Objection 21 Though the words amounted to an institution yet they are a preparation to a following institution but will have these words of Moses to be only in the nature of a preparation to an institution which was to follow To this also we answer First that this opinion is pressed with the same difficulties that the former is if things be duly weighed Answer 1. The same reasons are against that too 2. There is no like instance in giving any other law 3. What needs it 4. Why is this ground omitted in the fourth Commandement Secondly let them but give us one instance of any such kind of preparation used before the giving of any other law Thirdly let them shew us what need there is of any such preparation at all when the people were almost immediately after to be prepared in so solemn a manner for the receiving of that and the rest of the laws Lastly if the giving of a double portion of Manna on the sixth day or the ceasing of Manna on the seventh were such great means to win credit to this new Sabbath how is it that neither the one nor other is so much as once mentioned in that whole fourth Commandement wherein notwithstanding is so fully and largely laid down the ground of the institution of that law especially this mercy being so new and fresh in memory whereas God in the fourth Commandement goes back to the beginning of the world to seek out another and firmer foundation of instituting the Sabbath without mentioning of this at all Thus when all circumstances are duly weighed it will easily appear to any not forestalled by prejudice that in this Exod. 16. Moses speaks of the Sabbath to the Elders of Israël Whence it appears that Moses mentions the Sabbath to the Elders Exod. 16.23 as a thing known as of a thing well known unto them before-hand and by consequent which the Jewes were wel-acquainted with before the Law was given to Moses on mount Sinai whereupon it must needs follow that they received it from the Patriarchs delivered from hand to hand as other truths and laws of God were and consequently by that the Patriarchs in their generations observed the Sabbath although their observation thereof be not left upon record by Moses whose task was not to write a diary of the Fathers lives but to leave to posterity the remembrance of the most memorable examples both of their actions and of the events that befell them both for Gods honour and our instruction SECT III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement IF this principle which will at last appear to be an undoubted truth were generally received and acknowledged that the whole Decalogue is morall and consequently immutable this question concerning the morality of the Sabbath were at an end Now the generall opinion wherewith most men are possessed but without any firm ground either out of reason or Scripture that it must needs be granted that there is something ceremoniall in the fourth Commandement either the set day or the strict rest of the Sabbath or both hath been a great occasion of begetting and cherishing this errour that there is something mutable in the Decalogue and consequently that it is neither morall nor perpetuall If therefore upon a due and thorough examination of all the severall clauses and expressions which we meet with in the fourth Commandement we can make it appear that there is nothing in that fourth Commandement that is any way ceremoniall and therefore mutable we shall remove a great scruple which hath long troubled the minds of many men divers of them much esteemed both for their learning and piety Before we begin to take this task in hand it will be needfull to premise this one thing by way of caution That in this case we are not bound to prove that the phrases and expressions which we meet withall in this Commandement The words of of the fourth Commandement in a fair construction enjoyn nothing ceremoniall neither in the day nor rest can have no other sense then that in which we take them It will be sufficient for us to make it appear that according to the usuall course of grammaticall construction and without any incoherence or incongruity with other parts of the law they may be taken in such a sense as we give them For if we can but make this appear that our construction of the words is as fair and proper as any other that is given by others the consequent of establishing the immutability of the Decalogue is of that weight that I conceive any man of two probable interpretations will be willing to embrace that which most makes for the establishing of the morall law Which is as much as needs to be proved It must therefore be our care to make it appear that the sense which we give of the words of this law may stand according to a fair and usuall manner of grammaticall construction and those that will oppose us must prove on the other side that it cannot stand That we may proceed
