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
A VVAy to the Tree of 〈◊〉 Discovered in Sundry DIRECTIONS for the Profitable Reading OF THE SCRIPTVRES Wherein is described occasionally The nature of a Spirituall Man And in a Digression The Morality and Perpetuity of the Fourth Commandment in every circumstance thereof is discovered and cleared BY IOHN WHITE Master of Arts and Preacher of Gods Word in Dorchester in the County of Dorset Search the Scriptures for in them you think you have Eternall life Iohn 5.39 LONDON Printed by M. F. for R. Royston at the signe of the Angel in Ivy-lane 1647. TO The right Worshipfull the Mayor Recorder Bailives Burgesses and the rest of the Inhabitants in the Burrough of Dorchester in the County of Dorset Grace be unto you and peace from God our Father and from our Lord Jesus Christ NO man I conceive will wonder Right Worshipfull and Dearely Beloved in the Lord that I present you with this small Treatise being an accompt of some of my labours which I have taken amongst you I know not of whom they are likely to finde nor desire they may have better acceptance then of those of whose love manifested unto me in so many honours and favours by which you have so many waies engaged me now neere these two and fourty yeares wherein I have continued amongst you I have had so aboundant and full experience Besides in presenting you with this poore Treatise I give you of your own as I may truely say with the Prophet David 1 Chron. 29.14 although not altogether in his sense For am not I yours as S. Paul tels the Corinthians that himselfe and Apollo and Cephas were theirs 1 Cor. 3.22 And by consequent the issues of all my weake abilities you may as justly challenge to be your own as the Master might claime the issues of the bondslaves borne in his house to be his and as in true estimation it is such so I desire you to accept it as an acknowledgement although in no proportion a satisfaction of that great Debt which I owe unto you And to speake truth it will be of speciall use to you to accompt this labour of mine such as it is as your own that you may so entertaine and embrace it so use husband and employ it to your best advantage as we use to doe those things that are our own For the chiefe reason wherefore the manifold helps which God is pleased to afford us by the labours of other men usually profit us so little is because men looke not on them as matters wherein themselves have a peculiar interest and so neglect them as we too usually doe those things which are of common and generall concernement As for the matter handled in this short Treatise I desire you to take notice that of all the Truths that I have delivered unto you in so large a time of my Ministery continued amongst you I have chosen this above all other subjects to recommend unto you in a more especiall manner and to leave with you as a memoriall of my tender affection towards you for these two weighty reasons First because this duty of studying the Scriptures whereunto this Treatise is intended as an help is of all others of most generall concernement and of most necessary and common use Secondly because it hath pleased the Lord to cast us into dangerous times wherein some men endeavour what they can to bring the Scriptures into contempt crying down that sacred booke as containing nothing else but a dead letter and being a beggerly element fit for none but the lowest forme of Christians Others that are unstable and unlearned as the Apostle tearmes them 2 Pet. 3.16 wrest them at their pleasure to their own destruction and the endangering of their brethrens soules Let me therefore in the bowels of Christ beseech you Brethren as you ever hope to get any power of grace into your hearts to have your spiritual life quickened your comforts assured and your wayes directed to take heed to this Sure and Infallible word of Truth as to a Light shining in a darke place as the Apostle speakes 2 Pet. 1.19 as containing in it your Food your Physick your Evidences your Comforts your Armes both for offence and defence and in a word which is the very life of your Soules the Light of your Vnderstanding the Director of your Wills and the Moderator of your Affections Study this Word which our Saviour tearmes Searching of the Scriptures Iohn 5.39 which is done not by Reading them over cursorily but by examining them diligently comparing Scripture with Scripture that we may know the full minde of God revealed therein who many times layes not down the whole truth together in one place but leaves us to take in some other clauses out of other places to make up the full of that truth which hee would reveale unto us For want of this care of laying Scripture to Scripture many taking up the truth of God by parts ground thereupon dangerous errours wronging God in making him to speake what he never meant and overthrowing their own Faith to the hazard of their owne Soules Of one thing we must be very carefull that we bring with us our minds free and not prepossest with any Opinion which we have either framed in our owne phantasy or received from others A mind forestalled by an erroneous conceipt is no fit Judge of any Truth or of any Testimony cōcerning Truth but as coloured glasse transmits the light and represents it to the eye infected with the same colour with which it selfe is dyed Or as the taste distempered by some ill humour relisheth all things which it receives according to that humour with which it selfe is infected so happens it with a minde prepossest with any phantasie it apprehends and judgeth of all things according to that opinion which it selfe hath entertained Lastly the Scriptures being in themselves exceeding broad to use the Psalmists expression Psal 119.96 that is of large comprehension and withall very mysterious containing in them wonders as they are tearmed ver 18. there needs together with our reading much Meditation upon what we have read as the same Prophet tells us that he did meditate upon Gods Law all the day Psal 119.97 much conference especially with Ministers and other experienced Christians much use of learned mens writings which give great light to the understanding of darke places in Scripture which wee shall often meet withall But above all fervent and continuall Prayers wherein acknowledging our owne blindnesse and inability of our selves to search into the deep Mysteries revealed in the Word with Agur Prov. 30.2 3. we beg earnestly the assistance of Gods Spirit to open our eyes Psal 119.18 to make us to understand the way of his precepts ver 27. to give us understanding that wee may know his testimonies ver 125. being assured that as there is no other meanes to reveale unto us the mind of God but his Spirit 1 Cor. 2.11 so God will not deny that
Cap. 5. That the Scriptures containe all things necessary to salvation Pag. 63 Cap. 6. Of the scope of the Scriptures which is Gods Glory and mans Salvation Pag. 70 Cap. 7. That they which read the Scriptures must be men of spirituall mindes Pag. 76 Sect. 1. The description of a spirituall man Pag. 78 Sect. 2. Of the spirituall mans operations Pag. 86 Sect. 3. Of Faith and the two sorts of Faith Historicall and Iustifying Pag. 90 Sect. 4. Of Spirituall experience other meanes of comprehending things spirituall Pag. 115 Cap. 8 Of the choice of fit times for reading the Scriptures Pag. 125 Cap. 9. Of particular preparation before reading Pag. 133 Cap. 10. Of reverend attention and heedfull observation in reading the Scriptures Pag. 141 Cap. 11. Of duties after reading the Scriptures especially Meditation and Prayer Pag. 149 Cap. 12. Directions for the right interpretation of the Scriptures Pag. 160 Cap. 13. Directions for raising observations out of the Scriptures for our owne instruction and edification Pag. 169 Sect. 1. Of the Subject matters handled in the Scripture and first of workes Pag. 172 Sect. 2. Of the Laws given by God to his Church and recorded in Scripture Pag. 197 Concerning the Morality of the fourth Commandement Sect. I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall Pag. 213 Sect. II. Answer to the Arguments against the institution of the Sabbath in Paradise Pag. 133 Sect. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement Pag. 253 Sect. IV A continuation of the consideration of the rest of the Laws recorded in the Scripture with such instructions as may be drawn from them Pag. 300 DIRECTIONS FOR THE PROFITABLE Reading of the Scriptures CAP. I. Of the necessity of preparation thereunto THat the reading of the Scriptures is nothing else but a kind of holy conference with God Preparation in the reading of the Scriptures wherein we enquire after and he reveals unto us himself and his will we shall manifest more fully hereafter when we shall shew that these holy writings are the Word of God himself who speaks unto us in and by them 1. Inforced 1 t Frō the presence of God with whom we confer in reading Wherefore when we take in hand the Book of the Scriptures we cannot otherwise conceive of our selves then as standing in Gods presence to hear what he will say unto us So much the Prophet seems to imply Psal 73.17 when he expresseth his consulting with Gods Word by that phrase of going into the Sanctuary of God for there indeed was Gods Word kept that is going in unto God as going into the Sanctuary is tearmed 2 Sam. 7.18 these kinds of expression seem to imply that when we betake our selves to the reading of the Scriptures we come in unto God or stand in his presence to enquire at his mouth Now with what reverence it becomes us to stand in Gods presence Requiring therefore of us due reverence in performing that duty 1. From the Majesty of God appears not onely by Jacobs fear after he knew God was in the place where he lay Gen. 28.16 17. but farther by the caveat given by Solomon to take heed to our feet when we enter into Gods house Eccles 5.1 and that upon a double ground partly because God is in heaven ver 2. that is high and full of Majesty and