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
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
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
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
the former I answer that the same exception lies against all Gods commandements and the supposed impossibility ariseth especially from the unwillingness of their own minds and lastly the expence of time or labour is not so much as may well be spared from their vanities or if an houre or more in a day be spared from labours God can recompence it by his blessing without which early rising and hard labouring are to little purpose Psal 127.2 To the later sort I say that we come far short of our duty in all our services that we deal with a gratious Father who accepts us according to that we have if there be a willing mind 2 Cor. 8.12 as requiring mercy rather then sacrifice Mat. 9.13 Only our endevour must be to do all things as perfectly as we can and for that purpose the rule must be set downe in the exactest manner which also serves best both to direct us and to quicken our endevours and besides to stir us to thankfulness for Gods gracious acceptance of our imperfect services and pardon of our failings CAP. XII Directions for the right interpretation of the Scriptures NOt only the matters and subject which the Scriptures handle being high and mysterious in their nature which the Psalmist calls Wonders Psal 119.18 but besides that the phrase manner of expression which is in many clauses far from vulgar or common use make many things in Scripture hard to be understood as the Apostle acknowledgeth 2 Pet. 3.16 wherefore there is required much wisdome and diligence in searching after the true sense of Gods word without which we cannot but erre dangerously in the grounds of our faith and in the rules of practise It will be therefore needfull to set before us such rules as may help to direct us in finding out the true sense of the Scriptures But before we come to lay downe these rules we must necessarily agree upon two conclusions The first is acknowledged by all men without contradiction which is That there can be no infallible interpreter of the Scriptures but God himselfe The second though it be somewhat more questioned then the former yet is as true as it in all points namely That every Godly man hath within him a spirituall light by which he is directed in the understanding of Gods mind revealed in his word in all things needfull to salvation Concerning the former of these two conclusions we must necessarily acknowledge that seeing no man knows Gods mind but himself as the Apostle affirmes Rom. 11.34 1 Cor. 2.16 therefore none can interpret his word in places doubtfull None can interpret Scriptures but God himselfe but himself For seeing Gods mind cannot be otherwise known to us then by the words wherein it is expressed and when the words are such as may import divers senses who can tell in which of those senses God used them and would have them taken by us but himself that uttered them unlesse some other person were privy to his thoughts As for the second conclusion Every godly man hath a light in himselfe to shew him the mind of God in his word that godly men have a light within their own breasts by which they are able to understand Gods meaning in his word in things necessary to salvation we know that God hath promised by his Prophet that no man shall need to teach his neighbour because every man shall know him from the greatest to the least Jer. 31.34 And the Apostle that the anointing that they have abiding in them shall teach them all things 1 Joh. 2.27 the Anointing there mentioned is that spirit which is given us of God by which we know the things that are freely given us of God 1 Cor. 2.12 by which every man understands spirituall things as every man sees and discovers naturall things with his own eyes That every man should have within himself such a light or spirituall understanding Which conduceth 1. To Gods honour as we have mentioned before by which he may discover and know the mind of God revealed in his word conduceth much to Gods honour two waies 1. As having as many witnesses as believers For first God hath by this means as many witnesses of his truth as there are true believers of whom every one knows what he speaks Ioh. 3.11 by his own understanding and becomes thereby a more authenticall witness unto others of that which he believes upon a more certain ground then if he had seen it with his own eyes Secondly 2. And those more fully discovering his truth and more affected with it every godly man having this inward light by which he discovers the mind of God speaking in his word knows his truth more fully and cleerly then he could possibly do by the helps of any other mans light and finds his heart thereby more affected with those glorious and holy truths which the Word reveals understanding the righteousness and purity of that Word as David did Psal 119.138.140 which indeed is the only true means of admiring and honouring God for that holy