The Complaint of a Sanctified Sinner Answered, Verse 12

The Complaint of a Sanctified Sinner Answered · Verse 12

p. 244VERS. 12.

Wherefore the Law is holy, and the Commandement is holy, iust and good.

OVr Apoſtle hauing, in the Verſe foregoing, cleered the Law of God from being the cauſe of ſinne, in this Verſe hee concludes that point, and further ſtrengthens his concluſion touching the Law, not to be the cauſe of ſinne, by an Argument taken from the nature and property of the Law of God; and he ſhewes, that the Law of God in it ſelfe, in it owne nature, is holy, iuſt, and good, and therefore cannot be p. 245the cauſe of ſinne; that is his argument. Here then wee hauehave three things affirmed of the Law of God; that it is holy, that it is iuſt, and that it is good. And theſe three things are affirmed both of the whole Law in generall, and of that Commandement of God ſpoken of before in particular. Wherefore (ſaith the Apoſtle) the Law is holy, and the Commandement is holy, iuſt and good.

Wherefore the Law is holy, and the Commandement is holy.

Some make this difference and this diſtinction betweene theſe two words, Law and Commandement, in this place, Interpretationthat the Law ſignifieth any Law of God whatſoeuer, and that the Commandement ſignifieth only the affirmatiue Precepts. But that is but a nice diſtinction. Some againe thus vnderſtand theſe two words, Law and Commandement, as if the Apoſtle had ſaid, The Law, and whatſoeuer there is therein commanded. But indeed, that Interpretation doth not ſo fitly ſuite and agree to that which the Apoſtle ſaid before, Verſ. 7. Hee ſpeakes not only of the Law of God in generall, but hee alſo giues inſtance of one particular Commandement, namely, of the tenth Commandement, Thou ſhalt not couet or lust, &c.

And therefore the word (Law) in this Verſe, is to be taken as afore, for the whole morall Law of God, & the word (Commandement) is likewiſe taken for that particular Commandement before ſpoken of, namely, that Commandement that forbids Luſt, is holy, that is, is pure and vndefiled, and free from all ſtayne of falſhood, error, lyes, and ſinnes, as Dauid ſaith, Pſal. 12.6. Pſal. 12.6.Ps 12:6The words of the Lord are pure words, and they are like to ſiluer tryed in a furnace of earth, fined ſeuen-fold. And Iam. 1.27. Iam. 1.27.Jas 1:27the Apoſtle ioynes theſe two together, pure and vndefiled (and iuſt) namely, righteous, hauing in it no wrong nor iniquity at all, teaching and requiring ſuch things as are iuſt, and cannot be taxed or reproued as vniuſt, or vnequall p. 246in any reſpect. Pſal. 19.8, 9.Ps 19:8Ps 19:9Pſal. 19.8. The Statutes of the Lord are right. And Verſ. 9. the Iudgements of the Lord are truth, and righteous altogether, (and good) that is, requiring and commanding only ſuch things as are good, and forbidding the contrary all manner of euill, and ſhewing the good way in which men are to walke to life euerlaſting. And therefore Moſes puts theſe two together, Deut. Deut. 30.15, 16.Deut 30:15Deut 30:1630. ver. 15, 16. Behold, I hauehave ſet before thee this day life and good, in that I command thee this day to louelove the Lord thy God. Thus then are wee to conceaue the Apoſtles meaning in the wordes of this Verſe, as if hee had ſaid,

Wherefore the whole morall Law of God, yea, euen that Commandement of God, that forbids Luſt, is pure and vndefiled, free from all pollution of falſhood, error, lyes and ſinnes, and is alſo righteous, hauing in it no wrong, nor iniquity at all, teaching and requiring only ſuch things as are iuſt, and cannot be taxed as vniuſt, or vnequall in any reſpect: and it is likewiſe good, it requires and commands only good things, and forbids all manner of euill, and ſhewes the good way, in which men are to walke to life euerlaſting.

Here firſt conſider wee the whole Verſe in generall. Wee ſee, the Apoſtle not only cleeres the Law of God, and frees it from ſome foule blots, that ſome might, or haply did blemiſh it withall: but here alſo he ſets before vsus the excellency of the Law, and giues to it excellent and worthy Titles, that it is holy, iuſt, and good. Now then the point hence is this,

That the Law of God, Doct. 1 and indeed the whole Word of God (for it is true of the whole Word) is a moſt excellent Truth, The whole Word of God is a moſt excellent Truth.it is ſuch a Truth, as is holy, iuſt & good, it is a Truth that is pure, free from all ſtayne of error, falſehood, lyes, and ſinnes, hauing no wrong nor iniquity at all in it, and it requires only good things, and forbids all manner of euill; and ſo it is a moſt excellent and heauenly Truth: and to this purpoſe the holy Ghoſt ſpeakes p. 247plainely, and witneſſeth this Truth to vsus in many places of the Scripture. Pro. 8.6, 7, 8. ſaith Wiſedome, Pro. 8.6, 7, 8.Prov 8:6Prov 8:7Prov 8:8GiueGive eare, I will ſpeake of excellent things, and the opening of my lips ſhall teach things that be right. 7. For my mouth ſhall ſpeake the truth, and my lips abhorre wickedneſſe. 8. All the words of my mouth are righteous, there is no lewdneſſe nor frowardneſſe in them. And Pſal. 19.7, 8, 9. ſaith DAVID, The Law of the Lord is perfect, conuerting the ſoule, the Teſtimony of the Lord is ſure, and giueth wiſedome vntounto the ſimple. The Statutes of the Lord are right, and reioyce the heart, the Commandement of the Lord is pure, and giueth light vntounto the eyes. The feare of the Lord is cleane, and endureth for euer: the Iudgements of the Lord are Truth, and righteous altogether. And Pſal. 119. in many places of it, Dauid giues theſe excellent Titles to the Law of God, and to the Commandements, that they are pure, and iuſt, and righteous, and true, and good, and the like. Rom. 12.2. ſaith the Apoſtle, Be changed by the renewing of your mind, that yee may proue what is the good will of God (meaning his will reueyled in his written Word) acceptable and perfect. And to this purpoſe we might bring many other teſtimonies, giuing euidence to this Truth; That the Law and Word of God is a moſt excellent and heauenly Truth, pure and free from all ſtayne of error, falſhood, lyes, and ſinnes, and iuſt, and righteous, hauing no wrong, nor iniquity at all in it, and commanding only good things, and forbidding all manner of euill. And the reaſons of this truth are,

Firſt, Reaſons. 1 the Law and Word of God are breathed out from the Lord himſelfe, it comes from him as his expreſſe Image, it beares the ſtampe and image of God himſelfe, who is moſt holy, iuſt, and good, yea, holineſſe, iuſtice, and goodneſſe it ſelfe, and it hath beene publiſhed by the miniſtery of holy men of God, as they were moued by the holy Ghoſt, 2. Pet. 1.21.

