The Lively Oracles Given to Us, Section 3

The Lively Oracles Given to Us · Section 3

p. 63SECT. III. The ſubject matter treated of in the Holy Scripture is excellent, as is alſo its end and deſign.

WE have hitherto conſider'd the holy Scripture only under one notion, as it is the Word of God; we come now to view it in the ſubject matter of it, the ſeveral parts whereof it conſiſts; which are ſo various and comprehenſive, as ſhews the whole is deriv'd from him who is all in all, 1 Cor. 19.28. But that we may not ſpeak only looſely, and at rovers, we will take this excellent frame in pieces, and conſider its moſt eminent parts diſtinctly. Now the parts of Holy Writ ſeem to branch themſelves into theſe ſeverals. Firſt, the Hiſtorical; ſecondly, the Prophetic; thirdly, the Doctrinal; fourthly, the Preceptive; fifthly, the Minatory, ſixthly, the Promiſſory. Theſe are the ſeveral veins in this rich Mine, in which he who induſtriouſly labors, will find the Pſalmiſt was not out in his eſtimate, when he pronounces them more to be deſir'd then gold, yea, then much fine gold, Pſal. 19.10.

2. TO ſpeak firſt of the Hiſtorical part; p. 64the things which chieflly recommend a Hiſtory are the dignity of the ſubject, the truth of the relation, and thoſe pleſant or profitable obſervations which are interwoven with it. And firſt, for the dignity of the ſubject, the Hiſtory of the Bible muſt be acknowledged to excel all others: thoſe ſhew the riſe and progreſs of ſom one people or Empire; this ſhews us the original of the whole Univerſe; and particularly of man, for whoſe uſe and benefit the whole Creation was deſign'd. By this mankind is brought into acquaintance with it ſelf; made to know the elements of its conſtitution, and taught to put a differing value upon that Spirit which was breath'd into it by God, Gen. 2.7. and the fleſh whoſe foundation is in the duſt, Job 4.19. And when this Hiſtorical part of Scripture contracts and draws into a narrow channel, when it records the concerns but of one Nation, yet it was that which God had dignified above all the reſt of the world, markt it out for his own peculiar; made it the repoſitory of his truth, and the viſible ſtock from whence the Meſſias ſhould come, in whom all the Nations of the earth were to be bleſſed, Gen. 18.18. ſo that in this one people of the Jews, was virtually infolded the higheſt and moſt important intereſts of the whole world; and it muſt be acknowledg'd, no Story could have a nobler ſubject to treat of.

p. 653. SECONDLY, as to the truth of the relation, tho to thoſe who own it Gods Word there needs no other proof; yet it wants not human Arguments to confirm it. The moſt undoubted ſymtome of ſincerity in an Hiſtorian is impartiality. Now this is very eminent in Scripture writers: they do not record others faults, and baulk their own; but indifferently accuſe themſelves as well as others. Moſes mentions his own diffidence and unwillingneſs to go on Gods meſſage, Ex. 4.13. his provocation of God at the waters of Meribah, Num. 20. Jonah records his own ſullen behavior towards God, with as great aggravations as any of his enemies could have don. Peter in his dictating Saint Marks Goſpel, neither omits nor extenuates his ſin; all he ſeems to ſpeak ſhort in, is his repentance. Saint Paul regiſters himſelf as the greateſt of ſinners.

4. AND as they were not indulgent to their own perſonal faults, ſo neither did any nearneſs of relation, any reſpect of quality bribe them to a concelement: Moſes relates the offence of his ſiſter Miriam in mutining. Num. 12.1. of his brother Aaron in the matter of the Calf, Ex. 32.4. with as little diſguiſe as that of Korah and his company. David tho a King, hath his adultery and murder diſplaied in the blackeſt characters; and King Hezekiahs little vanity of ſhewing his p. 66treſures, do's not eſcape a remark. Nay, even the reputation of their Nation could not biaſs the ſacred Writers; but they freely tax their crimes: the Iſraelites murmurings in the wilderneſs; their Idolatries in Canaan, are ſet down without any palliation or excuſe. And they are as frequently branded for their ſtubborneſs and ingratitude, as the Canaanites are for their abominations. So that certainly no Hiſtory in the world do's better atteſt its truth by this evidence of impartiality.

