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
1.21 and particularly of worldly cares which choak the word Mat. 13.22 2. Of all worldly thoughts and of all manner of distracting thoughts of what nature soever which must needs hinder attention while we are about this serious work And lastly of all unquiet passions of anger feare joy sorrow c. 3. And of all distempering passions which unsettle the heart pervert the judgment and bring perversnes into the will and so hinder and distract all the faculties of the soul that it cannot receive discern imbrace the word as it ought Next 2. By awing the heart with due reverence of God before whom we stand and hath power to command us to possess the heart with Reverence we must advisedly consider with what and whom we have to doe while we are reading the Scriptures That the God before whose presence we stand first is our God by Creation Psalme 100.2 3. and Redemption Isa 43.1 and Covenant Deut. 26.17 and therefore hath right to command us what he pleaseth according to our Saviours intimation Mat. 20.15 to whose will and word we have already vowed obedience which we must the more carefully perform because he can find us out in all our failings as knowing our very thoughts afar off Psalme 139.2 much more having all our waies before him Psalme 119.168 and being one who will not forgive our wilfull transgressions Iohn 24.19 20. such considerations cause us to receive the Word with that trembling of heart which God so much respects Isa 66.2 withall we must know that the Word is a Law that must sway our hearts being so righteous and holy in all things Psalme 119.128 that we cannot but approve it Nay so good verse 39. that we cannot but submit to it with all cheerfulness as being ordained to us for our good Deut. 6.25 who submitting thereunto and walking according to it have our fruit in holiness and the end everlasting life 3. By stirring up in our selves a spirituall Appetite to the word Rom. 6.22 Thirdly we must labour to quicken and work into our hearts a Spirituall appetite after the Word such as Iob found in himself Job 23.12 and holy David Psal 119.131 which ariseth both from the sense of our emptinesse for the full soule loatheth the hony and the hony combe Prov. 27.7 and withall of the fitnesse of the Word to supply unto us whatsoever we want hunger after as being the food of our souls 1 Pet 2.2 the word of eternall life Iohn 6.68 which quickens us Psalme 119.50 and is besides sweet and pleasant above measure verse 103. In a word all those Motives which we prescribed before to be used to stirre up our selves to undertake this holy exercise must be againe called to mind when we set about it Fourthly 4. By awaking our faith 1. By remembring that it is the word of the God of truth That we may awaken and strengthenen our faith to entertaine and beleeve the Word we must consider that it is the word of him that speakes righteousnesse Isa 45.19 whose faithfullnesse is to all generations Psalme 119.90 and who hath founded his testimonies forever verse 152. So that we have great reason to build firmely upon every tittle and syllable which we find in this Word without doubt or question 2. That he hath made it his power to salvation Besides that we must remember that God hath made this word his power to salvation Rom. 1.16 mighty through him to cast down strong holds 2 Cor. 10.5 and hath promised that it shall not returne empty but shall surely execute that for which it was sent Isa 55.10 11. Indeed it wondrously furthers the operation of the Word in our hearts when we set these promises before our eyes and urge God with them and challenge the making of them good unto our soules God indeed much delights to be pressed with his word and to be called upon as Elisha did when he stood by the waters of Iordan and smote them with Elijahs Mantle crying out Where is the God of Elijah 2 Kings 2.14 In the fifth place the heart must be made pliable and soft 5. By softening the heart and making it pliable like that good ground Luke 8.15 for soft things we know easily take impression of any forme that is imprinted on them as the Apostle calls the Doctrine delivered to the Romans Rom. 6.17 It was the tendernesse of Iosiahs heart mentioned 2 Chron. 34.27 which caused that deep impression in his spirit by the reading of the Law verse 19.21 This pliablenesse of heart we are brought unto by casting aside of our owne wills and wisdome which stiffen our hearts against Gods counsells as appeares by those rebellious Jewes Ier. 44.16 Indeed a very foole is more tractable then one that is wise in his own eyes Prov. 26.12 This tendernesse is called opening of the heart Acts 16.14 which is the work of the Spirit much furthered by awing our hearts with a reverend feare of his Majesty before whom we stand Which being to be wrought by God onely it is needfull when we begin the work to lift up the heart unto God in prayer Their presence before God made Cornelius and his company so apt and ready to heare S. Peters Sermon Acts 10.33 Now seeing it is the work of God only to frame us to such a disposition of heart who only can take away the stony heart out of our bowells and can in stead of it give us a heart of flesh Ezek. 36.26 we must in the last place before we enter upon this work lift up our hearts to him in prayer to open our eyes Psalme 119.18 enlarge our hearts verse 32. incline them to his testimonies verse 36. and that to keep them to the end verse 112. Ordering our steps in them verse 133. and acquainting us with the will of God by his Spirit to teach us to doe them Psalme 143.10 according to his promise to send his Spirit to lead us into all truth Iohn 14.16.30 Some short effectuall prayer to this purpose to close up our meditations in this preparation of ours to the reading of the Word representing unto God our dependence on him alone which is a meanes to make us humble thankfull for his assistance to prosper us in the use of his own ordinance seldome returnes without a gracious answer and is of great use unto us both to keep down the swelling of our hearts if we find that this work prospers in our hand 2. And to make us good bushands of the grace which we receive as manifestly discovering that the grace we receive comes from God unto whom we have addressed our selves by prayer which takes away all glorying in our selves 1 Cor. 4.7 and withall it makes us carefull to be good husbands of that which we have received from Gods hands as well knowing that seeing we have no more then he is pleased to bestow upon us it is not in our power