Secondly, 2the Law and Word of God expreſſeth the p. 248holy and vnchangeable will of God, according to which he would hauehave vsus to frame our hearts and liues, it is the perfect rule of holineſſe, righteouſneſſe, and goodneſſe; and therefore it muſt needs be in it ſelfe holy, and iuſt, and good, and ſo a moſt excellent and heauenly Truth. Now then to make vſe of this,

Firſt, Vſe 1 this ſerues to point out the preferment of the Law and Word of God, The preferment of the Law and Word of God, aboue all other lawes and writings.aboue all Lawes and Writings of men whatſoeuer; this makes knowne to vsus the priuiledge and preferment that the Law and Word of God hath aboue all other Lawes and Writings whatſoeuer; for in other Lawes and Writings there is found ſome error or ſinne, but the Law and Word of God is a moſt excellent and heauenly Truth, breathed out from the Lord himſelfe, bearing his Image, and ſo moſt pure, iuſt, and good, free from all ſtayne of error and ſinne, yea, herein appeares the priuiledge of Gods Church and People, aboue all other people in the world, in that they hauehave a Law and Word ſo excelent and heauenly, and ſo holy, and ſo iuſt, Deut. 4.8.Deut 4:8giuen to them, as Moſes ſaid, Deut. 4.8. What Nation is ſo great, that hath Ordinances and Lawes ſo righteous, as all this Law which I ſet before you this day? and Pſal. Pſal. 147.19, 20Ps 147:19Ps 147:20147.19, 20. ſaith the Pſalmiſt, The Lord ſhewes his Word vntounto IAACOB, his Statutes and his Iudgements vntounto ISRAEL; he hath not dealt ſo with eueryevery Nation, neither hauehave they knowne his Iudgements. This is our priuiledge and perferment in this Land, aboue many Nations in the world: The Lord hath vouchſafed to vsus his holy and iuſt Law and Word, yea, his holy Goſpell, which by a ſpeciall kind of excellency is called, The good Word of God, Heb. 6.5.Heb 6:5Heb. 6.5. And wee are to carry our ſelues anſwerable to ſuch a priuiledge and preferment.

For a ſecond vſe of this; Is it ſo, that the Law and Word of God is a moſt excellent and heauenly Truth, holy, and pure, and iuſt, and good? Surely then, our duty is to acknowledge it ſo to be, and to eſteeme it ſo to p. 249be. And the Lord vouchſafing to vsus his holy, iuſt, Vſe 2 Our duty, in reſpect of the excellency of the Word of God vouchſafed vntounto vsus.and good Word, we are to carry our ſelues anſwerable to the holineſſe, righteouſneſſe, and goodneſſe of it. Shall the Lord betruſt vsus with his excellent and heauenly Truth, his holy, iuſt, and good Word, the Rule of all holineſſe, iuſtice, and goodneſſe; and ſhall wee carry our ſelues as thoſe that want this excellent Truth? Shall we carry our ſelues as Turkes, and as Pagans that know not God, and hauehave not his holy & good Word vouchſafed vntounto them? If wee doe, in the end it will turne to our ſhame and reproch, yea certainely, without Gods great mercy, to our euerlaſting ſhame and confuſion, and to our deeper condemnation.

And yet thus it is with many of vsus; many amongſt vsus wil ſometimes confeſſe and ſay, We hauehave the holy Word of God amongſt vsus, wee heare many good things, and many holy and good Leſſons are deliuered vntounto vsus from the Word of God; but alas, where is our anſwering of them? where is almoſt the man or woman, that ſuffer themſelues to be changed into the mould & patterne of the good Word of God? Nay, doe not many carry themſelues, as if they had neuer heard one ſyllable of the good Word of God? are not many as vile and as wretched in the courſe of their liues, as if they had beene bred and brought vp among the wild Iriſh? Yea, I dare boldly ſpeake it, though with griefe, you ſhall not finde ſuch beaſtly Drunkenneſſe, and ſuch bitterneſſe in Curſing, Swearing, Rayling, and the like, in a Country-Village or Towne, where they ſcarſe heare one Sermon in a yere, as is to be found in ſome amongſt vsus, we hauing the holy and good Word of God in plentifull meaſure vouchſafed vntounto vsus. And will not the Lord one day vifit for this? Yes aſſuredly, the Lord will one day require it at their hands that thus wretchedly carry themſelues; making light account, yea, abuſing his holy & good Word ſent vntounto them; the Lord will not ſuffer a thing of ſuch p. 250excellent worth, as his holy, iuſt, and good Word is, ſo to be contemned and abuſed. No, no, The Lord Ieſus will one day ſhew himſelfe from heauen in flaming fire, rendring vengeance. 2. Theſſal. 1.3.2 Thess 1:3To whom? Surely, To ſuch as know not God, and to ſuch as doe not obey vntounto the Gospell of our Lord Ieſus Chriſt, 2. Theſſal. 1.8. And it ſhall be eaſier at the day of iudgement for very Pagans and Infidels, then for them that contemne and abuſe the holy and good Word of God vouchſafed to them.

Oh then, learne wee (the Lord vouchſafing his holy, iuſt, and good Word to vsus) to acknowledge the excellency of it, and to eſteeme it according to the worth of it, and to carry our ſelues anſwerable to it; let it worke on vsus, and transforme and change vsus into the Image of it ſelfe, into holineſſe, righteouſneſſe, and goodneſſe: and then doubtleſſe wee ſhall finde the comforts of it made good vntounto vsus; otherwiſe, eueryevery good and holy inſtruction we hauehave heard out of the Word of God, ſhall one day be ſo many bills of Inditement againſt vsus to condemne vsus, and ſhall aggrauate & increaſe our iudgement and condemnation.

Note we in the next place, the Apoſtle ſaith not onelyonly thus, The Law is holy, but hee addes further, and the Commandement is holy, iuſt, and good, euen that Commandement of God that forbids Luſt, is holy, iuſt, and good.