5. IN the laſt place it commends it ſelf both by the pleſure and profit it yields. The rarity of thoſe events it records ſurprizes the mind with a delightful admiration; and that mixture of ſage Diſcourſes, and well-coucht Parables wherewith it abounds, do's at once pleaſe and inſtruct. How ingenuouſly apt was Nathans Apologue to David, whereby with holy artifice he enſnar'd him into repentance? And it remains ſtill matter of inſtruction to us, to ſhew us with what unequal ſcales we are apt to weigh the ſame crime in others and our ſelves. So alſo that long train of ſmart calamities which ſucceeded his ſin, is ſet out with ſuch particularity, that it ſeems to be exactly the crime reverſt. His own luſt with Bathſheba, was anſwerd with Amnons towards Thamar; his murder of Vriah with that of Amnon; his trecherous contrivance p. 67of that murder, with Abſoloms traiterous conſpiracy againſt him. So that every circumſtance of his puniſhment, was the very echo and reverberation of his guilt. A multitude of the like inſtances might be produc'd out of holy Writ; all concurring to admoniſh us, that God exactly marks, and will repay our crimes; and that commonly with ſuch propriety, that we need no other clue to guide us to the cauſe of our ſufferings, then the very ſufferings themſelves. Indeed innumerable are the profitable obſervations ariſing from the hiſtorical part of Scripture, that flow ſo eaſily and unconſtrein'd; that nothing but a ſtupid inadvertence in the reader can make him baulk them: therefore 'twould be impertinent here to multiply inſtances.

6. LET us next conſider the prophetic part of Scripture, and we ſhall find it no leſs excellent in its kind. The prophetic Books are for the moſt part made up (as the prophetic Office was) of two parts; prediction and inſtruction. When God rais'd up Prophets, 'twas not only to acquaint men with future events, but to reform their preſent manners: and therefore as they are called Seers in one reſpect, ſo they are Watch-men and Shepherds in another. Nay, indeed the former was often ſubſervient to the other as to the nobler end: their gift of foretelling was to gain them autority; to be as it were the p. 68ſeal of their commiſſion; to convince men that they were ſent from God: and ſo to render them the more pliant to their reproofs and admonitions. And the very matter of their prophecies was uſually adapted to this end: the denouncing of judgments being the moſt frequent theme, and that deſign'd to bring men to repentances; as appears experimentally in the caſe of Nineveh. And in this latter part of their office, the Prophets acted with the greateſt incitation and vehemence.

7. WITH what liberty and zeal do's Elijah arraign Ahab of Naboths murder, and foretel the fatal event of it, without any fear of his power, or reverence of his greatneſs? And Samuel when he delivers Saul the fatal meſſage of his rejection, do's paſſionately and convincingly expoſtulate with him concerning his ſin, 1 Sam. 15.17. Now the very ſame Spirit ſtill breaths in all the prophetic Writings: the ſame truth of prediction, and the ſame zeal againſt vice.

8. FIRST, for the predictions what ſignal completions do we find? How exactly are all the denunciations of judgments fulfil'd, where repentance has not interven'd? He that reads the 28. chap. of Deut. and compares it with the Jews calamities, both under the Aſſyrians and Babylonians, and eſpecially under the Romans, would think their oppreſſors p. 69had conſulted it, and tranſcrib'd their ſeverities thence. And even theſe Nations, who were the inſtruments of accompliſhing thoſe diſmal preſages, had their own ruins foretold, and as punctually executed. And as in Kingdoms and Nations, ſo to private perſons none of the prophetic threatnings ever return'd emty. The ſentence pronounc'd againſt Ahab, Jezabel, and their poſterity, was fulfill'd even to the moſt minute circumſtances of place and manner; as is evident by comparing the denunciation of Elijah, 1 Kings. 21.19.23. with their tragical ends recorded in the following chapters. And as for Jehu, whoſe ſervice God was pleaſed to uſe in that execution, tho he rewarded it with entailing the crown of Iſrael on him for four deſcents; yet he foretold thoſe ſhould be the limits; and accordingly we find Zachariah, the fourth deſcendent of his line, was the laſt of it that ſate on that throne, 2 Kings 15.10. So alſo the deſtruction of Achitophel and Judas, the one immediat, the other many hundred years remote, are fore-told by David, Pſal. 109. and we find exactly anſwer'd in the event.

9. NOR was this exactneſs confin'd only to the ſevere predictions, but as eminent in the more gracious. All the bleſſings which God by himſelf, or the Miniſtry of his Prophets promis'd, were ſtill infallibly made good. p. 70At the time of life God return'd and viſited Sarah with conception; notwithſtanding thoſe natural improbabilities which made her not only diſtruſt, but even deride and laugh at the promiſe, Gen. 18. The poſterity of that Son of Promiſe; the whole race of Abraham was deliverd from the Egyptian bondage, and poſſeſt of Canaan, at the preciſe time which God had long before ſignified to Abraham, Gen. 15. So likewiſe the return of the Jews from the Babyloniſh captivity, was fore-told many years before their deportation, and Cyrus named for their reſtorer, before he had either name or being ſave only in Gods preſcience, Iſ. 44.28. But I need not multiply inſtances of national or perſonal promiſes. The earlieſt, and moſt comprehenſive promiſe of all was that of the Meſſiah, in whom all perſons and Nations of the world were to be bleſt, Gen. 22.11. that ſeed of the woman that ſhould bruiſe the Serpents head, Gen. 3.15. To him give all the Prophets witneſs, as Saint Peter obſerves, Acts 10. And he who was the ſubject, made himſelf alſo the expounder of thoſe prophecies in his walk to Emmaus with the two Diſciples, Lu. 24.13. beginning at Moſes, and all the Prophets, he expounded to them in all the Scriptures, the things concerning himſelf.