faile to supply you with such estates as will be best and meetest for you I assure my selfe you want neither will nor resolution to set forward the workes wherein Gods honour and the welfare of this place are so much concerned Onely I desire you to embrace the first opportunities which the Lord shall put into your hand to bring your purposes to effect Say not with the people Hag. 1.2 The time is not come that the Lords house should be built Things of publike concernment ought to be our first and chiefest care which when we labour to set forwards with all our power we engage the Lord himselfe to take care of and prosper our private affaires Now the Lord stirre up the spirits of you all as he did the spirits of Zerubbabel and Ioshuah Zech. 1.14 to take his work in hand with speed and courage and be assured of the same successe that these holy men found and besides honour to your selves and comfort in your owne hearts at present the entering into the Joy of your Lord hereafter Mat. 25.21 23. Which that you may doe and finde is and shall be the prayer of Your Humble Servant IOHN WHITE To the Author Sir NOtwithstanding yours or the Printers haste and importunity I must not let these Treatises of so much worth goe out of my hands without that due testimony which my heart gives of them As the compilement of them is close and pithy so the materials full of spirituall vigor accompanied with a strength both of Harmonious and also Argumentative Reason The subjects themselves all seasonable when enjoyments of God through Scripture Revelation without us and by Faith and spirituall experience withinus is esteemed but a living upon the letter a way beneath for infant Christians to walke with God in And both these you have here with much evidence vindicated and cleared As likewise the Morality of the fourth Commandement the conscientious observation of which hath through the blessing of God following his own institutions both elevated and preserved at its height the practicall part of the power of godlinesse in this Kingdome which is laid aside by many true professors of piety as a part of the Iewish paedagogie For the particulars themselves your Description of a spirituall man is deeply fetcht from that which constitutes him such and doth genuinely distinguish him from all other by that which is most proper to his constitution and peculiar to his Faith namely The Demonstration of the Spirit And as the subject is spirituall such are your characters given and your way of reading it exceeding spirituall even according to the Apostles owne direction comparing or suiting spirituall things with spirituall and accordingly is also full of that demonstration of the spirit which you therein make essentiall and constitutive of his faith I see how ever we may differ in Ecclesiasticks and matters of outward order a little yet in spiritualls or what is more conjunct to the inward and spiritual man we agree All our lives meet not in that part of the circumference yet in this center we unite and embrace and herein I doe rejoyce and will rejoyce for ever In your first main part concerning the Scriptures your discourse beares a comely suitablenesse to the nature and scope of that subject also For as the Historicall beleefe of their authority end and use is the foundation of all so your demonstrations thereof are formed out of and framed into a congeniall Harmony and consonancy to right Reason and containe a naturall Genealogy and story of divine Truth about them whereof one is the off-spring of the other which way of setting forth divine Truths as it carries with it the greatest conviction and as your selfe in that forementioned Treatise expresse it begets Faith Historicall which hath for its ground a rationality and consonancy to reason so it is made use of by the holy Ghost as a blessed subservient to that which you make the immediate proper cause of saving Faith The Demonstration of the Spirit For your last peece The more generall notion of such an indefinite sense of the Fourth Commandement I remember you and I long since mutually pleased our selves to have singly and apart agreed in But this your so exact particular explication and demonstration of this intent of God therein exceedes what I either did then or have since imagined could have with that rationality perspicuity even to more then a probability been made forth of the words thereof I doe herein exceedingly admire the wisdome of God in penning and ordering the words of that Fourth Commandement in such a posture whereof you have made observation as that command might become a genuine and naturall root more naturall then Abraham is to Jew and Gentiles successively First to beare that last seventh day that old Sabbath the Omega of the weeke and when that should be lopt off then to give as fresh sap to the first seventh day the Alpha of the week the Lords day Sabbath It makes me say of the Commandement with an inversion what the Apostle sayes upon the like reason of that of Love It was an old Commandement and yet is still a new one Sir as the honour you have done me to commit these Treatises to the Test of my weake judgement ere you transmitted them to the presse hath cleane taken off that little of jealousy of any strangenesse by reason of these unhappy differences in comparison of former intimacy so the quickning materials hereof have fully revived in my heart that intensenesse of Christian and Brotherly love towards you with this just cause of addition and encrease That after your having sacrificed your spirits and strength in the most publique way of service to God and his Church with more then ordinary activity and selfe-denyall you still retaine such a spirituall vigor both of Grace and judgement as this issue shewes in these yeares of old age and infirmities Thus much if any stampe of mine might arise to any such a value for a private encouragement at least be pleased to accept as it is given with all faithfulnesse from Your ancient and still true and faithfull Friend and unworthy Brother Tho Goodwin A Table of the title of the severall Chapters and Sections contained in the Treatise following Cap. 1. OF the necessity of preparation to Reading Pag. 1 Cap. 2. Sect. 1. Of the Author of the holy Scriptures Pag. 7 Sect. 2. That the holy Scriptures appeare evidently to be the word of God Pag. 18 The first Marke by which it is evident that they are so The Style and Phrase of them Pag. 19 The second Marke The Subject or Matter handled in them Pag. 25 The third Marke The powerfull effect of the Scriptures on mens hearts Pag. 33 Cap. 3. The Scriptures having God for their Author must needes be of Divine authority Pag. 45 Cap. 4. That the pen-men of holy Scriptures were holy men guided in that worke wholly by Gods Spirit Pag. 57
because they are all the work of his hands as Elihu speaks Iob 34.19 Secondly 2. Reaching to the very thoughts we see that the commands of the greatest earthly Potentates reach no farther then the ordering of mens outward conversation but extend not to the ordering of the motions or thoughts of the heart whence it is that we usually say and justly may in respect of humane laws that thoughts are free So then when we see that men dare not take upon them the regulating of mens thoughts by any law wee must needs suppose that they acknowledge that their power reacheth not to the minde and spirit unto which they can give no laws because they cannot know when they are broken or obeyed But God in his word gives laws to the conscience and commands the thoughts and inward motions of the minde requiring to love God with all the heart Mat. 22.37 and ones neighbour as our self ver 39. and forbidding lust anger malice c. and other inordinate motions of the minde Mat. 5.28 Lev. 19.17 Which necessarily implies that he that gives such laws is the God of the spirits of all flesh Numb 27.16 the searcher of the hearts Ier. 17.10 able therefore to know and judge the obedience or rebellion of the very thoughts of the soul and spirit In the third place 3. Extended to creatures out of mans power and command we must needs grant that though no creature be exempted from mans service yet there are many of them that are not under his command as being without his reach or too great to be mastered by his power such are the heavens with all their hosts the earth the seas the windes c. which the Lord himself seems to have