word in which are discovered such glorious excellencies that our very souls are ravished with it as Davids was Psal 119.97 upon the discovery of the sweetnesse thereof vers 103. Besides 2. To our comfort when we see with our own eyes it is a singular comfort to every godly soul to see with his own eyes It 's true that it is a great comfort to a blind man to meet with a faithfull guide whom he may trust to lead him on in his way but it comes nothing neer the content which a man that hath eyes takes when with them he sees the way in which he walks This discovery of the truth of God revealed in his word is the only means of grounding our faith preserving us established in the truth against errours and apostasie and of filling our souls both with present comforts and future hopes This inward light may much be cleered and enlarged by 1. The Ministery of the word 2. Conferences It is true that this inward light or anointing as Saint John calls it may be much cleered and enlarged by such helps as God is pleased to afford us by the ministery of his word by private conferences and reading of godly mens writings which are therefore to be made use of diligently and constantly and therefore they are justly to be suspected who rejecting them brag of I know not what inward light which they have received 3. And reading of godlymens books which too many neglecting endanger themselves which too often by the event at least is discovered to be a seducing spirit of errour leading them from one phantasie to an other to the endangering of their own souls and such as cleave unto them These helps therefore which we have mentioned are not to be despised nor yet any farther to be depended on then as spectacles serving to make things clearer unto the light which we have within
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
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
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
testimony which our Saviour calls the Revelation of flesh and blood Mat. 16.17 as the Apostle doth the other The Demonstration of the Spirit 1 Cor. 2.4 and a little after The Revelation of things by the Spirit which are understood onely of spirituall men ver 10.14 15. We call that a Divine testimony which is given by the Spirit of God to that spirit which is within a regenerate person For unto any testimony two things are required First the manifesting and presenting that which is to be credited or beleeved Secondly an ability in him to whom it is witnessed to understand it otherwise the proposing any thing by discourse to a beast that wants reason to understand speech or the relating of any thing to a man that hath reason in the Greeke tongue who understands no language but English is no testimony no more then it is to a deafe man that cannot heare Wherefore to make a divine testimony there must be both a divine testimony unto a man and withall a mind in him able to understand that revelation First therefore the Spirit of God must reveale and manifest unto a man that truth that is to be beleeved as the light discovers any visible object Next there must be in that man a light planted in his heart which the Apostle 1 Iohn 5.20 tearmes An understanding to know him that is true as the light or visuall faculty is planted in the eye or else he cannot comprehend that light that shines unto him For want of this inward light it was that the Israelites who had seene with their bodily eyes all Gods wonders and by reason were forced to acknowledge that they were wrought by the finger of God yet are truly charged by Moses not to have an heart to perceive nor eyes to see nor eares to heare unto that day Deut. 29.4 The evidence then which a true beleever hath of any truth of God By way of Demonstration farre different from conviction by reason which he embraceth is the manifesting of that truth unto the spirit not onely by a form of words to the naturall understanding but beyond that by a kind of Demonstration unto the spirituall minde as the evidence of any object to the eye is by the shining of the light upon it which makes it appeare to be such as it is This kind of testifying or evidencing things in a spirituall way the Apostle calls Rom. 8.16 As representing the things themselves in their proper species the witnessing of Gods Spirit with our spirit mentioning expresly two spirits whereof if either be wanting there can be no divine Testimony The beholding of Divine truths with a such spirituall eye represented by way of Demonstration is so necessary that without it men could not be witnesses Without which beleevers could not be Gods witnesses or at least sufficient witnesses to Gods truth For he that will testifie any thing upon credit must see it with his owne eye or discerne it by some other sense of his owne Otherwise he that testifieth a truth upon another mans relation beares witnesse rather to the relator then to the truth related So that to make men witnesses to Gods truth they must not onely have it related unto them but besides further manifested by way of