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
because they are all the work of his hands as Elihu speaks Iob 34.19 Secondly 2. Reaching to the very thoughts we see that the commands of the greatest earthly Potentates reach no farther then the ordering of mens outward conversation but extend not to the ordering of the motions or thoughts of the heart whence it is that we usually say and justly may in respect of humane laws that thoughts are free So then when we see that men dare not take upon them the regulating of mens thoughts by any law wee must needs suppose that they acknowledge that their power reacheth not to the minde and spirit unto which they can give no laws because they cannot know when they are broken or obeyed But God in his word gives laws to the conscience and commands the thoughts and inward motions of the minde requiring to love God with all the heart Mat. 22.37 and ones neighbour as our self ver 39. and forbidding lust anger malice c. and other inordinate motions of the minde Mat. 5.28 Lev. 19.17 Which necessarily implies that he that gives such laws is the God of the spirits of all flesh Numb 27.16 the searcher of the hearts Ier. 17.10 able therefore to know and judge the obedience or rebellion of the very thoughts of the soul and spirit In the third place 3. Extended to creatures out of mans power and command we must needs grant that though no creature be exempted from mans service yet there are many of them that are not under his command as being without his reach or too great to be mastered by his power such are the heavens with all their hosts the earth the seas the windes c. which the Lord himself seems to have reserved to his own jurisdiction Hence it was that those that thought our Saviour to be but a meer man wondred to hear him rebuke the windes Mat. 8.26 27. a thing that no meer man well advised ever did As for Ioshua's words to the Sun and Moon Iosh 10.12 they have indeed the form of a command but had onely the vertue of a prayer so that the Lord and not the Sun heard Ioshua ver 13. Seeing therefore men forbear to command the heavens earth seas windes c. and in Scriptures wee finde commands and bounds given to the seas Iob 38.11 Ps 104.79 the earth fixed to a place by Gods decree Ps 119.90 his word setled in heaven Ps 119.89 the windes fire hail snow c. fulfilling his word Psal 148.8 we must needs acknowledge that the voice that commands all these is the word of that powerfull Lord who having made all these things hath right and power to command and give laws unto them according to his pleasure Lastly no man well advised 4. Fortified with sanctions of promises and threats beyond mans power ever took upon him to threaten those things that were beyond mans power to effect and therefore seeing that reacheth onely to mens outward estate and no farther and that too limited to the bounds of this present life we never finde mens sanctions given in their laws extended beyond the promises or threats of present or outward good or evill as for instance either to give or take away mens liberty their wealth or estates or life at the most But Gods word threatens plagues upon on the soul hardnesse of heart a reprobate sense a trembling spirit a spirit of madnesse and giddinesse and promiseth light of knowledge power of faith encrease of grace c. nay reacheth beyond this life to eternity threatning the wicked with the worm that dieth not Isa 66.24 everlasting fire Mat. 25.41 everlasting chains Jude 6. and promising an inheritance immortall 1 Pet. 1.4 a Kingdome that fadeth not Rivers of pleasures in Gods presence for evermore Psal 16.11 Such promises and such threatnings which exceed the limits of any mortall power to bestow or inflict must needs be acknowledged to proceed from the God of spirits and eternity Lay all these particulars together and thus we may frame the argument drawn from the commands which we finde in Scripture to prove it to be the word of God That voice which commands and gives laws to the whole world and that without respect of persons that prescribes and gives rules to the thoughts of the heart that promiseth and threatneth rewards and punishments to the soul and that eternally that gives laws to those creatures over which no man had or ever challenged any power the heavens earth seas windes c. that must needs be the voice and word of God But such is the voice that speaks in the Scriptures therefore the Scriptures must needs be acknowledged to be the voice and word of God Thus the Majesty of the Scriptures manifested in their lofty plain style and in their transcendent commands and sanctions discover these sacred volumes to be the word of him to whom alone belongs Majesty Authority and Power MARKE II. Of the subject or matter handled in the Scriptures THe second argument The subjects handled in Scripture shew them to be Gods word by which the Scriptures may be proved to be Gods word is drawn from the consideration of the subject or matters which are handled in them and they are either principles of faith or rules of practise Now before we speak of them particularly thus much must needs be acknowledged in generall as an undoubted truth Impossible to be discovered by light of Nature 1t. The Principles of Faith Whatsoever was impossible to be known by any creature or to be found out by discourse of naturall reason that must of necessity be discovered and made known by God himself But it will appear as evidently as the very light that most of the grounds of faith which the Scripture proposeth unto us are such as neither eye hath seen nor eare heard nor ever entred into mans heart 1 Cor. 2.9 and therefore could never be either revealed or discovered by man Wherefore seeing we finde them discovered in the Scriptures we can doe no lesse then acknowledge them to be the word of God Of these two Propositions onely the Minor is questionable which will be sufficiently cleared by the ensuing instances To begin with the most eminent object of faith 1. God himself God himself No man hath seen him at any time John 1.18 neither consequently knows him as he ought as our Saviour testifies John 17.25 much lesse can manifest him unto others Indeed that God is yea his Godhead and power are understood by the works of Creation Rom. 1.20 But how little true knowledge of God is discovered to naturall men by that way of groping as the Apostle tearms it Acts 17.27 appears by the writings of the most learned amongst the Heathen to omit the phantasies of the rest who speak so little and so uncertainly concerning God that they seem like the blinde man whose eyes were not yet fully cleared by our Saviour Mark 8.24 who saw men walking like trees
Neither indeed are their writings compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4.6 so much as the light of a candle to the Sun shining at noon day As for the mystery of the Trinity it is generally acknowledged to bee a secret unsearchable by naturall reason or discoverable any way but by the revelation of the Word and Spirit Next unto God 2. The Creation of the world with the manner order of it may follow the Creation of the world which we likewise beleeve by faith Heb. 1.3 which although the Heathen upon the consideration of the creatures by the light of naturall reason were forced to acknowledge and consequently that it must be the work of a God yet that the creatures were made by Gods meere word finished in sixe days and created in such order as we finde mentioned Gen. 1. no Heathen man ever took upon him to relate neither seeing man was made the last of all creatures was it possible for him to divine what was done before he had any beeing wherefore the Scriptures so exactly describing the time means and order of the Creation must needs be the Word of the Wisdome of the Father who was brought forth ere the mountains were setled Prov. 8.25 present when he prepared the heavens ver 27. by his Father when he appointed the foundations of the earth ver 29 30. Thirdly the state of man before his fall 3. The history of mans fall and the consequents of it the whole history means and manner of his fall with all the circumstances thereof especially the corruption that it