consequently to be attended with reverence 2. From the sense of our defilements and inabilities and fear and partly because we have shooes on our feet which God warns Moses to put off Exod. 3.5 when he stood in his presence that is to speak in S. James his phrase we have filthinesse and superfluity of naughtinesse in our hearts which must be laid aside that when we come unto God to be taught by him we may receive his word with meeknesse James 1.21 So that both the Majesty and Holinesse of God whose eyes are purer then to behold evill Hab. 1.13 and the corruptions and defilements of our own hearts necessarily require an heedfull 2ly Frō the inconveniences that follow neglect of such preparation and carefull preparation of our selves before we enter into Gods presence to enquire at his mouth and look into his word The necessity of this preparation when we read the Scriptures will be yet more evident if we observe the ill consequents which follow the neglect of this duty in such persons as either wholly or too often omit it who boldly entring into Gods presence 1 Unfruitfulnesse in our selves and handling the holy things of God with unwashen hands that is reading his word with unsanctified and unprepared hearts as they come unto the work without due reverence so they return for the most part without fruit 2 Discredit of the word it self and by that means bring up an ill report upon the sacred ordinance of God as if it were a dead letter without any quickning power at all unsavoury food without nourishment unfruitfull seed that yeelds no encrease Secondly 3 Discouragement to others by the same means they weaken the hearts of such as might be encouraged to undertake this holy exercise from the use whereof they are much deterred when they observe some of those that are frequent in the practise of this duty remain still ignorant unfruitfull dead-hearted and disconsolate And lastly 4 Discomfort to our selves they occasion discomfort to themselves when notwithstanding the use of this means they finde themselves ever learning and never come to the knowledge of the truth remaining still either in ignorance or in disobedience of heart at least in much deadnesse of spirit without zeal life or activity in holy duties Thus we cannot but observe with grief of heart an exercise in it self every way usefull fruitfull and comfortable if it be duly and conscionably performed by the neglect of carefull preparation become not onely unfruitfull and unprofitable but besides by necessary consequent unpleasant distastefull and burthensome to those that use it To manifest the necessity of due preparation in reading the Scriptures much more might be spoken and many more ill consequents might be observed that are occasioned by the neglect thereof But the considerations already mentioned are sufficient to evince the usefulnesse and necessity of such a preparation Taking that therefore for granted that this duty of preparation when we undertake the reading of holy Scriptures must be performed our next work must be to give directions for the manner and order how the Readers heart must be fitted to the performance of this task which cannot well be done without taking knowledge of the nature of that word which is to be read and of the end and scope at which it aims That the observation of the nature of Gods word which we read 2 Directed by considering 1. the nature of the Scriptures may much farther us in this duty of preparation to the reading
and study of the Scriptures is evident by our use and custome in ordinary things of this life We chuse and husband our grounds according to the nature of the seed wherewith we intend to sow it and according to the nature and condition of that matter wherewith we fill our Vessels wee make choice of them appointing some for dry things and others for moist and fit them diversly for foul or clean In like manner must we consider the nature of the Word if we mean to order our hearts aright which are the grounds that must receive this holy seed the Vessels that must contain this precious balm We must therefore consider that the word is a pure word Psalme 119.140 that we may cleanse and purifie our hearts for the receiving of it We must know that the Law is spirituall Rom. 7.14 and heavenly James 3.17 that we may labour for spirituall and heavenly mindes to entertain it we must apprehend it as a word of power and authority the voice of God that mighty Creator of Heaven and Earth before our hearts can be subdued to receive and entertain it with that meeknes Jam. 1.21 and trembling of heart Isa 66.2 which is required We must be perswaded that it is a sure word 2 Pet. 1.19 a faithfull word Tit. 1.9 a vision that will not lye Heb. 2.3 as proceeding out of the mouth of him that cannot lye Tit. 1.2 or else we shall never be prepared to embrace it with faithfull and beleeving hearts without which the word cannot profit us at all Heb. 4.2 In the next place 2 By observing the end wherat the Scriptures aim we must take knowledge of the end wherefore the word was given if we mean to use and apply it as we ought seeing we know one cannot use an instrument aright unlesse he know for what use it was made Now the principall ends for which the Scriptures were given were First the manifesting of God unto us 1. Making God known to us 2. Directing our ways that we may honour him as God Secondly the directing of us in the course of our conversation not onely by informing our judgements but by obliging our consciences to guide our selves by the rules proposed therein in the course of our practise Wherefore the Prophet David used Gods Law as a lanthorn to his feet Psal 119.105 thinking on his ways that he might turn his feet to Gods testimonies v. 59. remembring that the things which are revealed 3. Yea converting the soul belong to us to do them Deut. 29.29 So that as the power of the Scriptures is to purifie the soul 1 Pet. 1.22 and convert it Ps 19.7 so the use of it besides is to make the man of God perfect unto every good work 2 Tim. 3.17 that so it may prove the power of God every way both to sanctification and salvation as the Apostle affirms it to be Rō 1.16 Without the knowledg of this principall scope whereat the word aims it will be impossible either to observe what we ought in reading the Scriptures or to apply them aright That we may therefore give fit directions for the profitable reading of the Scriptures it manifestly appears to be necessary to enquire first both into their nature and scope And as for their nature it cannot well be opened unlesse we consider the Author by whom the Scriptures were given from whom withall flows their authority the instruments by which they were conveighed to the Church and the matter or subject which they handle wherewith if we take in the scope at which they aim their necessary use unto us their power to command us and ability to work effectually in us and lastly their infallible and undoubted truth and righteousnesse will evidently appear So that we shall have just occasion to handle in order these four points 1. The Author from whom ariseth the authority of the Scriptures 2. The Penmen by whom they were written 3. The matter or subject which they handle 4. The scope or end at which they aim CAP. II. Of the Authour of the holy Scriptures SECT I. That they neither could nor were fit to be given by any other then by God himself IT must be considered that at present we have nothing to doe with Atheists Pagans Jews or Turks that deny the Scriptures either wholly or in part so far are they from acknowledging them to be Gods word but onely with such persons as admitting and allowing them to be the word of God doe yet want some clearer light and fuller evidence to work into their hearts a more certain perswasion and more feeling impression of that truth whereof they are convinced that all that is within them even their whole heart may not onely bow and stoop but be wholly thrown down and laid flat on the earth before this mighty scepter of the kingdom of Christ Wherefore we shall not need to bring in all the arguments that are used and taken up by others to prove the Scriptures to be Gods word but passing by amongst them such as are more obscure and farther deduced shall content our selves with such plain evidences of this truth as may be best understood of the simple and appear at the first view as being lively characters imprinted on the face and body of this sacred Book by that divine Spirit that composed it Before we lay open these evidences it will be needfull to demonstrate that it is neither possible nor fit that these Scriptures should flow from any other fountain then the most sacred breast of that holy Lord who is the onely fountain of all wisdome and truth and the God of all soveraignty and power A truth which will be easily acknowledged if in the first place we take notice that it is generally confessed that the Scriptures are or at least contain that Law which is left unto the Church of God for the right ordering thereof in all things which also is evident to all that read them And yet that this truth may be more fully cleared it will not be amisse to establish these two Positions First That the Church of God must have a Law Secondly That this Law can be found in no other books but the Scriptures That Gods Church must have a Law That Gods Church must have a Law proved 1 t By the light of Nature directing all societies to govern by Laws and that as it is a Church I conceive no sober man will deny if it were not proved being so clearly manifested by the constant practise of all Nations and societies of men from the beginning of the world as having found the establishing of laws the onely means of preserving themselves from ruine The truth is there was never found any Nation so barbarous that was not governed by some kinde of Law or other If then the light of Nature directed all men generally to the use of laws as the main band of humane society and the best remedy against confusion and ruine that