Demonstration and spirituall evidence that they may say with the Apostle 1 Ioh. 1.3 That we have seene with our eyes and looked upon declare we unto you Which not onely winnes much credit with others but mightily affects the person himselfe as it did Iob when he thus saw God Iob 42.5 and Abraham when he saw Christs day Iohn 8.56 It is evident then that true Faith is grounded upon a Divine testimony Whereas Historicall faith rests on an humane Testimony In the next place we must make it appeare that Historicall faith relies onely upon an humane testimony Now it cannot be denied that the truths of Divine mysteries though they cannot be found out by mans reason as the Apostle tells us they never entred into mans heart 1 Cor. 2.9 yet are they all consonant to right reason and it is as evident that the testimony of reason Embracing divine truths is an humane testimony I say then that historicall faith rests not upon the evidence or demonstration but upon the reasonablenesse of divine truths 1. For the reasonablenesse of them rather then upon Gods testimony of them which therefore mans reason cannot but assent unto For example the Creation of the World Resurrection of the body Incarnation of Christ and may be acknowledged by reason to be possible upon the supposition of Gods Almightinesse yea and fit to be done by him whose scope is to make knowne his Power Psal 106.8 and to magnifie his Word that is 2. Or if on the testimony of the Scripture yet upon an humane testimony Because he beleeves the Scriptures themselves 1. Either upon the Churches testimony of them 2. Upon the reasonablenesse of truths delivered therein his mercy promised in his Word above all his workes Psal 138.2 to set out in ages to come the riches of his grace Eph. 2.7 So that howsoever these are Mysteries of faith yet seeing Reason which is an Humane testimony may approve them it is evident that an Historicall faith beleeving these things for the Reasonablenesse of them is but meerely upon an Humane Testimonie Nay if he should goe a steppe further and beleeve any thing that is written in the Scriptures for the Testimony of the Scriptures yet still he beleeves upon an Humane testimony because he beleeves the Scriptures themselves upon Humane testimony as upon the generall consent for the Church which receives the Scriptures as the Word of God or upon the probability and reasonablenes or of the things therein delivered lastly upon the observation of the Truth of those holy writings in most things which makes them beleeved to be true in all For the Assent unto one thing for another is built upon that to which we first give our Assent As a stone in a wall though it lies immediately upon that stone that is next under it yet is indeed supported by the foundation which beares up all the building We see then a wide Difference between Justifying and Historicall faith in the cause subject and ground of Assurance we shall finde no lesse in the Object Now the generall Object of Faith we know is Gods Word and Promise which onely is a sure ground to build Faith upon as being the Word of the God of truth Deut. 32.4 A fourth difference betweene justifying and Historicall faith in the Object of both who cannot lye Tit. 1.2 or denie himselfe 2 Tim. 2.23 or change his minde Num. 23.19 So that his Word must needs be Everlasting Ps 119.144 founded for ever v. 132. upon two unfailing foundations his Everlasting Truth and unresistible Power But the particular Object of justifying Faith is Gods Promise of Reconciliation and Salvation by Christ in whom onely we are
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
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
things all of them excellent and perfect in their kind so that the heavens and earth are full of his riches Psal 104.24 25. Fourthly Power we cannot but acknowledge his infinite power vvho by his vvord alone created the vast bodies of the heavens and the earth and the hoast of them by the breath of his mouth Psal 33.6.9 Fiftly Majesty vve cannot but admire his incomprehensible majesty manifested in that magnificent palace of Heaven vvhich he hath prepared and furnished for himselfe vvhence he sends forth that glorious creature the light and makes it his covering as he doth the clouds his chariots Ps 104.2 3. Perfection In the sixth place his infinite perfection is manifested in imparting to the creature all those severall perfections that vve find in them vvhich must needs therefore be in a far more eminent degree in him that gave them Lastly Wisdome his unconceiveable wisdome is fully evidenced in the infinite variety wonderfull order mutuall correspondence and usefull serviceableness of all those creatures that he hath made one to another Psal 104.24 Next to the Work of Creation are Gods acts of Government and Administration of all that he hath made All which appeare likewise in his works of administration or providence wherein we may again take notice of all those glorious Attributes that we have formerly mentioned especially of his wonderfull power and faithfulnesse