brought upon the whole nature of man which we tearm Originall sin together with the subjection of all men to the curse and wrath of God thereby and the manner how it is propagated both in the stain and guilt of it to posterity as they are things unsearchable by naturall reason so the memory of them being once lost together with the antiquities of the first times of the world or at least imperfectly and uncertainly delivered and related to posterity through so many hands as it must needs passe before the time of Moses it was impossible but the full and certain knowledge of them must be hidden from such as had no better light then that of nature to search them out wherefore we find that they are wholly passed over in all writings of Heathen men but in the Scriptures are clearly opened as far as they are necessary to be known which shews them to be the Word of God seeing they reveal these things that cannot be taught by humane reason Fourthly 4. Mans Redemption by Christ that wonderfull mystery of mans Redemption by Jesus Christ being a secret that never entred into mans heart 1 Cor. 2.19 was never so much as dreamed of by any naturall man neither doe we finde the least syllable of it in any Heathen mans bookes The truth is it seems so incredible a thing to flesh and blood that the Prophet not without cause when he begins to speak of this wonder asks who hath beleeved his report Esa 53.1 and the Apostle tels us that when it was preached the learned Grecians accounted it foolishnesse 1 Cor. 1.27 or a meere phantasie Now that which seems incredible to reason when it is known was very unlikely to be found out by reason at the first before it was known If there were no more but this that this wonderfull work proceeded meerly from the free motion of Gods will without any other cause moving thereinto then his own love and compassion as Christ himself affirms Iohn 36.16 And the Apostle 1 Iohn 4.10 how could any man divine what God purposed in his own heart before he had wrought it unlesse himself had revealed it So that it must needs be granted that this word which sets out unto us the mystery of our Redemption by Christ must be the Word of God himself Lastly 5. The benefits thereof the condition into which man is redeemed by Christ is another mystery hidden from the eyes of all that see by no clearer light then that which naturall reason yeelds them It was utterly impossible for any man Uniō with Christ Adoption Justification Renovation by the light of nature to have discovered our mysticall union into one body with Christ by the Spirit our adoption by grace to be the sons of God our Justification by faith through the imputation of Christs righteousnesse our Renovation or new birth wherein our hearts are changed by the effectuall working of the spirit Resurrection of our bodies to glory the restitution of our bodies to life again with a change from the state of corruption to incorruption of naturall and earthly bodies to spirituall and heavenly and our glorious and ever blessed condition to be enjoyed hereafter in the immediate and everlasting fruition of God in the highest heavens Wherefore we finde not so much as any mention of these things among any of the Heathen unlesse perhaps they stumble upon the immortality of the soul which yet they rather dream of then understand distinctly Wherefore the Scriptures revealing unto us so clearly all these things which naturall reason could neither teach nor comprehend must needs be acknowledged to be the Word of God It appears then hitherto 2ly Many rules of life 1. The inward disposition of the heart toward God in fear love faith that the principles of faith laid down in the Scriptures must needs be acknowledged to be revealed by God and not by man The same truth will be evidently manifested in the rules of practise if they be duly weighed To begin with the duties to be performed unto God and first with the affections and right disposition of the heart The Apostle tels us we cannot beleeve on him of vvhom vve have not heard Rom. 10.14 and the Psalmist affirms that they onely trust in him that know his name Psal 9.10 and we know that it was the lively representation of God unto him that strook that deep impression of fear into Iobs heart and made him vile in his own eyes To bee wrought in us only by the full discovery of God unto us Iob 40.4 42.5 6. The truth is those holy affections of love fear and affiance in God cannot be grounded on any other then a true and distinct knowledge of him which as we have seen already the light of naturall reason could never discover so that none can prescribe unto us the right disposing of the heart towards God in those holy affections of love fear and faith in him but the same that can reveal unto us the right knowledge of himself As for the outward duties of worship 2. And outward duties of worship that they cannot be devised by men but must be appointed by God himself the very light of nature taught Heathen men themselves Wherefore we finde that those forms of worship which they observed the wisest amongst
by vertue of another under whom it commands is humane 2. In the subject matters prescribed 1. Principles of faith The second difference between the Authority of God and man is in respect of the subjects or matters prescribed which are either principles of saith or rules of life for the former because God is true every man a lyer Rō 3.4 therefore in grounds of faith Which only God can deliver 1. Because many of them are unsearchable by man we admit no testimony but Gods alone for two reasons First the imperfection of our knowledge arising partly by the nature of the things to be beleeved whereof many are unsearchable by mans wisdome and therefore must be revealed by the Spirit 1 Cor. 2.11 12. and partly from the weaknesse of the means of our knowledge which is the information by sense that looks onely on the outward appearance 1 Sā 16.9 so that it is impossible that man should know any thing in matters of faith but by revelation from God which also he apprehends weakly and imperfectly So that in matters of faith there is no infallibility in mans knowledge and that which is depends upon the credit not of the man but of the Spirit which reveals it Another reason why mans testimony is no sufficient ground of faith 2. Because men may lye is because men may deceive as well as be deceived wherefore though they often speake truth we are not sure that they doe so always because it is not contrary to their nature to lye Whereas Gods knowledg is infallible 1. Because he hath light in himself 2. And knows by vision not by discourse as it is unto Gods Tit. 1.2 Neither of these imperfections are found in God whose knowledge must needs be every way perfect because he sees by his own not by a borrowed light which must therefore be without any mixture of darknesse 1 John 1.5 And because the means of Gods knowledge is by vision not by discourse yea by such a sight as pierceth through the very nature of all things seeing God himself is in and through all Ephes 4.6 Besides the most of the things which we beleeve 3. And must needs understād what he freely gives are things freely given us of God 1 Cor. 2.12 which therefore he must needs understand fully seeing the spirit in man understands the things of a man although no man else know them 1 Cor. 2.11 Now in the next place there can be no more question of Gods fidelity in revealing then there is of his infallibility in understanding all things seeing truth is Gods nature And can no more deceive then be deceived which therefore he can no more swerve from then from himself So seeing we finde Gods testimony every way infallible and mans uncertain it must needs be granted that it is peculiar to God alone to establish grounds of faith Againe for the regulating of mans practise 2. And rules of life onely to be prescribed by God 1. Whose will is infallibly good 2. And the duties prescribed are his services there is a wide difference between Gods and mans Authority for if we respect the substance of duty that can be prescribed by none but God alone both because onely his will is infallibly good Psal 143.10.119.39 and therefore only fit to