Hence wee are taught, Doct. 2 that wee muſt acknowledge all and eueryevery one of Gods Commandements to be holy, EueryEvery one of Gods Commandements is to be eſteemed holy, iuſt, and good. Pſal. 119.128.Ps 119:128iuſt, and good, as Dauid did, Pſal. 119.128. ſaith he, I eſteeme all thy Precepts moſt iuſt, and hate all falſe wayes: and Verſ. 151. All thy Commandements are true.

Thus muſt we doe: for indeed the Law of God is thorow-out like it ſelfe in eueryevery part and parcell of it, it is holy, Reaſon. iuſt, and good, and wee are ſo to acknowledge it, and ſo to eſteeme of eueryevery Commandement of God; that is our duty: and to helpe vsus forward in this duty, know, p. 251that it is a ſure ſigne of grace, when we can acknowledge eueryevery Commandement of God to be holy, iuſt, & good, when we can iuſtifie the Wiſedome of God in his Word, Matth. 11.19. Wiſedome is iuſtified of her children; when a man can iuſtifie the Commandement of the Sabbath, the Commandement againſt Vncleanneſſe, and whatſoeuer Commandement of God doth moſt croſſe his owne corruption, that is an argument of grace and of an holy heart; then our eyes are opened to ſee the excellency of the Word of God. EueryEvery wiſe worldling will be diſputing and reaſoning againſt each Cōmandement of God, that in ſome thing it is too hard and too ſtrict; as that, On the Sàbbath we are not to doe our owne wils, Iſai. 58.13.Isa 58:13but to call the Sabbath a delight, and to conſecrate it as glorious to the Lord, and to honor him, not ſeeking our owne will, nor ſpeaking a vaine word, Iſai. 58.13. Oh that is too ſtrict & too hard. That money is not to be giuen on Vſury; that our apparell muſt be modeſt and ſober, what will ſome carnall perſon ſay, May we not a little follow the faſhion? Wee ſhal then be nothing eſteemed of in the world; that is too ſtrict and too hard. And ſo for Gaming, Carding, and Dicing, may we not a little vſe them? Well, know thou, whoſoeuer thou art, it is a ſigne of a rotten and corrupt heart, thus to be reaſoning againſt the Commandements of God: whoſoeuer hath grace truly wrought in his heart, will iuſtifie eueryevery part and parcell of the Word of God, and hold it to be moſt holy, iuſt, and good.

Come wee now to ſpeake of the Titles and Epithites here giuen to the Law of God ſeuerally; and firſt (as you ſee) it is ſaid to be holy, The Law is holy, and the Commandement is holy: that is, pure and vndefiled, free from all ſtayne of error, falſhood, lyes, and ſinnes: and that is a ſpeciall property of the Law of God; the Law and Word of God is in it ſelfe, in it owne nature, holy and pure, hauing no manner of pollution cleauing to it at al; and we find this Title and Epithite (holy or pure) expreſly p. 252giuen to the written Word of God in other places of it, as Rom. 1.2. Which he had promiſed afore by his Prophets in the holy Scriptures. So likewiſe, 2. Tim. 3.15. ſaith the Apoſtle to TIMOTHY; Thou haſt knowne the holy Scriptures of a child. And ſo, Pſal. 12.6. ſaith DAVID, The words of God are pure words. And, Pſal. 19.8. The Commandement of the Lord is pure.

And to theſe, many other teſtimonies might be added, where this Epithite or Title (holy or pure) is giuen to the Law and Word of God. But I hold it not ſo needfull; I will rather ſhew, how and in what reſpect the Law and Word of God is ſaid to be holy, that ſo we may rightly conceiue the holineſſe and purity of it.

And to this purpoſe know we, The Law and Word of God is holy in three reſpects.that the Law and Word of God is holy & pure in three reſpects eſpecially, namely, in reſpect of the Author of it, in reſpect of the matter of it, and in reſpect of the working of it.

As firſt, 1it is holy and pure, in reſpect of the Author of it, becauſe it comes from God, it is breathed out from the holy Spirit of God, he is the Author of it, who is holineſſe it ſelfe.

Secondly, 2it is holy, in reſpect of the matter of it, being the Wiſedome and Truth of God reueiled, and it teaching a truth which is holy, euen the Truth, which is according to godlineſſe. Tit. 1.1.Titus 1:1Tit. 1.1. PAVL a ſeruant of God, and an Apoſtle of Ieſus Chriſt, according to the faith of Gods Elect, and the knowledge of the Truth, which is according to Godlineſſe.

And it is holy, 3in reſpect of the effect and working of it; becauſe it ſanctifies and makes other things holy, though not as a cauſe, as the bloud of Chriſt, and as the grace of Gods Spirit doe; for theſe two things as cauſes, doe ſanctifie and make men holy; How the Word of God doth ſanctifie.howſoeuer (I ſay) the Law and the Word of God doe not ſo ſanctifie and make holy as cauſes, yet as inſtruments and meanes they doe ſanctifie and make other things holy, as the Sacraments p. 253and Prayer doe: the Word of God ſanctifies men inſtrumentally, in that it makes them reſemble God in many graces as Chriſt prayed, Ioh. 17.17. Ioh. 17.17.John 17:17Sanctifie them with thy Truth, thy Word is Truth. And againe, the Word of God, it ſanctifies other inferiour creatures to the vſe of man, as alſo Prayer doth; the Word of God, either by promiſe or by commandement, ſanctifies the creatures to their lawfull ends and vſes, ſo that men hauing a promiſe or a commandement in the Word of God, touching the lawfull vſe of the creatures, they may vſe them with a good conſcience. 1. Tim. 4.5. EueryEvery creature of God is good: and nothing ought to be refuſed, if it be receiued with thanks-giuing. 1. Tim. 4.4, 5.1 Tim 4:41 Tim 4:5For it is ſanctified by the Word of God and Prayer, 1. Tim. 4.4, 5.

Thus then wee ſee, how and in what reſpects the Law and Word of God is holy and pure. It comes from the holy Spirit of God: it is the reueiled Wiſedome and Truth of God, teaching that Truth which is according to godlineſſe; and as an inſtrument and meanes, it ſanctifies, and makes both men and other things holy: and ſo it is a moſt holy and pure Truth.