in supporting by his own hand all that he created by his Word So that they continue to this day according to his Ordinance Psal 119.90 91. propagated in their kinds which we must esteeme no other then a continued Creation Psal 104.30 provided for by his care Psal 145.15 16. and Psal 147.8 9. directed by his wisdome and power to doe whatsoever he commands Iob 37.12 Psal 148.8 So that the creatures severall motions and operations even of those which are carryed according to the course of nature are to be looked upon as so many acts of God in and by them in whom they move and have their beeing Acts 17.28 ordered by him according to his Will and that even the smallest amongst them and in their most inconsiderable motions even to the Sparrowes lighting to the ground Mat. 10.29 These Acts of Gods Providence are most clearely and especially manifested in ordering and disposing of the affaires Especially in ordering the affaires of men and wayes of the sonnes of Men whose courses of life and works if we compare with Gods dispensations towards them we shall easily be able to discover his perfect Justice Discovering his Justice and Holinesse in rewarding men according to their deeds and Holinesse in rewarding every man according to his deeds his mercy and faithfulnesse towards his servants notwithstanding their manifold failings which either God graciously passeth by Ps 130.10 11. or corrects only in mercy His faithfulnes and mercy towards his own as Psal 89.32 22. and faithfulnesse Psal 119.75 turning even their chastisements and afflictions to their good Psal 119.771 His exact Justice upon the wicked whom he puts away like drosse Psal 119 119. His Patience towards the wicked His incredible patience and long suffering even towards the vessells of wrath fitted to destruction Rom. 9.22 continuing unto them the common blessings of this life Mat. 5.45 although fatting them thereby to the day of slaughter that when they have filled up the measure of their iniquities the wrath of God may come upon them to the uttermost 1 Thes 2.16 His faithfulnesse and truth in fulfilling his word not only in his promises of mercy to his owne servants as it is testified His Faithfulnes and Truth in fulfilling his Word Josh 21.45 but withall in executing his judgments threatned 2 Kings 9.36 of which there failes not one word as that wicked King testifies 2 Kings 10.10 His Power in raising and casting down whom he will His power in raising up and pulling downe at his pleasure Psal 113.7 Luk. 1.52 His wisdome in preventing and overthrowing the devices of the crafty Iob 5.12 13. His Wisdome in preventing wicked mens policies taken in their own snares causing their own tongues to fall upon themselves Ps 64.8 and bringing about all their counsels to concur to the execution of his will even in those wayes by those meanes by which they labour most to oppose it as it evidently appeared in the cursed practises of the Iewes and Pilate against our Saviour Christ Act. 4.27 28. For the discovering and observing of those glorious Attributes of God in those works of his Providence we must of necessity make a diligent enquiry into every kind of them particularly and distinctly All which that we may discover we must search into his workes particularly as indeed the workes of God are sought out of all that have pleasure therein Psal 111.2 as well that we may yeeld unto God his due honour as that we may from the consideration of those works gather grounds of comfort and instruction to our selves Above all the rest into that glorious work of our Redemption But above all the rest of these great works which God hath wrought we must be most carefull in searching throughly into that glorious and never sufficiently admired mysterie of mans Redemption by Jesus Christ which the very Angels themselves desire to search into 1 Pet. 1.12 In whose comming into the world by the will and appointment of his Father and taking unto himselfe the nature of Man his abasement in that Nature not only to the forme of a servant but besides to the very death of the Crosse his Triumphing therein over Satan death and hell manifested to the world by his glorious Resurrection from the dead Wherein his unsearchable wisdome unconceiveable love exact justice almighty power and faithfulnesse are more clearly discovered then in all the rest The unsearchable wisdome unspeakeable yea unconceiveable love and mercy exact Justice Almightie Power and stedfast Faithfulnesse and Truth of the holy Lord are more clearly discovered unto us then they are in all the rest of the works which he hath wrought And for that cause the History wherein these things are recorded is above all others most fully and exactly penned and the truth thereof most faithfully attested by foure severall witnesses and those without all exception and consequently it is to be most carefully studied and throughly searched into by us What the maine scope of the Evangelists is in penning that History of the Birth Life The maine scope aimed at in the penning that history is that we might beleeve that Jesus is the Sonne of God Death and Resurrection of our Blessed Saviour hath been intimated already namely to work our hearts to beleeve that Jesus Christ is the Sonne of God that beleeving we might have eternall life Iohn 20.32 And to this purpose they in the first place beginne with the description of our Saviours person and therein they set out unto us his two distinct Natures
