A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 1 · Subpart 17

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 1 · Subpart 17

p. 272VERSE 16, All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for instruction in righteousness. 17. That the man of God may be pefect throughly furnished unto all good workes.

THe Apostle the better to incourage Timothy to study the Holy Scriptures, goeth on to prove that they are able to make one wise unto salvation, and that by an Argument drawn from a full and suffici…nt enumeration of those things which are necessary to salvation. Where he commends the Holy Scriptures upon, A three-fold account.

1. For their Dignitie, and Authoritie.

2. For their Vtilitie.

3. For their Perfection.

1. He commends them for their Dignity and Divine Authority, as coming more immediately from God, Verse 16. All Scripture is given by **(i.) By Inspiration of the holy Ghost who is a Spirit of Truth, and led the Writers of these Writings into all Truth, so that they could not erre. Dutch Annot. in locum.Inspiration of God.

2. For their singular Utility, which is foure-fold.

First, For Doctrine to teach the Truth.

Secondly, For reproof of Errour, and false Doctrine.

Thirdly, For correction of sinne and evill manners.

Fourthly, For Instruction in Righteousnesse, and good Workes.

3. From their compleat perfection, enabling a Minister for his Office, verse 17. especially those foure Parts of it before named, v. 16.

1. The Apostle commends the Scrpitures in respect of their Divine Authority, they have not Angels or men for their Authour; the Prophets and Apostles were but the Penmen,**Prophetae & Apostoli fuere quasi calamus in manu Dei. Gregor. Secretaries and Instruments of the Holy Ghost, to write what he should Dictate to them. So the Angels were but Gods Messengers to declare the Law to his people, Galathians 3.19.V. Perkins CC. Lib. 2. Cap. 3. foreign, Divinita… inspirata, vel Spiritu Sancto Dictante conscripta quod non suo instinctu, judicio, ductu uti profani Historici & Philosophi sua conscripser…nt, sed Sacrasancto inspirati locuti sunt & scripserunt Sancti Dei Homines. á Lapide in locum, ubi plura. The Scriptures have God himself for their more immediate Authour, All Scripture is given by Inspiration of God, (i.) all and every part of Scripture is Divinely inspired, or breathed by God, both for Matter, Order, Style and Words.

p. 273Those Holy Men of God did not onelyonly utter their words by the Holy Ghosts immediate Direction, but by the same Direction did commit them to Writing, that they might be a standing Rule to the Church for ever: For the bare memories of men would not have kept them for us with such certainty as they have been kept in Scripture, and delivered to us. So that what David said of himselfe, is true of all the Pen-men of Holy Scripture, the Spirit of the Lord spake by me, and his Word was in my tongue, 2 Samuel. 23.2. it is he that spake by the mouth of his Holy Prophets, Luke 1.70. And bid them Write, Revelations 14.13. They spake not what pleased themselves. but they spake and writ as they were moved by the Holy Ghost, 2 Peter 1.21. they were powerfully **foreign, acti impulsi.moved, acted, and carried out of themselves to write, say and doe, what God would have them, Nehemiah, 9.30. Micah, 3.8. Acts, 28.25. Hebrewes, 13.7.

2. He commends the Scriptures for their usefulnesse and profit which they bring both to Teacher… and Hearers,V…ilis ad omnem vitae partem, ad omnia Loctrinarum genera. Bulling. which is foure-fold, whereof two are Theorerical, pertaining to the information of our judgements in matters of Doctrine.

1. Teaching the Truth.

2. Confuting Errours. Two are Practical, pertaining to the direction of our lives, viz.

First, for Correction or Reformation of Vice.

And secondly, for instruction in Paths of Righteousnesse.

1. They are profitable for Doctrine and Instruction, they teach men what to know and believe,foreign. ad Doctrinam scil. sanam. they instruct us in all Truth necessary to salvation, viz. concerning God, Man, Christ, Law, Gospel, Heaven, Hell. He first begins with Doctrine, which in Order must goe before all the rest; for it is in vain to reprove or exhort unlesse we first teach a man, & inform him of his duety.

2. For reproof of Errour and Confutation of false Doctrine.foreign, ad redargutionem. q. …ex iisdem fontibus confirmatur Veritas, & refutatur Vanitas. Rectum est Index sui & obliqui. Ab foreign capio, & foreign strangul…, nam qui refellitur obmu…escit, vel ab foreign lux, & foreign habeo, quod is qui aliquem reprehendit, ejus facta patefacit▪ & quasi in lucem fert: est enim foreign demonstratio falsi. Aristot. A right thing is a sufficient judge of its own straitnesse, and the crookednesse of another thing. There is an Elencticall power in the Scripture to stop the mouths of gain-sayers, and to discover the by-Paths of wicked men. Titus verse 9. We need not run to General Councils, or send for Ancient Fathers to determine Controversies, or confute Errours; We have the Holy Scriptures that enable the Man of God, and furnish him richly for that purpose.

3. For correction of sin and evil manners, which is done by admonition and reproof denouncing Gods judgements against them,foreign ad correctionem. Redargutio & correctio parum differunt, nisi quod posterius ex priore manat, nam recipiscentiae initium est malorum nostrorum …gnitio, & Divini judicii sensus. Calvin. that those which go astray may be brought into the way by Repentance.

p. 2744. The Scripture teacheth us how to lead an Holy and Righteous life according to the Will of God,Ad instructionem in justitia (i.) ad justam & sanctum vitae conversationem. Estius. and so is profitable for instruction in Righteousness and good workes; it being the most perfect Rule of Righteousnesse.

5. The Scripture allures us to Piety by the sweet promises of the Gospel,Vt Doctrina est credendorum, redargutio confutandorum, correctio vitio…um, ita instructio est Virtu…um. A…tius. and so is profitable for consolation, Romans 15.4. which is comprehended either under Doctrine or Instruction, for he that will comfort another must first inform him of the Wisedome and Goodnesse of God to his Elect, and how all things work together for good, to those that are good. There is no internal tentation, nor any external affliction: but you may finde a Medicine for it in the Scriptures. So that in these 4 branches is contained …he summe of Christianity.

Before I proceed any further, it will be necessary to remove a block or two out of the way. Bellarmine himself confesseth that this is one of the chiefest places that we have to prove the Scriptures perfection:Hic locus est Achilles Protestantium Bellarm. l 4. de verb. Dei. c. 10.12. and therefore both he and Estius have invented all the wayes they can to invade the force of it.

1. Say they the Apostle speaks here of the Old Testament, for the New Testament was not yet added to the Canon, nor some part of it written, as the Epistles, and the Revelation of Saint Iohn, especially, when Timothy was an Infant. Now if the Old Testament (say they) were a perfect Rule, then the New Testament would be superfluous, and void.

Answer, By Scripture here is meant not onelyonly the Old Testament, but also the New (say some) because all the Books of the New Testament were then extant when Paul writ this latter Epistle to Timothy, which was the last of all Pauls Epistles as is gathered from 2 Timothy 4.6. So that then there were extant all Pauls Epistles, all the Evangelists, and all the Books of the New Testament, excepting the writings of Iohn, and (as some conceive) the writings of Luke.

E…si Apostoli plura scripserint, ea tamen non esse diversa ab iis quae in V.…. continentur. Nam in V.T. novum latet, in Novo Veins patet. Gerherd. See this excellently cleared by Mr. Hildersham, on Iohn 4. Lect. 44. Apostolorum Doctrina non fuit nova quoad essentiam, etsi quoad Circumstantias habuerit novitates. Arnoldus contra Socin. cap. 2. p. 11.John 42. To omit conjectures, let us grant that the Apostle speaks of the Old Testament, and that he acknowledgeth they were able to make a man wise to salvation. 'Tis true they were so, neither doe the writings of the Apostles adde any thing as to the substance of the Old Testament they onelyonly explain the Law and the Prophets, clearly shewing that Christ is come according as the Prophets foretold, Acts 28.23.

3. What was written in every Age was sufficient for that Age: and the Books which were extant in these times were a sufficient Rule for the Church in those dayes. Thus the five Books of Moses (till the other Books of Scripture were extant) were a perfect Rule. So the Books of the Old Testament which were extant when Timothy was a child, were a sufficient Rule: yea, and before there was any thing written, Tradition alone was sufficient, neither was any thing written so necessary, but they might be saved without it. But now since God hath revealed his mind in the Holy Scriptures, we must to the Law and to the Testimony.

p. 2754. I Answer by way of Retortion, if the Parts of Scripture as they were delivered were sufficient for the Instruction of those to whom they were delivered, then the whole Scripture (à fortiori) which now we have, must needs be most sufficient for us, and for all the Churches of God to the end of the world if the Old Testament were so pro…itable, how great is the profit and perfection of both Old and New together?

2. Objection, A second Cavil is this, That the Scripture is not a Total and sufficient Rule, but onelyonly a Partial one; and though it be profitable, yet 'tis not sufficient without unwritten Traditions. They are not here excluded no more then Second Causes are excluded (saith Bellarmine) from the generating of things in the World, as the Sun, &c.

Answer, If the Scripture contain all things necessary to salvation, then 'tis a perfect and not a partial Rule. But it doth contain all things necessary to salvation: Ergo, The Minor I prove thus: If the O. T. did contain all things necessary to salvation, and were sufficient without Traditions, then à fortiori both Testaments together must needs be sufficient. But the Antecedent is true, and therefore the consequent. The Scripture alone is able (saith the Apostle) to make us wise to salvation, and therefore it must needs be sufficient.