necessarily attends upon it shall we think that the God of nature the fountain of all wisdome the first and best former of societies would leave the body of a society composed by himself as it were the work of his own hand in more hazard then men do the states which they settle and stablish by their counsell Again 2ly Because the Church of all societies most needs a law as being 1 Both the largest most dispersed of all societies we know that the larger the body of a State is and the more dispersed the more need it hath to be firmly knit together by those strong bands of society Now we see the smallest societies that are amongst men and the most neerly compacted together the inhabitants of one small City the fellows of one Colledge governed by laws and orders whereas the Church is the largest of all societies in the world in extent and most dispersed as being possible to be scattered over the whole face of the earth and consequently above all other states on earth needs to be established by the best laws as being hardest to be governed and most subject to disorder and confusion without them In the next place we see the laws of men reach no farther then the ordering of mens outward conversation 2 To be ordered in the very motions of the heart and meddle not with the inward thoughts and motions of the minde But in the government of the Church the chiefest work must be the ruling of the heart and conscience as the Apostle tels us that Gods word and laws reach to the imaginations of the heart and bring under the very thoughts to the obedience of Christ 2 Cor. 10.5 and enter into the very dividing of the soul and spirit and to the discerning of the thoughts of the heart Which are 1 More various then outward actions 2 More speedily moved hardly governed Heb. 4.12 Now how much greater variety and diversity there is in mens thoughts then in their actions how much more easily and speedily they are moved and consequently with how much greater difficulty they are governed and kept in order is evident to all men Consequently we must conceive that the just wise and provident God that directed all men to give laws to order mens actions would himself much more give laws for the ordering and well governing of the thoughts and conscience Lastly 3ly And the Church being Gods more speciall care as being 1 His own inheritāce if God in the course of his Providence have taken order that other states to which he hath onely a generall relation as Lord of all the earth should be governed and ordered by fit laws for the preservation of society and peace we cannot deny but his care must be much greater for the governing and well ordering of his own people in whom he delights his chosen generation his peculiar inheritance which he hath set apart to bring forth fruits to himself Deut. 32.9 Rom. 7.4 in whose good or ill carriage seeing his Name is called upon them his honour is more interessed 2 In which his own honour is most interessed then any parents can be in the behaviour of his own children And consequently we must conclude that if all the States in the world were left without government yet God would give laws nay the most exact and perfect laws for the well ordering of his own Church seeing it redounds so much to his own honour as Moses tels us Deut. 4.7 8. Thus then the first Position proposed is evident enough This law can be found no where but in the Scriptures that the Church of God must have a law The next is more clear then it that this law can bee found in no other books then the Scriptures And to prove it we need no more but to put men to produce us any other volume besides this sacred book wherein that law is written let them name us to whose custody it was committed and where it may be found There is no reason the law given to the Church should bee committed to any other then the Churches keeping 1 Because the Church the keeper of its own records acknowledgeth no other 2 Other bastard-writings compared with it appear to be counterfeit now the Church acknowledgeth no other Book for the word or law of God but this alone neither did ever any dare to pretend that any other book besides this was Gods word or law if any should the very comparing of such bastard-writings with the true word would easily discover them to be no better then counterfeit But to clear this point more fully we shall desire to manifest this one truth more which any sober minded man will easily assent unto namely that it is neither possible nor in any sort convenient that the law for the governing of the Church should be given by any other then by God himself Besides 1 t It was not possible that any other then God himselfe should give this law 1 Because it rules the spirit of man to which no creature can give a law As being unable to take accompt of the breach thereof 2 Because Gods will must be the Churches law First then it is not possible and that upon a double ground The first is that God being a Spirit and therefore to be worshipped and served in spirit and truth John 4.24 the laws that prescribe the duties of that worship and service must of necessity reach to the spirit and inward man Now the giving of such laws is beyond mans power and therefore no law-giver from the beginning of the world ever took upon him that task And indeed it were absurd for a man to give such lawes of the observation or breach whereof he could take no account now we know seeing no man can know the thoughts of another mans heart it is impossible for him to judge whether they be answerable or contrary to the law by which they were appointed to be ordered The second reason why it is impossible for any other then God himself to give a law unto the Church is because it is agreeable to all rules of equity that Gods own will should be the law and rule to all creatures seeing they are all the work of his hand much more to the Church which besides her Creation Being his own both by Creatiō and Redemption he hath purchased to himself by the blood of his Son Act. 20.28 And consequently being his own by the strongest title must be disposed according to his will even by our Saviours rule which allows one to doe with his own what he will Mat. 20.15 If then Gods will must be the creatures law who can give it but himself for who hath known the minde of the Lord Rom. 11.34 Surely if none known the things of man but the spirit which is in man Now none can know Gods minde but himself the minde of God can much lesse be known by any
but his own Spirit 1 Cor. 2.11 It is true concerning a mans mind seeing it is moved according to reason in order to the end which he proposeth to himself therefore one that knows another mans end may with some probability guesse at his thoughts and purposes tending to that end which Solomon implies in affirming that though counsell be hidden deep in the heart of man yet a man of understanding may draw it out Prov. 20.5 And so a man knowing that Gods main end in all his ways is his own honour may conclude that Gods law must be such as may direct men in those ways in which they may most glorifie God But what those particular directions must be it is impossible for men to guesse till God himself reveal them It is true that the very light of nature which God hath planted in every man will discover unto him some of the chief heads of the duties that he requires of him as to love the Lord with all our hearts and to fear and serve him Deut. 10.12 And to serve one another through love Gal. 5.13 But in what particular services we are to expresse our piety to God or love to men what man can prescribe or imagine For that the ways by which both these main duties may be performed are various and divers it is evident now to which of these different ways God would direct one it was impossible to guesse till God himself had made it manifest in his own word To give instance of this truth in some particulars Especially laws positive must needs bee given by God alone it was impossible for any man to conceive what ceremonies or outward acts God would accept and be best pleased withall in the duties of his worship No man could divine that the tree of life should be a Sacrament to Adam in Paradise or Circumcision to the Jews or Baptisme and the Lords Supper to Christians For ought any man could conceive to the contrary the Priesthood might have been setled upon the Tribe of Simeon as well as Levi. The rest of the Sabbath might have been fixed on the second or sixth day as well as on the seventh and on the first if God had so appointed it And for the duties of the second Table it was not of absolute necessity that God should establish such a kinde of subordination and subjection of one man to another as he hath done or give every man a propriety in his goods to possesse them as severall to himself or limit one man to one wife and ordain marriage for the onely way of propagation of mankinde seeing that although all these are fit and convenient yet God if hee had pleased might have given other rules for the governing and establishing peace amongst men and it was as lawfull for him to give the creatures what laws he pleased as to give them what natures he pleased So that seeing the law for the right ordering of the creatures depends meerly upon Gods will which cannot be known unlesse himself reveal it it must needs be granted which was first proposed that none could give the law to Gods Church but God himself Next if it had been possible 2ly Nor is it convenient that any other then God should give this law 1 For preserving Gods authority it was no way fit either for the advancing of Gods honour or for the furthering of mans good that any other should give that law then God himself Not fit for Gods honour in two respects First Gods authority could be no way so well preserved as by giving his own law to his people seeing all men acknowledge that giving of laws is an honour annexed to the highest power although the execution of them be committed to Magistrates of a lower