Isa 53.9 10. Lastly 5. His faithfulnesse Truth Gods faithfulnes and truth evidently appeared in fulfilling and making good his gracious Promises in the fulnesse of time whereby he had engaged himselfe both to our first Parents in Paradise and to the Patriarchs and Prophets in succeeding ages so that nothing hath failed of all that he had promised The serious consideration of these particulars laid all together The serious consideration of these particulars ought to fill our hearts and by heedfull meditation laid home to our hearts cannot but furnish us with variety of most usefull and profitable instructions which ought to raise up our hearts to an astonishing admiration of those glorious Attributes 1. With admiration and excellencies shining out so clearely unto us in this wonderfull worke 2. With Gods love Next it cannot but fill them with the love of him who so farre abounded in his love to us that he gave his own Son to be a propitiation for our sins 3. With a faithfull dependence on him 1 Iohn 4.9 10. Thirdly it is an effectuall meanes to establish our hearts in a firme dependence upon that God who having freely given us his Sonne cannot but together with him give us all things Rom. 8.32 Fourthly 4. With his feare it must needs possesse our hearts with an awfull and reverend feare of that justice of that righteous and holy God who makes it so evidently appeare that he will by no meanes cleare the guilty Exodus 34.7 seeing he spared not his own Sonne though innocent in himselfe yet when he tooke only our sinnes upon him and became a surety for us he punished sinne in him to the utmost This consideration should be a more effectuall meanes to move us to passe the time of our dwelling here in feare hating the very garments spotted with the flesh Iud. 23. then the casting off of the Jewes sometimes Gods ancient and only people the casting of the Apostate Angels into hell the drowning of the whole world by the Flood and consuming of Sodom and Gomorrah into ashes see 2 Pet. 2.4 5 6. 5. And teach us to deny our selves Lastly there cannot be a more effectuall meanes to move us to deny our selves for him and for the service of his Church then such a pattern laid before us in the example of our blessed Saviour which himselfe urgeth to that purpose Marke 20.44 45. and the Apostle most effectually Phil. 2 5 6 7. Hitherto we have considered the maine scope at which the Scriptures aime Besides the generall work of Creation and Redemption in recording Gods workes unto us namely the setting out and advancing the glory of him that wrought them that by bringing our hearts to a reverend feare of that glorious and dreadfull Name The Lord our God as he is stiled Deut. 28.58 filling them with an holy rejoycing in him and establishing them in a firme dependence on him we might further our own salvation For which purpose we have laid before us only those generall workes of Creation and Providence We are to consider divers particular acts of Providence especially in the Redemption of the world by Jesus Christ It will not be an unprofitable work in the next place to take a surview of some particular acts of Providence wherein we shall easily discover those glorious Eminencies of God in some Examples one of them in some more whereof we shall give a few instances which will shew us the way how to make the like observation in the rest That history of saving Noah and his family in the Arke Noahs preservation in the deluge Lots deliverance in Sodom Manifest Gods faithfulnesse and mercy to his servants when the rest of the world were overwhelmed and swept away in the generall deluge and the delivering of Lot and his family out of the burning of Sodom and Gomorrah are strong evidences of Gods faithfulnesse and mercy to his owne servants as both Moses Gen. 19.29 and the Apostle 2 Pet. 2.5.7 9. make use of them to that purpose In delivering of the Children of Israel His wonders in bringing his people out of Aegypt out of that heavy bondage under which they had been long held by the Egyptians by such strange wonders with a strong hand an outstretched arme as David calls it Psal 136.12 slaying great and mighty Kings Psal 136.18 and giving his people possession of their lands and in the land of Canaan Planting them in Canaan possessed by Giants to whom the children of Israel being compared seemed but as grashoppers Num. 13.33 Notwithstanding their Cities walked up to heaven Deut. 1.28 And generally the plucking down of the mighty from their seats Luke 1.52 and raising up of the poore out of the dust to set them with Princes Discover his Power and Soveraignty Ps 113.7 8. discovers his infinite Power absolute Soveraignty