This property of the Word of God, Vſe 1 One infallible note that Scripture is the Word of God.the purity and holineſſe of it, is one infallible note and marke, by which we may know and be perſwaded that it is the very Word of God: this one note, if we had no other, carryes with it, and contaynes in it, ſufficient euidence againſt all contradiction, that it is from God, and hath a ſacred authority in it ſelfe, and depends not on the Church, or the Pope, as the Papiſts teach: the Scripture is holy & pure, as God himſelfe; and therefore certainely it is of God, and from God: it is not the teſtimony and tradition of the Church, that is able to reſolue and ſettle the conſcience, which is Scripture, and which is not, as the Papiſts teach. No, no: the teſtimony of the Church is inferiour to the euidence of the Scripture: for the Scripture points out the Church, and contaynes in it the true notes of the p. 254Church: yea, the Scripture, as an inſtrument & meanes, it ſanctifies the Church and members of it. And therefore, as Chriſt ſaid to the Phariſes, Mat. 23.17. Yee fooles and blinde: whether is greater the gold, or the Temple that ſanctifieth the gold? So it may be iuſtly ſaid to the Papiſts, Yee fooles and blinde, whether is greater, and which is of more authority, the Church, or the Scripture which ſanctifies the Church? Without queſtion the Scripture is of greater authority then the Church: and it is not the teſtimony and tradition of the Church, that can authorize the Scripture in any mans conſcience; but the purity and holineſſe of the Scripture it ſelfe is a ſpeciall note, infallibly aſſuring vsus that it is the very Word of God.

Againe, Vſe 2 is it ſo, that the Word of God is a moſt holy and pure Truth? Gods Word muſt be thought on and ſpoken of with reuerence.Surely, then it muſt be thought on, and it muſt be ſpoken of with reuerence and due reſpect; the Miniſter muſt purely thinke on the Word of God, and purely deliuer it; and it muſt be farre from vsus, to apply the holy and pure Word of God, or any part or parcell of it, to vaine, light, or prophane and wicked vſes, as to Charmes, to Inchantments, to Ieſts and Merriments, to turne the Scripture-phraſes to Ieſts, or to make Stage-playes of matters contayned in the Booke of God; to apply the holy Word of God, or any part of it, to theſe vile vſes, is a grieuous ſinne, and a moſt horrible and fearfull prophanation of the holy and pure Word of God, and a taking of Gods Name in vaine; and doubtleſſe, the Lord will not ſuffer them that are guilty of that ſinne, to eſcape vnpuniſhed. And it is a wicked and graceleſſe ſpeech, that is vttered by ſome, that thy can profite as much by a Stage-play, ſetting forth ſome good matter out of the Scripture, as by the beſt Sermon in the world.

Alas, poore ſoule, whoſoeuer thou art! Can the holy Word of God, fearefully abuſed and prophaned, profit thee, as much as when it is rightly diuided, and applyed according to the ordinance of God? Is it poſſible? No, p. 255no: it is not poſſible: and thou that art of that mind, thou art blinded by the Deuill, and thou haſt a rotten and corrupt heart in thee, and continuing in that mind, and frequenting Stage-playes, with a conceit that thou canſt profit as much by them as by the beſt Sermons, thou art in the gall of bitterneſſe, and the bond of iniquity, and thou art partaker with thoſe graceleſſe Imps, I meane, Stage-players, the limmes of the Deuill: for ſo they are, as long as they goe on in that courſe of life, in the prophanation of the holy Word of God; and aſſure thy ſelfe, the Lord will not hold thee guiltleſſe for that ſin; The wrath and vengeance of God continually hangs ouer thine head for that ſinne: and therefore if thou tender the good of thine owne ſoule, learne to reforme thy ſelfe.

In the third place, is it ſo, Vſe 3 We are to come to the reading and hearing of Gods Word with holy hearts.that the Word of God is a moſt holy and pure Truth? Certainely, then our duety is to come to the reading and to the hearing of it, with holy hearts, and with holy affections; when we either reade the Word of God, or heare it preached vntounto vsus, we are to empty our hearts of all impure luſts and vile affections, and wee muſt labour to receiue the holy and pure Word of God into holy hearts and ſanctified ſoules. Now herein moſt men faile exceedingly; moſt men ruſh into the Houſe of God, and neuer care to ſearch into their owne hearts, and to disburden them of filthy luſts and vile affections. No, no: they come with their hearts full fraught with ſuch luſts and affections, full of Pride, full of Selfe-louelove, full of Couetouſneſſe, and cares of the world, full of Enuy and Malice, yea, many times full of Malice and bitterneſſe againſt the Preacher that deliuers the holy Word of God to them: and can they then looke to profit by the Word of God, and to find good by it? No, no: it is not poſſible. This is one ſpeciall cauſe, that men and women profit not by the holy Word of God, and that they are not bettered by it; they lay impure hands on the p. 256pure Word of God, and bring impure hearts to the hearing of it, and ſo doing, they defile the Word, and make it impure to themſelues. Tit. 1.15. To the impure, all things (euen the holy things of God) are impure. And how then can they poſſibly finde profit or comfort from the holy Word of God? Yea, they not only defile the holy Word of God, but they turne it to a curſe to themſelues. Malac. 2.2. I will curſe your bleſſings, yea I hauehave curſed them already.

Oh then learne wee, if wee would not defile the holy Word of God, and turne it to a curſe to our ſelues, learne we to come to the reading and hearing of it with holy hearts, and holy affections. Exod. 3.5. Moſes was commanded to put off his ſhooes, becauſe the place whereon he ſtood was holy ground. So muſt wee doe, when wee come to the hearing of the Word of God: for then wee come before the face and preſence of God after a ſpeciall manner, and we muſt then put off our ſhooes, that is, we muſt put off impure luſts, and vile affections, that are as ſhooes on our hearts. It is the counſell of the Preacher, Eccleſ. 4.17. Take heed to thy feete, when thou entreſt into the Houſe of God. VVhen thou commeſt to Gods Houſe, Gods Altar, Gods Table, &c. take heed to thy feet, looke to thy heart and affections, waſh, purge, and clenſe thine heart & ſoule, caſt off all worldly cares, impure thoughts and vile affections, if thou wouldſt hauehave the holy Word of God and his holy Ordinances profitable and truely comfortable to thee.

Come wee now to ſpeake of the Epithite and Title of the Law. The Apoſtle here, in the ſecond place, giues to the Law of God, that it is iuſt, the Law is iuſt, and the Commandement is iuſt, that is, as wee ſhewed, righteous, hauing no wrong nor iniquity in it at all: it is ſuch a truth as teacheth iuſt things, and cannot be taxed as vniuſt or vnequall in any thing. And this alſo is a ſpeciall property of the Law of God, and of the Word of God, it is a p. 257iuſt Word, it is iuſt and righteous in eueryevery thing it requires, and whatſoeuer is commanded, or taught, or promiſed, or threatned in the Word of God, is iuſt, and cannot be taxed as vniuſt, or vnequall in any thing.