reserved to his own jurisdiction Hence it was that those that thought our Saviour to be but a meer man wondred to hear him rebuke the windes Mat. 8.26 27. a thing that no meer man well advised ever did As for Ioshua's words to the Sun and Moon Iosh 10.12 they have indeed the form of a command but had onely the vertue of a prayer so that the Lord and not the Sun heard Ioshua ver 13. Seeing therefore men forbear to command the heavens earth seas windes c. and in Scriptures wee finde commands and bounds given to the seas Iob 38.11 Ps 104.79 the earth fixed to a place by Gods decree Ps 119.90 his word setled in heaven Ps 119.89 the windes fire hail snow c. fulfilling his word Psal 148.8 we must needs acknowledge that the voice that commands all these is the word of that powerfull Lord who having made all these things hath right and power to command and give laws unto them according to his pleasure Lastly no man well advised 4. Fortified with sanctions of promises and threats beyond mans power ever took upon him to threaten those things that were beyond mans power to effect and therefore seeing that reacheth onely to mens outward estate and no farther and that too limited to the bounds of this present life we never finde mens sanctions given in their laws extended beyond the promises or threats of present or outward good or evill as for instance either to give or take away mens liberty their wealth or estates or life at the most But Gods word threatens plagues upon on the soul hardnesse of heart a reprobate sense a trembling spirit a spirit of madnesse and giddinesse and promiseth light of knowledge power of faith encrease of grace c. nay reacheth beyond this life to eternity threatning the wicked with the worm that dieth not Isa 66.24 everlasting fire Mat. 25.41 everlasting chains Jude 6. and promising an inheritance immortall 1 Pet. 1.4 a Kingdome that fadeth not Rivers of pleasures in Gods presence for evermore Psal 16.11 Such promises and such threatnings which exceed the limits of any mortall power to bestow or inflict must needs be acknowledged to proceed from the God of spirits and eternity Lay all these particulars together and thus we may frame the argument drawn from the commands which we finde in Scripture to prove it to be the word of God That voice which commands and gives laws to the whole world and that without respect of persons that prescribes and gives rules to the thoughts of the heart that promiseth and threatneth rewards and punishments to the soul and that eternally that gives laws to those creatures over which no man had or ever challenged any power the heavens earth seas windes c. that must needs be the voice and word of God But such is the voice that speaks in the Scriptures therefore the Scriptures must needs be acknowledged to be the voice and word of God Thus the Majesty of the Scriptures manifested in their lofty plain style and in their transcendent commands and sanctions discover these sacred volumes to be the word of him to whom alone belongs Majesty Authority and Power MARKE II. Of the subject or matter handled in the Scriptures THe second argument The subjects handled in Scripture shew them to be Gods word by which the Scriptures may be proved to be Gods word is drawn from the consideration of the subject or matters which are handled in them and they are either principles of faith or rules of practise Now before we speak of them particularly thus much must needs be acknowledged in generall as an undoubted truth Impossible to be discovered by light of Nature 1t. The Principles of Faith Whatsoever was impossible to be known by any creature or to be found out by discourse of naturall reason that must of necessity be discovered and made known by God himself But it will appear as evidently as the very light that most of the grounds of faith which the Scripture proposeth unto us are such as neither eye hath seen nor eare heard nor ever entred into mans heart 1 Cor. 2.9 and therefore could never be either revealed or discovered by man Wherefore seeing we finde them discovered in the Scriptures we can doe no lesse then acknowledge them to be the word of God Of these two Propositions onely the Minor is questionable which will be sufficiently cleared by the ensuing instances To begin with the most eminent object of faith 1. God himself God himself No man hath seen him at any time John 1.18 neither consequently knows him as he ought as our Saviour testifies John 17.25 much lesse can manifest him unto others Indeed that God is yea his Godhead and power are understood by the works of Creation Rom. 1.20 But how little true knowledge of God is discovered to naturall men by that way of groping as the Apostle tearms it Acts 17.27 appears by the writings of the most learned amongst the Heathen to omit the phantasies of the rest who speak so little and so uncertainly concerning God that they seem like the blinde man whose eyes were not yet fully cleared by our Saviour Mark 8.24 who saw men walking like trees
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
Notwithstanding it cannot be denied that when it is once rooted in the heart it may be and is further strengthened and perfected by continuall use and exercise as our naturall habits are The cause of faith is as hath beene already intimated the Spirit of Grace flowing unto a regenerate man from Christ his head 2. Infused by the spirit abiding in us and in respect of that cause as well as of the nature of it we tearme it a spirituall habit and so we finde it reckoned amongst the fruits or effects of the Spirit Gal. 5.22 And here we meet with the first difference betweene Historicall and Justifying Faith that they proceed from different causes the one being infused by the spirit of Christ dwelling in us the other the effect onely of naturall reason further inlightned at the most by the assistance of that Spirit as shall be farther proved hereafter The subject of justifying Faith 3. Into a regenerate person is onely a regenerate person For whosoever beleeves hath eternall life Iohn 5.24 into which there can be no entrance without regeneration Iohn 3.5 but in more expresse tearmes 1 Iohn 5.1 the Apostle affirmes that whosoever beleeves that Jesus is the Christ is borne of God Now historicall faith we know may be found in the Devills themselves Iames 2.19 And temporary faith which as we have intimated already is of the same nature may be in such as have no root Luke 8.13 that is as the Apostle expresseth it in another phrase 1 Iohn 3.9 No seed of God abiding in him nor is borne of God which is all one And from hence ariseth the second difference betweene historicall and justifying Faith that they are found in divers subjects the first even in the wicked the latter onely in the godly The kind of assurance which true faith is built upon 4. Which gives him an evidence we call an evidence as the Apostle also tearmes it Heb. 11.1 Who also in the same place expresseth the object of that faith by two different names given it in divers respects Things hoped for and Things not seene as also he expresseth the assurance of them by two other names Substance and Evidence Now it is true that by those different names the same things are meant for the most part although it be true that some of those things which we beleeve although they be invisible have notwithstanding a beeing in present and therefore cannot properly be said to be expressed by hope so that the things hoped for are but some of