by which is both inabled and hath right to doe whatsoever he pleaseth in heaven and earth Psal 135.6 and none can stay his hand or challenge him for what he doth Dan. 4.35 His preserving and advancing Abraham and his posterity The blessings of God upon Abraham and his posterity whom he so mightily encreased in a strange Country in riches in honours that he was esteemed as a mighty Prince by those amongst whom he dwelt Gen. 23.6 preserved among strangers shadowing them under his own wings rebuking even Kings as Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 for their sakes Psal 105.14 Are evidences of his truth and Al-sufficiency His taking the wise in their craftiness And turning the counsels of men to serve his own ends evidently declare both Gods All-sufficiency and faithfulnesse in making good his Word Gen. 12.2 3. His taking of wise men in their craftinesse Iob. 5.13 causing their own tongues to fall upon them Psal 64.8 as he did Hamans Hest 6.9 10. and chap. 9 10. argue his Power Wisdome and Justice The making use of the malice of Iosephs brethren to bring him into Aegypt both for his owne advancement Argue his wisdome and goodnesse and for the preservation of Iacobs family Gen. 45.5 Psal 105.17 set out both his Wisdome and Goodnesse as Ioseph observes Gen. 30.20 and generally the histories of the particular acts of divine Providence are but instances of the wonderfull effects of those glorious Excellencies in God whereof one or more of them are minifested unto us thereby Now that we may the better discover that God is righteous in all his wayes and holy in all his workes as David testifies Psal 145.17 seeing that all righteousnesse consists in the just proportioning of all dispensations to the wayes and workes of men whether they be good or evill we must carefully compare the wayes in which men walke with the wayes in which God walkes towards them whereby we shall easily and plainly discover the justice of God as well in rewarding the righteous In comparing the waies of men with
a particular day Ha doth not alwaies notifie 2. Where it doth it points out things by their eminency as well as by their particularity of purpose to point out a particular day as that particule usuall restraines an indefinite signification to a particular To this we answer First though this particle ha doe often notifie or put an Emphasis to the word to which it is prefixed yet very often it hath no notification nor Emphasis at all Secondly when it does notifie it notes out things by their eminency as well as by their particularity as if we should translate it in English That seventh day why may it not signifie that eminent Seventh day Objection 2 as well as that particular seventh day Ha added to a Numerall notes alwaies a particular Yea they replie but Ha added to a Numerall notes alwaies a particular of that number We answer divers instances may be given to the contrary where ha prefixed to a Numerall notes nothing at all Answer Not alwaies Instances to the contrary The foure branches of the River of Paradise are reckoned up by the names of first second third and fourth Gen. 2.11.13 14. where ha is prefixed to them all yet signifies indefinitely without Emphasis or respect to order The Pillars in the Temple Jachim and Boaz are numbred the first and second 1 King 7.16 and have ha prefixed yet signifie no more but one and the other without reference to order Iosephs brethren answer him concerning themselves and their brethren One is not the particle ba which is prefixed notes not which of their brethren whether eldest or second or sixth or eleventh it was that was not But suppose ha Objection 13 in this place notifies a particular why may it not note a partibular in proportion as well as in order Seventh in the reason of the Commandement implies seventh in order therefore it is so to be understood here The Second reason which they bring to prove that Seventh in this place must necessarily signifie seventh in order or the last of seven is this The same seventh day say they must be meant in this place in the explication of the Commandement which is meant afterwards in the confirmation of it But in that confirmation the seventh day mentioned is the last of seven therefore it must be so taken here Answer To this we answer It will appeare when we come to the reason that it is not so taken there that admitting that the tearme seventh is so taken in the next verse that proves not that it is so to be taken here unlesse it be manifest withall that the force of the reason of the Commandement lies in the taking of the tearme Seventh in that sense which will appeare to be otherwise for we shall shew that the strength of the confirmation of the argument lies in the tearme Seventh taken indefinitely not taken particularly that is for seventh in proportion not for seventh in order All words and phrases used in Arguments are not argumentative All tearms in an argument are not â—rgumenttaive some of them serve only to fill up the sense but prove nothing at all As for example Moses Deut. 4.15 