degree It may be probably guessed that even heathen Law-givers by pretending either consulting with their gods in giving their laws or allowance of them by them acknowledged law-making to be a divine prerogative which yet is more fully manifested by this that we acknowledge no law to bee just that is not either founded on or consonant to Gods law either written in mans heart or delivered in his word So that it was fit that God should give the law to his own people to preserve his own authority amongst them Again it is requisite for Gods honour in another respect 2 And that we might have a perfect mirrour of him Which none could give but himself that none but God himself should give his own law to his people because none is able to give so perfect a mirrour of God as himself As for men we know none of them hath seen God at any time John 1.17 and it is so little a portion that they know of him Job 26.14 that it is impossible they should set him out as he deserves Now it is for Gods honour that hee should be expressed as fully as may be which neither is nor can be performed so exactly by any man as it may be by his law which represents unto us the image of his minde and will and gives us a more distinct knowledge of him then his works can doe Nay his word serves as a Commentary to his works as laying before us the rule according to which God orders all his ways so that by the help thereof we understand the righteousnesse and holinesse of all his acts as David did Psa 73.17 which he could not finde out before It is true indeed that the very works themselves praise God and shew him in his tender mercies Psal 145.5.8 in his mighty power Job 36.22 37.23 Godhead Rō 1.20 yea commonly in his righteousness in rewarding and punishing Psa 58.11 But they neither expresse him so distinctly nor consequently affect the heart so deeply as they doe when they are illustrated by the word as Job confesseth chap. 42.6 that he never saw God so clearly nor abhorred himself so much as when God described unto him his works in that conference Job 38. c. Wherefore seeing the image of God is most exactly expressed unto us in the word it is most fit that the word that represents him to us should be given by God himself who knowing himself best can give us the most perfect draught of his own face Besides these respects unto Gods honour in regard of mans good it was not convenient that the Scriptures which contain Gods law to his Church should be given by any other then God himself For first 3ly For mās good 1. To subdue his heart to obedience mans heart would hardly be brought to stoop to any power but Gods alone whose voice onely prevails upon the conscience and subdues the very thoughts and imaginations of the spirit which the voice of no man can doe Besides 2. To make his services accepted nothing can make our services performed to God or man to be duties of obedience but the undertaking of them upon Gods command which we do when we know the
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
make in our own persons neither by our wealth which is no ransome for souls Psal 49.7 Either by ourwealth of by our righteousnesse 2. Or by any other creature 8. nor by our righteousnesse seeing if we could fulfill the whole law it is but duty Luke 17.10 and therefore can make no satisfaction for sins past All other creatures we finde in the same condition with our selves debtors to God for all that they have or can doe and therefore unable to satisfie for us and as unable to defend us from Gods power 2ly Pointing out the onely way of making our peace Christ Jesus 1. Holy in himself 2. Accepted of his Father 3. Satisfying his Justice to the full as they are to work our reconciliation So that our salvation by any creature appears to be utterly impossible The heart of a sinner being by this means brought to despair of help unto salvation by any creature the Word points out unto him that fountain which God hath opened for sin and for uncleannesse Christ Jesus himself the only Son of his Father the holy one in whose mouth no guile was found Isa 53.9 In whom God is well pleased who was bruised for our iniquities so far that God did see the travell of his soul and was satisfied Isa 53.12 and who in our flesh fulfilled all righteousnesse and that for us This means of reconciliation 4. Tendered to us by God himself the Scripture tels us God offers to all that will embrace it and that upon his faithfull Word which is truth it self Psa 119.142.151 Yea makes it manifest that this mercy is of inestimable value and beyond belief yet that it becomes God to doe things incredible to cause his mercies to exceed not onely the mercies of men but even mans apprehension as the love of Christ passeth knowledge Eph. 3.19 that all men may be astonished at the consideration of his mercies as well as of his judgments and generally of all his ways Rom. 11.33 Thus Gods Word shews A means 1. Suiting with Gods Justice 2. Magnifying his Mercy 3. Discovering his Wisdome that this way of saving sinners suits well with Gods justice because he pardons not without sufficient satisfaction with his mercy because it sets out the plentifulnesse of his compassion Psal 86.15 103.11 with his wisdome because this is a way past finding out as all his judgements are a great deep Psal 36.6 and consequently makes a sinner confident that a way of peace proposed by God himself ratified by his faithfull promise and of such advantage to further his own glory every way 4. And consequētly advancing his glory is really intended upon which the distressed soul is encouraged to follow that only way by which he sees hope of escaping the vengeance to come which he could never have known unlesse God had revealed it in the Scriptures Rom. 16.25 26. which must therefore be acknowledged to be the Word of God 2ly The nature of cōversion consisting Now if the grounds of mans conversion could be found no where but in the Word of God much lesse could the act it self of conversion be wrought by any other instrument then the same Word For whereas conversion is the turning away of the heart from all creatures himself and all unto God which consists in two main acts self-deniall and totall subjection to God it is evident that neither of these two can be wrought any other way then by the power of the Spirit working by the Word To begin with self-deniall 1. In self-denial impossible to nature consisting in the abandoning of ones own wisdome righteousnesse ability to doe any good desires and endeavours after his own ends in credit profit pleasure or any other way what wise man among the Heathen guided by the light of nature ever taught it much more practised it Or how is it possible that corrupt nature should conquer it self Indeed it is true that naturall wisdome hath prevailed upon men to change them from a vicious disposition to morall honesty perhaps somewhat out of conscience or more out of self-respect to grace themselves by the honour of a vertuous disposition but to deny ones self one cannot be possibly perswaded but by something that is not himself Again 2. In a totall subjection to Gods wil. it is impossible that the whole spirit of man with all the thoughts thereof should bee brought under to a free and chearfull submission to Gods will unlesse the very temper and frame of it be altered For that Gods desires should be our desires his will our will his delights our delights our wisdome in this state of corruption being enmity against him Rom. 8.7 can bee wrought by no other way Which nature opposeth And therefore must be new framed after Gods image to bring it to this subjection but by making our nature answerable to Gods Nature which necessarily requires the destroying of the corruption therof the creating of it after God in wisdom and holinesse Eph. 4.24 Col. 3.10 Now the changing and new creating of the heart is beyond mans power effected onely by him that made it at the first wherefore even in respect of our new birth we are said to be his workmanship Eph. 2.10 receiving this spirituall as well as our naturall life from him to whom it properly belongs to quicken the dead Rom. 4.17 to raise up whom he will John 5.21 as having life in himself v. 26. wherefore the renuing of the heart being a work above nature and properly the effect of a divine power it necessarily follows that the Scriptures which are found by experience to be the instruments of that high and supernaturall work must have a divine original and consequently be the Word of God The last of the divine and supernaturall effects The third supernaturall effect of the Word reviving wounded spirits To be effected only by Gods Word that wounded them wrought by the word is the sustaining reviving of distressed wounded spirits Now that this can be effected by no other means then the Word is manifest not only by experience which makes it evident that humane wisdome or eloquence can doe nothing to purpose this way but besides by the consideration of the cause whence the affliction of the spirit ariseth For seeing it is the apprehension of Gods wrath provoked by sin that breaks the heart it must needs be granted that it cannot be healed but upon a perswasion that God is pacified as we see in that wounded spirit Job 33.25 and in David 2 Sam. 12.13 which must be wrought by a message comming from God himself as it is God that must cause David to hear the voice of joy and gladnesse ere the bones that he had broken could rejoyce Ps 51.8 It must therefore be the same hand that hath smitten that must heal Hos 6.1 wherefore seeing it is onely Gods Word that wounds the soul as hath been shewed the Word that restores and heals