2. The comparison from the Sun holds not, because unto generation second causes must necessarily concur; but for Regeneration here is such a full enumeration of all things to be done, that no more needs be added, and therefore Traditions are vain. Besides 'tis well observed that the word in the Original signifieth not onelyonly profit and conveniency,foreign utilis, quod dicitur non tantum de Vtilitate & convenientia, sed de sufficientia ac perfectione, ut idem sit ac foreign. Baldwin in loc. Quid ad sufficientiam deesse potest, ubi adest perfectio? D. Morton. but also perfection and sufficiency, the Scriptures have an All-sufficiency in them for salvation, the same word is used for sufficient, 1 Tim. 4.8.

3. Objection, Though All the Scripture be thus profitable, yet the whole is not (saith Bellarmine.)

Answer, Who so blind as they that will not see? what is this but to seek a knot in a bulrush, and to make doubts where there are none at all. This is to trifle and not to dispute; for who knowes not that All Scripture, and the whole Scripture are foreign,foreign is as much as foreign. Consule D…ctis. Chamier. Tom. 1. l. 8. c. …. & Ames. Bell. ene…vat. l. 1. c. 6. mihi p 81.82. equivalent and the same. So All is taken in other places Collectively, and not distributively, as 1 Cor. 13.2. Colos. 2.9. Ephesians 2.21. and 3.15. and 4.16.

These rubs being removed, the sense of the place is this.Tanta est scripti cujusque authoritas, quanta est Authoris veracitas & potestas. Brochm…nd. q. d. Great is the Dignity and Authority, the Majesty and Utility of the Holy Scriptures, (That Gift of Gifts) which have not Angels or Men, but God himselfe for their more immediate Autho…r; It is he that hath given them, to informe the ignorant, to recall the erronions, to correct the vitious, and to direct and comfort the Pious. So that by reading and studying this Word of God, the People of God and specially the Teacher of Gods People may be made every way fit and compleat for all the services of his calling.

p. 276See Mr. Baxters Saints Rest, l. 2. cap. 14.Observe, That the sacred Scriptures are the very word of God. Holy men were but the Instruments, 'tis God that is the Authour of them; they were but the spirits amanuenses to write what he should dictate to them. Hence it is called the word of God. Mark 7.13. 2 Cor. 2.17. and 4.2. 1 Thes. 4.15. the Oracles of God. Rom. 3.2. and is ascribed solely to the Spirit of God, without mentioning any Authour. Heb. 10.15. what was uttered by the mouthes of the Prophets, God spake; what they delivered was by direction and inspiration from above. Hence the Holy Ghost is said to speak by the mouth of David. Acts 1.16. and 4.25. and 28.25. and the word of the Lord is said to come to. Hos. 1.1. and Ioel 1.1. Ier. 1.9. Ezek. 1.3. Heb. 1.1, 2. and as the Old Testament, so the New is the very word of God, for the whole Scripture is given by inspiration from above; and the Apostle tells us that he had received from the Lord what he delivered to them. 1 Cor. 11.23. and Rom. 1.1. and 15.18. this made the Apostles stile themselves the servants of Christ. Philip. 1.1. Titus 1.1. Iames 1.1. 1 Pet. 1.1. Iude 1, the foundation of the Church is said to be the Prophets (i. e.) the Old Testament, and the Apostles (i e.) the New Testament, Ephes. 2.20. So that the Authority of Scripture is greater then of an Angels voyce; and of greater perspicuity and certainty to us; for besides inspiration, 'tis both written and sealed. This is fundamentum fundamentorum, a fundamental point very necessary to be knowne, for we can never profit by the scriptures, till we believe and are perswaded that they are the very word of God:Titubabit fides si divinarum Scripturarum vacillet authoritas. Hieron. he that believes not this, believes nothing, and the very ground of all that Atheisme and profanenesse, both in Doctrine and Manners, which abounds amongst us, springs from hence Have at the Root then, and have at all; lay the Axe to it, and the branches will soon wither.

[To prove the Divine Authority of the Scriptures, See 18. Reasons in Bishop Vshers Body of Divinity, and 18. Reasons in Ward on Matthew 1.1. p. 1, 2, &c. Stock. on the Attributes, chapt. 4. Mr. Iohn Downams Warfar. l. 2. c. 21. p. 160. Fol. Capel on Tentat. l. 4. c. 4. Sangar's Morning Lect. p. 4.20. Mr. Leighs Body of Divinity. l. 1. c. 2. Walaeus loc. com. p. 124, 125.]

Wo then to those Blasphemous Hereticks, and Atheistical Scepticks, the Anti-scripturists of our age, that cry up their own perfection, and cry down the Scriptures as imperfect; that cry up themselves as Gods, and cry down Christ as man, that cry up their own dreams, and cry down the word which condemns those dreams; even as the Malefactor exclaimes against the Judge, which he knowes will condemn him. O hellish pride! O hideous, horrid blasphemy! Wo is me that ever it should be told in Gath, and published in the streets of Askelon, that England which was sometimes the glory of Nations, should now for such blasphemies as those, become the scorn and reproach of all the Nations round about us. Yet such there are (perhorresco refereus) that say the Scriptures are **Mr. Edw. Gangrene. 1. P. p. 15. Londnn Testim. p. 5.not of Divine, but of Humane authority and invention; that the Pen-men wrot what pleased themselves, that they are no foundation of Christian religion, &c. Strange it is to me to find Mr. Iohn Goodwin (a man of such knowledge and parts,See him confuted by Mr. Ienkins in his▪ defence of the Scripture against I. E. and Mr. Lyford, Plain mans senses exercised. p. 46. &c. See the Antiscript. Cavils answered in Polanus Syntag. l. 1. cap. 35. Diogenes inter homines quaerebat homin…m, at ego in Theologo Theologum. so well versed in Scripture, a Preacher and expounder of it so long, yet now in his old age) to fall into that ragged Regiment of Anti-scripturists. Yet thus it is, when once men give way to sin and error, they know not when nor where they shall rest. Whither p. 277will not Pride and Selfe-conceit lead men?

As Christ was crucified between two Theeves, so are the Scriptures vilified by two sorts: by Papists on the one hand, and Atheistical Sectaries on the other, but all in vain, for magna est veritas & praevalebit. The Truth still gets ground against them all. Many Libertines cry out against us Ministers as Antichristian, but whether come nearer Antichrist we or they, the ensuing Parallel will declare; for though their Heads took severall wayes, yet (like Sampsons Foxes) they are tyed together with firebrands at their tayles.

Papists call the Scriptures

1. A Nose of wax, or Rule of lead, which may be bowed every way as men please.

2. Inky Divinity.

3. They are fallible.

4. They are insufficient without unwritten Traditions.

5. They prefer the Church before them.

6. To defend their errours, they wrest the Scriptures, and make them Allegorize without a cause.

7. Sometimes they take the bare Letter, and will admit of no exposition.

8. What blasphemous, nonsensicall expositions the Friers made of the Scripture, former ages can testify. [See Willets Tetrastilon, Pillar. 3. Synops. p. 1296.]

Atheisticall Anti-scripturists say

1. They are uncertain.

2. A dead Letter.

3. They are not infallible.

4. They are insufficient without Revelations.

5. They prefer the dark light within them before them.

6. So do these, yea some have turned all Scriptures into Allegories.

7. So do these.

8. What Non-sensical ones these make, who lists may see, in [Mr. Brinsley's Virtigo. p. 133, 134. and Mr. Firmin against the Quakers.

Should these men have spoken but half so much against the Higher Powers,How the Jesuits and they agree in six particulars, see Mr. Edwards's Gangreen. 1 P. Edit. 3. p 40, 41. as they have done against God and his word, they would quickly have been apprehended for Traytors, yea if a man steal above thirteen-pence half peny, 'tis death by the Law, but if a man blaspheme the God of heaven, revile the Scriptures, and overthrow the very foundations of Religion; there's little or nothing done to such a one. Do we thus requite the Lord O foolish and unwise! Is this the thanks we give him for all those successes and deliverances which he hath given us? will not this provoke him to repent of all the mercies he hath shewed us, and to consume us after he hath done us good? These are worse then Papists, denying the Trinity, Sacraments, Old Testament, and New Testament, affirming that there is no word but only the word Christ (so did the Swenck…feildians in Germany) herein betraying their grosse ignorance that cannot distinguish between the word Christ,Verbum Deus, & ve…bum Dei. and the word of Christ (Colos. 3.16.) so called because it hath Christ for its Authour, Christ for its Object, p. 278and Christ for its end, between Christ the coessential and coeternall word of the Father, Iohn 1.1, 2. Heb. 1.3. the substantial word of God. 1 Iohn 5.7. Rev. 19.13. and the expresse Image of his Father, and the written word of God which is contained in the Old and New Testament,Scriptura dicitur verbum Propheticum, at fil us Dei est verbum foreign internum; illud est verbum accidentale, hoc essentiale. Maccovius. and is called the written word of God. Luke 8.11, 12. and 11.28. Acts 4.31. and 6.2, 7. and the Bible or Book, as being the book of books (i. e.) the most excellent book in the world.

Haeretici lucifugae Scripturatum.2. As the Papists when they are Non-plust fly to Traditions, so do these fly from Scripture to Revelations. As the Jews have their Talmuds, and the Turks their Alcorans, so the Anabaptists have their vain Visions, and etraordinary Revelations: whereas the Scripture is a surer Guide then a Voyce from heaven.V. Rutherford's survey of Spirituall Antichrist, cap. 7. Perkins on Rev. 1.1.9. S…latyr on 1 Thes. 5.19. and 2.2.2. Brinsley's Virtigo. p. 179. …rreligion of the Northern Quake…s. p. 30.52. Mortons Ap…log. 2. P. c. 55. Arnoldus contra Socin. p. 44. Robinson on Ephes. 6. p. 135. Perfect Ph…risee. Posit. 11. to 16. Lyford, Plain mans senses exercised. c. 1. &c. to 46.Rev 1:1Rev 1:91 Thess 5:191 Thess 2:2Eph 6 2 Pet. 1.19. for that may be more easily counterfeited, Satan can with ease transform himself into an Angell of light. See this more fully cleared by the Authours in the Margin.