16. to disswade the people from making any resemblance of God reasons in this manner Some are added to fill up the sense only and have no force of reason in them You saw no manner of similitude when the Lord spake unto you in Horeb out of the midst of the fire take heed therefore lest you corrupt your selves In this argument the naming of the place where and the fire in which God appeared to his people only fill up the narration the whole force of the argument lies in this that because they saw no similitude therefore they should make none So it is in Gods mentioning his Rest on the seventh day In this CoÌ„mandement which we have before us Gods manifesting of the perfecting of the worlds Creation by his resting on the seventh day could not be clearly expressed without mentioning the day in which he rested which was indeed the seventh day from the Creation but the Lord proves nothing from the order but from the proportion of the time wherein he rested In arguing the tearms of the proporsion to be proved must where there is any Ambiguity interpret the tearmes of the argument because the argument is brought for the proporsition to be proved not the proposition for the argument The proposition to be proved then being that one day in seven must be consecrated unto God and the arguments brought to prove it being taken from Gods resting one day in seven although that happened to be the last of the seven daies yet the proportion of the time of rest being the only thing intended to be proved is the only thing to be respected both in the argument and in the tearms wherein it is expressed So then hitherto we see no reason why the tearme Seventh in the explication of the Commandement may not be taken indefinitely for one in seven as well as particularly and strictly for the last in seven Yea if all circumstances be duly weighed the taking of the tearme Seventh indefinitely best sutes with the principall scope which God aimes at in this Law and with the coherence of the Text. The strongest of those arguments which evince this truth it will be most convenient to forbeare till hereafter In the meane time we may take notice of this by the way that the very clause precedent to these words directs us to take the tearme Seventh in this place indefinitely The allowing of sixe daies for labour indefinitely directs to take the seventh indefinitely as pointing only at the proportion and not all at the order of the time wherein we are to rest First this is evident and unquestionable that God dividing the whole week into seven parts allowes unto us sixe daies for the dispatch of our businesse in our secular affaires and reserves the seventh for himselfe for his own worship In the next place it is as cleare that as the sixe daies allowed for labour are to be taken so we must take the seventh which is set apart for this holy Rest Now that these sixe daies allowed unto us for our labour are to be taken indefinitely and to be respected only according to the proportion of the time I conceive no man with any colour of reason can deny seeing the maine thing that God insists on and labours to cleare unto us is that sixe daies are sufficient for the dispatch of our secular affaires Now if the proportion of time be all that God respects in the sixe daies of labour then the proportion of time must needs be all that God can intend in the seventh day which he sets apart for a day of rest The next clause in the Law followes Is the Sabbath of the Lord thy God that is Sabbath of the Lord thy God that is consecrated and dedicated to him a day
to be taken away For as for those allegations that the rest of the Sabbath was a type of Christs rest in the grave and a part of the Iewish bondage how little force they have we have shewed before Now then if it evidently appear to all that will consider things with any indifferency by all that we have said that neither the resting from our labour one day in seven nor the continuing of that rest for the whole day nor yet the strictnesse of any rest enjoyned by the fourth Commandement are either as ceremonious or upon any other ground to be altered neither that the particular day of rest which now by Christs resurrection is altered from the last to the first day of the week is there commanded otherwise then in a generall rule equally communicable both to the Iewish and Christian Sabbath there appears no necessity of granting any thing to be mutable in this fourth Commandement more then in any of the laws of the Decalogue It hath been intimated before that mens mistake of the right interpretation of the fourth Commandement hath been a great occasion of questioning the perpetuity and immutability of the morall law and of how dangerous consequent it is to admit that there is any thing mutable therein experience teacheth us when we find how ready men are to embrace and hold that dangerous errour of casting aside the whole law and that so far as to deny it to be a rule of direction unto us Christians in the course of our practice whereby they open a wide gap to all licentiousnesse