it must needs be granted to be the same Word of God That no other means but the voice and Word of God accompanied with his Spirit can perform these great works of melting converting and comforting the soul we have shewed already Now it may be doubted whether those effects as they are beyond the power of nature be not also beyond the power of the Word it self Seeing many hear and read that Word Object in whom we discern no such effect But many use the Word in whom it works no such effect but they remain still senslesse carelesse rebellious and carnall lovers of themselves and high minded c. and others walking in darknesse without light Isa 50.10 finding no peace nor comfort in the Word it self as if there were no balm in Gilead nor no Physitian there Jer. 8.22 Now if the power of working these effects be in the word how comes it to passe that they appear not in the greatest part of those that hear and read it To this We answer Sol. that if this effect appear in some although not in all that make use of it it sufficiently proves that it hath this power 1 t If it work it in some it proves it hath that power 2ly Where it hath not this effect 1. Either the heart is not rightly disposed Meat hath power to nourish and medicines to cure yet all are not cured by medicines nor nourished by meat To the producing of an effect besides the power of the cause is required a right disposition of the subject The high-way the stony and thorny ground we know brought no fruit to perfection which our Saviour tels us was not by any defect in the Word but by the ill disposition of the heart Mat 13.19.20 c. And the Apostle tels us that those that had not faith to mixe with the Word profited not by it at all Heb. 4.2 Again a cause powerfull enough in it self may want effect where it is not rightly applyed there are that hear the Word and understand it not Mat. 13.19 Some that understand and beleeve it not 2. Or the Word not rightly applyed Iohn 12.47 Some that beleeve it and remember it not Iam. 1.23 And lastly some that after all this apply it not at all or at least not as they ought taking hold of judgement when they need the promises of mercy or laying hold of mercy when judgement is their portion 3ly The Word works not necessarily but voluntarily Deut. 29.19 Lastly we must remember that the Word works not necessarily as fire heats but voluntarily being only mighty through God 2 Cor. 10.4 working by the Spirit which like the winde bloweth vvhere it lusteth Iohn 3.8 Thus Lydiaes heart was opened by God when others were shut Acts 16.14 And many scoffed at Saint Peters Sermons which notwithstanding converted three thousands Acts 2.41 We have then sufficiently manifested the Scriptures to be Gods Word First they contain Gods Law given to his Church which was neither fit nor possible to be given by any other then God himself Secondly because they bear the lively character of divine Majesty in the high and lofty plainnesse of style and in those powerfull commands which we finde therein And thirdly for those high mysteries which they handle which none could know much lesse reveal but God himself And lastly for the wonderfull effects of breaking converting and comforting and reviving the spirit which being works above nature must needs be wrought by a supernaturall instrument so that the Scriptures that effect them must needs be acknowledged to be the Word of God CAP. III. The Scriptures which have God for their Authour must needs be of divine Authority The former Position being once granted that the Scriptures are Gods Word no man can question their Authority whether that be of him or no. So that this evident truth needing no power at all our labour must be only to shew what we mean by that divine Authority which we challenge unto the Scriptures for the opening whereof we must first consider in generall what this name Authority imports In Scripture as well as in other Authors the names of Authority and Power are used indifferently Authority is not Power in genetall as if they were one and the same thing although in strictnesse of signification we may finde a reall difference between them For this tearm Power implies that strength by which any thing not only subsists but withall bears out it selfe against whatsoever opposeth it and besides is enabled to work any notable effect but this signification as making little to our purpose we shall omit for the present More pertinently to the matter in hand But right to rule govern this name of Power is taken for that dominion and right of ruling and governing which one hath over another to dispose and order that which is governed In this sense Power seems to bee a more generall name then Authority as is evident by the correlative tearms opposed thereunto For subjection which imports any kind of subordination of one under another seems most firly to answer to Power as the Psalmist matcheth mans dominion over the works of Gods hands with subjection or putting all things under his feet Psal 8.6 And obedience which is a voluntarily yeelding or submitting ones selfe to anothers will may bee conceived to bee more properly correspondent to Authority as the Centurion expresseth the subjection of his servants and soldiers by their readinesse to doe his will Luke 7.8 At least howsoever the names be sometimes used indifferently there is manifest difference between prescribing to a reasonable creature and between the disposing of that which is without reason Authority therefore And that most properly reasonable creatures being most properly restrained to the government of reasonable creatures is that power by which a superiour hath right to prescribe unto such as are under him By right in this description we exclude tyranny which is the usurping of authority without or against right Secondly when we place the exercise of Authority in prescribing As being only capable of prescription we imply that it properly extends onely to such as are capable of prescription which are reasonable creatures Lastly we extend it to all kinde of prescribing both to the understanding what to assent unto and beleeve and to the will what to follow and embrace All which particulars if we lay together we shall finde that Authority originally is founded in God alone and that men have no title unto it but by deputation from him as the Apostle expresly restifieth Rom. 13.1 Which reacheth 1. To the understanding what to beleeve Which only belongs unto God to prescribe 1. Seeing he onely knows things by vision 2. Onely hath light in himself To begin with that branch of Authority that prescribes unto the understanding what to assent unto as truth we know that this is a Power that no man may justly challenge seeing a rule
in the everlasting flames of hel fire if men sin against the law and under promise of eternall life if they fulfill it Whereas men that require an orderly conversation outwardly threaten and promise onely some outward and temporary good or evill These differences between divine and humane Authority laid together may help us to a description of them severally The description of divine Authority by which their natures are best distinguished Divine Authority is that power of God founded upon the totall dependence of all creatures upon him and upon his infallible wisdome truth and goodnesse by which hee hath right to prescribe and manifest all grounds of truth to be beleeved and assented unto upon his own testimony without contradiction and to give rules of practise to be embraced with all the heart as perfectly holy just and good because he commands them under the rewards and penalties of everlasting life and eternal damnation Humane Authority And humane is a limited power derived from God to man by which he is warranted according to Gods will for the furthering of publique good to prescribe unto such as are put under his power rules of order in their conversation for preserving peace in a way of godlinesse and honesty binding those whom they command in all things not contrary to Gods law to conform their practise and actions thereunto for the Authority which commands them in Gods name under the rewards and penalties of some outward good or evill By this which hath been delivered concerning the grounds and extent of that divine Authority which we challenge and claim to be due to the Scriptures we may observe what power this sacred Word ought to have over mens hearts and consequently in what manner it ought to bee heard read and received Whatsoever it proposeth the heart must assent unto and beleeve without contradiction or debate how probable or improbable soever it appear to carnall reason And whatsoever is commanded therein the whole heart and every thought of it must stoop unto and embrace as holy and good howsoever it please or displease the naturall man and that meerly for the Authority of him that commands it CAP. IV. Of the Pen-men of the Scriptures that they were holy men inspired and guided in that work infallibly and wholly by the Spirit of God BOth the clauses of this Proposition Saint Peter knits up together in one testimony affirming that no prophesie of Scripture is of private interpretation nor that those prophesies came in old time by the will of man but that holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Who the most of these holy men were it is well known to the Church the titles of their Books bearing their names The Scriptures delivered 1 t By holy men as was most fit And that they were holy men the histories of their lives remaining still upon record and their honorable memory in the Church to this day sufficiently declare such as were Moses David Solomon the Prophets and Apostles And that the rest whose names are either concealed or doubtfull were such likewise will be evident to any indifferent person that shall consider two things First 1. They must bee such that had so near communion with God we know that God will be sanctified in all that come near him Lev. 10.3 as it is meet he should seeing his eyes are purer then to behold evill Heb. 1.13 one that is glorious in holinesse Exod. 15.11 and whose house holinesse becomes for ever Psal 93.5 Now then for Gods honour it was fit that none should be employed in this work of publishing Gods will and law to his people which so nearly concerned his own and his Churches service and wherein