2. We have those that cry up a Light within them, and extoll it above the word of God; like false Tradesmen that preferre false Lights before the clearest Sun-shine. He that takes the light of nature for his Guide, hath but a blind deceitful Guide, which will lead him into a thousand bogs and ditches of filth and errour. The natural man cannot endure the light of Gods word. Iob 21.14. Isay 6.10. and 30.10. 2 Tim. 4.3. he raiseth cavils against it, and hates the light that discovers him. He's dead in sin, and cannot once discern the supernatural things of God. **See Dr. Reynolds his Latin Serm. on that Text.1 Cor. 2.14 hence he's called not onelyonly dark, but darknesse it self in the Abstract. Ephes. 5.8. and therefore great is the sin of those that tell men they have need of no other teacher but onelyonly the light within them.

1. This overthrowes all Scripture, in vain did God bid us search the Sciptures, if this natural light within us were sufficient to lead us to salvation.

2. This is the way to make men Heathens, and to set up a natural light instead of a supernaturall.

3. This would overthrow the Ministery and all their gifts, which Christ gives them for the edification of his Church. Ephes. 4.11.

4. This would overthrow the Magistracy, for to what end are his Laws and sword, if every man had a light within him sufficient to direct him? thus if Aaron go down, Moses cannot long endure. Ministery and Magistracie usually fall together. Numb. 16.10, 13.

5. Religion hath mysteries and depths in it which no natural man can fathome. 1 Cor. 2.9, 14.

6. The Scripture speaks onelyonly to Saints, when he saith, Christ is in you, the hope of glory. Colos. 1.27. but to the world he's a stumbing-block, and rock of offence.

7. Christ calls them slow of heart, who believe not all that the Prophets have spoken, it seems they were to look to the Scriptures without them, and not onelyonly to a light within them.

8. The Beraeans are commended for searching the Scriptures, Acts 17.11.See more perfect Pharisee. Posit. 11. to 16. Mr. Bournes disputation against Nayler. p. 21, 22. Clapham against the Quakers. p. 55. and not for harkening to a light within them; and we are commanded to try the Spirits by the Touchstone of Gods word, and not by a light within us.

3. Great is the sinne of the Socinians, who make not the Scripture, p. 279but Reason the Judge in matters of Religion, and will believe no more in Religion then they can comprehend by Reason,Ratio humana non regulata gratiâ divinâ secundum all…gata & probata ex Scripturis, monstrat viam Haeresibus. D. Slatyr. Concio ad Cle…um p. 36. …bi plura. and Mr. B…i…sley's Vir…go p. 181, &c. Res fidei mysteria sunt & supra …atiomem, ra…io itaque non supra scripturam▪ sed infra eam, captivanda. Hornbeck. c. 6. Gerhards Lo…com. T. 1. c. 4. Sect. 146 151. Resbu…y a…ainst I. Goodwins Lightless starre. p. 16 and 153. Robinsons Observ. 9. Theologia rationem non tollit sed extollis▪ non ex…ludit sed includit Prideaux. Robinsons safe conduct p. 48 49 &c. Rationem renuit fides ut ducem & Dominum, adhibet ut pedissequam. Tilenas Synt. l. 1. c. 3. …hes. 30. See Mr. Lyford p. 24. &c. Brochmand C C. T. 1. c. 3. Q… ▪ p▪ 71. and Mr. Ant. Burgess on Iohn 17.3 p. 152. A…iant & Sociniani pro Christianis non sunt h…bendi. Hornbe…k cont…a …ocin. p. 73. and Doctor Ier. Tayler scanning the deeps of predestination and original sin by carnal Reason, into what foul Heresies is he fa…len.John 17:3 whereas we make not our Reason a Rule of faith added to the word, but we use it as that light which God hath given us wherewith to search into the meaning of his word, and by studious inquisition and observation to discover it, and by good Reason out of the Text to convince others of its truth. Reason raised and rectified, is the candle of the Lord and good, (Prov. 20.27.) so long as 'tis subordinate to faith: but when it goeth about to judge it, then it quickly overthrowes all, as we see in the Socinians, who abound with such grosse Heresies, that Divines Question whether we may call them Christians?

4. Others boast of the Spirit in opposition to the Scripture, these are certainly led by the spirit of the Devill. Gods word and Spirit go together, as you may see. Prov. 1.23. Isay 59.21. Galatians 3.2. Gods Spirit teacheth us to try the spirit and doctrines of men by Scripture. Isay 8.20. and if they speak not according to this word, 'tis not because they have New-light, but no light in them. Christ who was full of the Spirit of the Lord, yet doth not go about to prove things by the Spirit within him, but he sends men to the Scriptures, as their Rule. Iohn 5.39. and when he disputed with men and Devills, he doth not appeal to the spirit or light within him: but he cites Scripture without them, against them: for though Gods Spirit do enlighten the Saints on earth, yet it is but in part, this illumination is imperfect and mixt with much darknesse within them, so that they have need also of a light without them, which is the Scripture. And if Timothy who was inlightned by the spirit in a more then ordinary measure (he being an Evangelist) yet must give himself to reading the Scriptures, how much more have we need to read and study them, who have not that measure of the spirit as he had. And if the spirit were our Rule, how many would be deluded with Satanical spirits,See an excellent little Treatis to this purpose, called the True Guide. By R.H. but God hath given us a surer word of prophecy, so that we must not trust onelyonly to the Testimony of the spirit concerning it self, but we must bring every spirit to the Trial and Touchstone of Gods word. 1 Iohn 4.1, 2, 3. yea, though they pretend to have the Spirit of God, yet must it be tried by the word of God.

Object. The Scriptures are for Novices and young beginners, but after men are regenerate and grown up, they must leave these external rudiments, and be guided onelyonly by the Spirit.

Answ. This is a most pernicious and dangerous opinion, for take away the Scriptures, and you take away the Rule both of good life and sound doctrine, and so open a gap to all Heresie and profanenesse.

2. Neither is the Scripture onelyonly necessary for young beginners, but also for the regenerate and most holy men, as appeares by the Inscriptions of almost all the Epistles which are written even to the Saints themselves. Rom. 1.7, 8. 1 Cor. 1.2. and 10.15. Phil. 3.15. 2 Pet. 1.1. 1 Iohn 2.12. Iude 1. Now the more these wicked ones cry down Gods Law, the more p. 280we should cry it up; the more they loath it, the more we should love it As fountain water is warmest in the coldest weather, by an Antiperistasis; so should we by an holy Antiperistasis grow more hot and zealous in the defence of Gods word, by how much the Atheistical and profane oppose it. So did David. Psal. 119.126, 127. 'tis time for thee Lord to work, for the wicked have made voyd thy Law. q. d. 'tis time for thee Lord to shew some remarkable judgement upon these wicked men who go about to destroy not one or two,See Gods Judgments on such as contemn Gods word. …card… Th…ater of Gods Judgeme…s. Chapt. 32. p. 140. but all thy Lawes. Though men may connive and tolerate such, yet the Lord who is a jealous God, will not bear long with the tolerators of such blasphemies, nor with the persons tolerated. See how this opposition increased Davids love to the word. verse 127, 128. therefore do I love thy commandements above gold. q. d. The more the wicked contemn thy Law, the more do I prize it, even above all the Riches and Treasures of the world.

[See more against Antiscripturists in Mr. Ioseph Symonds's sight and faith. cap, 15. Mr. Lyford's Plain mans senses exercised. p. 17. &c. Brinsley's Virtig. p. 165. &c. Mr. Bourne against the Quakers. p. 3, 4. &c. Mr. Fowler against the Quakers. p. 47.52. Mr. Clapham against the Quakers. p. 1, 2, &c.]

2. If the Scriptures be the very word of God, then it must needs follow that they are pure, perfect, infallible, of highest Authority, Majesty, Antiquity, Excellency; the best Judge of controversies, and the onelyonly Rule of our lives both in Doctrinals and Practicals. This we shall see clearly proved to us,Adoro plenitudinem Scripturarum Tertul. in Psal. 19.7. to 12. where we have sixteen Excellencies and Royalties of the word of God.

The Law of the Lord is

1. Perfect.

2. Powerfull.

3. Sure.

4. Makes us truly wise.

5. 'Tis Right.

6. Comfortable.

7. Pure.

8. 'Tis a Light.

9. 'Tis cleane.

10. 'Tis eternall.

11. 'Tis true.

12. Righteous.

13. Profitable.

14. Pleasant.

15. A preservative against sin.

16. It brings great Reward.

Synechdoche Partis. Whatsoever is of God is like to him. V. M. Philip Goodwin's Family-Religion. p. 324, 325 Vbi plura. Perfectus est canon fidei & morum, cui nihil addi potest, nec adimi. Brochmond, Aquinas. The who…e Scripture is perfect, perfectione totali and every part of it perfectio ne partiali. Rivet Isagog. ad Script. cap 24.1. 'Tis Perfect, V. 7. The Law of the Lord is perfect (i. e.) the whole word of God. As God is perfect, and hath a self-sufficiency in himself, so is his word. 'Tis so perfect, that nothing may be added to it, or taken from it. 'Tis perfect formaliter in it self, and perfect effectivè, making us perfect; and if the Five Books of Moses, which was the first holy Scripture that was delivered to the Church, was sufficient for the instruction of the people of that time, so that they might not depart from it either to the right hand or the left. Deut. 4.2. how much more compleat is the doctrine of the Prophets and Apostles, which doth more clearly set forth what Moses delivered, both in Precepts and Promises, in Practice and Examples. Here is nothing superfluous, nothing defective; 'tis a perfect Law of Liberty, Iames 1.25. which admits of no addition or diminution.See M. Strong's 32. Serm. p 298. &c. Proverbs 30.6. Revelations 22.18, 19.