And thus much wee finde witneſſed of the Word of God in many places of Scripture. Pro. 8.8. Pro. 8.8.Prov 8:8All the words of my mouth are righteous, and there is no lewdneſſe nor frowardneſſe in them, ſaith Wiſedome, euen the Wiſedome of God. Pſal. 19.8. The Statutes of the Lord are right. Pſal. 19.8.9.Ps 19:8Ps 19:9And Verſe 9. The iudgements of the Lord are righteous altogether. Pſal. 119.106. ſaith Dauid, Pſal. 119.106.Ps 119:106I will keepe thy righteous iudgements. And Verſe 123. 123Mine eyes hauehave fayled, in waiting for thy ſaluation and for thy iust promiſe. And Verſe 128. I eſteeme all thy Precepts moſt iuſt. 128And Verſe 137, 138. Righteous art thou, oh Lord, 137and iuſt are thy iudgements. Thou haſt commanded iuſtice by thy Teſtimonies. And many like teſtimonies of Scripture wee finde, where this Title (iust, or righteous) is attributed to the Law of God, and to the Word of God.

But not to ſpend time in citing more teſtimonies to that purpoſe, I will, as before, in ſpeaking of the holineſſe and purity of the Law and Word of God, briefly alſo ſhew how, and in what reſpects, the Law and Word of God is ſaid to be iuſt and righteous, which may ſerue as grounds and reaſons of this Epithite giuen to the Law and VVord of God.

Know wee then, The Law and Word of God is iuſt in three reſpects. 1.2.that the Law and VVord of God is ſaid to bee iuſt and righteous in theſe three reſpects: In reſpect of the Author of it: In reſpect of the matter of it: And in reſpect of the end and vſe of it, as,

Firſt, it is iuſt and righteous, 1in reſpect of the Author of it: becauſe it proceedes from God, who is moſt iuſt, yea perfect Iuſtice it ſelfe, and infinite in holineſſe and iuſtice, and with whom dwels no iniquitie at all.

And ſecondly, 2the Law and VVord of God is iuſt and righteous, in reſpect of the matter of it: becauſe the p. 258matter of it is the reuealed Iuſtice of God, it reueales the perfect Iuſtice of God and his Righteouſneſſe; it is the perfect Rule of all righteouſneſſe; it teacheth what is due to God, and what is due to man; and it giues to eueryevery one that which is due; it promiſeth good to thoſe that are good; and it threatens ill to thoſe that are wicked; and that without reſpect of perſons; it makes knowne the iuſt and righteous will of God, without all flattery or partialitie.

And thirdly, 3the Law and Word of God is iuſt and righteous, in reſpect of the end and vſe of it: becauſe it tends to this end, to make men iuſt and righteous; and as the Apoſtle ſaith, 2. Tim. 3.16, 17. The whole Scripture is giuen by inſpiration of God, and is profitable to teach, to improue, to correct, and to inſtruct in righteouſneſſe, That the man of God may bee abſolute, being made perfect vntounto all good works. Yea the morall Law of God is able to iuſtifie ſuch as perfectly keepe and fulfill it, and the Word of God will certainely acquite, & iuſtifie thoſe that beleeue it, and embrace it, and yeeld ſound obedience to it, and that, before the Iudgement Seat of the Lord.

VVe ſee then, how, and in what reſpects the Law and VVord of God is iuſt and righteous; it proceeds from God, who is moſt iuſt, yea infinite in holineſſe and iuſtice; it reueales the perfect Iuſtice of God, and his righteouſneſſe; it is the perfect Rule of righteouſneſſe, teaching what of right belongs to God, and what alſo is due to men; it giues to eueryevery one his due, promiſing good to thoſe that are good, and threatning ill to thoſe that are wicked, and that, without reſpect of perſons, and without all flattery and partialitie; and it tends to this end, to make men iuſt and righteous, euen to acquite and iuſtifie as many as truely imbrace it, beleeue it, and yeeld ſound obedience to it, and that, before the Iudgement Seat of the Lord. And ſo we may certainely conclude and reſolue on this, that the Law and VVord p. 259of GOD is a moſt iuſt and righteous Truth.

This being a truth, it muſt needes follow on this, Vſe 1 that the Law of GOD requires perfect iuſtice, The Law of God requires perfect iuſtice and righteouſneſſe in this life.and perfect righteouſneſſe, and that in this life. The Law of God requires that men in this life, yeeld perfect obedience to it. It is a meere ſhift and deuice of our Aduerſaries the Papiſts, to ſay that men are not bound in this life to yeeld ſuch perfect obedience to the Law of God, as in the life to come (for ſo they diſtinguiſh betweene obedience to the Law of God in this life, and in the life to come.)

They ſay there is a double obedience to the Law of God, and a double perfect fulfilling of the Law: one in time of this life, which is, when men louelove GOD aboue all things and their Neighbour as themſelues: and the other in the life to come; and that is, when men louelove God with all the heart and ſoule, with all the powers and faculties of the ſoule, and with all the ſtrength of all thoſe powers: that is their diſtinction. Indeed a very abſurd and fooliſh diſtinction, and directly oppoſite and contrary to the plaine euidence of Scripture: for when the Lord ſaith in the Law, Thou ſhalt louelove the Lord thy God with all thy heart, with all thy ſoule, and with all thy might: to whom doth he ſpeake? onelyonly to men glorified in heauen? No certainely: hee ſpeakes to all men, to ſuch as liue yet in this world, and alſo to them that are glorified in heauen; his Law is eternall, and vnchangeable, and contaynes an eternall and vnchangeable truth and righteouſneſſe, yea one and the ſame truth and righteouſneſſe for euer: and there is one and the ſame rule of righteouſneſſe giuen to men glorified in heauen, and to men liuing here on the face of the earth: and it is very abſurd to ſay, that a man is not bound in time of this life to louelove God with all his heart, and with all his ſoule, but only in the life to come: For what man was bound to, Note. and could doe in the ſtate p. 260of innocency, the ſame, and ſo much the Law of God requires at his hands in the ſtate of corruption. Now, in the ſtate of Innocency, Adam was bound to louelove God with all his heart and ſoule, and could ſo louelove God; and therefore the ſame abſolute and entire obedience is now required at the hands of men, though they are neuer able to yeeld it; and therefore that diſtinction inuented by the Papiſts, is abſurd, that there is a double fulfilling of the Law of God; one in the time of this life, and another in the life to come. And it cannot ſtand with the truth now deliuered, that the Law of God is moſt iuſt and righteous, and ſo requires perfect iuſtice and righteouſneſſe at the hands of men.