be the rule of righteousnesse and besides because the duties commanded being all of them immediately or mediately services unto God it was most fit that God alone should appoint the duties of his own service The truth is in matters of practise mans authority hath to doe only in two things First in applying the rules of morall duties to particulars for the preservation of order and peace thereby Secondly in compelling men to obedience in such duties as are prescribed In brief then divine Authority establisheth principles of faith and prescribes the substance of morall dutie humane authority meddles not in laying down any grounds of faith at all and in morall duties prescribes not the substance but onely the order and manner of outward performance of that which divine authority hath commanded The third difference between divine and humane Authority 3. In the extent of this authority which bindes the consciēce belonging onely to God is in the extent of them both Humane authority being ordained for preservation of order and by it of peace in civill society for the furtherance and supporting of godlinesse and honesty 1 Tim. 2.2 reacheth no farther then to binde men to conform to order in the course of their practise but divine Authority having an higher scope even the renuing of the heart and bringing under the thoughts thereof to the obedience of Christ 2 Cor. 10.5 bindes the conscience that is both the judgement of man to allow that which is commanded as holy and just with the Apostle Rom. 7.12 and the will to choose it as good and the affections to embrace it Rom. 7.22 accordingly yea the whole man to follow it with the strength of constant endeavours after the Prophet Davids example Psal 119.106.112 Hence it follows that in obeying mens commandements he that doth what Authority requires so he perform it in a willing submission thereunto in obedience to God which the Apostle cals obeying for conscience sake Rom. 13.5 hath performed his duty neither hath cause to judge himself a transgressour though he approve not the law it self as good and holy nay though upon good ground he think the contrary to that which is commanded more fit and convenient so he think not so out of any self-conceipt rash judgement or distaste of the Authority that commands But in obeying Gods Commandements it is far otherwise For though a man fulfill the law in the outward act yet if he allow it not as holy and just if his endeavour be not to conform his will to Gods will therein if he rejoyce not in performing it as a good man doth Prov. 21.15 his own conscience ought to condemn him as a transgressour and sinner against God at least in some degree So then divine Authority bindes the conscience by a double band both of the power that commands and of the justice of the commandement but humane Authority bindes onely by vertue of the power that commands not by the equity of the commandement further then it agrees with Gods law or conduceth to order and peace for which Authority was established The last difference between divine and humane Authority 4. In the sanctions annexed to the precepts is in respect of the sanctions annexed to their laws which are proportioned to the nature and quality of the obedience required and to the power of him that requires it For Gods commands in his laws are specially inward holinesse righteousnesse love c. and that under the penalty of the curse and wrath of God 1. Reaching to the soul 2. And reaching to eternity to bee poured out on the soul as well as on the body both in this life
was dictated by God himselfe unto those that wrote it from his mouth or the suggesting of his Spirit Again the work of the holy Ghost in the delivery of the Scriptures is set down affirmatively when the Pen-men of those sacred writings are described to speak as they were moved or carried by the holy Ghost a phrase which must be warily understood For we may not conceive that they were moved in writing these Scriptures as the pen is moved by the hand that guides it without understanding what they did For they not onely understood but willingly consented to what they wrote and were not like those that pronounced the Devils Oracles rapt and carried out of themselves by a kinde of extasie wherein the Devill made use of their tongues and mouths to pronounce that which themselves understood not But the Apostles meaning is that the Spirit of God moved them in this work of writing the Scriptures not according to nature Yet understandingly willingly but above nature shining into their understandings clearly and fully by an heavenly and supernaturall light and carrying and moving their wils thereby with a delight and holy embracing of that truth revealed and with a like desire to publish and make known the secrets and counsels of God revealed unto them unto his Church Yea beyond all this the holy Ghost not only suggested unto them the substance of that doctrine which they were to deliver and leave upon record unto the Church for so far he usually assists faithfull Ministers in dispensing of the Word in the course of their Ministery but besides hee supplyed unto them the very phrases method The holy Ghost made choice both of the expressions and methods and whole order of those things that are written in the Scriptures whereas he leaves Ministers in preaching the Word to the choice of their own phrases and expressions wherein as also in some particulars which they deliver they may be mistaken although in the main fundamentals which they lay before their hearers and in the generall course of the work of their Ministery they do not grosly erre Thus then the holy Ghost not only assisted holy men in penning the Scriptures but in a sort took the work out of their hand making use of nothing in the men but of their understandings to receive and comprehend their wils to consent unto and their hands to write downe that which they delivered When we say that the holy Ghost framed the very phrase and style wherein the Scriptures were written we mean not that he altered the phrase and manner of speaking wherewith custome and education had acquainted those that wrote the Scriptures Yet uttering his own expressions as it were in the sound of their voice but rather speaks his own words as it were in the sound of their voice or chooseth out of their words and phrases such as were fit for his own purpose Thus upon instruments men play what lesson they please but the instrument renders the sound of it more harsh or pleasant according to the nature of it self Thus amongst the Pen-men of Scriptures we finde that some write in a rude and more impolished style as Amos some in a more elegant phrase as Isay Some discover art and learning in their writings as S. Paul others write in a more vulgar way as S. James And yet withall the Spirit of God drew their naturall style to an higher pirch in divine expressions fitted to the subject in hand How needfull it was that the Spirit of God should solely manage and accomplish this work of penning the Scriptures hath been shewed already in the former point wherein we proved that the Scriptures must necessarily be the Word of God seeing faith can stay it self on no other foundation then a divine testimony and our services cannot be accompted a duty of obedience unlesse it be done in obedience to Gods will which can be made known no other way then by his own Word Now the inferences hold strongly thus The Scriptures are Gods own Word therefore they must be delivered by his owne Spirit seeing none else could know Gods minde as none knows the minde of man but the spirit which is in man 1 Cor. 2.11 CAP. V. Of the Subject or Matters handled in the Scriptures that the Scriptures containe all things necessary to salvation IT much concerns such as addresse themselves to the reading of the Scriptures The subject matters revealed in Scriptures are to know what subject they handle of what nature it is whom and what it concerns as being an effectual means to awaken the heart and quicken the affections of men unto that holy exercise For all experience makes it evident that men usually attend carefully to such things as most neerly concern themselves 1. Such as