Caut. Not that Preaching is to be counted an adding (as the Quakers p. 281vainly and ignorantly imagine, and therefore cry out when they hear us expound the word, oh take heed of adding to the word!) whereas adding of mens Traditions and inventions is one thing, and Preaching and expouding the word in its proper sense and meaning for the edification of Gods people, is another thing. This the Levites practised. Nehem. 8.7, 8. they gave the sense of the Law. So did Paul. Acts 9.22. he confounded the Jewes, how? foreign, collatis testimoniis, by comparing one Scripture with another. So Christ expounded the Scripture, Luke 24.27. and so did Philip. Acts 8.30. Explication is one thing, and adding is another, we coyne no new Scriptures, but only expound the old. what we deliver is for substance agreeable to Gods word,See more perfect Pha…isee. Posit. 15. and Sh…lock …gainst the Quakers. p 7. and Eaton. p. …. and must therefore be believed and obeyed by us. David had seen an end of all created perfection, but Gods Law is exceeding large. Psal. 119.96 he had seen Riches in Saul, Beauty in Absolom, Strength in Goliah, Policy in Achitophel, and he saw an end of them all, they were but finite, transitory things, too low to give any true content to the mind of man: but he found Gods word perfect, and All-sufficient, nothing pertaining to Holinesse or Happinesse, comfort or co…tentment is wanting to Gods Law, nor shall be to him that believes and obeyes it: for the dimensions of it are large as God himself, in truth and goodnesse infinite, permanent and soul-satisfying. Hence David expresseth his Transcendent Love to Gods transcendent Law by a Patheticall exclamation. Psalm 119.97. O how I love thy Law, it is my meditation all the day!

2. 'Tis exceeding powerful, there's latens foreign, a hidden efficacy,Semen est quo renascimur, lac quo nutrimur, cibus quo pascimur, Vinum quo infirmi refocillamur, medicina quá sanamur aegro…i. Tactica sa…a. l. 2. c. 10. Vbi plura. in it to convert the soul, (Psal. 19.7. and save the soul. Iames 1.21. Luke 16.29.31. Ioh, 20.31.) which no Philosophy nor humane eloquence can do. Nature cannot cure us of our Hereditary, connatural sins, but the Scripture offers more grace. Iames 4.6. (i. e.) it gives grace and strength to conquer and subdue the strongest lusts. Hence it's called a Hammer which can break the hardest hearts. Ier. 23.29. a fire that consumes our strongest lusts. Salt that keeps us from rotting in our sin. 'Tis as a Naile and an Arrow in the hearts of Gods enemies to subdue them, Psal. 45.6. and fasten them. Eccles. 12.11. The Majesty and Power of the Scripture is wonderfull almost in every line;See Rutherford's survey of Spi. …ntichrist. cap 6. so that it breeds admiration in a considerate Reader. By this the spirit changeth Lions into Lambs, by it he raiseth us from death to life, from bondage to liberty, from darknesse to light, and from the power of Satan unto God. Insomuch as a wicked Minister by preaching it, may convert soules. Ier. 23.22.See Mr. …urges Spi. Refining. 1. P. Ser. 84. p. 303. &c. It must needs be powerfull because the spirit is in it, which is mighty in operation, and the promise is with it, that if we hear and obey; we shall live. Isay 55.3. This can can change a Saul into a Paul, it can make a Felix tremble, and an Herod feare. It never returnes in vain, like the bow of Ionathan and the sword of Saul, it never returnes empty from the battle. 2 Sam. 1.23. This is that two-edged sword, by which we offend our adversaries, and defend our selves. I may say of it as David said of Goliah's sword, There is none like that.

3. 'Tis sure. Psalm 19.7. the Testimony of the Lord is sure, the word is called a Testimony, because it testifies our duty de facto, de jure, de praemio; it tells us what hath been done by others, what we ought to do our selves, and what our Reward shall be for so doing. This word is more p. 282sure then the Pillars of the earth, or the Poles of heaven, they may fall and faile, but not one Jod or Tittle of Gods word shall perish. Mat. 5.18. Hence it's called a more sure, (i. e.) a most sure word. 2 Pet. 1.19, 'Tis a certain infallible word, it hath been often tried, yet never failed nor deceived those that trusted in it. Psal. 12.6. we love faithfull friends, and such as will stick to us in our misery; oh then love the faithful and sure word of God, which will never leave you nor forsake you, but in the very pangs of death will minister strong consolation to you. 'Tis in the word that we find the everlasting Covenant, even the sure mercies of David (i. e.) of Christ, who in respect of the flesh, descended from David. Isay 55.3. there we find by whom our sins are pardoned, our Natures healed, our Soules are saved: these are called sure mercies.

1. In respect of performance, they are as sure as if already done. 2 Sam. 23.6.

2. Sure in respect of continuance, they shall never be taken away, his mercy endures for ever. Once adopted, justified, fanctisied, and for ever so. 2 Sam. 7.13. Iohn 13.1. Let us not then sit down content with those low, perishing, uncertain things, but get interest in those sure, desireable, and soule-satisfying mercies. Pray with Saint Au…l…, Da mihi nummum nunquam periturum. Lord give me those riches which will never perish.

4. It maketh the simple wise, and that to salvation. Many that are sensible of their ignorance and simplicity, are discouraged from reading the word, when the promise runs to such, as being sensible of their own silly, bruitish condition, and come with humble, tractable, teachable hearts, that they shall be taught wisdom. Prov. 1.4. and 19.4. Psal. 119.130. and become wiser then the ancient, who by their long experience oft times get much wisdom. 2. Wiser then their Teachers, who usually excell their Schollers. 3. Wiser then their enemies, who yet by their continual diving and searching into the wayes of their opposites, grow very subtle and cunning. Psal. 119.98, 99, 100.

5. The word of the Lord is right and strait, having no crookednesse nor perversenesse in it. Wicked men go about and fetch a compasse in wayes of sin, but the godly run the way of the plain, and out-run them as Ahimaaz did Cushi. 2 Sam. 18.23.

6. It breeds joy in every soul that orders his life according to it. V. 8. the godly find foreign, somewhat of kin to them in the word which makes them delight in it. Though the wicked can find no joy there, yet an upright-hearted David finds it sweeter then hony,Scripturae tuae deliciae meae. V. D. H. Osworths Serm. on that Text. and more pretious then gold, they are even the joy and rejoycing of their hearts. Psalm. 119.111. this breeds solid, serious, substantial, spiritual joy in the deepest afflictions and tentation. Psal. 119.92. I had perished in my affliction, unlesse thy Law had been my delight. It was not onelyonly delightfull, but even delight in the Abstract; yea delights in the Plurall number,Oblectationes meae. Heb. V…itu… Plur. num. significans nullum esse genus afflicti… nis aut d…loris cui non inveniatur in verbo Dei remedium. Moller.Heb 5 he found delight upon delight (i. e.) great and sure delight in Gods word. It upholds the heart from sinking under affliction; 'Twill make a Paul and Silas sing Psalmes in prison, when Creature-comforts faile, yet faith can feed upon the Promises. Habbak. 3.17, Hebrews 13.5. The word affords us presidents of greater trialls then ever yet we have undergone, and so comforts us in our distresses. Do thy children rise against thee? so did Davids. Do Princes speak against thee and thy famliar friends betray thee? p. 283so did his. Psal. 55. Hast lost all? so did Iob. Art cast into some loathsome prison? so was Ieremy, &c. besides the word comforts us by shewing how all things work together for good unto us. Rom. 8.28. and that God afflicts us for good ends.

7. 'Tis pure not onelyonly formaliter & in se, being free from all the dross and dregs,How the word is Holy in six respects, see before on v. 15. of sin a corruption: but effectivè, because 'tis a special meanes to purify and cleanse us. Iohn 17.17. Purity is, or at leastwise ought to be the Object of our love. God is pure, his word is pure, his works are pure, and therefore do the Saints love them. so did David. Psalm 119.140. thy word is very pure. What followes? therefore doth thy servant love it,

8. It enlighteneth the eyes. V. 8. 'tis a light and a lamp to us. Psalm 119.105. to have our bodily sight restored is a mercy, but to have our dark understandings enlightened to see the deeps of our misery, and the riches of Gods mercy, this is the mercy of mercies. Now the word is the meanes by which the spirit conveighs both sight and light to us: by it he calls us out of our dark and doleful condition, into marvellous light. 1 Pet. 2.9.V. Culverweli Light of Nature. cap. 17. The light of the Sun is a pleasant thing, but oh how sweet and pleasant is this spiritual light which leads us to eternal happinesse! naturally there is a Vaile over all our hearts, and therefore before we read, we should beseech the Lord to remove the Vaile, else we shalll never see the divine and supernatural mysteries of Gods Law. Psalm 119.18.

9. The fear of the Lord is clean.Mundum (i. e.) Sanctum & sincerum cui nullae sordes falsorum dogmatum sunt admistae. Scult. V. 9. The world is called the feare of God, effectivè, from the effect of it, because it both teacheth and worketh in us the true fear of God. 'Tis clean. 1. in se, it hath no sin, nor approbation of sin in it. 2. Quoad nos, 'tis a meanes to make us clean, helping to purge out that froth and filth of sin which makes us loathsome to God and his Saints.

10. 'Tis eternal and perpetual, the Lawes of men are changed and abrogated, but the Law of God is like God himself, it endures for ever, maugre the malice of all opposers. The grasse may wither, and the flower fade, but the word of the Lord abides for ever. Psal. 119.89. Isay 40.8. 1 Pet. 1.24, 25. We use to prize durable things, lasting cloaths and long enduring Leases, men desire; oh set your hearts on Gods word, which endures, and will make you endure for ever, if you obey it. 1 Ioh. 2.17.