Againe, Vſe 2 The Word of God muſt be diſpenced iuſtly and vnpartially.is it ſo, that the Law and Word of God is a moſt iuſt and righteous Truth, a Truth that giues eueryevery one his due, promiſing good to thoſe that are good, and threatning ill to thoſe that are wicked, and that without reſpect of perſons, and without all partiality? Surely, then it muſt in like manner be deliuered, the Word of God is iuſt, it is vnpartiall, it reſpects no mans perſon; and it muſt ſo be deliuered, it muſt iuſtly and vnpartially be diſpenced, the Miniſter of the Word, in preaching and diſpencing the Word of God to the people, muſt looke that he deale iuſtly, that hee promiſe good to thoſe that are good, and threaten ill to thoſe that are wicked; hee muſt not make ſad the hearts of thoſe whom God hath not made ſad, nor ſoothe vp any in their ſinnes, nor ſtrengthen the hands of the wicked, Ierem. 23.14.Jer 23:14Iere. 23.14. nor promiſe peace to thoſe that walke after the ſtubbornneſſe of their owne hearts, Ʋerſ. 1717. For feare or fauour, becauſe they are rich, or great in the world, hee muſt not humour men and pleaſe men: if he doe, he is not the ſeruant of Chriſt. Gal. 1.10. If I ſhould yet pleaſe men, I were not the ſeruant of Chriſt.

This was the fault that was charged on the Prieſts, Malac. 2.9. that they were partiall in the Law; they lift vp the faces of men; they made the wicked lift vp their heads. p. 261And this was a foule fault, and this ought to be far from the Miniſters of the Goſpell; they are to diſpence the iuſt and righteous Word of God iuſtly and vnpartially: yea, as it is ſaid of the Leuites, Deut. 33.9. In the execution of their Office in teaching the people, they muſt take no notice of Father or Mother, Brethren or their owne Kindred, they muſt ſpare none, if they be wicked, be they neuer ſo deare or neere vntounto them, but tel them their owne, and giuegive to eueryevery one his due; admonition, to whom admonition belongs; rebuke, to whom rebuke belongs; comfort, to whom comfort belongs, without feare or fauour, without flattery or partiality.

And if this be the duty of the Miniſter; ſurely, How people are to heare the Word of God, being vnpartially diſpenced.then there is a duty anſwerable to it, required of the people. Muſt the Miniſter diſpence the Word of God iuſtly, and without reſpect of perſons? Doubtleſſe, then the Word of God being in that manner diſpenced, the people are to heare it willingly & patiently, the people are to heare the Word of iuſt reproofe with patience, and they muſt not fret and kicke againſt it, as the manner of ſome is. Art thou iuſtly reproued for thy ſinne, and are the Iudgements of God iuſtly denounced againſt thee? Heare the Word of God ſo applyed, with willingneſſe and patience, and let it be farre from thee to except againſt the Miniſter, or to quarrell with his affections, and to ſay, he ſpeakes out of ſpleene, or malice, or the like. No, no: remember that he is called to that office, to diſpence the Word of God: and if he make conſcience of his duty, he dares not but diſpence it iuſtly and vnpartially, not ſparing thee, when thou art iuſtly to be reproued, whoſoeuer thou art.

But thou wilt ſay, I hauehave beene kind to him, and many wayes teſtified my louelove vntounto him. Haſt thou ſo? and wouldſt thou hauehave thy kindneſſe make him partiall in the execution of his office and duety? Shall thy kindneſſe make him vnfaithfull to him that hath put him in that p. 262office? Ierem. 13.30.Jer 13:30and ſhall it make him ſteale away the Word from thee? Ierem. 23.30. and not giuegive thee that portion of the Word that belongs to thee, and ſo betray thee into the hands of the Deuill? Surely, that were to require thy kindneſſe, with the greateſt vnkindneſſe and vnthankefulneſſe in the world; and thou haſt no reaſon to expect it, and yet this is expected and deſired of many: they thinke, if they be kind to their Miniſter, then the Miniſter is bound to ſpeake peace to them, though they be wicked, and hee muſt not meddle with their ſinnes, but ſuffer them to goe on quietly to their owne deſtruction. And if the Miniſter be to preach a Funerall Sermon, it is preſumed, that he muſt praiſe the party deceaſed, though there were nothing in him praiſe-worthy: and if hee doe not ſo, then mens mouthes are opened wide againſt him, and they cenſure him at their pleaſure. A Miniſter in diſpencing the Word of God, muſt ſpeake as God would ſpeake. And would God commend a man or a woman, in whom nothing was found worthy commendation? No certainely: neither dares the Miniſter of God doe it, that makes conſcience of his duty, as Elihu ſaid, Iob 32.21, 22. He dare not giuegive titles to men, leſt his Maker ſhould take him away ſuddenly.

The Miniſter of God muſt diſpence the iuſt Word of God iuſtly, giuing to eueryevery one his due portion: admonition, to whom admonition; rebuke, to whom rebuke; and comfort, to whom comfort belongs. And if the Miniſter doe ſo, thou art to heare it with meekeneſſe, and patience, and ſubiection to it. And know this for a truth; If thou thinke that which is iuſtly and truely deliuered out of the Word of God, too hard and too ſtrict, and that there is too much required at thy hands, and thou ſpurneſt againſt it, when thou art called on to the practice of any duty, or iuſtly reproued for thy ſinne by the miniſtery of the Word; thou layeſt iniuſtice on the iuſt and righteous Law & Word of God; and ſo doing, thou chargeſt p. 263God with iniuſtice: and that is a fearefull height of ſin, and the Lord will not ſuffer it to eſcape vnpuniſhed.

In the third place; Is it ſo, Vſe 3 that the Law and Word of God is a moſt iuſt and righteous Truth, Whither we muſt goe, to know what is iuſt and what is equall.euen the perfect Rule of righteouſneſſe? If then we would know what is iuſt, and what is equall, what in equity and good conſcience we are bound to doe, both towards God and towards men; we muſt goe to the rule of iuſtice and equity, To the Law, and to the teſtimony, as Iſai. 8.20. Iſai. 8.20.Isa 8:20That is able to reſolue vsus, what honour, worſhip, feare, reuerence, obedience, louelove, conſidence, and ſuch like, that we owe to God, and how we may carry our ſelues iuſtly towards men; what honour, reuerence, and reſpect, and what reward, or puniſhment belongs to men, and how we are to deale with them in matters of contract, in buying and ſelling with them.