and by that means overthrow the very life and power of godlinesse to the high dishonour of God and to the extream perill of their own souls so that we see how neerly it concerns all such as have any true zeal for the furthering of Gods honour and their own salvation and their brethrens to endeavour by all the means that they can the establishing and maintaining of this truth that the morall law given by God to Adam in the beginning and renewed afterwards by Moses upon mount Sinai is an everlasting rule left by God unto his Church for the right ordering and guiding them in all their ways The premises then being duly weighed and layed together we have a sufficient ground to argue in this manner All the laws written in the Decalogue are morall and immutable in all things But the fourth Commandement concerning the observation of the Sabbath day is one of the laws of the Decalogue Therefore this law of the Sabbath is perpetuall and unchangeable in all things which are concerned therein And so much concerning the morality and perpetuity of the fourth Commandement in the Decalogue by way of digression SECT IV. A continuation of the consideration of the rest of the Laws recorded in the Scripture with such instructions as may be drawn from them HAving now established the perpetuity of that Law which we call Morall in all the Commandements thereof it is time to returne to that from which we digressed namely the delivering of rules for our direction in drawing out observations from the Laws recorded in Scripture for our instruction and there being three kinds of these Laws Morall Judiciall Ceremoniall as we have shewed before of these the Morall law comes first to be considered Now that Law being given to Adam the roote of mankind and that not so much to his person as to the nature of man which was wholly in him when he received this Law from God and consequently binding all those who are partakers of that nature it must needs be acknowledged that whatsoever commands we find therein we must guide our selves by as the rule of our practice Which that we may the better doe it will be needfull to lay before us some rules All duties to God and man are commanded in the Morall Law that may direct us in the right interpretation of these Commandements Before we give these rules it will be necessary to lay before us this evident ground of truth that these ten words as they are called comprise all the heads of duties to be performed both to God and man This is clearly manifested by our Saviours answer to the Lawyer that tempted him Luke 10.26 enquiring what he might doe to inherit eternall life to whom Christ replies that whatsoever duty was needfull to the attaining thereof was to be found in the commandements where he wils him to seek it Now these precepts being delivered in such briefe expressions as they are it must needs follow that every one of the tearms in them must needs be of exceeding large comprehension First therefore Rules for interpreting the Law whereas we find these Laws of the Decalogue penned some in the form of a command and most of them in the forme of a prohibition Rule 1 we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded All the Commandements forbidding any sinne command the contrary duty and commanding the duty forbid the opposite sin and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandement which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall commanded the worship of God according to his own will in the use of the ordinances prescribed and warranted by his Word as prayer and hearing of the Word receiving the Sacraments c. And in the third Commandement under the prohibition of taking Gods name in vaine is commanded the taking up of it with all holy reverence and feare Secondly Rule 2 under the name of any duty commanded there is required not only the performance of the outward act of that duty The Law besides the outward act requires the obedience of the heart but withall the inward obedience of the heart to the Law which requires it Rom. 6.17 and the letting out of all the affections of the soule in the performance of it as Psal 119.167 the Prophet professeth that his soul had kept Gods Testimonies and that he did love them exceedingly whence it is that both our Saviour Christ and his Apostles after him both comprise all duties commanded in the Law under the name of Love being an affection of the heart and tell us that the holy affection of love is the fulfilling of the Law Rom. 13.10 implying that whatsoever the act be which we perform yet if it proceed not from that holy disposition of the heart And the use of all helps to any duty commanded it is not answerable to the Law Againe together with the duty commanded in any Law there is required the use of all helps and meanes which may further us thereunto on the other side where any sinne is forbidden there the inward roote of that evill And forbids the originall corruption of the heart with all motions flowing from thence even as far
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