11. 'Tis not only true, but Truth it self. (V. 9.) See Mr. Trapps True Treasure cap. 3. Sect. 8. See the Excellencies of Scrip…ure-Truths in 8, Particulars. Mr. Burges on Iohn 17.17. Lect. 93. Sym. Partis. See Mr. Trapps True Treasure. cap. 3. Sect. 5.John 17:17Iohn 17.17. the judgements of the Lord are Truth. He calls Gods word by the name of judgements, either because in it God denounceth judgements against wicked men, or else because we must judge of our actions according to this Rule. There's no fraud nor falshood in them, therefore they are called by way of Eminency. The Scriptures of Truth. Dan. 10. ult. Colossians 1.1.5, As God is Truth, so is his Word. He is not like man, that he should lye. Not a Threatening in the Scripture but shall fall on the wicked, and not a blessing promised, but shall be fulfilled to the righteous.

12. 'Tis Righteous altogether; as God is just and righteous, so is his word. Rom. 7.14. the Law is holy, just, and good, three Epithets which can be applied to no Law but Gods only.**Nihil in eis▪ ne in uno quidem, maculae aut vitii deprehenditur. Scultetus. There's no unrighteousness nor injustice in them. Mens Lawes oft times are harsh, hard, unrighteous; so are not Gods, they are perfectly just and righteous altogether.

13. 'Tis precious.Lex Dei pretiosior auro, dulcior melle quanta haec praestantia! quanta dulcedo! Scultet.

1. In respect of profit 'tis better then Gold.

…. In respect of pleasure, 'tis sweeter then hony. By p. 284gold, David notes all riches, and the things of greatest worth in the world,Quicquid est quod nos amamus, illud aureum appellamus. Est praestantior auro puro puto & puratissimo, nihil habente scoriae aut sordis. and by much fine Gold, he meaneth all gold, how pure or precious soever; even the finest refined gold that hath been oftnest tried in the fire. No riches like the word: Hence David calls it his Heritage and Portion. Psal. 119.11. as if he had nothing else in the world to trust to,Aurum est metallum omnium nobilissimum & praestantissimum. and therefore he prefers it before all worldly excellencies. Psal. 119.72.127. the Law of thy mouth is better to me then thousands of gold and silver, It excells Gold in five respects.

1. Gold is but an Earthly good, but the riches which the Scripture brings, is Spirituall.

2. 'Tis but a common good, wicked men (as Esay, Ahab, Nabal, the Turk, the Pope) have it in abundance: a man may be outwardly great, and yet inwardly miserable; 'twas great Caesar that said, I have been all things, and yet am never the better. But the Grace which the Scripture brings, is a speciall blessing, peculiar but to a few.

3. Gold cannot comfort a man in the day of distresse; whether it be personal or national. 'Tis rather a snare, then an Helper then. Proverbs 11.4. Ezek. 7.19. Zeph. 1. ult. But the word of God hath breasts full of consolation for the people of God in all their distresses. Psalm 119.92.

4. Gold cannot breed contentment, yea the more men have, ofttimes, the more they covet. But the word teacheth men godlinesse, and this in the power of it breeds contentment, which is better then gold. 1 Tim. 6.6.

5. Gold may be lost, Thieves may rob us of it, rust may consume it, and especially when death comes,He that would see more excellent properties of gold, let him peruse Mr. Vennings Mysteries cap. 27 p. …00. and Ravenel. in V. Aurum. we must part with it. But true Grace which is wrought in us by the word and spirit of God, can never be lost, Where ever we go, it will go with us. 'Tis fidus Achates, a faithfull friend, which will never leave us, till it have brought us to glory. Rev. 14.13. Oh that I could convince men of the truth of this, viz. that the saving knowledge of God in his word is better then Gold. Tell men where they may have gold, and we see how they ride, run, dig, delve, and all for a little perishing gold, which cannot satisfy them. Isay 55.2. But this true Treasure which is hidden in the word of God; very few labour for, and the Reason is, mens hearts are earthly, carnal, sensual, and savour not the things of God. Oh that such would hearken to the counsell of Solomon, Prov. 8.10, 11. receive instruction and not silver, and knowledge rather, then choice gold. Prov. 3.14, 15. and to a greater then Solomon. Revel. 3.18, Buy of me gold (i. e.) the Graces of the Spirit, as Knowledge, Faith, Obedience, &c. Build not on the Hay, Wood; Stubble of mens fancies and inventions, but build on the pure, sure, sound doctrine arising from Gods word, this is called Gold. 1 Cor. 3.12. and one day will be better to us then all the gold in the world.

14. For delight and pleasantnesse, Gods word is sweeter then Honey, yea then the purest,Favus mellis est maximè laudabilis quod per se fl…t, & ut…rò è favo stillat. finest honey, which flows from the comb. Prov. 24.13, 14. and 16.24. the lips of the spouse are said to drop as the honey comb, (i. e.) her words are very pleasant, sweet and grateful. Cant. 5, 3. and when the Scripture would express the sweetnesse of any thing, it borroweth this allusion, sweeter then honey. Ezek. 3.3. Revel. 10.9, 10. Old men are all for profit, and young men for pleasure; here is gold for the one, and honey for the other. Gods word brings more true pleasure to the soules of those that obey it, then the sweetest honey doth to the taste.

p. 285Quest. If the word be thus precious and sweet, how comes it to passe, that most men in the world see not the preciousnesse, nor taste the sweetnesse of it?

Answ. The God of this world hath so blinded their eyes, that they cannot see the Excellencies of the word. The Sun is full of light and lustre, but the blind man for want of sight cannot discern it. The word is full of sweetnesse, but mens hearts are so taken up with the enjoyment of present things, that they cannot taste nor relish the things of God. 'Tis but lost labour to put a cordial in a dead mans mouth. The fault then is not in the word which is as precious, pure, delightfull, and sweet as ever, but the fault is in our corrupt minds, which are so blinded and hardned with sin, that we cannot perceive, nor receive the word. Let's beseech the Lord to spiritualize our hearts, and then we shall be able experimentally to say, How sweet are thy words unto my taste, yea sweeter then Honey to my mouth! Psal. 119.103. As none know the sweetnesse of honey but such as have tasted it; so none know the sweetnesse of Gods word but the people of God, who experimentally know the worth of it. To them, and to them onelyonly 'tis more precious then gold, and sweeter then honey. To them the most excellent and delightfull things in the world are base and bitter, drosse and dung, loathsome and noysome in comparison of Gods word.

15. 'Tis a speciall preservative against sin. V. 11. and Psal. 119.11. 'tis one speciall piece and part of our spiritual armour whereby we defend our selves against sin and Satan.Hoc gladio spirituali Christus vicit & jugulavit Daemonemse itentantem & oppugnantem. Ephes. 6.17. by this Christ, Steven, Paul, and the Martyrs, defended themselves, and offended their enemies. Matth. 4.47. This will Antidote and arm us with invincible arguments against sin and Satan. Doth the Devill tempt thee to covetousnesse, cruelty, Usury? the word will tell thee that no such person shall come into Gods Kingdome. Psal. 15.5. Gal. 5.22. Art given to fornication, adultery, uncleannesse? the word will tell thee that God will judge such. Heb. 13.4. Art tempted to Apostasy? remember Heb. 10.38. Mark 8. ult. Rev. 21.8. Art tempted to pride? remember, God resists the proud. Iames 4.6. 1 Pet. 5.5. Art tempted to hypocrisy? remember Hypocrites have the lowest place in hell. Matth. 24.51. Art tempted to defraud and over-reach thy neighbour? remember the Lord is an avenger of all these things. 1 Thes. 4.6. though men may carry many things so subtilly,See more D Gouge on Ephes. 6.17. and Mr. Robinson on the same Text. and Mr Sangar his Morning Lect p. 14. &c.Eph 6:17 as to escape the justice of men, yet they shall never escape the hand of God. Art tempted to break thy Covenant? the Scriptures still tell thee what befell Zedekiah for this sin, Ezek. 17, 18. The very root of all that Atheisme and Profanenesse that is amongst us, is this, that either men do not know the Scriptures, or else they do not believe them.

16. It brings a great Reward, not to those that onelyonly hear it, know it, praise it, but to those that practise it. V. 11. yea the very obeying of Gods commandements is a reward it self,Virtus est abundè su… praemium. 'tis both work and wages, and such imployment is our high preferment. 'Tis not onelyonly For keeping, but In keeping of Gods commandements,V. Beauty of Holiness c. 8. p. 172. Edis, 2. that there is reward. Iames 1.25. Godlinesse in the power of it is Gain, great gain, none like it. This reward followes obedience freely, as Punishment followes the disobedient, though they neither desire nor seek it, yet paena est finis operis, etsi non est finis operantis. Those that love the commands of God, and sincerely obey them, shall be certainly rewarded, though they should not desire or seek it, but in simplicity of heart run the wayes of God, making this their aym, that they may glorify him. Now all these high commendations of the word, should make us unfeignedly for to love it, heartily to embrace p. 286it, reverently to esteem it, and fervently to desire it,Inter omnia mundi volumina praestantissima sunt scripta foreign, nam praeter id quod Deum habent Autorem, veram continent Sapientiam, infallibillia praecepta, optimam vivendi normam. Aretius. Excellency being the Object of desire. Gods Word is like God himself, full of Majesty, full of Excellency. It contains (magnalia & honorabilia Legis) the great and honourable things of Gods Law, Hos. 8.12. It is not an empty sound or a dead letter, but full of Majesty, Life and Power, and therefore must be entertained by us with the greatest respect.Eadem reverentia debetur Scripturae quàm Deo, quia manavit ab eo solo, nec quicquam humani habet admis…um. Calvin. Looke what **See seven Sorts of of Irreveverent handlers of Gods Word. Master Leigh Body of Divinitie, Lib. 1. Cap. 2. Page 25. Master Trapps True Treasure. Cap. 4.Reverence we give unto God, the same is due to the Word of God.