establish in his kingdome both the Psalmist and the rest of the Prophets describe and set out unto us at large These which we have mentioned are some of the speciall things How to affect our hearts in the reading of these Prophesies whereof we are to take notice in reading the writings of the Prophets wherewith if we mean throughly to affect our hearts we must not only be perswaded that these things which were written beforehand were written for our learning as Saint Paul speaks Rom. 15.4 but must besides set them before our eyes as precedents and examples as he represents and applies them 1 Cor. 10.6 So that in reading of these Prophesies delivered to the Iews we must represent them to our selves not so much as the people of such a Nation but under the notion of the Church of God which now claime to be as they were at that time So that not only any people that is owned and esteemed to be a Church of God but besides any particular person that is a member of that Church ought so to heare and read the words of these Prophesies as to apply them to themselves in particular to take themselves taxed in their reproofes threatned in the judgements denounced against them and comforted in their promises seeing we know that all these are directed to and executed upon the Iews as not being such a Nation but as being the people and the Church of God So that in them as in a patterne there is laid before us the course and rule of Gods administration towards his Church in what Nation of the world soever it be planted Having now in briefe considered what use may be made of the reading of prophesies How to make use of examples recorded in Scripture we have now left us in the last place to be considered only the examples of the actions of men what use we may make of them for our own instructions and how farre we may follow them by way of imitation in the course of our practice Now it must be remembred that we have already taken notice of the actions of men in relation to the Providence of God dispensing either in mercy or judgement to every one according to his deeds We are now to consider the actions of those which are godly how far they may be of use to us for instruction First Examples are not the rule of our practice but the Law we must lay down this an evident truth that we have no rule but the Law onely that can warrant us in any thing that we doe That is our righteousnesse if we observe to doe all the Commandements of the Lord our God as he hath commanded us Deut. 6.25 The things that are revealed belong to us and to our children that we may doe them Deut. 29.29 As for the Apostles exhortations to us to be followers of him 1 Cor. 4.16 Phil. 3.17 they must be understood with the limitation expressed 1 Cor. 11.1 Be followers of me as I also am of Christ Now these examples which we are to take notice of are either the examples of Christ or of holy and godly men Concerning the examples of Christ In the examples of our Saviour that we may know what to imitate in them we must confider in him his Deity his Offices and his humane nature in which he was made under the Law Gal. 4.4 What he did by the power of his Deity we cannot imitate In respect of his Deity he did many things unimitable by us â—s all his Miracles which were wrought by his Divine power of which men are unfurnished and and some other acts of his which he did by his Soveraigne powre And what he did by his Soveraigne power we may not as Lord of all As when he sent his Disciples to fetch away another mans Asse Mat. 21.2 this was just in him which was Lord of all things to command that which was his own but leaves no warrant for us to imitate it being forbidden in the Law to meddle with that which is another mans As for those things which were acted by our Saviour What he did by vertue of his Offices they may imitate that are called to those offices by vertue of his Offices some of them may by fitly proposed for imitation to as many as are called unto the same offices so farre as those offices are communicated to men For it is true that unto the offices of a Priest and Prophet God hath left a succession of men in his Church but not to doe and execute all that Christ himselfe did and might doe by vertue of those offices Unlesse in the office of his Priesthood when he offered himselfe a sacrifice for sinne especially in that office of Priesthood wherein he offered up himselfe unto his Father a Sacrifice for the sinnes of his people which none could do but himselfe alone As for the offering up of Prayers unto God the teaching and instructing of the people in all the Counsells of God reproving of mans wicked lives clearing the truth of God from the corrupt glosses of false teachers they are duties wherein all that are called by God unto those publike offices of instructing the Church not only may and ought to imitate Christ but are bound withall to striv as much as they may to come up to those holy examples that he hath left unto them But wheresoever amongst our Savious actions we find recorded unto us The examples of his obedience to the law we must make use of any example of his obedience unto the Law there we have not onely sufficient warrant to imitate him therein as going before us in the way of Gods Commandements but besides may draw from such actions of his a strong motive to double our endeavours To stir up our selves to the like obedience having him for our pattern to tread in the steps wherein he walks before us and to submit with all readinesse to those duties which we find practised by the Sonne of God himselfe in obedience to his owne Law which seeing he gave unto his Church he might by all right have dispensed with at his pleasure which himselfe allead geth Luk. 6.5 in defence of his Disciples challenged by the Pharisees for breaking the Sabbath that if it had been a breach of the Sabbath he being Lord of the Sabbath had power to dispence with it In the next place for the examples of godly men Mens examples must be followed no farther then they are warranted by the Law we have no warrant to follow them farther then they are warranted by the Law which as we have shewed already is the only rule which we must follow And even in such actions of theirs we have many cautions which we must take with us for direction that we may not misapply their examples as we shall see by and by First therefore we must consider that some things which the Scriptures approve in them And