those things which we beleeve These objects Of things invisible Things invisible and Things hoped for and consequently yet to come Faith so apprehends as having withall a kinde of subsistence and visibility although in divers respects For looking at things which it beleeves it apprehends them as already having a being in the will and purpose of God and this it doth without errour as God without errour calls the things which are not as if they were Rom. 4.17 seeing they have a beeing in him although they have no subsistence as yet in themselves These and other objects which are not seen Faith makes evident that is beholds them by a spirituall sense though they be hidden from the bodily eye as Abraham in this manner is said to behold Christs day Iohn 8.56 which was not in beeing till many hundred yeares after and Moses is said to see him that is invisible Heb. 11.27 And thus is faith the substance of things hoped for and evidence of things that are not seene When we say that by faith we have a spirituall evidence And therefore makes no use of sense or reason and manifestation of things that are invisible to the outward sense we necessarily imply that this Faith makes not use in this apprehension of any naturall help either of Sense or Reason Not of Sense for things invisible cannot be the object of sense Nor of Reason which can help in this case little more then Sense seeing it receives information by Sense from whence it gathers things by way of discourse which indeed may convince a man that things are but can give him no evidence or Demonstration of the things themselves Hence it is that when a man comprehends things by Reason he may be able by discourse of Reason to inform another man of that which he knowes and by that meanes cause him to understand it as well as himselfe but in those things which are apprehended by Sense But apprehends the things themselves by spirituall sense he cannot doe so He can relate to another man what he seeth or heareth or tasteth but can neither make him see nor heare nor taste that which himselfe doth nor if he be one that never had use of those senses make him by any discourse understand either what the object is that he apprehends And therefore cannot by discourse make another understand what he feeles or how his sense is affected by it or if he have the use of the same senses make him able by his discourse to apprehend the thing it selfe which he discernes in its proper species though he may breed in him some conceit of it by an imagination of some other thing of the same kinde which that person himselfe hath apprehended by the same sense before So is it in matters of faith he that beleeves cannot many times give a reason why he beleeves nor at any time represent unto another that which is manifested unto him nor shew him what satisfying delight and sweetnesse he findes in those things which he beleeves he can onely in generall manifest unto him that he findes the tender mercies of God exceeding great Psal 119.156 his thoughts towards us precious Psal 139.17 his Testimonies wonderfull Psal 119.129 and exceeding sweet ver 103. but cannot describe that excellency or sweetnesse which himselfe finds Yet seeing those things that are beleeved are also agreeable to right reason the reasonablenes of them the beleever may manifest to another but the evidence of them he cannot shew This evidence by demonstation historicall faith wants How justifying faith hath an evidence of the things which it apprehends we have seene Historicall wants this evidence as we shall see anon as having no further assurance of what it beleeves then that which Reason suggests which may rather be tearmed a conviction that such things must be then an evidence what they be And therefore differs from justifying faith not onely in degrees but in nature For justifiing faith is built upon a divine Testimonie Whence it is evident that those two kinds of faith are of different natures not onely of divers degrees because the grounds of assurance on which they are built are as farre different as Reason and Sense To cleare this truth fully we must consider the different testimonies upon which justifying and historicall faith are built For we shall find that true faith is built upon a Divine the other upon an Humane
Justified Rom. Historicall faith assents to the truth of Gods promises 3.24 In these Promises both generall and particular an Historicall faith may beleeve both the truth and the goodnesse of them But the goodnesse of them to himselfe in particular he beleeves not which a justifying Faith assents unto and embraceth Justifying faith embraceth the goodnesse of them to himselfe in particular That it is good to draw neere unto God Psal 73.28 that his Law is good Rom. 7.16 his Judgements good Psalm 119.39 yea his very chastisements Psalm 119.71 all working together to good Rom. 8.28 Not onely because God who is good doth good Ps 119.68 but besides because all is sanctified and made good in Christ for whom one findes it good to accompt all things losse not onely his owne righteousnesse Phil. 3.9 but his owne will and desires which he casts aside desiring to be guided by his Spirit which is good Psal 143.10 seeking Wisdome Righteousnesse Sanctification and Redemption in Christ 1 Cor. 1.30 It is indeed impossible for any man to rely wholly on Christ Without which one can never be brought to affect Christ with all his heart unlesse his will be brought to choose and desire him for that excellency of goodnesse which is to be found in him seeing God hath planted in all Creatures man especially as strong desire of or propension to their owne chiefest good which cannot be destroyed without the destruction of Nature it selfe So that a man will never be brought to denie all things for Christ unlesse he be well assured that he shall finde in Christ that sufficiency that makes him more happy then all things can doe besides Now it may be easily Demonstrated that Historicall faith though it may assent unto the truth yet cannot embrace the goodnesse of the Covenant made by God with man in Christ For how can he who never yet learned to deny himselfe which no naturall man can doe thinke it good to abhor his owne righteousnesse or be pleased to have no ability in himself to any good no wisdome of his owne no will of his owne but to fetch all his Wisdome Righteousnesse Sanctification and Redemption from Christ to take onely the Will of Christ for his Rule To referre the glory of his best works unto God alone and to his honour as our Saviour requires Mat. 5.16 and the Apostle 1 Cor. 10.31 So then howsoever Historicall and Justifying faith seeme to embrace the same object namely the promise of Salvation by Christ yet to speake properly it is the same onely Materially but not Formally because though they embrace the same promise yet they embrace not the same thing in that promise Historicall faith acknowledgeth it to be true but onely Iustifying faith beleeves it to be good at the least to be good in particular to himselfe that beleeves From this different apprehension of the object of Faith ariseth another difference between these two kinds of Faith in the Minde of him that beleeves As a true Beleever doth For a true Beleever having in himselfe by the Spirit a cleere Evidence not only of the truth but besides of the goodnesse of the Promise which he beleeves and that to himselfe in particular is strongly carried after it with all the desires and affections of his Soule