concern men 2. And in the highest degree and are not much moved usually with things in which they have no speciall interest And are serious in matters of importance on which their own safety or their estate depend but sleight things that are of small worth and of no great moment to their gain or losse Wherefore to move men to be serious in reading the Word it is needfull to make it evident that the subject thereof is high and heavenly exceeding mans wisdome and therefore worthy to bee throughly searched into And besides of such importance to us that upon it depends our everlasting happinesse the way whereunto and means whereof are set down therein Seeing therfore it appears that the Position proposed and the consideration thereof are so pertinent to our present purpose and therefore fit to be handled in this place it will be needfull to open it more fully and to that purpose to expresse First what is meant by things necessary to salvation Secondly how the Scriptures doe containe them Concerning the former of these two Necessary imports not 1. A naturall necessity 2. Nor meritorious by necessary we understand not a naturall necessity by which the beeing of one thing depends upon another as the effect doth upon the cause no nor a meritorious necessity by which salvation might be earned as one earns his wages by his labor in either of which senses it is impossible that any thing should be necessary to salvation which can have no cause in nature nor be earned by desert seeing it is a free gift But a necessity imposed by the will of God Rom. 6.23 Eph. 2.8 But by necessary we mean a necessity imposed by the will of God who bestowing eternall life freely had power to bestow it on what conditions he pleased and hath promised it onely under the Covenant of faith and obedience the rules whereof being contained onely in the Scriptures and therein fully they are for that cause said to contain all things necessary to salvation When we say it is onely the will of God that makes faith and obedience necessary to salvation we deny not but this will of his hath in this as
wholly that way when he caused it to be written he caused it to bee written wholly not only the Morall but the Judiciall and Ceremoniall too containing many observances of small value tearmed beggerly rudiments Gal. 4.9 So that he left not out the least circumstance of any legall rites to be supplyed by tradition Is now Christ lesse faithfull in Gods house then Moses was Or how is it that in this clear light of the Gospel we should be left more uncertain then the Jews were under the law and that in matters of greatest importance Purgatory the Popes Supremacy Invocation of Saints c. The truth is when men put no stint to their traditions nor give us any accompt of the number of them they give cause of suspition that they have purposely left open this back door to conveigh into the Church those humane inventions of theirs under the cloake of the Traditions of the Church which otherwise the expresse letter of the written word had excluded But we resolve to forbear controversies Onely to quicken men to a more heedfull attention to the Scriptures it was needfull to shew not only that the most weighty things that concern us far more neerly then our Lands and Revenues then our libertie or lives even our evidences for and directions to everlasting blessednesse are to be found in the Scriptures but more then that to make it appear that they are to bee found in no other books or writings Whence it must needs follow that without this word having neither firm ground to stay our faith on nor any certain rule to guide our practise by we are in this left without light without comfort for the present and without hope or expectation for time to come CAP. VI. Of the scope and end of the Scriptures which is Gods glory and mans salvation THat the honour of God which is the principall end of all his workes The first end of the Scriptures is Gods honour Prov. 16.4 should likewise be the main scope of his word is agreeable to all reason and that it is so the Scriptures themselves witnesse They testifie of Christ Iohn 5.39 that God was in him reconciling the world to himself 2 Cor. 5.19 and thereby magnifying the riches of his grace in his kindnesse towards us through Christ Ephes 2.7 and that to the praise of his glorious grace Ephes 1.6 They witnesse the Creation of the world by the word of his power and the administration of it in righteousnesse even to this day so that whatsoever Gods works witnesse of him his Majesty Greatnesse Goodnesse Compassion c. Psal 145.5 6 7 8. that his word sets out more fully and clearly and by the same means furthers our salvation by setting out the power holinesse goodnesse and justice of God moving us to fear and trust in him Psal 78.6 7. that he may bring upon us all the good that he hath spoken Gen. 18.19 How the glory of God is manifested and consequently advanced by and in the Scriptures will best appeare by particular instances Manifested in the Scriptures 1 t By describing his Nature The first evidences for God therein are the direct testimonies which are given of him describing the excellency of his nature Exod. 34.6 7. or ascribing to him some of his glorious Attributes as Isa 6.3 or admiring his wonderfull works as his servants doe Psal 104.1 that he is righteous and holy in them all Psal 145.17 as all the world acknowledgeth Psal 64.9 yea wicked men themselves Judges 1.7 nay the very Devils Mark 1.24 whose testimonies being as they are Gods professed enemies when they are for him must needs much advance his honour see Deut. 32.31 The next of the most pregnant testimonies for God whereby his honour is advanced which we finde in Scriptures are his Laws 2ly Delivering his Laws with the sanctions annexed thereunto wherein God is pleased to reveal his minde fully unto us and to give us as it were a perfect mirrour of the thoughts of his heart for whosoever in reading these Laws findes them very pure Psal 119.140 righteous and very faithfull ver 138. all of them right concerning all things ver 128. perfect every way Psal 19.7 must of necessity conclude that seeing all the streams that flow so immediatly from God savour of so much purity and perfection the fountain whence they flow which is himself must needs be more pure so that he must be a God of truth without iniquity just and right Deut. 32.4 The third cloud of witnesses 3ly By recording his Works 1. Of Creation 2. Of Providence 1. In Preserving by which Gods honour is advanced in the Scriptures are his works both of Creation and of Providence Creation for the Heavens declare the glory of God Psal 19.1 the invisible things of him being seen from the Creation Rom. 1.20 His power and wisdome in framing and supporting his faithfulnesse and mercy in preserving and providing for all that his hand hath made see Psal 33.3 4 5 6. 145.15 2. Governing wherin are discovered 1. His Truth 2. His Justice and Holinesse 16. Nay in that part of his Providence which concerns the government of all his works more especially his truth in performing all his promises justice and holinesse in rewarding every man according to his works Job 34.11 so that it shall be well with the righteous Psal 58.11 and ill with the wicked Isa 3.10 11. though brutish men understand it not Psal 92.6 as the prudent doe Hos 14.9 are so clearly set out in the Scriptures as David found Psal 73.17 that he which beholds his ways and works in them must confesse that they all praise him Psal 145.10 It is true that these works and ways of God These works of God are not clearly discovered but by the light of the Word without the light of the word doe set forth the glory of him that made them as a curious piece of work shews the skill of him that formed it But to a blinde man who hath no eyes and to him who having eyes wants light to discover the form of it neither the exactnesse of the work it self nor the skill of him that made it appear Whereas therefore men in themselves are as it were in the twilight when they bring their naturall reason to judge of Gods ways and works the word of God sets them out in a clearer light by discovering unto men not onely the workes themselves but withall the rules according to which they are wrought and end at which they aim as that the wicked are raised up aloft that they may be cast down into destruction Psalm 73.18 and flourish that they may be destroyed for ever Psal 52.7 a consideration that clears Gods justice in this particular and thereby much advanceth his honour To advance the honour of God yet farther 4ly Discovering the weaknesse of the creature the Scriptures discover unto us the weaknesse and insufficiency of the creatures that