[See more of the Scriptures Excellency. Master Robert Boltons Saints Guide, p. 42.43, &c. Master Trapps True Treasure, Chapter 3. Sect. 2. Master Leighs Body of Divinity. l. 1. c. 8. p. 81.

2. If the Scriptures be Gods Word, then it will follow that they are a Consule Davenant de Iudice ac norma fidei, cap. 10. p. 40. and Mr. Leighs Body of Divinity l. 1. c. 2. p. 17. Bishop Vshers Body of Divinitie. p. 18. Chameir, Loc. com. l. 1. c. 10. & 12. Ames. Bell. Enervat. l. 1. c. 6.Perfect Rule and Canon for us to walke by. The Canons and Rules of men are oft times harsh, hard, sottish, superstitious, and disquiet the Conscience; aye, but the Word of God commands nothing but what is sweet and easie, pleasant and profitable to the soul that walks according to it, Gal. 6.16. as many as walk according to this Rule or Canon (foreign, so Phil. 3.16.) Peace and Mercy shall be their portion;Regula est mensura quadam cui nihil adimi, nihil adjici potest. hence the books of Scripture are called Canonical, because they are the rule and Canon by which we must walk; hence 'tis that the Lord sends us in our doubts, not to a Light within us (which is no better then darkness) nor to unwritten Traditions without us which would soon deceive us; but to the Law and to the Testimony, Isay 8.19, 20. not to witches or wizards, not to the dead for the ease of the living,Nunquid pro vivorum salute consulet mortua Idola, vel damnatos Damones: ad Legem …currendum est, ea enim docebit nos quid agendum, quid cavendum sit. … Lapide. but we must have recourse to the Law of God which is given us by him for our infallible direction; and if any man speak either without or against the word, it is because he hath no true Light of Grace or Understanding in him.

This God hath ordained as a Lampe for our Feete, that we miscarry not amiddest those many By-paths that are in the World. Let us then make use of it in the course of our Lives; If a Carpenter have a Rule or Line, if he tie it to his backe and never use it, his Worke must needs be crooked: So if we have Bibles, and never reade them, nor Meditate on them to practice them, our Lives must needs be irregular.

p. 287They are then to be reproved, who set up false Rules to walk by, As

1. Antiquitie.

2. Custome.

3. Fathers.

4. The **Consule Altingium. T. 2. P. 1. Problem 4. page 26.27. Whitaker, De Scriptur, Controvers. 1. Q 3 Cap. 1.Church.

5. Reason.

6. Vniversalitie.

7. Enthusiasms.

All which you may see Succinctly and Learnedly confuted in Master Anthony Burgess his Fast Sermon on Mark 1.3. Preached before the House of Commons, September 17. 1643. Page 3. to 19. where you have six properties of a Rule, with many motives and directions to read the Scripture. To these I shall adde an eighth sort, viz. those that leave the Scriptures. and make Providence the Rule of their wayes and walking, because they have success and prosper in their wayes:Faelix scel…s vocatur virtus. Sen. therefore they conclude that their wayes are good, and God approves of them. But if this were good Logick, then thieves and sacrilegious persons might conclude that their actions were good, because they have success for a time in their wickedness. Like Dionysius who prospering in his sacriledge, cried, See h…w the Gods love Sacriledge! Such must know that we may not accept the most signall Demonstrations of Providence against a Scripture Rule. No alteration of times, no success of Providence must make us goe against the Word of God. See five Reasons against such in Master Lyfords Plain mans Senses exercised, p. 29. to 37. and Master Anthony Burgess Spi. Refining, 1 Part. Serm. 31.

9. Others make Conscience their Rule, wherein Conscience is regula regulata, non regula regulans. It must be ruled by the Word, and not rule the Word. Conscience is onelyonly a subordinate Rule, and binds us no further then it receives information from the Word. Many Sectaries cry, their Conscience is against our Ministery, Churches, Ordinances; and may not a Jew,See 5. Reasons why an erring Conscience doth not oblige. Ames CC. l. 1. c. 4. S. 10. a Turke or Papist say as much, that it is against his Conscience to joyn with us: but who knows not that an erronious Conscience doth not bind; else Iohn 16.2. Acts 26.9. might plead Conscience for persecuting the Church. Thy duty is not to follow it, but get thy judgement better informed, that thou mayest leave it; since the light of Conscience is but imperfect and may erre.

3. If the Scripture be Gods Word, then it must needs be the fittest Iudge both in matters of Doctrine and Practice. Hence in all our doubts God sends us hither for direction, Deuteronomy 12.32. and 28.58. and 31.9.10. Isay 8.20. and Christ sends us to the Scriptures to decide matters of Controversie. Thus when a Controversie arose about the Resurrection, Christ determines the Controversie by Scripture, Matthew 22.29. ye erre not knowing the Scripture. So Luke 10.26. and 16.29. Acts 16.22. 2 Peter 1.19. The Word is the supreme …udge in all matters of Religion; Who is higher then God? when his Word hath spoken it, what exception shall we make? or to whom shall we appeal? Hence Christ himself submitted his Doctrine to the decision of the Scriptures, Iohn 5.39. so did the Apostle, Acts 28.23. The Church is Gods House, his City, his Spouse, and He onelyonly is her Lawyer, Iames 4.12.

p. 288[See more, Doctor Davenant de Iudice cultus, cap. 4. p. 5. Doctor Prideaux, Lect. 22. Revets Isagoge, cap. 19.20. Lyford Plain mans sens. Excerc. Page 9.10. Gerherd, Loc. Com. Tom. 1. Doctor Cheynel against Antitrinit. c. 9. p. 291. D. Morton, Apolog. p. 2. l. 5 Brochmand CC. Tom. 1. Controvers. 1. Q. 19. & Ames. Bell. Enervat. l. 1. c. 5.

4. If the Scripture of the Old and New Testament be a perfect Rule, and the supream Judge, then they are to be blamed, who adde Apochryfal writings to it to perfect it; whereas that which is perfect needs no such Additions: yet the Papists have put them in the Canon, though there be palpable lies in them, E. G. Ecclesiasticus 1.14. that the fear of the Lord was created with the faithful in the womb, so Ecclesiasticus 46.20. is false, so Tobit 6.7. with the smoak of the Liver of a Fish, he drives away the Devil; but the Scripture saith Fide non Fumo, by Faith and not by smoke we must resist him. So Tobit. 12.9.12.13. he makes the Angel, not Christ to offer up the Prayers of the Saints to God; Ecclesiasticus 22.22. and 2 Maccab 12.43.47. there is offering sacrifice for the dead.

[See strong Reasons against them, Doctor Reynolds Lect. de Lib. Apochry. Bishop Vshers Body of Divinity, page 14.15. Master Leighs Body of Divinity, l. 1. c. 5. D. Whitaker de script. Controv. 1 Q. 1. cap. 3. Rivels Isagoge ad Script. c. 7. Sharpii Cursus Theolog. Contr. to page 6.

5. Is the Scripture the Word of God, Oh love it then for the Authours sake, we usually esteem of writings according to the Eminency and Dignity of the Authour; now all Scripture is given by inspiration from God, and is to be prized as the Love it not onelyonly because it is a good Law, but because it is Gods Law. Master Capel on Tentat. l. 4. Sect. 2. p. 15. ubi plura. Quid est S. Scriptura nisi quaedam Ep…stola Omnipotentis Dei ad creaturam suam? Greg.Epistle and Love-Letter of the Great God to the sonnes of men. 'Tis one of the chiefest gifts which ever God gave; it is a greater mercy then the Sun or the Light of Heaven. 'Tis this we must be judged by at the last day, Iohn 12.48. Not a Chapter we read, nor a Text that is expounded to us, but will be a witness for us or against us, for our comfort or conviction at that great day. Be ruled then by it since you must be judged by it, and chuse rather to die then to sin against it? Set your affections on it, see that you love it.

1. Cordially, not Superficially. Write it not onelyonly in your Heads or Note-Books, but get it written upon your hearts, and engraven on your souls, then you will delight to do Gods Will, Psalm 40.8. doe not onelyonly read it, but eat it, and by Meditation digest it, that it may be to you the Rejoycing of your hearts, Ier. 15.16 We should as readily and willingly receive Gods Word, as an hungry man doth meat.

2. Love it See Master Stoughton Davids Love to the Word. Chapter 13 14. Master Hierons Sermon on Psalm 119.174. Page 215.Ps 119:174Superlatively, do not love it as you do your beast or other creatures with a low, carnal, sensual Love: but love the Scriptures next to God, Appretiativè & intensivè, Affectu & Effectu with the highest intention of Affection; even above riches, Pleasures, yea, and our appointed food, Iob 23.12. I have esteemed the words of his mouth more then my necessary food. Prae dimenso meo (i.) magis quàm res sibi ad vitam necessarias. Lavater.He loved it more then any food, absolutely; and preferred it before his necessary food, without which his life could not subsist: he had rather loose his meals, then his meditations on p. 289Gods Word. He esteemed it more, not onelyonly then dainties or superfluities, but then substantial food, without which he could not live and subsist: As a **Master Trapp in locum, Vbi plura.Reverend Divine of ours hath well observed.

3. Love it …ractically, Love it so, as to obey it; this is the end of all our Reading, and Hearing, viz. that we may doe it, Deuteronomy 4.6.14. and 51. and 6.3. and 11.32. It is not knowing nor praysing but practising that bringeth blessednesse, Iohn 13.17. Psalm 15. ult. Iam. 1.25. Revelations 22.14.