closing not onely with the Promise but with Christ himselfe tendred unto him therein For in all Regular Motions of the Spirit of man such as were Adams in his innocency and such as are those that are in the regenerate as farre as they are regenerate the Will is so guided by the Understanding that when that judgeth any thing to be the chiefest good the other cannot choose but embrace it So that a man clearely apprehending and judging that there is no true happinesse to be found but in Christ the whole heart necessarily relieth upon him and closeth fully with him denying himselfe wholly both in opinion and judgement and in purpose and choice Thus farre a true Beleever goes in embracing Christ But a temporary Beleever cannot How neare one that hath no more but Historicall faith may come unto him we are now to enquire The comming on of such a person towards Christ our Saviour himselfe describeth unto us in that parable of the Sower Mat. 13.20 21 22. but more clearely the Apostle Heb. 6.4 5. who sets out before us the distinct steps and degrees by which one may advance forwards towards the entertaining of the Promises of Salvation and Life and yet fall short at the last To begin therefore with the Apostles expressions in that place he tells us that one which may afterwards fall away and therefore was never truly one of Christs 1 Iohn 2.19 may notwithstanding be inlightned Although he may may taste of the Heavenly gift may be Partaker of the Holy Ghost may taste of the good Word of God and Powers of the World to come These particulars it will be needfull to examine severally in their order That a naturall man may be the gift of Illumination Be inlightned understand more of the Mysteries of Godlinesse then his naturall reason could teach him no man can deny and we have already shewed that this may be done without any change of the heart onely by the Improvement of Naturall Reason by the light of the Spirit Now when a man is thus inlightned and convinced by reason of the truth of those divine Misteries 2. And may have some Taste of the Heavenly Gift he may very well have some pleasing taste of that Heavenly gift mentioned in the next place not onely the gift of tongues and Prophecying called the gift of the Holy Ghost Act. 2.38 whereof the Apostle acknowledgeth that men out of the state of Grace may be partakers 1 Cor. 13.2 But besides of Christ himselfe and the favours and free mercies of God bestowed in him called the gift of God Iohn 4.10 and things freely given us of God 1 Cor. 2.12 which the temporary beleever apprehending and observing that they promise much good unto man may easily be delighted withall But this delight which such a man hath in these heavenly gifts can be but a taste as the Apostle calls it such as one hath of things that he never takes down nor much lesse digests to receive any true strength thereby in the Inward man Which comes far short of that full content which true Beleevers finde in Christ Such a taste the Hearer had resembled by the stony ground Mat. 13.21 affecting him with a present Joy and Delight as those things doe that have a pleasant taste such the Iewes found in Iohn Baptists Doctrine wherein they rejoyced for a season Iohn 5.35 But this taste comes farre short of that satisfying content which Godly men find in God Psal 116.7 and in his Word Psal 119.103 which moves them to love them above all things ver 127. and to cleave to them for ever verse 111.112 For if it be well
Neither indeed are their writings compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4.6 so much as the light of a candle to the Sun shining at noon day As for the mystery of the Trinity it is generally acknowledged to bee a secret unsearchable by naturall reason or discoverable any way but by the revelation of the Word and Spirit Next unto God 2. The Creation of the world with the manner order of it may follow the Creation of the world which we likewise beleeve by faith Heb. 1.3 which although the Heathen upon the consideration of the creatures by the light of naturall reason were forced to acknowledge and consequently that it must be the work of a God yet that the creatures were made by Gods meere word finished in sixe days and created in such order as we finde mentioned Gen. 1. no Heathen man ever took upon him to relate neither seeing man was made the last of all creatures was it possible for him to divine what was done before he had any beeing wherefore the Scriptures so exactly describing the time means and order of the Creation must needs be the Word of the Wisdome of the Father who was brought forth ere the mountains were setled Prov. 8.25 present when he prepared the heavens ver 27. by his Father when he appointed the foundations of the earth ver 29 30. Thirdly the state of man before his fall 3. The history of mans fall and the consequents of it the whole history means and manner of his fall with all the circumstances thereof especially the corruption that it brought upon the whole nature of man which we tearm Originall sin together with the subjection of all men to the curse and wrath of God thereby and the manner how it is propagated both in the stain and guilt of it to posterity as they are things unsearchable by naturall reason so the memory of them being once lost together with the antiquities of the first times of the world or at least imperfectly and uncertainly delivered and related to posterity through so many hands as it must needs passe before the time of Moses it was impossible but the full and certain knowledge of them must be hidden from such as had no better light then that of nature to search them out wherefore we find that they are wholly passed over in all writings of Heathen men but in the Scriptures are clearly opened as far as they are necessary to be known which shews them to be the Word of God seeing they reveal these things that cannot be taught by humane reason Fourthly 4. Mans Redemption by Christ that wonderfull mystery of mans Redemption by Jesus Christ being a secret that never entred into mans heart 1 Cor. 2.19 was never so much as dreamed of by any naturall man neither doe we finde the least syllable of it in any Heathen mans bookes The truth is it seems so incredible a thing to flesh and blood that the Prophet not without cause when he begins to speak of this wonder asks who hath beleeved his report Esa 53.1 and the Apostle tels us that when it was preached the learned Grecians accounted it foolishnesse 1 Cor. 1.27 or a meere phantasie Now that which seems incredible to reason when it is known was very unlikely to be found out by reason at the first before it was known If there were no more but this that this wonderfull work proceeded meerly from the free motion of Gods will without any other cause moving thereinto then his own love and compassion as Christ himself affirms Iohn 36.16 And the Apostle 1 Iohn 4.10 how could any man divine what God purposed in his own heart before he had wrought it unlesse himself had revealed it So that it must needs be granted that this word which sets out unto us the mystery of our Redemption by Christ must be the Word of God himself Lastly 5. The benefits thereof the condition into which man is redeemed by Christ is another mystery hidden from the eyes of all that see by no clearer light then that which naturall reason yeelds them It was utterly impossible for any man Uniō with Christ Adoption Justification Renovation by the light of nature to have discovered our