but in this place we understand by it both the apprehension of such as are represented and the judging of them after they are apprehended by way either of approbation or disallowing both these acts of the understanding the Apostle mentions Phil. 1.9 Againe although embracing seeme first to import election of the will 2. Embracing including the motions of the will and affections yet here we include under it the prosecution of things chosen with the affections of desires hopes cares joyes c. Together with the opposite motions of rejecting hating fearing shunning c. of such things as the understanding in judgement disallowes By All things we understand things of all kinds 3. All things whether naturall or spirituall or mixed 1. Natural Now Naturall things are all sorts of creatures with their severall qualities adjuncts and operations which though they are themselves naturall yet their first cause their dependences ends relations and whole order of administration are of spirituall consideration which therefore a meere naturall man can neither throughly comprehend nor at all judge of aright as the Psalmist witnesseth Psal 92.6 as a spirituall man which the Scripture calls a wise man can doe Hos 14.9 neither consequently can he make that right and holy use of them which a spirituall man may doe and doth usually Psal 64.10 Spirituall things 2. Spiritual are God himselfe in the first place whom the world hath not knowne John 17.25 as spirituall men doe 1 Iohn 2.13 and next the things freely given us of God as the Apostle termes them 1 Cor. 2.12 especially Christ with all his treasures which the Apostle affirmes none but a spirituall person can comprehend 1 Cor. 2.14 as being hid from all ages and generations and manifested onely to the Saints Col. 1.26 27. and that by God himselfe Mat. 11.25 Those things which are of a mixed nature 3. Mixed are spirituall things expressed and represented by such as are naturall as are the Word and Sacraments For in the word the phrases and formes of speech are according to nature and of use amongst naturall men but the things meant and expressed by them are spirituall And in the Sacraments the elements and the Sacramentall actions by which they are used and applied we know are naturall but those things that are represented by them are wholly Mysticall and Spirituall in both the naturall man understands the phrases expressions and rationall discourse in the Word and in the Sacraments not only the visible Elements and actions but their signification also but the things signified in both seeing they are such as eye hath not seene and that cannot be comprehended by any Naturall meanes they cannot be understood by any naturall man All the difficulty in unfolding this truth lyes in interpreting this terme Spiritually 4. Spiritually a word that may be taken in a double sense as is also the word Spirit whence it is derived For a spirit in strict signification is that which is absolutely and meerely so and in that sense the name is appropriated to God alone Iohn 4.24 According to this sense Spirituall is that which is of or belonging to God or heavenly and spirituall Comparatively a Spirit signifies that which is lesse grosse or materiall to which is opposed grosse carnall and sensuall both senses may be included under this terme in this place Againe to comprehend spiritually may be referred First to the object comprehended Which referred to the object imports 1. to comprehend that in things which is spirituall Or by a Spirituall Light to comprehend all things and so it signifies to comprehend that which is spirituall in that object Secondly it may be referred to the meanes and it signifies to comprehend things by a spirituall light or judgement Lastly referred to the manner it implies to comprehend in a Supernaturall way which we specially intend in this place though withall we include both the former senses What it is to comprehend or understand things spiritually is hard to expresse as it is hard to describe what it is to see or heare which are well knowne to such as see or heare but is impossible to be described so distinctly by discourse Resembled by sight to which faith answers The Scripture sets it out by resemblance of outward senses as Heb. 5.14 and amongst the senses sets out the two wayes of discovering things spiritually faith by sight and experience by taste So Abraham beleeving Christ by faith is said to see his day Iohn 8.56 And taste which shadowes out spirituall experience Moses to see him that is invisible Heb. 11.27 And againe we are said to taste that is prove by experience that the Lord is good 1 Pet. 2.3 both are joyned together Ps 34.8 The two severall wayes of comprehending things spiritually Faith and Experience we are now to enquire into describing them as plainely as the nature of them will give leave SECT III. Of Faith and the two sorts of faith Historicall and Iustifying FAith or beleeving is in common use of speech taken for inclining strongly in opinion unto that of which we have no infallible assurance Faith not taken here as opposed to certaine knowledge and in that sense it is opposed to knowledge which signifies assurance of some thing upon certainty Butimporting certain knowledge upon Divine testimony and that most commonly by some sense or other But amongst Divines Faith is commonly taken for a full perswasion of any truth upon Divine Testimony This Faith is usually distinguished into Historicall Temporary and Justifying Faith as for that which they tearme the faith of Miracles it concernes not the subject that we have in hand But because Temporary faith will hereafter appear to differ not in nature but onely in some degree from Historicall faith we shall need onely to entreat of that and Justifying faith at present The nature of true faith and the difference between that and the other which we call Historical will be most easily clearly discovered by setting downe a briefe description thereof True or justifying Faith described and by explaining the severall parts of it afterwards We therefore define faith to be a spirituall habite by which a Regenerate man having in himselfe upon a Divine testimony an evidence of the truth and goodnesse of the Promise and Covenant of eternall Salvation through Jesus Christ relies on him onely for everlasting life and blessednes We call Faith an habit Which is 1. An Habit yet unlike it 1. Seeing it is infused not gotten by use 2. And cannot as habits may be wholy lost because it much resembles those habits which are properly so called especially in this that it is hardly or according to truth never to be removed or wholly lost Although otherwise it differ from them in this that those naturall habits are acquired by use whereas faith is infused by the Spirit of grace if we respect the first planting of it in the heart
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
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
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