they were to be admitted into so near a degree of familiarity with him as to bee made acquainted with his chiefest secrets but onely such persons as were approved for holinesse Secondly 2. And by this means some respect is won to their writings the corrupt nature of men is such as we know that the least occasion would be sufficient to breed distaste of that which nature in it self is so averse from as the dressing vessell or sometimes servitor that presents the sick man the meat which his stomack loaths moves him to abhor it and consequently if there were just exception against the persons that bring it the message it self would quickly be distasted as the Lords offerings were for Elies wicked sons 1 Sam. 2.17 So that it concerned the Lord both for his owne honour and his Churches good to deliver his Word by the hands of holy men It addes something to the estimation of the Scriptures that they were written by such holy men as we have formerly mentioned but this at the uttermost addes unto them onely an humane respect 2. Directed by the Spirit of God but that which procures unto them divine reverence which ought to make all hearts stoop unto them is that they were written by the direction of the holy Spirit the Spirit of truth especially if we throughly consider what manner of direction it was which was given unto these holy Pen-men of these sacred Oracles in the composing therof The Apostle 2 Pet. 1.20 21. describes that kinde of assistance of the holy Ghost in the delivery of the Scriptures two ways First by way of negation that they were neither of private interpretation nor came by the wil of man Secondly he describes the same assistance affirmatively testifying that they spake as they were moved by the holy Ghost In the former of these Not by the abilities of nature wherein he expresseth this manner of delivering the Scriptures by way of negation the Apostle excludes the working of the naturall faculties of mans minde altogether First the understanding when he denies that the Scripture is of any private interpretation or rather of mens own explication that is it was not expressed by the understanding of man or delivered according to mans judgement or by his wisdome So that not onely the matter or substance of the truths revealed Both in the matter and expressions but the very forms of expression were not of mans devising as they are in Preaching where the matter which men preach is not or ought not to be the Ministers own that preacheth but is the Word of truth 2 Tim. 2.15 but the tearms phrases and expressions are his own Secondly he saith that it came not by the will of man who neither made his own choice of the matters to be handled Neither of them suggested by mans understanding nor directed by his wil farther then to understād approve what the Spirit suggested But the Pen-men were carried by the holy Ghost nor of the forms and manner of delivery So that both the understanding and will of man as farre as they were meerly naturall had nothing to doe in this holy work save onely to understand and approve that which
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
cranall men lose all the benefits that Christ brings with him because thay refuse Christ and his yoak which they cannot brooke by any meanes The second difference betweene a true and temporary Beleevers taste The first relisheth Christ him selfe A Second Difference between a True and Temporary beleevers taste is in the Proper object of them both For that which a true beleever findes sweet unto him is Christ himselfe and the heavenly and spirituall Treasures that he brings with him In which a temporary beleever findes no relish at all but that which affects him is some supposed carnall commoditie or Temporall good which he hopes to gaine by Christ Like one who taking Pills wrapt in Sugar tastes onely the Sugar but not the Pill it selfe The other some outward good which he hopes to gaine by him the bitternesse whereof which he can by no meanes brooke is such that if he tasted it it would cause him to spit it out againe Thus farre we have described the Temporary Beleevers taste of the heavenly gift the like relish unto this he hath of the good Word of God The difference of true and temporary Beleevers taste in the Word of God Now that may arise either from the Novelty of the knowledge revealed therein which affected the Iewes in Iohn Baptists Ministery as our Saviour tells them John 5.35 As it did likewise the Athenians in S. Pauls Acts 17.20 21. or at the most from the large promises expressed therein which also as hath beene intimated he understands carnally and hoping to gaine to himselfe an interest in them upon that false supposisition he is transported with a carnall joy and delight Mat 13.20 which is soone altered into a discontented humour when he finds himselfe mistaken in his hopes The next thing that affects a temporary Beleever is the powers of the world to come Their different taste of the powers of the world to come So he cals that future heavenly blessed condition of the Saints called the power of an endlesse life Heb. 7.16 not like this present estate weake and infirme but full of power and glory called therefore a glorious inheritance 1 Eph. 18. and Glory which shall be revealed in us Rom. 8.18 a Kingdome that cannot be shaken Heb. 12.28 whereunto our bodies laid downe in Weakenesse shall be raised up in Power 1 Cor. 15.43 Now a temporary beleever mistaking and apprehending this estate to be some outward happinesse and hoping to have some title to such a Glorious Condition may please himselfe with that phantasie for a season and so may seeme to finde some sweetnesse in the powers of the World to come which if he understand aright he would finde no delight in as being unsutable to his disposition The Last clause How a temporary Beleever may be partaker of the Holy Ghost that they are partakers of the Holy Ghost may be probably meant of the gift of Tongues and Prophesying which they that have are said to receive the Holy Ghost Acts 8.17 and 11.1 because even these common graces are reckoned amongst the gifts of the Spirit 1 Cor. 12.10 11. which he bestowes sometimes even on unregenerate persons as appeares Mat. 7.22 and 1 Cor. 13.12 the Apostle supposeth one may have all these gifts without true love that is without true Sanctification So that in all these Clauses there is nothing affirmed of a temporary beleever but that which may be without true Sanctifying Grace for ought appeares to be contrary These temporary beleevers our Saviour Mat. 13.20 21. A Temporary Belcever like Stony ground and Marke 4.16 17 18. resembles to the Stony and Thorny ground neither of which brings any fruit to perfection and yet the latter goes farther in entertaining and cherishing the seed of the Word then the former The stony ground which is soft above and hard underneath represents unto us an heart moved with fodaine affection Having his affections somewhat moved but the depth of his soul his Understanding and Will hardned still by the hearing of the Word Mat. 13.20 whereupon without any setled judgement or well grounded resolution or any great examination of the way that he chooseth he entertaines the Word and seemes to embrace the rules that it prescribes So that it falls out that the principall parts or depth of the soule the Understanding and the Will are not wrought upon to any purpose in this seeming change but remaine hard and untractable as they were before Hence it comes to passe Whence it is that he shews himselfe sodainly and at first cheerfully in profession that as corne which is covered with a shallow earth shootes up and shewes it selfe quickly above ground Mat. 13.5.20 whereas that which hath depth of earth spreading the roots downwards is longer ere it appeare and shew it selfe above the earth So he that entertaines the Word onely with a slight and ungrounded affection sodainely appeares and shewes himselfe in outward profession falling on to the practice of holy duties before his heart be setled in the love of the truth as it fell out in Herod Mark 6.20 This notwithstanding he seemes to set upon with much cheerefulnesse and present delight either for the novelty of the way or for the advantage which he hopes to gaine thereby such a person Simon Magus is described to be Acts. 8.13.19 The third resemblance between this ground and the Temporary Beleever is that as in the stony ground wanting depth of earth the seed can take no strong roote in it to yeeld sufficient nourishment that it may hold out when the heate comes So the Word which enters not into the depth But having not sentertained the Word with a well setled judgement and resolved will or middest of the Heart as it ought to doe Prov. 4.21 that is which wants firme setling in the judgement which must approve it upon good knowledge as David doth Psal 119.97.128 and in the well setled resolutions of the will upon that approbation ver 106.111 reckoning before-hand what it will cost according to our Saviours counsell Luke 14.28 whereof S. Must needs fall off in time of Triall Paul warnes the Disciples Acts 14.22 shewing himselfe a precedent thereof unto them Acts 20.23 24. upon which firme resolution must be setled must needes wants meanes to hold a man fast to it in time of triall This is the Nature and fault of the Stony ground but that which is Thorny A Temporary Beleever resembled to Thorny ground and the Temporary beleever resembled thereby goes a step further for the Seed that lights upon it meeting with a deeper earth neither shoots up nor vanisheth so sodainly as the former and yet though it wither not Which bath more depth of earth more setlednesse in judgement and resolution But for the want of cleansing the heart of worldly cares and preasures failes in the end Wanting a cleare light to discover fully the excellency of Christ and the vanity of the
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
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