Though Obedience be not the Meritorious cause of our salvation, yet it is a good Evidence of it: It is Via ad Regnum, non causa Regnandi, Luke 11.28. Romans 2.13. At the last day Christ will demand, not what have we read or said, but what have we done. Matthew 7.22. and 25.35. Many are bare hearers, but not doers of the Word, and so play the Non quid legerint, sed quid egerint non quid dixerint, sed quomodo vixerint.Sophisters in deceiving themselves and others with showes, insteed of substance, Iames 1.22. To obey the Word of God in our Life,foreign, fallaci Syllogismo imponentes vobis ipsis. Paraeus. is our Wisedome, Deuteronomy 4.6. Hence Christ calleth him a wise man, that heareth the Word and doth it. Matthew 7.24. These are Verba vivenda, non legenda; not barely to be read, but practised: Hereby we honour God, and so shall be honoured of him again, Iohn 15.8. One Practical Christian bringeth more glory to God, then a thousand Notional formall Professours.Is optime legit Scripturas qui verbae ver…it in opera. Chrysost. This made Paul commend the Romans (6.17.) not for bare professing, but for obeying from the heart that form of Doctrine which was delivered to them: and Christ preferreth such as Doe his Will, before his natural Kindred, Matthew 12.47.

Hereby we shall experimentally know the Truth of Gods Word,Si quis animo ita comparatus sit ut qualemcunque voluntatem Dei sibi revelatam, licèt carnis affectibus contrariam, obsequenti animo amplecti velit; is demùm aptus erit, ut judicet de meo dogmate, quippe mentem habens non impeditam: Sicut oculi de col…ribus tum demùm rectè judicant cùm nullo pravo humore suffusi sunt. Soto. Iohn 17.17. When men believe the Word, submit to it, and are content to be ruled by it in all things, they shall Experimentally know the truth of it. Knowledge helps much to Practice, and Practice helps much to Knowledge. It is not talkeing of Wine, but drinking of it, that comforts and chears the heart. The Theory of Musick is delightfull, but the Practice is farre more Excellent and Pleasant.

A reall good Man, is Decalogus Explicatus, a living Decalogue, his Life is a Comment on the Commandements. The Word is written in his Heart, and held forth in his Life, Philippians 2.16. Holding forth the Word of Life. He doth not onelyonly lay up the Word in Hearing, but he doth hold it forth in ordering all his Actions according to it. And this is an Evidence that we are truely Godly, Iohn 14.15. 1 Iohn 3.24. And serveth to distinguish us from all the Hypocrites in the World, who onelyonly talke of Religion, and cry, Lord, Lord, Matthew, 7.22, 23. they come and hear, But they will not doe it, Ezekiel, 33.31, 32. that But is a blot and spoils all.

p. 290As it was said of Naaman the Syrian, He was a Valiant man, But he was a Leper; that but was a blemish. So we may say of many formal Professours, they can talk excellently, and have good Parts; But they are covetous, cruel, proud, malicious, censorious, &c. Fie on these Buts, they are the Coloquintida that spoils all. These are the Botches and blemishes of Religion and cause it to be evil spoken of; as the Indians said of the Spaniards, when they saw their cruelty, Surely, that God cannot be good that hath such wicked servants. So Ezek. 36.20. the profane Iewes caused Gods Name to be profaned and evil spoken of,Gentium vitiis & idolatriae adhaeserunt, sicque polluerunt Nomen Dei (i.) ansam dederunt cur gentes blasphemarent Deum. … Lap. Minor reatus est Sancta non legere, quàm lecta violare. Salvian. by reason of their lewdness, when the Enemy cried, These are the people of the Lord, and are gone forth of his Land: q. d. These are the holy people, see what kind of Inhabitants God had in his Holy Land.

On the contrary, when Gods people walke up to their Principles and Priviledges, answering their Gospel Light with Gospel lives, being burning and shining lights, and leading convincing lives.

Vt nihil mali de nobis nisi mentiendo loquantur. Hier.1. Either they shall convince the wicked, and stoppe their mouths that they shall have nothing justly against them.

2. Or else convert them, as **Apolog. c. 1. p. 51.Iustin Martyr confesseth that the Holy lives of the Christians taught him the Christian Religion: by seeing their Constancy, Patience, Humility and cheerfulness in suffering, it won him to the Gospel. Oh then, let us be doers of Gods Will, this is more pleasing to him then all Duties without it. Obedience is better then Sacrifice. 1 Samuel 15. A heart without words is better then words without an heart, a grain of Grace is better then many pounds of gifts. 'Tis good to Profess, but Practice is better, yea of the two, Practice without Profession, is better then Profession without Practice: for Divinity in this life consists rather in Practice then in speculation and contemplation.Tota Theologia est Practica Baronius, Exercit. 3. art. 28. mihi. p. 277. In Religion we know no more then we Practice; then we are said to know God when we keep his Commandements,Ille plus didicit qui plus facit. 1 Iohn 2.3, 4. Lay aside words, and fall to works.

—Quid verbis opus est? Spectemur agendo.

Let us imitate the sheep which boast not how much they have eaten, but shew it actually by their fat, fleece and young. We all profess we love God, let us shew it by doing something for his Honour. As the woman that loved our Saviour bestowed a box of precious Oyntment on him.Exhibitio operis indicium est amoris. Bernard. Love is bountifull. Many read the Scriptures onelyonly to fit them for discourse,Est qui Plantonem legere postulet, non vitae ornandae, sed linguae orationisque commendae gratiâ, nec ut modestior fiat, sed ut lepidior. Rul. Gellius, Noct. Attic. l. 1. c. 9. Tantum scimus quantum operamur. as some are said to read Plato. All such unpractical knowledge in Gods esteem is no knowledge, 1 Samuel 1.12. Ieremiah 2.8. The Priests no doubt had a Notional knowledge, but because it wanted Practice, God accounted it no knowledge. This want of Practice breeds Errours and Heresies; Men turn Scepticks because they will not be Practicks. God plagues the Hypocrites of our time for their Unfruitfulnesse, Ungratefulnesse, and Contempt of the Gospell, by giving them up in his just judgement.

p. 2911. Anabaptism, Libertinism, Socinianism and other Heretical ways. Sin hath so blinded them that they cannot see the Truth, Matthew 22.29.Scripturatum ignoratio peperit haereses, & vitam corruptam invexit. Chrysost. Practice is the best Preservative against defection, this will make a man whose knowledge is less then others to remain stedfast in time of trial like a fixed Star, whilest others of greater Parts like blazing Comets may shine for a while, but at last vanish into smoke, Revelations 3.8. 'Tis obedience to this Word that will build us up till it have brought us to an inheritance immortal, Acts 20.32.

[He that would see more Encouragements for Practice, let him peruse Mr. Samuel Wards Sermon, Iohn 13.17. it is the last Sermon of his Sermons. Master Vennings sermon on Matthew, 7.21. Doctor Preston on Romans 1.18. p. 170. Downams Guide to Godliness, cap. 1.2. The Preface to the last Edition of Doctor Andrewes Catechism, Master Anthony Burgess spi. Refining, 1 Peter, 1.2, 3. Master Sanger his morning Lecture, p. 77, &c.

1. Then let us Read it constantly, Deuteronomy 6.6, 7. Psalm 1.1, 2. least any should exempt themselves, the Lord names **Bishop Vshers Body of Divinitie, Page 25.26. Chamier Loc. Com. l. 2. c. 1. Doctor Featlyes Defence Sr. H. L. 2. P. page 100.all sorts, men, women, children, strangers, Deuteronomie, 31.11, 12. Ieremiah. 36.6, 7. not onelyonly the learned, but the unlearned also, must Read, yea, search the Scriptures, if they expect Eternal Life. Iohn 5.39. peruse them frequently,foreign, scrutamini (i.) non legite tantùm, sed attento animo expendite. Grotius. and search them diligently, digging for these Heavenly Treasures as men doe for gold, who break every clod that they may finde the golden Oare.Singuli sermones, syllabae, puncta, apices, in Divinis literis plena sunt sensibus. Hierom. There is nothing written in vain, but even those places which at first view seem to contain nothing memorable; yet by prayer and study much gold of instruction and consolation may be gained from them, neither is there any danger in a wise, humble and Holy reading of the Scriptures, for then the Lord would never have revealed them, nor have denounced such terrible Threatnings against such as are ignorant of them, Isay 27.11. 1 Thessalonians, 7.8. It is not knowledge but the want of it which makes men erre both in Doctrine and Manners, (Matthew 22.29.) as we see by sad experience in the dark corners of the land.

Be not then a stranger to Gods Word, but let it dwell in you, Colossians, 3.16. Let it bee your Domesticke Counsellour, let it be as Familiar with you as he that dwelleth in the same House with you, even as your Brother and Sister, Proverbs 4.7. Let it dwell not onelyonly sufficiently, but aboundantly, richly, and plentifully in you, both in respect of the Object, be not onelyonly acquainted with some Parts and Parcels of the Scripture, but let the whole Word both Law and Gospel abide in you, be industrious to know all Gods Will, Hos. 6.3. Prov. 2.3.4, 5.

Secondly, In respect of the Subject, Let it rule in all the parts of the Soul, in the Understanding, Memory, Will, Affections; set open the Doores of the Soul, and bid light welcome, Let there not be a formido Lucis, a shunning of the Light, for that argueth guilt, Iohn 3.20. But be like Apollos, who was mighty in the Scriptures, Acts, 18. p. 29214. and like the Eunuch (Acts 8.28, 29.) who would lose no time, but as he was travelling and riding in his Chariot he was reading the Word.Si talis in ipso itinere, qualis in quiete Domi fuisse credendus est. Chrysost.