1.21 and particularly of worldly cares which choak the word Mat. 13.22 2. Of all worldly thoughts and of all manner of distracting thoughts of what nature soever which must needs hinder attention while we are about this serious work And lastly of all unquiet passions of anger feare joy sorrow c. 3. And of all distempering passions which unsettle the heart pervert the judgment and bring perversnes into the will and so hinder and distract all the faculties of the soul that it cannot receive discern imbrace the word as it ought Next 2. By awing the heart with due reverence of God before whom we stand and hath power to command us to possess the heart with Reverence we must advisedly consider with what and whom we have to doe while we are reading the Scriptures That the God before whose presence we stand first is our God by Creation Psalme 100.2 3. and Redemption Isa 43.1 and Covenant Deut. 26.17 and therefore hath right to command us what he pleaseth according to our Saviours intimation Mat. 20.15 to whose will and word we have already vowed obedience which we must the more carefully perform because he can find us out in all our failings as knowing our very thoughts afar off Psalme 139.2 much more having all our waies before him Psalme 119.168 and being one who will not forgive our wilfull transgressions Iohn 24.19 20. such considerations cause us to receive the Word with that trembling of heart which God so much respects Isa 66.2 withall we must know that the Word is a Law that must sway our hearts being so righteous and holy in all things Psalme 119.128 that we cannot but approve it Nay so good verse 39. that we cannot but submit to it with all cheerfulness as being ordained to us for our good Deut. 6.25 who submitting thereunto and walking according to it have our fruit in holiness and the end everlasting life 3. By stirring up in our selves a spirituall Appetite to the word Rom. 6.22 Thirdly we must labour to quicken and work into our hearts a Spirituall appetite after the Word such as Iob found in himself Job 23.12 and holy David Psal 119.131 which ariseth both from the sense of our emptinesse for the full soule loatheth the hony and the hony combe Prov. 27.7 and withall of the fitnesse of the Word to supply unto us whatsoever we want hunger after as being the food of our souls 1 Pet 2.2 the word of eternall life Iohn 6.68 which quickens us Psalme 119.50 and is besides sweet and pleasant above measure verse 103. In a word all those Motives which we prescribed before to be used to stirre up our selves to undertake this holy exercise must be againe called to mind when we set about it Fourthly 4. By awaking our faith 1. By remembring that it is the word of the God of truth That we may awaken and strengthenen our faith to entertaine and beleeve the Word we must consider that it is the word of him that speakes righteousnesse Isa 45.19 whose faithfullnesse is to all generations Psalme 119.90 and who hath founded his testimonies forever verse 152. So that we have great reason to build firmely upon every tittle and syllable which we find in this Word without doubt or question 2. That he hath made it his power to salvation Besides that we must remember that God hath made this word his power to salvation Rom. 1.16 mighty through him to cast down strong holds 2 Cor. 10.5 and hath promised that it shall not returne empty but shall surely execute that for which it was sent Isa 55.10 11. Indeed it wondrously furthers the operation of the Word in our hearts when we set these promises before our eyes and urge God with them and challenge the making of them good unto our soules God indeed much delights to be pressed with his word and to be called upon as Elisha did when he stood by the waters of Iordan and smote them with Elijahs Mantle crying out Where is the God of Elijah 2 Kings 2.14 In the fifth place the heart must be made pliable and soft 5. By softening the heart and making it pliable like that good ground Luke 8.15 for soft things we know easily take impression of any forme that is imprinted on them as the Apostle calls the Doctrine delivered to the Romans Rom. 6.17 It was the tendernesse of Iosiahs heart mentioned 2 Chron. 34.27 which caused that deep impression in his spirit by the reading of the Law verse 19.21 This pliablenesse of heart we are brought unto by casting aside of our owne wills and wisdome which stiffen our hearts against Gods counsells as appeares by those rebellious Jewes Ier. 44.16 Indeed a very foole is more tractable then one that is wise in his own eyes Prov. 26.12 This tendernesse is called opening of the heart Acts 16.14 which is the work of the Spirit much furthered by awing our hearts with a reverend feare of his Majesty before whom we stand Which being to be wrought by God onely it is needfull when we begin the work to lift up the heart unto God in prayer Their presence before God made Cornelius and his company so apt and ready to heare S. Peters Sermon Acts 10.33 Now seeing it is the work of God only to frame us to such a disposition of heart who only can take away the stony heart out of our bowells and can in stead of it give us a heart of flesh Ezek. 36.26 we must in the last place before we enter upon this work lift up our hearts to him in prayer to open our eyes Psalme 119.18 enlarge our hearts verse 32. incline them to his testimonies verse 36. and that to keep them to the end verse 112. Ordering our steps in them verse 133. and acquainting us with the will of God by his Spirit to teach us to doe them Psalme 143.10 according to his promise to send his Spirit to lead us into all truth Iohn 14.16.30 Some short effectuall prayer to this purpose to close up our meditations in this preparation of ours to the reading of the Word representing unto God our dependence on him alone which is a meanes to make us humble thankfull for his assistance to prosper us in the use of his own ordinance seldome returnes without a gracious answer and is of great use unto us both to keep down the swelling of our hearts if we find that this work prospers in our hand 2. And to make us good bushands of the grace which we receive as manifestly discovering that the grace we receive comes from God unto whom we have addressed our selves by prayer which takes away all glorying in our selves 1 Cor. 4.7 and withall it makes us carefull to be good husbands of that which we have received from Gods hands as well knowing that seeing we have no more then he is pleased to bestow upon us it is not in our power
the former I answer that the same exception lies against all Gods commandements and the supposed impossibility ariseth especially from the unwillingness of their own minds and lastly the expence of time or labour is not so much as may well be spared from their vanities or if an houre or more in a day be spared from labours God can recompence it by his blessing without which early rising and hard labouring are to little purpose Psal 127.2 To the later sort I say that we come far short of our duty in all our services that we deal with a gratious Father who accepts us according to that we have if there be a willing mind 2 Cor. 8.12 as requiring mercy rather then sacrifice Mat. 9.13 Only our endevour must be to do all things as perfectly as we can and for that purpose the rule must be set downe in the exactest manner which also serves best both to direct us and to quicken our endevours and besides to stir us to thankfulness for Gods gracious acceptance of our imperfect services and pardon of our failings CAP. XII Directions for the right interpretation of the Scriptures NOt only the matters and subject which the Scriptures handle being high and mysterious in their nature which the Psalmist calls Wonders Psal 119.18 but besides that the phrase manner of expression which is in many clauses far from vulgar or common use make many things in Scripture hard to be understood as the Apostle acknowledgeth 2 Pet. 3.16 wherefore there is required much wisdome and diligence in searching after the true sense of Gods word without which we cannot but erre dangerously in the grounds of our faith and in the rules of practise It will be therefore needfull to set before us such rules as may help to direct us in finding out the true sense of the Scriptures But before we come to lay downe these rules we must necessarily agree upon two conclusions The first is acknowledged by all men without contradiction which is That there can be no infallible interpreter of the Scriptures but God himselfe The second though it be somewhat more questioned then the former yet is as true as it in all points namely That every Godly man hath within him a spirituall light by which he is directed in the understanding of Gods mind revealed in his word in all things needfull to salvation Concerning the former of these two conclusions we must