Men commonly deceiue themſelues in the matter of iuſtice; they thinke they deale iuſtly and truly with men, if they pay eueryevery one his owne, and owe nothing to any, when notwithſtanding they are Vſurers, and they ſticke not to defraud men, and to ouer-reach them in bargayning with them, and make no conſcience of vſing falſe waights and meaſures. The Word of God will tell them another thing. And therefore if wee would be reſolued, what is iuſt and equall both in duties towards God and towards men, and what we may iuſtly do, and with good conſcience, in eueryevery particular action, wee muſt hauehave recourſe to the Law and Word of God.

Come we now to the third and laſt Epithite and Title here giuen to the Law of God, that is, that it is good: ſaith the Apoſtle, The Law is good, and the Commandement: that is, as wee ſhewed; It commands only ſuch things as are good, and forbids all manner of euill, and it ſhewes men the good way in which they are to walke. And this likewiſe is a ſpeciall property of the Law and of the Word of God; the Word of God is ſuch a Truth, as teacheth p. 264good things, yea, whatſoeuer is taught, or promiſed, or threatned in the Word of God, is good, and whatſoeuer the Word of God forbids and condemnes, is certainely euill, & cannot be iuſtified: and the Word of God ſhewes men what is good, euen the good Way, in which they are to walke to life and ſaluation. And for this alſo wee hauehave euidence and teſtimony of Scripture. Rom. 12.2. ſaith the Apoſtle, Rom. 12.2.Rom 12:2Be yee changed by the renewing of your mind, that yee may proue what is the good will of God, acceptable and perfect. He meanes the will of God reueyled in his Word, 1. Tim. 1.8.1 Tim 1:8and he calls that The good will of God. 1. Tim. 1.8. The Apoſtle takes it for a knowne and confeſſed truth: ſaith he, We know, that the Law is good. And of the Goſpell, by a ſpeciall kind of excellency it is affirmed, that it is the good Word of God. Heb. 6.5. And hauehave taſted of the good Word of God.

And to theſe wee might adde many other teſtimonies of Scripture, where this Epithite and Title (good) is giuen to the Law and Word of God. But as before, in handling the former Epithites of the Law and Word of God, ſo here alſo I hold it needfull, to ſhew how, and in what reſpect, the Law and Word of God is ſaid to be good, and to make knowne, why it is called the good Word of God. And to this purpoſe know, that the Law & Word of God hath this Epithite and Title (good) giuen to it, in a threefold reſpect. The Law and Word of God is ſtiled with this title (good) in theſe three reſpects:

In reſpect of the Author of it. The Law and Word of God is good in three reſpects.In reſpect of the Matter of it. And in reſpect of the effect, and of the end and vſe of it, as firſt:

The Law and Word of God is good, 1in reſpect of the Author of it, becauſe it comes from God, it is his Word, who is goodneſſe it ſelfe, the Fountayne of all goodneſſe, and from whom comes nothing but that which is only good.

p. 265Secondly, the Law and Word of God is good, 2in reſpect of the matter of it: becauſe the matter of it is the wiſedome and will of God reueiled, whoſe will onelyonly is good, and the rule of all goodneſſe, and the will of all creatures in heauen or earth is ſo farre forth good, Note. as it conſents and agrees with the will of God reueiled in the eternall Truth of his Word. And the Word of God doth not allow of, nor beare with the leaſt euill that is, but condemnes all things that be euill, be they neuer ſo pleaſant, or neuer ſo profitable in the corrupt ſenſe and iudgement of men, and threatens iudgement againſt thoſe that are guilty of euill, and it commends all good things, and ſhewes men eueryevery good way in which they are to walke, and it contaynes promiſes of many good things both temporall and eternall, both belonging to the body and to the ſoule, and concerning this life, and that life that is to come, to thoſe that yeeld obedience to it.

Thirdly, 3the Law and Word of God is good in reſpect of the effect, and of the end and vſe of it: becauſe it makes men, of ill to become good; as an Inſtrument, it works grace and goodneſſe in them, it conuerts & turnes a ſinner from euill to good, as Dauid ſaith, Pſal. 19.7. Pſal. 19.7.Ps 19:7The Law of the Lord is perfect, conuerting the ſoule. And the Word of God, as an inſtrument, workes in the heart true ſauing faith, and all other good graces of the Spirit, and makes men perfect to all good workes, 2. Tim. 3.17. 2. Tim. 3.17.2 Tim 3:17and it tends to this end, to make Gods Elect partakers of the greateſt good in this life, namely, of true comfort in Chriſt, and true peace of conſcience, and of the euerlaſting good of their ſoules and bodies in the life to come. Iam. 1.21. It is able to ſaue mens ſoules. Iam. 1.21.Jas 1:21And therefore Peter ſaid to Chriſt, Ioh. 6.68. Thou haſt the words of eternall life. And 2. Tim. 3.15. ſaith the Apoſtle to TIMOTHY, Thou haſt knowne the holy Scriptures of a child, which are able to make thee wiſe vntounto ſaluation, through the faith which is in Chriſt Ieſus.

p. 266Thus then we ſee how, and in what reſpects the Law and Word of God is ſaid to be good. It comes from God, who is Goodneſſe it ſelfe, and the Fountayne of all goodneſſe, from whom nothing can come but Goodneſſe. It is the Wiſedome and Will of God reueiled, whoſe Will only is good, and the Rule of all goodneſſe, and it condemnes all euill whatſoeuer, threatning iudgement to them that are guilty of euill, and it commends all good things, and ſhewes men eueryevery good way in which they ought to walke: It contaynes ſweet promiſes of many good things both temporall and eternall, made to thoſe that yeeld obedience to it, and as an inſtrument, it makes men, of ill to become good, turning them from euill to good, it workes true ſauing faith, and all other good graces in the heart, and it tends to this end, to make Gods Choſen partakers of the greateſt good in this life, and of eternall good in the life to come: and therefore certainely, the Law and Word of God is a Truth that is truely good and eueryevery way good.