10. THIS as it was infinitly the greateſt bleſſing afforded mankind, ſo was it the moſt p. 71frequently and eminently predicted; and that with the moſt exact particularity as to all the circumſtances. His immaculate conception, the union of his two natures implied in his name Immanuel; Behold a virgin ſhall conceive and bear a ſon, and ſhall call his name Immanuel; is moſt plainly foretold by Iſ. Chap. 7.14. Nay the very place of his birth ſo punctually fore-told; that the Prieſts and Scribes could readily reſolve Herods queſtion upon the ſtrength of the prophecy, and aſſure him Chriſt muſt be born in Bethlehem, Mat. 2.5. As for the whole buſineſs and deſign of his life, we find it ſo deſcrib'd by Iſaiah chap. 61. as Chriſt himſelf owns it, Luk. 4.18. The ſpirit of the Lord is upon me, becauſe he hath anointed me to preach good tidings to the meek; he hath ſent me to bind up the broken hearted, to proclaim liberty to the captives, and recovering of ſight to the blind, to ſet at liberty them that are bruiſed, to preach the acceptable year of the Lord.

11. IF we look farther to his death, the greateſt part of the Old Teſtament has a direct aſpect on it. All the Levitical oeconomy of Sacrifices and Ablutions were but prophetic Rites, and ocular Predictions of that one expiatory Oblation. Nay, moſt of Gods providential diſpenſations to the Jews, carried in them types and prefigurations of this. Their reſcue from Egypt, the ſprinkling p. 72of blood to ſecure from the deſtroying Angel; the Manna with which they were fed, the Rock which ſupplied them water: theſe and many more referr'd to Chriſt, as their final and higheſt ſignification.

12. BUT beſides theſe darker adumbrations, we have (as the Apoſtle ſpeaks) a more ſure word of prophecy. Saint Peter in his calculation begins with Moſes, takes in Samuel and the whole ſucceſſion of Prophets after him, as bearing witneſs to this great event of Chriſts paſſion, Acts 4.22.24. And indeed he that reads the Prophets conſideringly, ſhall find it ſo punctually deſcrib'd, that the Evangeliſts do not much more fully inſtruct him in the circumſtances of it. Daniel tells us, his death, as to the kind of it, was to be violent: The Meſſiah ſhall be cut off; and as to the deſign of it, 'twas not for himſelf, Dan. 9.26. But the Prophet Iſaiah gives us more then a bare negative account of it; and expreſly ſaies, he was wounded for our tranſgreſſions, he was bruiſed for our iniquities; the chaſtiſement of our peace was on him, and by his ſtripes we were healed, chap. 53.5. And again, ver. 10. Thou ſhalt make his ſoul an offering for ſin; and ver. 11. my righteous Servant ſhall juſtify many, for he ſhall bear their iniquities. Nor is Job an Idumean much ſhort of even this Evangelical Prophet, in that ſhort Creed of his, wherein he p. 73owns him as his Redeemer, I know that my Redeemer liveth, &c. Job. 19.25.

13. AND as the end, ſo the circumſtances of his ſufferings are moſt of them under prediction: His extenſion upon the Croſs is mention'd by the Pſalmiſt: They pierced my hands, and my feet; I may tell all my bones, Pſal. 22.16.17. As for his inward dolors, they are in that Pſalm ſo pathetically deſcribed, that Chriſt choſe that very form to breath them out in: My God, my God, why haſt thou forſaken me? ver. 1. So his revilers did alſo tranſcribe part of their reproches from ver. 8. He truſted in God; let him deliver him now if he will have him, Mat. 27.43. That vinegar which was offer'd him on the croſs, was a completion of a prophecy; In my thirſt they gave me vinegar to drink, Pſ 69.21. the piercing of his ſide was expreſly fore-told by Zachary; they ſhall look on him whom they have pierced, Zach. 10.12. The company in which he ſuffer'd, and the interment he had, are alſo intimated by Iſaiah, he made his grave with the wicked, and with the rich in his death, Iſai. 53.9. Nay even the diſpoſal of his garments was not without a prophecy: they parted my garments among them, and upon my veſture did they caſt lots, Pſ. 22.18. Here are a cloud of witneſſes, which as they ſerve eminently to atteſt the truth of Chriſtian Religion; ſo do they to evince the excellency of ſacred Scripture; p. 74as to the verity of the prophetic part.