necessarily acknowledge that seeing no man knows Gods mind but himself as the Apostle affirmes Rom. 11.34 1 Cor. 2.16 therefore none can interpret his word in places doubtfull None can interpret Scriptures but God himselfe but himself For seeing Gods mind cannot be otherwise known to us then by the words wherein it is expressed and when the words are such as may import divers senses who can tell in which of those senses God used them and would have them taken by us but himself that uttered them unlesse some other person were privy to his thoughts As for the second conclusion Every godly man hath a light in himselfe to shew him the mind of God in his word that godly men have a light within their own breasts by which they are able to understand Gods meaning in his word in things necessary to salvation we know that God hath promised by his Prophet that no man shall need to teach his neighbour because every man shall know him from the greatest to the least Jer. 31.34 And the Apostle that the anointing that they have abiding in them shall teach them all things 1 Joh. 2.27 the Anointing there mentioned is that spirit which is given us of God by which we know the things that are freely given us of God 1 Cor. 2.12 by which every man understands spirituall things as every man sees and discovers naturall things with his own eyes That every man should have within himself such a light or spirituall understanding Which conduceth 1. To Gods honour as we have mentioned before by which he may discover and know the mind of God revealed in his word conduceth much to Gods honour two waies 1. As having as many witnesses as believers For first God hath by this means as many witnesses of his truth as there are true believers of whom every one knows what he speaks Ioh. 3.11 by his own understanding and becomes thereby a more authenticall witness unto others of that which he believes upon a more certain ground then if he had seen it with his own eyes Secondly 2. And those more fully discovering his truth and more affected with it every godly man having this inward light by which he discovers the mind of God speaking in his word knows his truth more fully and cleerly then he could possibly do by the helps of any other mans light and finds his heart thereby more affected with those glorious and holy truths which the Word reveals understanding the righteousness and purity of that Word as David did Psal 119.138.140 which indeed is the only true means of admiring and honouring God for that holy word in which are discovered such glorious excellencies that our very souls are ravished with it as Davids was Psal 119.97 upon the discovery of the sweetnesse thereof vers 103. Besides 2. To our comfort when we see with our own eyes it is a singular comfort to every godly soul to see with his own eyes It 's true that it is a great comfort to a blind man to meet with a faithfull guide whom he may trust to lead him on in his way but it comes nothing neer the content which a man that hath eyes takes when with them he sees the way in which he walks This discovery of the truth of God revealed in his word is the only means of grounding our faith preserving us established in the truth against errours and apostasie and of filling our souls both with present comforts and future hopes This inward light may much be cleered and enlarged by 1. The Ministery of the word 2. Conferences It is true that this inward light or anointing as Saint John calls it may be much cleered and enlarged by such helps as God is pleased to afford us by the ministery of his word by private conferences and reading of godly mens writings which are therefore to be made use of diligently and constantly and therefore they are justly to be suspected who rejecting them brag of I know not what inward light which they have received 3. And reading of godlymens books which too many neglecting endanger themselves which too often by the event at least is discovered to be a seducing spirit of errour leading them from one phantasie to an other to the endangering of their own souls and such as cleave unto them These helps therefore which we have mentioned are not to be despised nor yet any farther to be depended on then as spectacles serving to make things clearer unto the light which we have within
represented to the Jews Christ to come as did their Passeover sacrifices scapegoat c. or they were outward shadows of inward sanctification such as were many of their washings separating and cleansing of leapers c. As for the former sort of these which under divers types point us out Christ to come we are more particularly to observe that they represent him as a sacrifice for sin a lamb slain from the beginning of the world the scape-goat sets out the fruit of his suffering the utter removing from us carrying away our sins into the wildernesse that they may never appear nor be remembred against us any more the like representations we have in many of the rest By which we learn that as from the beginning there was no other name by which men might be saved but only the name of Jesus Christ promised to our first Parents expected by the Patriarchs and both to them after they were formed into a state represented many ways although under figures and shadows so they were to expect salvation by him no other way but by his death nor any other salvation then by taking our sins upon him and thereby making our peace with God his Father This consideration is a great means to strengthen our faith when we are compassed with so great a cloud of witnesses testifying that truth which we believe in all ages from the beginning The second sort of ceremonies are such as are under the figures of washings 2. As under legall washing sanctification is shadowed we are taught to cleanse our selves in drawing neer unto God legall separations and purifications and the like represented to the Iews that inward purity and cleansing of the heart which God requires in all his people especially those that draw neer unto him in the performance of such duties of his worship as he hath commanded unto this the Psalmist alludes in that expression of his Psal 26.6 as likewise doth the Prophet Isa 1.16 Now although we are freed from those outward ceremonies the observation thereof notwithstanding seeing we are every way as much bound as the Iews ever were to labour after inward holinesse and the cleansing of our selves from all filthinesse both of the flesh and of the spirit and the keeping of our hearts and consciences pure and undefiled we may and ought by the reading of these laws to be stirred up to the practice of that inward duty of sanctification which those outward ceremonies represented especially when we draw neer unto God in those holy exercises of prayer that we may lift up holy hands as we are exhorted 1 Tim. 2.8 and in hearing purging out of all naught inesse and superfluity of malitiousnesse as we are warned Jam. 1.2 that we may receive the word with meeknesse into honest and good hearts Luk. 8.15 in which only it is fruitfull and so in other like duties In generall all those ceremonies of what kind soever 3. The burthensomnesse of those ceremonies may encourage us to more cheerfulnesse in our more easie services whether types of Christ or shadows of inward holinesse being every way so burthensome as Saint Peter affirms Act. 15.10 both in respect of toilsome labour and of the great charges and expence about them And when all was done being so dark and obscure that the Children of Israel could not look unto the end of that which is abolished as the Apostle speaks 2 Cor. 3.13 that whole frame of service and worship wherein the Iews were exercised being compared with those ordinances which Christ hath left unto us so easie so cheap so few in number and yet so plain that now we behold as with open face the glory of the Lord 2 Cor. 3.13 14. the reading of that law of ceremonies and the comparing of their manner of worship in them with ours may teach us two things Acknowledging thankfully the liberty purchased to us by Christ First to raise up our hearts to a thankfull acknowledgement of Gods great mercy to us who hath been pleased by Iesus Christ to take off that heavy yoke from our shoulders and to set us at liberty in comparison of them Galat. 