Now then this being ſo, Vſe 1 it firſt diſcouers a deceit of the enemies of Gods Truth, A deceit of the Papiſts diſcouered.the Papiſts. By this we may eaſily ſee, that they are no ſuch friends to good workes, as they would make the world beleeue they are; they ſeeme to carry a great zeale to good workes, and they pretend to be ſuch friends to good workes, as if none were like them, & they open their mouthes wide againſt vsus, as enemies to all good workes. But indeed, if the matter be well examined, we ſhall find none greater enemies to good workes then Papiſts are. For why? They take order to keepe the people amongſt them, from the knowledge of Gods will reueiled in his Law and Word; they ſtraightly charge the people, on payne of damnation, not to reade the Booke of God; and they will not ſuffer them to hauehave the Scripture in their Mother tongue, in a Language knowne to them.

Now then conſider it; Is the Law and Word of God p. 267the Rule of all goodneſſe, ſhewing men eueryevery good way, and teaching men what is good, and what is ill, and how good workes are to be done; and will they barre men from the knowledge of the Word of God, and not ſuffer them to hauehave any acquaintance with it, and yet beare the world in hand, that they are the only friends and fauourers of good workes? Who is ſo ſimple, as ſees not their deceit? A man with halfe an eye may eaſily ſee, that their practice is in flat oppoſition to their words; they ſay one thing, and they practiſe another.

And for the vſe of the point to our ſelues: Is it ſo, Vſe 2 that the Law and Word of God is truly good? We muſt acknowledge the Word of God to be eueryevery way good.Doth it commend all good things, and promiſe good to thoſe that yeeld obedience to it? and doth it condemne all euill, and threaten iudgement to thoſe that are guilty of euill? Is it good in the promiſes, and good in the threatnings of it? Surely then, it muſt be ſo acknowledged, and ſo eſteemed of vsus; wee muſt acknowledge the Word of God to be good, in promiſing good things, and good alſo, in condemning ill, and in threatning iudgement againſt thoſe that are guilty of ſinne, and aſwell good in the one, as in the other; yea, we muſt acknowledge the Word of God, applyed to the diſcouering, and to the condemning of our particular ſinnes, and the threatnings of it iuſtly denounced againſt vsus for the ſame, to be the good Word of God.

Thus did Ezechiah, Iſai. 39.8. When the Prophet came vntounto him, and told him of his particular ſinne in ſhewing his treaſures, and reprouing him for it, and let him vnderſtand what euill the Lord would bring vponupon him for that ſinne; ſaith HEZEKIAH, The Word of the Lord is good, which thou haſt ſpoken: I acknowledge the Word that thou haſt ſpoken, to be the good Word of God. Thus muſt we doe; we muſt acknowledge the Word in the miniſtery of it, diſcouering and condemning our ſins, and the threatnings of it applyed to vsus in regard of p. 268thoſe ſinnes, to be the good Word of GOD.

Now, herein men come too ſhort, and they faile. Let the Word of mercy, and the Word of comfort be deliuered and preached, and eueryevery one is ready to hale & pul that to himſelfe, though it belong not to him, and to acknowledge that, and to eſteeme that to be the good Word of God. But let the particular ſinnes whereof men are guilty, be diſcouered and condemned in the miniſtery and preaching of the Word, and Iudgements due to thoſe ſinnes be iuſtly denounced, and men thinke that the Word ſo applyed, is but the word of man, the word of the Preacher, and not the good Word of God; they will not acknowledge that, and eſteeme that as the good Word of God, but hold and deeme that to be the bare word of man.

Well, let ſuch perſons know, that the Lord in his iuſt iudgement will deale with them proportionably. Doſt thou hold and eſteeme the Word diſcouering thy particular ſinnes, and condemning them, and threatning iuſt Iudgements againſt thee for them, to be but the word of man, the word of the Preacher, and not the good Word of God? Aſſure thy ſelfe, the Lord in his iuſt Iudgement will puniſh thee in the ſame kind, Note. and deale with thee accordingly in his Word of mercy, and in his Word of comfort; he will make his Word of mercy and comfort to thee, but the word of man, a vaniſhing word, and a word that ſhall periſh with the breath of man; it ſhall not be the good Word of God to thee in time of neede; thou ſhalt then find no comfort in it. Remember the example of HEROD; Mar. 6.20.Mark 6:20Hee heard IOHN, and did many things, and heard him gladly, Mar. 6.20. yet when Iohn told him of his particular ſinne, and reproued him for it, then he thought that was but Iohns word, and not the Word of God, and hee would be meete with Iohn for it. And ſo indeed, the Lord, in his iuſt iudgement, made all that Herod heard from Iohn, euen the things hee heard p. 269gladly, and tooke great comfort in (as hee thought) to become vnprofitable to him, and the Lord ſuffered him to rot and periſh in his ſinnes.

Learne wee then to take heede of diuiding betweene God and his Word, when his Word diſcouers our particular ſinnes, and threatens Iudgements iuſtly againſt vsus for the ſame: and if thinking the Word ſo applyed, to be but the word of man, and not the good Word of God, if wee ſo doe, wee may iuſtly looke, that the Lord ſhould make his Word of comfort, not to be his good Word to vsus in the time of need, but only as the word of man. Let vsus therefore acknowledge the VVord of God, both promiſing mercy and good things, and alſo iuſtly threatning Iudgement againſt vsus for our ſins, to be the good VVord of God; and then doubtleſſe we ſhall find the comforts of it, made good to vsus in time of need.

Laſtly, is it ſo, Vſe 3 that the Law and VVord of God is good, and the rule of all goodneſſe? Surely then, That only is good, which is agreeable to Gods Wordthat is only good, that is agreeable to the VVord of God; that is a good worke, that is done according to the rule of the VVord of God. And ſo the workes which Papiſts ſo much boaſt and bragge of, are no good workes.

And for our ſelues, wouldſt thou hauehave ground for that thou doſt, and be ſure that thou maiſt lawfully doe it, and that it is good which thou doeſt? Then goe to the VVord of God, aduiſe with that, if the VVord of God giuegive thee warrant for the thing, it is good which thou doeſt; if not, it is euill. Michah. 6.8. Mica. 6.8.Hee hath ſhewne thee, O man, what is good, and what the Lord requireth of thee: Surely, to doe iuſtly, and to louelove mercy, and to humble thy ſelfe, to walke with thy God. It is not thine owne ſenſe, nor reaſon, nor cuſtome of time, nor examples of men, that can ſufficiently warrant the doing of any thing. No, no: looke to the VVord of God, if that warrant the thing thou doeſt, either expreſly or by good conſequent, it is good; if it doe not, thou canſt not doe it with any comfort.