14. AS to the admonitory part of the prophetic Writings, they are in their kind no way inferior to the other. The reproofs are autoritative and convincing. What piercing exprobrations do we find of Iſraels ingratitude? How often are they upbraided with the better examples of the bruit creatures? with the Ox and the Aſs by Iſaiah, chap. 1.3. with the Stork, and the Crane, and the Swallow, by Jeremiah, chap. 8.7. Nay the conſtancy of the Heathen to their falſe gods is inſtanc'd to reproch their revolt from the true. Hath a Nation changed their gods which yet are no gods? but my people have changed their glory for that which doth not profit, Jer. 2.11. What awful, what majeſtic repreſentations do we find of Gods power, to awake their dread! Fear ye not me ſaith the Lord? will ye not tremble at my preſence; who have placed the ſand for the bounds of the ſea by a perpetual decree, that it cannot paſs over; and tho the waves thereof toſs themſelves, yet can they not prevail; tho they roar, yet can they not paſs over it, Jer. 22. And again, Thus ſaith the high and lofty one that inhabiteth eternity, whoſe name is holy: I dwell in the high and holy place, Iſ. 57.15. So we find him deſcrib'd as a God glorious in holineſs, fearful in praiſes, doing wonders, Ex. 15.11. Theſe and many other the like heights of divine eloquence we p. 75meet with in the prophetic Writings: which cannot but ſtrike us with an awful reverence of the divine Power.

15. NOR are they leſs pathetic in the gentler ſtrains. What inſtance is there of the greateſt tenderneſs and love which God has not adopted to expreſs his by? He perſonates all the neareſt and moſt endearing relations; that of a Husband; I will marry thee to my ſelf, Hoſ. 2.19. of a Father; I am a Father to Iſrael, and Ephraim is my firſt born: nay, he vies bowels with the tender ſex; and makes it more poſſible for a mother to renounce her compaſſions towards the ſon of her womb, then for him to withdraw his, Iſa. 49.15. By all theſe endearments, theſe cords of a man, theſe bands of love, as himſelf ſtiles them, Hoſ. 11.4. endeavoring to draw his people to their duty, and their happineſs. And when their perverſeneſs fruſtrates all this his holy Artifice; how paſſionately do's he expoſtulate with them? how ſolemnly proteſt his averſneſs to their ruin? Why will ye die O houſe of Iſrael? for I have no pleſure in the death of him that dieth, ſaith the Lord God, Ezek. 18.31, 32. with what regrets and relentings do's he think of abandoning them? How ſhall I give thee up Ephraim? how ſhall I deliver thee Iſrael? how ſhall I make thee as Admah! how ſhall I ſet thee as Zeboim? my heart is turn'd within me, my repentings are kindled together; p. 76Hoſ. 11.8. In ſhort, 'twere endleſs to cite the places in theſe prophetic Books, wherein God do's thus condeſcend to ſolicit even the ſenſitive part of man; and that with ſuch moving Rhetoric, that I cannot but wonder at the exception ſom of our late Critics make againſt the Bible, for its defect in that particular: for Oratory is nothing but a dextrous application to the affections and paſſions of men. And certainly we find not that don with greater advantage any where then in ſacred Writ.

16. YET it was not the deſign of the Prophets (no more then of the Apoſtle) to take men with guile; 2 Cor. 12.16. to inveigle their affections unawares to their underſtandings; but they addreſs as well to their reaſons, make ſolemn appeals to their judicative faculties. And now judg I pray between me and my vineyard, ſaies Iſa. 5.3. Nay, God by the Prophet Ezekiel ſolemnly pleads his own cauſe before them, vindicates the equity of his proceedings from the aſperſions they had caſt on them; and by moſt irrefragable Arguments refutes that injurious proverb which went currant among them; and in the cloſe appeals to themſelves, O houſe of Iſrael are not my waies equal, are not your waies unequal? Ezek. 18. the evidences were ſo clear that he remits the matter to their own determination. And generally we ſhall find that among p. 77all the Topics of diſſwaſion from ſin, there is none more cloſely preſt, then that of the folly of it. Idolatry was a ſin to which Iſrael had a great propenſion, and againſt which moſt of the Prophets admonitions were directed. And certainly it can never be more expos'd, and the ſottiſh unreaſonableneſs of it better diſplaied, then we find it in the 44. chap. of Iſaiah. In like manner we may read the Prophet Jeremy diſſwading from the ſame ſin by Arguments of the moſt irrefragable conviction, Jer. 10.

17. AND as the Prophets omitted nothing as to the manner of their addreſs, to render their exhortations effectual, the matter of them was likewiſe ſo conſiderable as to command attention; It was commonly either the recalling them from their revolts and Apoſtacies from God by Idolatry, or elſe to convince them of the inſignificancy of all thoſe legal ceremonial performances they ſo much confided in; when taken up as a ſuperſedeas to moral duties. Upon this account it is, that they often depreciate, and in a manner prohibit the ſolemneſt of their worſhips. To what purpoſe are the multitude of your ſacrifices unto me? bring no more vain oblations; incenſe is an abomination to me; the new moons and ſabbaths, the calling of aſſemblies I cannot away with: it is iniquity even your ſolemn meetings, &c. Iſ. 1.11.13. Not that theſe things p. 78were in themſelves reprovable; for they were all commanded by God; but becauſe the Jews depended ſo much on theſe external obſervances, that they thought by them to commute for the weightier matters of the Law (as our Savior after ſtiles them) judgment, mercy and faith, Mat. 23.23. lookt on theſe rites which diſcriminated them from other Nations, as diſpenſations from the univerſal obligations of nature and common juſtice.