mysticall union into one body with Christ by the Spirit our adoption by grace to be the sons of God our Justification by faith through the imputation of Christs righteousnesse our Renovation or new birth wherein our hearts are changed by the effectuall working of the spirit Resurrection of our bodies to glory the restitution of our bodies to life again with a change from the state of corruption to incorruption of naturall and earthly bodies to spirituall and heavenly and our glorious and ever blessed condition to be enjoyed hereafter in the immediate and everlasting fruition of God in the highest heavens Wherefore we finde not so much as any mention of these things among any of the Heathen unlesse perhaps they stumble upon the immortality of the soul which yet they rather dream of then understand distinctly Wherefore the Scriptures revealing unto us so clearly all these things which naturall reason could neither teach nor comprehend must needs be acknowledged to be the Word of God It appears then hitherto 2ly Many rules of life 1. The inward disposition of the heart toward God in fear love faith that the principles of faith laid down in the Scriptures must needs be acknowledged to be revealed by God and not by man The same truth will be evidently manifested in the rules of practise if they be duly weighed To begin with the duties to be performed unto God and first with the affections and right disposition of the heart The Apostle tels us we cannot beleeve on him of vvhom vve have not heard Rom. 10.14 and the Psalmist affirms that they onely trust in him that know his name Psal 9.10 and we know that it was the lively representation of God unto him that strook that deep impression of fear into Iobs heart and made him vile in his own eyes To bee wrought in us only by the full discovery of God unto us Iob 40.4 42.5 6. The truth is those holy affections of love fear and affiance in God cannot be grounded on any other then a true and distinct knowledge of him which as we have seen already the light of naturall reason could never discover so that none can prescribe unto us the right disposing of the heart towards God in those holy affections of love fear and faith in him but the same that can reveal unto us the right knowledge of himself As for the outward duties of worship 2. And outward duties of worship that they cannot be devised by men but must be appointed by God himself the very light of nature taught Heathen men themselves Wherefore we finde that those forms of worship which they observed the wisest amongst
it must needs be granted to be the same Word of God That no other means but the voice and Word of God accompanied with his Spirit can perform these great works of melting converting and comforting the soul we have shewed already Now it may be doubted whether those effects as they are beyond the power of nature be not also beyond the power of the Word it self Seeing many hear and read that Word Object in whom we discern no such effect But many use the Word in whom it works no such effect but they remain still senslesse carelesse rebellious and carnall lovers of themselves and high minded c. and others walking in darknesse without light Isa 50.10 finding no peace nor comfort in the Word it self as if there were no balm in Gilead nor no Physitian there Jer. 8.22 Now if the power of working these effects be in the word how comes it to passe that they appear not in the greatest part of those that hear and read it To this We answer Sol. that if this effect appear in some although not in all that make use of it it sufficiently proves that it hath this power 1 t If it work it in some it proves it hath that power 2ly Where it hath not this effect 1. Either the heart is not rightly disposed Meat hath power to nourish and medicines to cure yet all are not cured by medicines nor nourished by meat To the producing of an effect besides the power of the cause is required a right disposition of the subject The high-way the stony and thorny ground we know brought no fruit to perfection which our Saviour tels us was not by any defect in the Word but by the ill disposition of the heart Mat 13.19.20 c. And the Apostle tels us that those that had not faith to mixe with the Word profited not by it at all Heb. 4.2 Again a cause powerfull enough in it self may want effect where it is not rightly applyed there are that hear the Word and understand it not Mat. 13.19 Some that understand and beleeve it not 2. Or the Word not rightly applyed Iohn 12.47 Some that beleeve it and remember it not Iam. 1.23 And lastly some that after all this apply it not at all or at least not as they ought taking hold of judgement when they need the promises of mercy or laying hold of mercy when judgement is their portion 3ly The Word works not necessarily but voluntarily Deut. 29.19 Lastly we must remember that the Word works not necessarily as fire heats but voluntarily being only mighty through God 2 Cor. 10.4 working by the Spirit which like the winde bloweth vvhere it lusteth Iohn 3.8 Thus Lydiaes heart was opened by God when others were shut Acts 16.14 And many scoffed at Saint Peters Sermons which notwithstanding converted three thousands Acts 2.41 We have then sufficiently manifested the Scriptures to be Gods Word First they contain Gods Law given to his Church which was neither fit nor possible to be given by any other then God himself Secondly because they bear the lively character of divine Majesty in the high and lofty plainnesse of style and in those powerfull commands which we finde therein And thirdly for those high mysteries which they handle which none could know much lesse reveal but God himself And lastly for the wonderfull effects of breaking converting and comforting and reviving the spirit which being works above nature must needs be wrought by a supernaturall instrument so that the Scriptures that effect them must needs be acknowledged to be the Word of God CAP. III. The Scriptures which have God for their Authour must needs be of divine Authority The former Position being once granted that the Scriptures are Gods Word no man can question their Authority whether that be of him or no. So that this evident truth needing no power at all our labour must be only to shew what we mean by that divine Authority which we challenge unto the Scriptures for the opening whereof we must first consider in generall what this name Authority imports In Scripture as well as in other Authors the names of Authority and Power are used indifferently Authority is not Power in genetall as if they were one and the same thing although in strictnesse of signification we may finde a reall difference between them For this tearm Power implies that strength by which any thing not only subsists but withall bears out it selfe against whatsoever opposeth it and besides is enabled to work any notable effect but this signification as making little to our purpose we shall omit for the present More pertinently to the matter in hand But right to rule govern this name of Power is taken for that dominion and right of ruling and governing which one hath over another to dispose and order that which is governed In this sense Power seems to bee a more generall name then Authority as is evident by the correlative tearms opposed thereunto For subjection which imports any kind of subordination of one under another seems most firly to answer to Power as the Psalmist matcheth mans dominion over the works of Gods