us which discovered them not so fully before To go on then Rules for the finding out of the true sense of Scripture to the finding out and laying down of those rules which must be followed for the finding out of the true sense of the Scriptures we must lay down first the foundation That God intending in them to reveal unto man his mind must of necessity if he would be understood speak unto them after the manner of men and therefore make use of such words and phrases as men use to make their minds known by one to another So that the first thing which we must look unto in seeking out what God means to acquaint us with in his word is to consider what the expressions which we meet withall signifie in common use of speech amongst men This we call the Grāmaticall sense which they hold forth in their native and proper signification and besides that which they signifie in common use of speech figuratively as the womans seed Gen. 3.15 is her posterity and the serpents head is the serpents power For seeing words signifie by institution they must be taken to signifie according to mens intention in common use of speech whether properly or figuratively This Grammaticall sense may be found out by the Scriptures themselves foure waies First 1. To find out the Grammaticall sense 1. By comparing Translations with the originals by comparing the Translations with the originals as where we read Gen. 3.15 He shall breake there are that read it corruptly She shall breake Here the originall soon determines the controversie wherein the pronoune Hu can signifie nothing but He or It both which are all one in effect in this place The second means of finding the sense of Scripture by Scripture 2. By examining the circumstances of the Text is the examining of the circumstances of the text and scope of the place wherewith if any word taken in the usuall sense agree not we must seek out another sense though lesse usuall in which it may agree As 1 Tim. 4.1 Christ is the Saviour of all men the word Saviour must be interpreted in a generall sense for a preserver or deliverer from evill or danger indefinitely not a Saviour from everlasting death and damnation as after it signifies because of the clause which follows especially of those that beleeve which implies that he is so a Saviour of those which beleeve namely from everlasting death and hel as he is not of all other men seeing that in respect of everlasting salvation Christ properly is not the Saviour of any other but only of his own body the Church whereof he is the head 3. By comparing one Scripture with another Ephes 5.23 The third means to find out the true sense of words in Scripture is the comparing of one Scripture with another For truths must agree Wherefore if the words being taken in one sense agree not with themselves and other Scriptures we must find out another sense in which they may agree Gen. 1.27 God in the Creation of man is said to make them Male and Female which according to ordinary construction we might conceive to be done at one time but the larger narration of the Womans creation Gen. 2.11 shews us that the creating them Male and Female must be referred to divers times and actions as likewise because the Woman was made of the Mans Rib we know that when Gen. 2.7 Man is said to be made of the dust of the earth by man must be understood the Sex not the kind that is only the Man not both Man and Woman as Gen. 1.27 The last means 4. By examining the sense given by the Analogy of Faith is the examining of any sense given by the Analogy of faith that is by evident grounds of faith gathered out of Scripture with which if any sense given of any place of Scripture agree not we must have recourse to some other interpretation When it is said Joh. 15.2 Every branch in me that beareth not fruit we must not interpret the branches that beare not fruit and are therefore taken away at last to be really in Christ as parts of his mysticall body because we know that no branch which is truly ingraffed into Christ can ever be taken away so that we must understand that phrase of such as are in Christ visibly as members not of his true body but only of his visible Church The Inchanters Rods related to be turned into Serpents Exod. 7.12 must be interpreted to seem so rather then to be so because the changing of the nature of creatures is beyond the Devils reach seeing it is peculiar to God as well as Creation As the words and phrases of Scripture must be understood literally 2. To take all Historicall relations in the order in which they are related so in the histories and relations of things done they must be conceived to be acted in that order in which they are related unlesse for avoiding some manifest contradiction in the circumstances of the narration Unless circumstances of the Text inforce us to allow an Anticipation we be forced to allow an anticipation or inverting of that order as we have sometimes cause to do The Holy Ghost either for the perspicuity of the history or some like occasion relating things together which were done a great distance of time asunder or those things asunder which were done together There are that make many senses of Scripture but upon no sufficient ground There is but one sense of any place of Scripture whereas it is apparent there can be but one true and right sense Yet we grant that some places may have a proper sense or a mysticall or allegoricall as it is called Gal. 4.24 No not in Allegories But if we weigh it well there is but one sense of the words which is proper the other is the sense of the Type expressed by those words which represents unto us some mysticall thing Or if we will needs distinguish them the one is the first sense the other is the full sense Such Allegoricall senses of Scripture Which we must not easily admit unlesse Scripture warrant them we must not easily admit unless the Scripture it self warrant them At least when some things which we read in Scripture may be aptly applied to represent other things Allegorically we have no warrant to obtrude our Allegories upon others Nor obtrude our interpretation of them upon others nor build principles of faith or rules of life upon them as the sense of the Holy Ghost much less to build upon them any ground of faith or rule of life Only it may not be unlawfull to shew the unanswerablenesse of some outward things in the Old Testament to spirituall things manifested in the New for illustration where we find apt resemblances between them so it be done with sobriety It happens sometimes When two different constructions may be made of the same words
things all of them excellent and perfect in their kind so that the heavens and earth are full of his riches Psal 104.24 25. Fourthly Power we cannot but acknowledge his infinite power vvho by his vvord alone created the vast bodies of the heavens and the earth and the hoast of them by the breath of his mouth Psal 33.6.9 Fiftly Majesty vve cannot but admire his incomprehensible majesty manifested in that magnificent palace of Heaven vvhich he hath prepared and furnished for himselfe vvhence he sends forth that glorious creature the light and makes it his covering as he doth the clouds his chariots Ps 104.2 3. Perfection In the sixth place his infinite perfection is manifested in imparting to the creature all those severall perfections that vve find in them vvhich must needs therefore be in a far more eminent degree in him that gave them Lastly Wisdome his unconceiveable wisdome is fully evidenced in the infinite variety wonderfull order mutuall correspondence and usefull serviceableness of all those creatures that he hath made one to another Psal 104.24 Next to the Work of Creation are Gods acts of Government and Administration of all that he hath made All which appeare likewise in his works of administration or providence wherein we may again take notice of all those glorious Attributes that we have formerly mentioned especially of his wonderfull power and faithfulnesse in supporting by his own hand all that he created by his Word So that they continue to this day according to his Ordinance Psal 119.90 91. propagated in their kinds which we must esteeme no other then a continued Creation Psal 104.30 provided for by his care Psal 145.15 16. and Psal 147.8 9. directed by his wisdome and power to doe whatsoever he commands Iob 37.12 Psal 148.8 So that the creatures severall motions and operations even of those which are carryed according to the course of nature are to be looked upon as so many acts of God in and by them in whom they move and have their beeing Acts 17.28 ordered by him according to his Will and that even the smallest amongst them and in their most inconsiderable motions even to the Sparrowes lighting to the ground Mat. 10.29 These Acts of Gods Providence are most clearely and especially manifested in ordering and disposing of the affaires Especially in ordering the affaires of men and wayes of the sonnes of Men whose courses of life and works if we compare with Gods dispensations towards them we shall easily be able to discover his perfect Justice Discovering his Justice and Holinesse in rewarding men according to their deeds and Holinesse in rewarding every man according to his deeds his mercy and faithfulnesse towards his servants notwithstanding their manifold failings which either God graciously passeth by Ps 130.10 11. or corrects only in mercy His faithfulnes and mercy towards his own as Psal 89.32 22. and faithfulnesse Psal 119.75 turning even their chastisements and afflictions to their good Psal 119.771 His exact Justice upon the wicked whom he puts away like drosse Psal 119 119. His Patience towards the wicked His incredible patience and long suffering even towards the vessells of wrath fitted to destruction Rom. 9.22 continuing unto them the common blessings of this life Mat. 5.45 although fatting them thereby to the day of slaughter that when they have filled up the measure of their iniquities the wrath of God may come upon them to the