18. THIS deceit of theirs is ſharply upbraided to them by the Prophet Jeremy; where he calls their boaſts of the Temple of the Lord, the Temple of the Lord, lying words; and on the contrary, laies the whole ſtreſs of their obedience, and expectation of their happineſs on the juſtice and innocence of their converſation, ch. 7.4. And after do's ſmartly reproch their inſolence in boldly reſorting to that houſe, which by bringing their ſins along with them, they made but an Aſylum, and Sanctuary for thoſe crimes. Will ye ſteal, murder and commit adultery, and ſwear falſely, and burn incenſe to Baal, and walk after other gods whom ye know not, and come and ſtand before me in this houſe? Is this houſe which is called by my name become a den of robbers in your eies? chap. 7.9, 10, 11. Indeed all the Prophets ſeem to conſpire in this one deſign, of making them look thro ſhadows and ceremonies, p. 79to that inward purity, Juſtice and Honeſty, which they were deſign'd to inculcate, not to ſupplant. And this deſign as it is in it ſelf moſt excellent, moſt worthy the command of God, and the nature of man; ſo we have ſeen that it has bin purſued by all the moſt apt, and moſt powerful mediums, that the thing or perſons addreſt to were capable of; and ſo that the Prophets are no leſs eminent for the diſcharge of this exhortatory part of their office, then they were in the former, of the predicting.

19. THE next part of Scripture we are to conſider, is the Doctrinal; by which I ſhall not in this place underſtand the whole complex of Faith and Manners together; but reſtrain it only to thoſe Revelations which are the object of our Belief: and theſe are ſo ſublime, as ſhews fleſh and bloud never revel'd them. Thoſe great myſteries of our Faith, the Trinity, the Incarnation, the Hypoſtatical union, the Redemtion of the world by making the offended party the ſacrifice for the offence; are things of ſo high and abſtruſe ſpeculation, as no finite underſtanding can fully fathom. I know their being ſo, is by ſom made an Argument for disbelief; but doubtleſs, very unjuſtly: for (not to inſiſt upon the different natures of Faith and Science, by which that becomes a proper object of the one which is not of the other) our p. 80non-comprehenſion is rather an indication that they have a higher riſe; and renders it infinitly improbable that they could ſpring from mans invention. For 'twere to ſuppoſe too great a diſproportion between human faculties to think men could invent what themſelves could not underſtand. Indeed theſe things lie ſo much out of the road of human imagination, that I dare appeal to the breſts of the moſt perverſe gain-ſaiers, whether ever they could have fallen into their thoughts without ſuggeſtion from without. And therefore 'tis a malicious contradiction to reject theſe truths becauſe of their diſſonancy from human reaſon, and yet at the ſame time to aſcribe their original to man. But certainly there can be nothing more inconſiſtent with mere natural reaſon, then to think God can be or do no more then man can comprehend. Never any Nation or perſon that own'd a Deity, did ever attemt ſo to circumſcribe him: and it is proportionable only to the licentious profaneſs of theſe later daies, thus to meſure immenſity and omnipotence by our narrow ſcantling.

20. THE more genuine and proper effect of theſe ſupernatural truths is, to raiſe our admiration of that divine Wiſdom, whoſe waies are ſo paſt finding out; and to give us a juſt ſenſe of that infinit diſtance which is between it, and the higheſt of that reaſon wherein we p. 81ſo pride our ſelves. And the great propriety theſe doctrins have to that end, may well be reckon'd as one part of their excellency.

21. INDEED there is no part of our holy Faith, but is naturally productive of ſom peculiar vertue; as the whole Scheme together engages us to be univerſally holy in all manner of converſation, 1 Pet. 1.15. And it is the ſupereminent advantage true Religion hath over all falſe ones; that it tends to ſo laudable an end.

22. THE Theology of the Heathens was in many inſtances an extract and quinteſſence of vice. Their moſt ſolemn Rites, and ſacredeſt Myſteries were of ſuch a nature, that inſtead of refining and elevating, they corrupted and debaſed their Votaries; immerſt them in all thoſe abominable pollutions which ſober nature abhorred. Whereas the principles of our Faith ſerve to ſpiritualize and rectify us, to raiſe us as much above mere manhood as theirs caſt them below it.