hands with subjection or putting all things under his feet Psal 8.6 And obedience which is a voluntarily yeelding or submitting ones selfe to anothers will may bee conceived to bee more properly correspondent to Authority as the Centurion expresseth the subjection of his servants and soldiers by their readinesse to doe his will Luke 7.8 At least howsoever the names be sometimes used indifferently there is manifest difference between prescribing to a reasonable creature and between the disposing of that which is without reason Authority therefore And that most properly reasonable creatures being most properly restrained to the government of reasonable creatures is that power by which a superiour hath right to prescribe unto such as are under him By right in this description we exclude tyranny which is the usurping of authority without or against right Secondly when we place the exercise of Authority in prescribing As being only capable of prescription we imply that it properly extends onely to such as are capable of prescription which are reasonable creatures Lastly we extend it to all kinde of prescribing both to the understanding what to assent unto and beleeve and to the will what to follow and embrace All which particulars if we lay together we shall finde that Authority originally is founded in God alone and that men have no title unto it but by deputation from him as the Apostle expresly restifieth Rom. 13.1 Which reacheth 1. To the understanding what to beleeve Which only belongs unto God to prescribe 1. Seeing he onely knows things by vision 2. Onely hath light in himself To begin with that branch of Authority that prescribes unto the understanding what to assent unto as truth we know that this is a Power that no man may justly challenge seeing a rule
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
Which we must so apply as if we were named therein and to apply and take them home unto our selves in such sort as if we were specially named in any Precept Reproofe Promise Commination Consolation or the like which is the most effectuall meanes to awaken and stirre up affections and to set on our endeavours as manifestly appeares in good Iosiah his example 2 Chron. 34.20 21. For such particular applying of things to our selves Examples hereof we have in Scripture we have frequent precedents in Scripture For there we finde the promises made in such a time and to such persons applied both unto other times and persons As that promise made to the children of Israel Isa 49.8 is applied to us under the Gospell 2 Cor. 6.2 and a little after ver 16.18 is applied to us likewise the promise made to them Levit. 26.11 12. Ier. 31.1 The promise made to Ioshua cap. 1.5 and that upon which David buildes Psal 118.6 are both applied in like manner Heb. 13.5 6. So likewise the Prophet Isaiah his exhortation to the people of his time is pressed upon us Christians Eph. 5.18 and in like manner Davids caveat Psal We must looke upon the Law as a rule to guide us and a judg to try our actions by 95.7 8. is urged upon us Heb. 3.7 8. and the judgements threatned or executed on those under the Law the Apostle tells us happened to them for ensamples to us that we might beware of the like sinnes 1 Cor. 10.6 11. In applying the Law with the Sanctions thereof seeing it serves not onely for Direction to shew us what we ought to doe but for judgement to teach us what to thinke of what we have done we may easily mistake if we be not wise and therefore in judging of our selves and our workes by the Law Whether our conformity to the law be spirituall as the law is spirituall we need some caveats to keepe us from errour in our judgement First seeing the Law is spirituall and therefore requires the conformity of the spirit as well as the outward man to Gods will as appeares by our Saviours interpretation of it Mat. 5.22 28. a man must not onely bring his works but his thoughts to be tryed by the Law Whether our obedience be out of a sincere heart and a fruit of faith and love c. Which will make us abhor even our righteousnesse In judging our selves by the Law observe 1. Whether we sinne presumptuously or out of infirmity so that if one have done a worke answerable to the Law if it be not done in uprightnesse of heart with a cheerfull spirit which God requires Deut. 28.47 if it be not a fruit of our faith and love to God it is abominable 1 Cor. 13.3 A consideration that must make all our righteousnesse in his eyes like filthy raggs Isa 64.6 and move him to cry out Enter not into judgement with thy servant Psal 143.2 Secondly we must consider that the Law is not so much broken by slips and infirmities for in the middest of them one may and a Godly man alwayes doth justifie the Law Rom. 7.16 22. as by sinnes of presumption such as are mentioned Deut. 29.19 and Ier. 44.16 when a man sinnes wilfully and prepares not himselfe to doe according to Gods will Luke 12.47 48. wherefore a man hath no reason to apply to himselfe the curses of the Law for such slips of infirmity which are threatned onely against such as are wicked transgressors Psal 59.5 Thirdly 2. Whether our obedience be sincere though it be not perfect though it be true that the Law requires perfect obedience pronouncing a curse upon all that confirme not the words of the Law to doe them Deut. 27.26 yet being now delivered in the hand of a Mediator that condition is so farre moderated that sincerity of obedience is accepted in stead of perfection according to that of the Apostle's that where there is a willing minde one is accepted according to what he hath not according to what he hath not 2 Cor. 8.12 In the former of these David stands upright with God Psal 18.20 21. and offers himselfe to triall Psal 139.23 In the latter he dares not lift up his face Psal 130.3 Lastly 3. Whether we conforme to the law in the maine course of our way though we swarve in our steps we must consider that although the Law censure every action or thought of the heart and approves or condemnes every one of them as farre as it is agreeable or contrary thereunto yet the person is censured rather according to his way then according to his steps that is according to the maine course or scope of his life then according to his particular acts Thus a man may judge himselfe to be an observer or keeper of the Law though he faile in many actions as David is approved as one that did that which was right in the eyes of the Lord notwithstanding the matter of Vriah because the maine course of his life was holy 1 Kings 15.5 and on the other side one is condemned as a transgressor of the Law if the course of his life be wicked though he doe many things according to the Law as Iehu is 2 King 10.30 31. The want of the due observation of those rules causeth many a hypocrite to promise himselfe Peace and many a Godly man to afflict his spirit without sufficient cause Our third labour after we have read the Scriptures must be to worke into our hearts by meditation those things which we finde most profitable for our own use so long till our affections begin to kindle and our hearts to wax warme as Elisha stretched himselfe often upon the Shunamites child till he first waxed warme and then neesed and opened his eyes 2 King 4.34.35 So that our delight in those divine and heavenly truths and desire after them discover themselves as they doe in holy David Psal 119.5.20 40 97 103 111 and 131 c. This is best done by appropriating them unto our selves for that which affects us is that which most neerely concernes us without this meanes of quickening our hearts they remaine dead and senseless and the Word becomes utterly unprofitable Againe because we are little affected with those things which we beleeve not as Iacob was with his sons words till he saw the Chariots which assured him of the truth of what they affirmed Gen. 45.26 27. our chiefest care must be to bring our hearts to beleeve what we read as undoubtedly true as David beleeves Gods Law to be faithfull Psal 119.138 True from the beginning ver 160. truth it selfe ver 151. as being the word of that God that cannot lye Tit. 1.2 nor change his minde Numb 23.19 nor be hindered in whatsoever he purposeth to doe Dan. 4.35 but he doth whatsoever he will Psal 135.6 Withall Our next care must be to work our hearts to a love of the law and delight