uttermost 1 Thes 2.16 His faithfulnesse and truth in fulfilling his word not only in his promises of mercy to his owne servants as it is testified His Faithfulnes and Truth in fulfilling his Word Josh 21.45 but withall in executing his judgments threatned 2 Kings 9.36 of which there failes not one word as that wicked King testifies 2 Kings 10.10 His Power in raising and casting down whom he will His power in raising up and pulling downe at his pleasure Psal 113.7 Luk. 1.52 His wisdome in preventing and overthrowing the devices of the crafty Iob 5.12 13. His Wisdome in preventing wicked mens policies taken in their own snares causing their own tongues to fall upon themselves Ps 64.8 and bringing about all their counsels to concur to the execution of his will even in those wayes by those meanes by which they labour most to oppose it as it evidently appeared in the cursed practises of the Iewes and Pilate against our Saviour Christ Act. 4.27 28. For the discovering and observing of those glorious Attributes of God in those works of his Providence we must of necessity make a diligent enquiry into every kind of them particularly and distinctly All which that we may discover we must search into his workes particularly as indeed the workes of God are sought out of all that have pleasure therein Psal 111.2 as well that we may yeeld unto God his due honour as that we may from the consideration of those works gather grounds of comfort and instruction to our selves Above all the rest into that glorious work of our Redemption But above all the rest of these great works which God hath wrought we must be most carefull in searching throughly into that glorious and never sufficiently admired mysterie of mans Redemption by Jesus Christ which the very Angels themselves desire to search into 1 Pet. 1.12 In whose comming into the world by the will and appointment of his Father and taking unto himselfe the nature of Man his abasement in that Nature not only to the forme of a servant but besides to the very death of the Crosse his Triumphing therein over Satan death and hell manifested to the world by his glorious Resurrection from the dead Wherein his unsearchable wisdome unconceiveable love exact justice almighty power and faithfulnesse are more clearly discovered then in all the rest The unsearchable wisdome unspeakeable yea unconceiveable love and mercy exact Justice Almightie Power and stedfast Faithfulnesse and Truth of the holy Lord are more clearly discovered unto us then they are in all the rest of the works which he hath wrought And for that cause the History wherein these things are recorded is above all others most fully and exactly penned and the truth thereof most faithfully attested by foure severall witnesses and those without all exception and consequently it is to be most carefully studied and throughly searched into by us What the maine scope of the Evangelists is in penning that History of the Birth Life The maine scope aimed at in the penning that history is that we might beleeve that Jesus is the Sonne of God Death and Resurrection of our Blessed Saviour hath been intimated already namely to work our hearts to beleeve that Jesus Christ is the Sonne of God that beleeving we might have eternall life Iohn 20.32 And to this purpose they in the first place beginne with the description of our Saviours person and therein they set out unto us his two distinct Natures
made a curse for us hath taken off from us and redeemed us from this curse of the Law Gal. 3.13 and seeing this exact obedience which the strictnesse of the Law required is now made impossible unto us by reason of the weaknesse of our nature corrupted by Adams fall God through Christ hath been pleased to moderate unto us the rigour of the Law in respect of the obedience required therein and is pleased to accept our sincere constant and faithfull endeavours to performe to the uttermost of our power what we are able to doe although we come short of what the Law requires and are accepted where there is a willing mind according to that which we have and not according to that which we have not 2 Cor. 8.12 The Second benefit which we have by Christ in relation to the Law 2. And from exacting our obedience to Justification is that whereas the Law requires of us perfect obedience to every commandement thereof to be performed by us in our owne persons for the attaining of eternall life as our Saviour implies in his answer to the young man Mat. 19.19 Now Christ having in his own Person perfectly fulfilled the whole Law Mat. 3.15 his Righteousnesse apprehended by Faith is imputed to us and accounted ours as if we our selves had performed it is accepted by God for the justifying of us before him Phil. 3.9 Rom. 5.18 19. so that we have thereby a just title to eternall life which otherwise we could have laid no claime unto by any righteousnesse of our own which is so farre from justifying of us before God that the best of it before him is no better then filthy rags Jsa 64.6 rendring us abominable in his eyes which are purer then to behold evill So that in his sight no man living in himselfe can be justified Psal 143.2 Lastly 3. And from that ill effect of the Law to quicken our lusts by Christ we are freed from an ill effect which the Law wrought in us yet only occasionally not properly by it selfe for the Commandement is holy just and good Rom. 7.12 But sinne taking occasion by the Commandement slew us so that the Commandement which was ordained to life we find unto us to be unto death Rom. 7.10 11. because the Law laying a restraint upon our corrupt lusts but bringing with it no power of the Spirit to enable us to subdue and conquer them by making a barre against them caused them to swell the higher and to rage the more violently as waters doe when they are penned by a damme that is made against them which the Apostle calls the reviving of sinne when the Commandement came Rom. 7.9 But Christ bringing with him the Spirit of grace and Sanctification by which those corrupt lusts are in some measure mortified and subdued the Spirit of Christ taking away that enmity and contrariety of the flesh against the Law and working our hearts to a complyanie therewith By giving his Spirit to work us to a compliance with Law causeth it to work in us a quite contrary effect to that which it hath in naturall men an exceeding love unto Gods Testimonies Psal 119.167 an holy delight in them ver 77. Rom. 7.22 for the sweetnesse which we find in them Psal 119.103 so that our hearts incline to performe them alwaies even to the end v. 112. This gracious effect of the Spirit working with the Law in the hearts of the godly is part of that new Covenant which God promiseth to make with his people unlike the Covenant which he made with their fathers which they brake to write his Law in their inward parts Ier. 31.32 33. and 32 40. A DIGRESSION CONCERNING THE MORALITY OF THE Fourth Commandement BY Iohn White Master of Arts and Preacher of Gods word in Dorchester in the County of Dorset LONDON Printed for Richard Royston A Digression concerning the Morality of the Fourth Commandement SECT I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall FOr the evidencing of this truth The first Argument it was given to the whole nature of man in Adam our first Argument shall be drawn from the Institution of this day of holy Rest immediately upon mans creation recorded Gen. 2.3 which upon the examining thereof will appeare so strong and cleare in it selfe that it might be sufficient to convince any man that is not forestalled before-hand by too much prejudice And it may be thus framed What Law soever was given to our first Parents in the beginning without relation to their present state bindes all mankind to the worlds end But such was this Law of the Sabbath It is true that there happened upon the fall of our first Parents a change in the Law Two changes of the Law given to Adam occasioned by his fall which was given them by God in the beginning The First change happened to the whole Law in respect of the conditions and in part of the use of it For whereas of man in the state of innocency and perfection full and perfect obedience to the whole Law was required 1. In respect of the whole Law perfect obedience thereunto being then possible to be performed by him in his own Person whereunto he was sufficiently enabled by the perfection of his nature in which he was created but by the fall of Adam that ability was so farre weakned that such obedience was made impossible to him or any of his posterity after him But by his fall made now impossible the righteousnesse of Christ is accepted for us now in stead of our personall obedience the Righteousnesse of Christ who in our nature fulfilled the whole Law is imputed to us for our justification and our obedience is required only as a fruit of that faith by which we are justified This makes so great a change in the Covenants made betweene God and man before and since the Fall that they are usually esteemed to be two diverse Covenants the former before the Fall we call the Covenant of workes and this latter since the Fall we tearme the Covenant of Grace The Second change which happened in the Law 2. In respect of some Laws given Adam in respect of his condition rather then of his nature by occasion of Adams fall was in respect of some duties commanded in the Law the Sacramentall tree of life and the whole use thereof were of necessity taken away because the promise whereof that tree was the Seale was voide by Adams breach of the Covenant to which it was annexed And the charge of keeping and dressing Paradise was by like necessity utterly voide when man for his rebellion was cast out of that Garden Other commandements as those concerning mans labour and womens subjection to their husbands were made straighter then they were before but the substance of these Laws remained still And these changes happened only in such particulars as respected rather the state of mans