23. AND as they are of this vaſt advantage to us, ſo alſo are they juſt to God, in giving us right notions of him. What vile unworthy apprehenſions had the Heathen of their Deities; in titling them not only to the paſſions, but even to the crimes of men: making Jupiter an adulterer, Mercury a thief, Bacchus a drunkard, &c. proportionably of the reſt? Whereas our God is repreſented to us as an p. 82eſſence, ſo ſpiritual, and incorporal, that we muſt be unbodied our ſelves before we can perfectly conceive what he is: ſo far from the impotent affections and inclinations of men, that he has neither parts, nor paſſions; and is fain to veil himſelf under that diſguiſe, to ſpeak ſomtimes as if he had, merely in condeſcenſion to our groſſer faculties. And again, ſo far from being an example, a patron of vice, that his eies are too pure to behold iniquity, Hab. 1.13. Holineſs is an eſſential part of his nature, and he muſt deny himſelf to put it off.

24. THE greateſt deſcent that ever he made to humanity, was in the incarnation of the ſecond perſon: yet even in that tho he linked with a ſinful nature, yet he preſerved the perſon immaculate; and while he had all the ſins of the world upon him by imputation, ſuffer'd not any one to be inherent in him.

25. TO conclude, the Scripture deſcribes our God to us by all thoſe glorious Attributes of infinity, Power and Juſtice, which may render him the proper object of our Adorations and Reverence: and it deſcribes him alſo in thoſe gentler Attributes of Goodneſs, Mercy and Truth, which may excite our love of, and dependence on him. Theſe are repreſentations ſomthing worthy of God, and ſuch as impreſs upon our mind great thoughts of him.

p. 8326. BUT never did the divine Attributes ſo concur to exert themſelves as in the myſtery of our Redemtion: where his Juſtice was ſatisfied without diminution to his Mercy; and his Mercy without entrenching on his Juſtice: his Holineſs moſt eminent in his indignation againſt ſin, and yet his love no leſs ſo in ſparing ſinners: theſe contradictions being reconcil'd, this diſcord compos'd into harmony by his infinit Wiſdom. This is that ſtupendous Myſtery into which the Angels deſir'd to look, 1 Pet. 1.12. And this is it which by the Goſpel is preach'd unto us; as it follows, ver. 25.

27. AND as the Scripture gives us this knowledg of God, ſo it do's alſo of our ſelves; in which two all profitable knowledg is compriſed. It teaches us how vile we were in our original duſt; and how much viler yet in our fall: which would have ſunk us below our firſt principles; ſent us not only to earth, but hell. It ſhews the impotence of our lapſed eſtate; that we are not able of our ſelves ſo much as to think a good thought: and it ſhews us alſo the dignity of our renovated eſtate, that we are heirs of God, and fellow-heirs with Chriſt, Ro. 8.17. yet leſt this might puff us up with miſtaken hopes; it plainly acquaints us with the condition on which this depends; that it muſt be our obedience both active and paſſive, which is to intitle us to it: that we p. 84muſt be faithful to death if we mean to inherit a crown of life, Rev. 2.10. and that we muſt ſuffer with Chriſt, if we will be glorified with him, Ro. 8.17. And upon ſuppoſition that we perform our parts of the condition, it gives us the moſt certain aſſurance, engages Gods veracity that he will not fail on his. By this it gives us ſupport againſt all the adverſities of life; aſſuring us the ſufferings of it are not worthy to be compared with the glory we expect, Rom. 8.18. yea, and againſt the terrors of death too; by aſſuring us that what we look on as a diſſolution, is but a temporary parting; and we only put off our bodies, that they may put off corruption, and he clothed with immortality.

28. THESE and the like are the doctrins the holy Scripture offers to us: and, we may certainly ſay, they are faithful ſayings, and worthy of all acceptation, 1 Tim. 4.15. The notions it gives us of God are ſo ſublime and great, that they cannot but affect us with reverence, and admiration: and yet withal, ſo amiable and endearing that they cannot but raiſe love and gratitude, affiance and delight.

29. AND, which is yet more, theſe milder Attributes are apt to inſpirit us with a generous ambition of aſſimilation; excite us to tranſcribe all his imitable excellencies: in which the very Heathens could diſcern conſiſted p. 85the accompliſhment of human felicity.

30. AND then the knowledg it gives us of our ſelves, do's us the kindeſt office imaginable: keeps us from thoſe ſwelling thoughts we are too apt to entertain, and ſhews us the neceſſity of bottoming our hopes upon a firmer foundation: and then again keeps us from being lazy or ſecure, by ſhewing us the neceſſity of our own endevors. In a word, it teaches us to be humble and induſtrious; and whoever is ſo ballaſted can hardly be ſhipwrackt.

31. THESE are the excellencies of the doctrinal part of Scripture, which alſo renders them moſt aptly preparative for the preceptive. And indeed, ſo they were deſign'd: the Credenda, and the Agenda being ſuch inſeparable relations, that whoever parts them, forfeits the advantage of both. The moſt ſolemn profeſſion of Chriſt, the moſt importunate invocations, Lord, Lord, will ſignify nothing to them which do not the things which he ſaies, Mat. 7. And how excellent, how rational thoſe precepts are which the Scripture propoſes to us from him, is our next point of conſideration.