2. Which makes him the more to be admired, he was but a Heathen.We must esteem reverently of the word though at present we cannot understand it. V. Hilders. Psal. 51. Lect. 1. page 2.3.Ps 51

3. He had much business.

4. He was a Prince, and a great man.

5. Though he understood not what he read, yet he would be reading.

6. He ingeniously confessing his ignorance, God sends one to instruct him. 'Tis the Meek, the Teachable, and the Tractable whom God will teach his way, Psal. 25.9. Isay 28.9, 10. Iames 1.21. 'Twas the great praise of Alphonsus King of Arragon, that (notwithstanding all his Princely affairs) he read over the Bible 14. times with the ordinary Gloss, and George Prince of Transilvania read over the whole Bible 6. or 7. times. How will their forwardness condemn our backwardness!

[See Motives and directions for Reading the Scriptures, Par. on Rom. in the end of his Comment p. 1. &c. Byfields Marrow, p. 550. Master White of Dorchester Direct. for reading script. Master Sam. Hierons Serm. on Hos. 8.12. Downams Guide to Godlyness cap. 28. to 32. Master Traps Treatise cap. 8. Master Burgess his Sermon on Marke 1.3. p. 14, &c. Master Leigh's Body of Divinity, l. 1. c. 2. p. 23. Master Philip Goodwin Family-Dut. p. 348.

2. We must remember and Treasure up the things we read. 'Tis impossible we should ever practice the things which we forget with Mary, we should treasure up Christs sayings in our hearts, Luke 2.19.51. we should lay up something for the time to come, Isay 42.23. and learn that in Sion which may support us in Babylon. Ier. 10.11. this will be a means to keep us from sinning against God, Psalm 119.11. Deut. 11.18. Iob 22.22, 23. Our memories naturally are very false, and there is a wilful forgetfulness of the best things. Hence the Lord commanded the Jewes to make them fringes on the borders of their Garments that they might remember the Commandments of the Lord and do them,Vox audita perit, litera scripta mane…. Num. 15.38, 39. we should use all good means to keep the word in Remembrance; as by conference, by loving it Psalm 119.16. want of affection, makes memory wanting, we use not to forget what we love. By writing it, such as can write Sermons may do well to write them. Baruc writ from the mouth of Ieremy, 36.32. and if Kings notwithstanding the multiplicity of their Kingly affairs, yet must spare time to read Gods Word, and must write out with their own hands a Copy of the Law, the better to imprint it in their memories (Deut. 17.18.) how can inferiour persons who have not that strong imployment, be excused?

[See helps to strengthen Memory, Manton on Iames 1.25. p. 204. Barlow on 2 Timothy 2.8. Baine on Revelations 2.4. p. 13. Fenner on Revelations, 3.1. Rogers of Dedham on Love, p. 3, 4, &c. Doctor Reynolds on the Passions, p. 13, &c.

3. Medit on the word. Do not only taste it, but eat it, digest it, & concoct it, for then it will nourish you Ier. 15.16. This made David to excel Ps. 119.99.100. 'Twas one of Luthers Masters, by which he profited so much. Meditation, p. 293Tentation and Prayer. This will make us know things experimentally, we shall taste of hidden Manna, we shall be constant and setled in Gods wayes. This layeth open to us all our losses by sin, the losse of Gods favour, losse of Peace of conscience, and losse of Reward, and so imbitters sin to us. By this we converse with God, 'tis our Mount Nebo out of which we may behold the heavenly Canaan. Though our bodies be on earth, yet by Meditation our soules may be in heaven. Resolve then to spend one houre in 24. every day in this duty. Satan will lay many rubs in your way,Mihi certè auferre sol…t multum temporis contemplatio ips… sapientiae. Seneca epist. 65. Haec meditatio ut salu…a…is est, ita assidua esse de bet, languescit enim & evanescit fides si hoc studium remittatur, & sunt illecebrae variae quae nos abducunt si paululum à contemplatione remittamus. for of all duties he cannot endure that we should reflect upon our wayes, yet like another Sampson, you must break all the cords of these Philistines; the benefit, Peace and comfort you will find by it, will abundantly pay for all; especially on the Sabbath day, we must be much in this duty. Rev. 1.10. As the rich man thinks it not sufficient that he hath Gold, but he loves to think on't, to see it, to count it: soe should we not content our selves with a notionall knowledge of God and his works; but by meditation we should recount and ponder the wayes and works of God, that we may experimentally tell what God hath done for our soules.

[See more for Meditat. Barlow on 2 Tim. 2.7. D. Holsworth's Ser. on Psal. 119.48. p. 321. Downams Guide to Godlinesse. l. 5. c. 14. Mr. Stoughton Davids Love to the word. p. 295. to 434. Mr. Ambrose his Medita. cap. 7. Sect. 1. Mr. Baxter's Saints Rest. Part. 4. p. 147.179. to 203.]

Let us then with all Thankfulnesse acknowledge this mercy of mercies,Haec visus caecis, vita mortuis, ortu, formâ, materiâ divinum est, usu salu…iferum, effectis mi… anuum. D. Sibbs Concio ad Clerum. p. 57. this gift of gifts; what grosse Ignorance, Profanenesse, Superstition, and Idolatry, did overspread the world 500. yeares agoe, for want of this light which we enjoy. Oh what excellent Helps, Expositors, Treatises, Practical and Polemical on all Parts of Divinity, do we enjoy! what would not our forefathers have given to have seen this day? and yet we foolish, ungrateful people know not our own mercies, nor do we prize the things that concerne our everlasting Peace.See Mr. Strong… 31. Ser. p 617. As ever we desire to prosper, let us with all readinesse of mind receive the word, none ever yet lo…t by entertaining it, it payeth for its entertainment where ever it comes. 'Twill return Mercy for Duty, and brings with it a sure Reward: Every line of it runs Wine, Milk, and Honey, to the due observers of it. We should therefore esteem it above our dearest lives. When the Sanctum Sanctorum was taken (saith Iosephus) in the last destruction of Ierusalem, the Jewes desired rather to dye then to live. What crying, yea what dying was there, when the Ark was taken? 1 Sam. 4.18, 20, 21, 22. if the Lord will take his word away, we should desire that he would take us away, for our lives will not be worth the enjoying, if we cannot have the Tokens of Gods love and favour with them. There is not a surer signe of a child of God, then this sincere love to the sincere milk of Gods word. 1 Pet. 2.2. Moses esteems it above all the learning of other Nations. Deut. 4.6. David spends the whole 119. Psalm to shew his intimate affection to it. He preferres it before Gold, Solomon his son preferres it before Pearles. Proverbs 3.15. Iob (23.12.) preferres it before his food. and Ieremy (15▪ 16.) makes it his joy. In a word, all the children of God have been great lovers of the word of God. They look upon it as a Rich Mine of Heavenly Treasures, and a store-house of all spiritual p. 294consolations. The Bible is Promptuarium sacrum, a common shop of medicines for the soule,Nostros lectio divina solidavit mores, quoniam saepè bene geritur si caelestis metus humanis motibus opponatur. Hinc virtutum omnium sumitur manifesta cognitio. Hinc sapientia veritatis sapore conditur. Sic ad omnia redditur humilis, quem imbuit doctrina coelestis. Cassiodorus. full of rich priviledges, promises, and large Legacies to the people of God, 'Tis a staffe and stay to the old, an ornament and guide to the young. Here you may read the Love which God bare to his children from all eternity, and will continue to them when time shall be no more; here are to be found the Leaves of the Tree of Life, which God hath ordained for the healing of the Nations. In a word, here is a Hammar for Hereticks, a Touchstone for doctrine, a Rule for our lives, a comforter & counsellour to us in this house of our pilgrimage.Verbum Dei est lux ad Deum dirigens in Agendis, Credendis, Sperandis, Amandis. We should then read Gods word not only as our duty, but as our priviledge & singular happinesse; Rejoycing that we have them to read; the child delights to read his fathers Will and Testament, that he may see what is bequeathed to him. Denizons delight to read their Charters,S. Scriptura est cor & anima Dei. Greg. Here we have the very heart and mind of God revealed to us. and to know their Priviledges. The Malefactor acquitted delights to read his Pardon. and the Prodigal that is received into favour, delights to read the Affectionate Letters of his father to him. If we be born of God,See Mr. Calamy 2. Ser. on Psal. 119 92. p. 57. &c.Ps 119:92 we cannot but love the word of God.

And it is profitable. &c.

Observe, Such as meddle with Gods word, must profit by it. We abuse the word when we read or hear it onelyonly for Speculation, Novelty, and Curiosity, but not for Practice, that we may know, love and fear God, and so be happy for ever. God gave them for this end, that we might profit by them. Those Ministers then are to be blamed that play with Scripture, and feed their people with the chaffe of aery Notions, frivolous Questions, Idle distinctions and foolish controversies; seeking their own ends and praise, and not the benefit of Gods people. Let such remember that the Scripture was given to Profit us, but not play withall. 'Tis said of Bernard, that preaching one day Scholastically, the learned thanked him, but not the godly; but when another day he preacht plainly, the good people came blessing God for him, and giving him many Thanks, which some Schollars wondring at; oh said he, Heri Bern…rdum, hodie Christum. Yesterday I preacht Bernard, but to day I preacht Christ. 'Tis not Learning, but Teaching, not the wisdom of words, but the evidence of the Spirit that is pleasing to the Saints.

For Doctrine, for reproof. &c.

Observe, The word of God containes in it all things necessary to salvation, what is there in the whole body of Religion, but it may be referred to one of these Heads, either Doctrine, Reproof, Correction, or Instruction in Righteousnesse? All things necessary to life eternal are here to be found. Ezek. 20.11. Iohn 5.39. and 20.31. This will inform our Judgements, reform our manners, convince gainsayers, and direct us in paths of Piety. Here's a salve for every sore, a medicine for every malady, even a perfect Rule of found doctrine and good life. [See more in Mr. Leigh's Body of Divinity. l. 1. c. 7. p. 80. &c.]