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
over in few words Again for three reasons we cannot conceive that in this Exod. 16. there is any institution of the Sabbath at all For first 2. There happened at that time no memorable event to ground an institution here is no ground of instituting a festivall day seeing that must needs be some memorable event which dignifies that day that is to be consecrated above other days which is a rule which God and the Church and even heathen men by the light of nature guided themselves by Secondly here is no convocation of the people 3. The people are not convened as they ought to have been to receive this law who ought to have been assembled to hear that law that they must all obey as they were not only Exod. 20. when God himself delivered them the morall law upon mount Sinai but also when Moses his servant delivers unto them from God the Ceremoniall and Judiciall Laws Exod. 34.32 35.1 whereas here we find only a meeting of the Elders But only the Elders and that occasionally only and that too occasionally not by the call of Moses but their voluntary recourse to him to enquire the reason why the people had gathered a double portion of Manna on the sixth day and what should be done with it Thirdly 4. Here is no direction for the observation of this new feast here is no direction for the observation of this new feast and without it the law is not only imperfect but in effect no law at all Whereas there is a full direction for the use of their double portion of Manna which makes it evident that the ordering of their Manna must needs be the only charge which the Lord sent by Moses to the people Others therefore there are who go not so far as to plead for the institution of the Sabbath in this Exod. 16. Objection 21 Though the words amounted to an institution yet they are a preparation to a following institution but will have these words of Moses to be only in the nature of a preparation to an institution which was to follow To this also we answer First that this opinion is pressed with the same difficulties that the former is if things be duly weighed Answer 1. The same reasons are against that too 2. There is no like instance in giving any other law 3. What needs it 4. Why is this ground omitted in the fourth Commandement Secondly let them but give us one instance of any such kind of preparation used before the giving of any other law Thirdly let them shew us what need there is of any such preparation at all when the people were almost immediately after to be prepared in so solemn a manner for the receiving of that and the rest of the laws Lastly if the giving of a double portion of Manna on the sixth day or the ceasing of Manna on the seventh were such great means to win credit to this new Sabbath how is it that neither the one nor other is so much as once mentioned in that whole fourth Commandement wherein notwithstanding is so fully and largely laid down the ground of the institution of that law especially this mercy being so new and fresh in memory whereas God in the fourth Commandement goes back to the beginning of the world to seek out another and firmer foundation of instituting the Sabbath without mentioning of this at all Thus when all circumstances are duly weighed it will easily appear to any not forestalled by prejudice that in this Exod. 16. Moses speaks of the Sabbath to the Elders of Israël Whence it appears that Moses mentions the Sabbath to the Elders Exod. 16.23 as a thing known as of a thing well known unto them before-hand and by consequent which the Jewes were wel-acquainted with before the Law was given to Moses on mount Sinai whereupon it must needs follow that they received it from the Patriarchs delivered from hand to hand as other truths and laws of God were and consequently by that the Patriarchs in their generations observed the Sabbath although their observation thereof be not left upon record by Moses whose task was not to write a diary of the Fathers lives but to leave to posterity the remembrance of the most memorable examples both of their actions and of the events that befell them both for Gods honour and our instruction SECT III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement IF this principle which will at last appear to be an undoubted truth were generally received and acknowledged that the whole Decalogue is morall and consequently immutable this question concerning the morality of the Sabbath were at an end Now the generall opinion wherewith most men are possessed but without any firm ground either out of reason or Scripture that it must needs be granted that there is something ceremoniall in the fourth Commandement either the set day or the strict rest of the Sabbath or both hath been a great occasion of begetting and cherishing this errour that there is something mutable in the Decalogue and consequently that it is neither morall nor perpetuall If therefore upon a due and thorough examination of all the severall clauses and expressions which we meet with in the fourth Commandement we can make it appear that there is nothing in that fourth Commandement that is any way ceremoniall and therefore mutable we shall remove a great scruple which hath long troubled the minds of many men divers of them much esteemed both for their learning and piety Before we begin to take this task in hand it will be needfull to premise this one thing by way of caution That in this case we are not bound to prove that the phrases and expressions which we meet withall in this Commandement The words of of the fourth Commandement in a fair construction enjoyn nothing ceremoniall neither in the day nor rest can have no other sense then that in which we take them It will be sufficient for us to make it appear that according to the usuall course of grammaticall construction and without any incoherence or incongruity with other parts of the law they may be taken in such a sense as we give them For if we can but make this appear that our construction of the words is as fair and proper as any other that is given by others the consequent of establishing the immutability of the Decalogue is of that weight that I conceive any man of two probable interpretations will be willing to embrace that which most makes for the establishing of the morall law Which is as much as needs to be proved It must therefore be our care to make it appear that the sense which we give of the words of this law may stand according to a fair and usuall manner of grammaticall construction and those that will oppose us must prove on the other side that it cannot stand That we may proceed