32. THE firſt Law which God gave to mankind was that of nature. And tho the impreſſions of it upon the mind be by Adams fall exceedingly dimm'd and defac'd; yet p. 86that derogates nothing from the dignity and worth of that Law; which God has bin ſo far from cancelling, that he ſeems to have made it the rule and ſquare of his ſubſequent Laws: ſo that nothing is injoin'd in thoſe, but what is conſonant and agreeable to that. The Moral Law given in the Decalogue to the Jews, the Evangelical Law given in the Goſpel to Chriſtians, have this natural Law for their baſis and foundation. They licence nothing which that prohibits, and very rarely prohibit any thing which it licences.

33. 'TIS true, Chriſt in his Sermon on the Mount, raiſes Chriſtians to a greater ſtrictneſs then the Jews thought themſelves oblig'd to; but that was not by contradicting either the natural, or moral Law, but by reſcuing the later from thoſe corruptions which the falſe gloſſes of the Scribes and Phariſees had mixt with it; and reducing it to its primitive integrity, and extent. In a word, as the Decalogue was given to repair the defacings, and renew the impreſſions of the natural Law; ſo the precepts of the Goſpel were deſign'd to revive and illuſtrate both. And accordingly we find Chriſt in the matter of divorce calls them back to this natural Law; In the begining it was not ſo, Mat. 19.8. I ſay not but that even theſe natural notions are in ſom inſtances refin'd and elevated by Chriſt; the ſecond Adam being to repair the fall of the firſt p. 87with advantage: but yet he ſtill builds upon that ground-work, introduces nothing that is inconſiſtent with it.

34. AND this accordance between theſe ſeveral Laws is a circumſtance that highly recommends Scripture precepts to us. We cannot imagin but that God who made man for no other end but to be an inſtrument of his glory, and a recipient of all communicable parts of his happineſs, would aſſign him ſuch rules and meſures as were moſt conducive to thoſe ends. And therefore ſince the Scripture injunctions are of the ſame mould, we muſt conclude them to be ſuch as tend to the perfection of our being; the making us what God originally intended us: and he that would not be that, will certainly chuſe much worſe for himſelf.

35. I know there have bin prejudices taken up againſt the precepts of Chriſt, as if they impos'd unreaſonable, unſupportable ſtrickneſſes upon men, and ſom have aſſum'd liberty to argue mutinouſly againſt them; nay, againſt God too for putting ſuch natural appetites into men, and then forbidding them to ſatisfy them.

36. BUT the ground of this cavil is the not rightly diſtinguiſhing of natural appetites, which are to be differenc'd according to the two ſtates of rectitude and depravation: thoſe of the firſt rank are the appetites p. 88God put into man; and thoſe were all regular and innocent; ſuch as tended to the preſervation of his being: nature in its firſt integrity meſuring its deſires by its needs. Now Chriſts prohibitions are not directed againſt theſe: he forbids no one kind of theſe deſires. And tho the precept of ſelf-denial may ſomtimes reſtrain us in ſom particular acts; yet that is but proportionable to that reſtraint Adam was under in relation to the forbidden tree, a particular inſtance of his obedience and fence of his ſafety. So that if men would conſider nature under this its firſt and beſt notion; they cannot accuſe Chriſt of being ſevere to it.

37. BUT 'tis manifeſt they take it in another acception, and mean that corruption of nature which inordinatly inclines to ſenſitive things; and on this account they call their riots, their luxuries, appetites put into them by God: whereas 'tis manifeſt this was ſuper-induced from another coaſt: The wiſe man gives us its true pedigree in what he ſaies of death, which is its twin-ſiſter: By the envy of the devil came death into the world, Wiſ. 2.24. And can they expect that Chriſt who came to deſtroy the works of the devil 1 Joh. 3.8. ſhould frame Laws in their favor, make Acts of toleration and indulgence for them? This were to annul the whole deſign of his coming into the world, which was to reſtore us from our p. 89lapſt eſtate, and elevate us to thoſe higher degrees of purity which he came not only to preſcribe but to exemplify to us.

38. BUT in this affair men often take nature in a yet wider and worſe notion; and under natural deſires comprehend whatever upon any ſort of motive they have a mind to do. The awe of a ſuperior, the importunity of a companion, cuſtom, and example make men do many ill things, to which their nature would never promt them; nay, many times ſuch as their nature relucts to, and abhors. 'Tis certainly thus in all debauchery and exceſs. 'Tis evident, it gratifies no mans nature to be drunk, or to lie under undigeſted loads of meats: theſe are out-rages and violences upon nature; take it only in the moſt ſenſitive notion; ſuch as ſhe ſtruggles to avert: and yet men make her bear not only the oppreſſion, but the blame too.

39. BUT beſides 'tis to be conſider'd, that the nature of a man includes reaſon as well as ſenſe, and to this all ſorts of luxury are yet more repugnant: as that which clouds the mind, and degrades the man (who in his conſtitution is a rational being) and ſets him in the rank of mere animals: and certainly theſe can be no appetites of nature, which thus ſubvert it.