5.1 which should be a great inducement unto us not only to bear but to take up that easie yoke as he himself calls it Matth. 11.29 and to be constant in the cheerfull use of those holy and quickening ordinances which Christ hath left unto his Church and that without any wearinesse at all or any murmuring at our condition Secondly seeing those laws had no more but shadows of good things to come And bewailing our blindnesse in this cleer sunshine of the Gospel but had not the things themselves as the Apostle speaks Heb. 10.1 and even those shadows too but in carnall ordinances as they are called Heb. 9.10 whereas we now have the things themselves and those also represented unto us in a more spirituall way Let it be in the reading of those ordinances and comparing them with the writings of the Evangelists and Apostles wherein both Christs himself and the things freely given us by God in him are so fully and cleerly set before us that he that runs may read them be an effectuall means to move us to reflect upon our selves that bewailing our blindnesse in so clear a light shining out unto us like the Sun in his strength and our deadnesse of heart in the use of these spirituall and quickning means which the Lord hath so gratiously afforded unto us May be stirred up to labour for more knowledge as having more effectuall means to obtain them we may with all earnestnesse and constancy labour to attain to a greater measure of knowledge faith and of every other grace and unto more fruitfulnesse in every good work especially unto more life and fervency of affection in the duties of Gods worship One thing more it may be fit for us to take into consideration in the reading of the ceremoniall law which is this 5. Though we use not the ceremonies themselves yet we may draw rules from them for our direction Howsoever those ceremonies be abolished yet wheresoever they are directed to an end which is common to us with them there though we observe not the ceremony it self yet we from them draw a rule which may be of use unto us in the duties of our worship As for example our Ordinances and the Jewish agree in this that as they are holy so they ought to be kept holy and free from pollution by excluding unclean persons from the use of them The care of this under the law was committed to the Priests who had the charge of the holy things and are therefore justly taxed for neglect of their duty in not keeping strangers and uncircumcised persons from the sanctuary from those holy things that were offered therein Ezek. 44.7 8. Now seeing our ordinances are in all respects as holy as those of the Iews were the charge of keeping their holy things undefiled
23. 2 12 23 24. 12 35 36. 15 24 25. 3 13 25 26. 13 37 38. 16 26 27. 4 14 27 28. 14 39 40. Luke 1 28 29. 5 15 29 30. 15 Lev. 1 2. 2 30 31. 6 16 31 32. 16 3 4. 3 32 33. 7 17 33 34. 17 5 6. 4 34 35. 8 18 35 36. 18 7 8. 5 36. Deut. 1.9 19 37 38. 19 9 10. 6 2 3. 10 20 39 40. 20 11 12. 7 4 5. 11 21 41 42. 21 13 14. 8 6 7. 12 22 43 44. 22 15 16. 9 8 9. 13 23 45 46. 23 17 18. 10 10 11. 14 24 47 48. 24 19 20. 11 12 13. 15 25 49 50. 25 21 22. 12 14 15. 16 26 Exod. 1 2. 26 23 24. 13 16 17. 17 27 3 4. 27 25 26. 14 18 19. 18 28 5 6. 28 27. Num. 1.15 20 21. 19 29 7 8. Mark 1 Â Â 22 23. 20 30 9 10. 2 Â Â 24 25. 21 31 11 12. 3 Â Â 26 27. Acts 1 Â Aprill G. May B. Iune E. 1 28 29. 2 5 6. 4 12 13. 3 2 30 31. 3 7 8. 5 14 15. 4 3 32 33. 4 9 10. 6 16 17. 5 4 34. Iosh 1. 5 11 12. 7 18 19. 6 5 2 3. 6 13 14. 8 20 21. 7 6 4 5. 7 15 16. 9 22.2 King 1. 8 7 6 7. 8 17 18 10 2 3. 9 8 8 9. 9 19 20. 11 4 5. 10 9 10 11. 10 21 22. 12 6 7. 11 10 12 13. 11 23 24. 13 8 9. 12 11 14 15. 12 25 26. 14 10 11. 13 12 16 17. 13 27 28. 15 12 13. Gal. 1 13 18 19. 14 29 30. 16 14 15. 2 14 20 21. 15 31.2 S. 1.1 Cor. 1 16 17. 3 15 22 23. 16 2 3. 2 18 19. 4 16 24. Iudg. 1. 17 4 5. 3 20 21. 5 17 2 3. 18 6 7. 4 22 23. 6 18 4 5. 19 8 9. 5 24 25. Eph. 1 19 6 7. 20 10 11. 6 1 Chron. 1 2. 2 20 8 9. 21 12 13. 7 3 4 3 21 10 11. 22 14 15. 8 5 6. 4 22 12 13. 23 16 17. 9 7 8. 5 23 14 15. 24 18 19. 10 9 10. 6 24 16 17. 25 20 21. 11 11 12. Phil. 1 25 18 19. 26 22 23. 12 13 14. 2 26 20 21. 27 24.1 Kin. 1. 13 15 16. 3 27 Ruth 1 2. 28 2 3. 14 17 18. 4 28 3 4. Rom. 1 4 5. 15 19 20. Col. 1 29 1 Sam. 1 2. 2 6 7. 16 21 22. 2 30 3 4 3 8 9. 2 Cor. 1 23 24. 3 31 Â Â 10 11. 2 Â Â Â Iuly G. August C. September F. 1 25 26. 4 12 13. 9 25-29 Â 6 2 27 28. 1 Thes 1 Esther 1 2. 10 32-35 Â 7 3 29. 2 Chr. 1.2 3 4. 11 37-38 Â 8 4 2 3. 3 5 6. 12 41-44 Â 9 5 4 5. 4 7 8. 13 47-50 Â 10 6 6 7. 5 9 10. Jam. 1 53-56 Â 11 7 8 9. 2 Thes 1 Job 1 2. 2 59-62 Â 12 8 10 11. 2 3 4. 3 65-68 Â 13 9 12 13. 3 5 6. 4 69-70 Â 14 10 14 15. 1 Tim. 1 7 8. 5 72-74 Â 15 11 16 17. 2 9 10. 1 Pet. 1 76-78 Â 16 12 18 19. 3 11 12. 2 79-82 Â 17 13 20 21. 4 13 14. 3 86-89 Â 18 14 22 23. 5 15 16. 4 90-93 Â 19 15 24 25. 6 17 18. 5 97-102 Â 20 16 26 27. 2 Tim. 1 19 20. 2 Pet. 1 104-106 Â 21 17 28 29. 2 21 22. 2 107-109 Â 22 18 30 31. 3 23 24. 3 112-116-119 1 p rt 19 32 33. 4 25 26. 1 Joh. 1 7. p. 13. p. 18. p. 20 34 35. Tit. 1 27 28. 2 120-125-130 21 36. Ezr. 1. 2 29 30. 3 135-137-140 22 2 3. 3 31 32. 4 144. 147. Pro. 1 23 4 5. Phil. 1 33 34. 5 2 3 4 24 6 7. Heb. 1 35 36. 2 Joh. 1 5 6 7 25 8 9. 2 37 38. 3 Joh. 1 8 9 10 26 10. Neh. 1. 3 39 40. Jude 1 11 12 13 27 2 3. 4 41 42. Rev. 1 14 15 16 28 4 5. 5 Ps 1. to 5. to 2 17 18 19 29 6 7. 6 9. to 11. to 3 20 21 22 30 8 9. 7 15-18 4 23 24 25 31 10 11. 8 19-22 5 0 0 0 Â October A. November D. Decemb. F. 1 26 27 28 2 3 4 35 36 37 2 29 30 31 5 6 7 38 39 40 3 Eccl. 1 2 Â 3 8 9 10 41 42 43 4 4 5 6 11 12 13 44 45 46 5 7 8 9 14 15 16 47 48. Dan. 1 Â 6 10 11 12 17 18 19 2 3 4 7 Cant. 1 2 Â 3 20 21 22 5 6 7 8 4 5 6 23 24 25 8 9 10 9 7 8. Isa 1 Â 26 27 28 11 12. Hos 1 Â 10 2 3 4 29 30 31 2 3 4 11 5 6 7 32 33 34 5 6 7 12 8 9 10 35 36 37 8 9 10 13 11 12 13 38 39 40 11 12 13 14 14 15 16 41 42 43 14 Joel 1 2 Â 15 17 18 19 44 45 46 3. Amos 1 2 Â 16 20 21 22 47 48 49 3 4 5 17 23 24 25 50 51 52 6 7 8 18 26 27 28 Lament 1 2 3 Â Â 9. Obad. 1. Jon. 1 Â Â 19 29 30 31 4 5. Ezek. 1 Â 2 3 4 20 32 33 34 2 3 4 Mic. 1 2. Â 3 21 35 36 37 5 6 7 4 5 6 22 38 39 40 8 9 10 7. Nah. 1 Â Â 23 41 42 43 11 12 13 3. Habak 1. Â Â 24 44 45 46 14 15 16 3. Zeph. 1. Â 2 25 47 48 49 17 18 19 3. Haggai 1 2 Â Â 26 50 51 52 20 21 22 Zach. 1 2. Â Â 27 53 54 55 23 24 25 4 5 6 28 56 57 58 26 27 28 7 8 9 29 59 60 61 29 30 31 10 11 12 30 62 63 64 32 33 34 13 14. Mal. Â Â 31 65 66. Jer. 1 Â Â Â Â 2 3 4 The End ERRATA PAg. 45. lin 24. for power rea Proofe p. 83. l. 1. for your r. our p. 104. l. 3. for and. r. all p. 127. l. 8. for how we should r. how should we p. 147. l. 22. for but r. by p. 168. l. 10. for unanswerablenesse r. answerablenesse p. 192. l. 24. for walked r. walled p. 198. l. 9. for righteousnesse r. righteous p. 206. l. 26. for grounded r. governed d. 215. l. 18. for faith r. truth p. 231. l. 1. for mention Gods Resting too r. mention Gods Resting yet implyes mans Resting too p. 334. l. 8. for which now claime r. which we now claime Misquotations PAg. 5. l. 15. Hab. 113. p. 26 l. 25. Heb. 11.3 p. 28. l. 5. 1 Cor. 2.9 l. 14. 1 Cor. 1.23 ib. Ioh. 3.16 p. 48. l. 3. 1 Ioh. 1.5 p. 58. l. 13. Hab. 1.13 p. 77. l. 31. Act. 16.14 p. 82. l. 10. Ioh. 3.17 l. 13. Acts 2.17 p. 99. l. 14. 2 Tim. 2.13 l. 17. v. 152. p. 104. l. 28. Mat. 19. p. 107. l. 18.119.16 p. 109. l. 10. Ephes 1.18 l. 27. 11.15 l. 31.13.2 p. 117. l. 23.131 p. 120. l. 8. Gal. 2.20 l. 12.101.6 p. 121. l. 26. Psal 34.8 p. 122. l. 11. Dan. 9.23 l. 12 Ioh. 12.28 p. 123. l. 13. 2 Tim. 4.17 p. 126. l. 2. Psal 55.17 l. 3. Psal 119.147 l. 27. 1 Tim. 4.15 l. 29. Ioh. 5.39 l. 32. Prov. 30.2 p. 127. l. 10. Psal 119.59 p. 128. l. 8. Isa 66.2 p. 129. l. 27. Prov. 4.21 p. 135. l. 4. Isa 8.20 l. 8. 2 Tim. 3.15.136 l. 2.43.13 p. 138. l. 16. Iosh 24. p 141. l. 6. Ioh. 16.13 p. 147. l. 14. Psal 119.39 p. 149. l. 1. Psal 119.40 p. 150. l. 14. Ioh. 5.39 p. 158. l. 13. Deut. 6.25 p. 165. l. 17. 1 Tim. 4.10 p. 174. l. 29. Psal 103. p. 175. l. 1. Psal 119.71 p. 180. l. 31. Ioh. 10.15 18. p. 184 l. 28. Ioh. 18.4 p. 191. l. 13. Mark 10. p. 193. l. 22. Gen. 50.20 p. 230. l. 4. Psal 95. p. 317. Iames 1.21