40. THE like may be ſaid concerning revenge, particularly that abſurdeſt ſort of it p. 90duels; which certainly are as great contradictions to nature as can be imagin'd, the unravelling and cancelling its very firſt principle of ſelf-preſervation, (which in other inſtances men bring in bar againſt duty.) And yet men will ſay the generoſity of their natures compels them to it; ſo making their natures a kind of felo de ſe; to promt the deſtroying it ſelf: when alas 'tis only the falſe notion they have got of honor that ſo engages them. And if men would but ſoberly conſider, they muſt be convinc'd that there is nothing more agreeable to reaſon then that precept of Chriſt of not retaliating injuries; which is in effect but to bid us to chuſe a ſingle inconvenience before a long train of miſchiefs. And certainly if nature even in its deprav'd eſtate were left to determine, it would reſolve it a better bargain to go off with a reprochful word, then to looſe a limb, perhaps a life in the revenge of it. There being no maxim more indiſputable, then that of evils the leaſt is to be choſen. And the innate principle of ſelf-love do's more ſtrongly biaſs nature to preſerve it ſelf, then any external thing can to deſtroy it.

41. I know 'twill be ſaid to this, that revenge is a natural appetite: but I ſay ſtill, ſelf-preſervation is more ſo; and would prevail againſt as much of revenge as is natural, were it not heightned and fortified by phancy, and p. 91that Chimera of point of honor, which, as it is now ſtated, is certainly one of the moſt emty nothings that ever was brought in balance with ſolid intereſts. And indeed 'tis to belie nature, and ſuppoſe it to have forfeited all degrees of reaſon, as well as vertue, to faſten ſo abſurd a choice upon her. But admit revenge to be never ſo much the dictate of corrupt nature; 'tis certain 'tis not of primitive regular nature. Revenge is but a relative to injury: and he that will ſay God put the appetite of revenge into man, muſt ſay he put the appetite of injury into him alſo: which is ſuch an account of the ſixth daies creation, as is hardly conſiſtent with Gods own teſtimony of its being very good, Gen. 1.

42. BESIDES 'tis certain all the deſires God infus'd into human nature, were ſuch as tended to its preſervation; but this of revenge is of all other the moſt deſtructive, as is too ſadly atteſted by the daily tragical effects of it. In ſhort, the wiſeman gives a good ſummary of the whole matter: God made man upright, but he ſought out many inventions. Eccl. 7.29.

43. NOW if man have by his own voluntary act deprav'd himſelf, it would be neither juſt nor kind in God to warp his Laws to mans now diſtorted frame; but it is both, to keep up the perfect rectitude of thoſe, and call upon man to reduce himſelf to a conformity p. 92with them: and when to this is added ſuch a ſupply of grace as may ſilence the plea of diſability, there can nothing be imagin'd more worthy of God, or more indulgent to man.

44. AND all this Chriſt do's in the Goſpel, in thoſe precepts which the blind world makes the ſubject of their cavil or ſcorn. It were an eaſy task to evince this in every particular precept of the Goſpel; but I ſhall content my ſelf with the inſtances already given, and not ſwell this Tract by inſiſting upon what has already bin the ſubject of ſo many pious and excellent diſcourſes, as muſt already have convinc'd all but the obſtinate.

45. WE proceed therefore to a view of the promiſſory parts of Scripture; in which we are firſt in general to obſerve the great goodneſs of God, in making any promiſes at all to us; and next to examin of what nature and excellence theſe promiſes are. And firſt if we conſider how many titles God has to our obedience, we muſt acknowledg he may challenge it as his undoubted right. We are the work of his hands; and if the Potter have power over the clay (the materials whereof are not of his making) much more has God over his creatures, whoſe matter as well as form is wholy owing to him. We are the price of his blood. And if men account purchaſe an indefeiſible title, God p. 93muſt have abſolute dominion over what he has bought, and at ſo dear a price too as his own blood. Laſtly we depend upon him for the ſupport of that being he has given us: we live merely upon his bounty, ſpend upon his ſtock. And what Patron will not expect obſervance from one who thus ſubſiſts by him?

46. YET as if God had none of theſe claims, theſe preingagements upon us, he deſcends to treat with us as free-men; by way of Article and compact; buies his own of us, and engages to reward that obedience, which he might upon the utmoſt penalties exact: which is ſuch an aſtoniſhing indulgence as our higheſt gratitude cannot reach: and of this the ſacred Scriptures are the evidences and records; and therefore upon that account deſerve at once our reverence, and our joy.

47. BUT this will yet farther appear, if we look in the ſecond place into the promiſes themſelves; which are ſo extenſive as to take in both our preſent and future ſtate: according to that of the Apoſtle; Godlineſs hath the promiſe of this life, and of that which is to come, Tim. 4.8. For the preſent they are proportion'd to the ſeveral parts of our compoſition; the body, and the mind: the outward and the inward man, ſo ſtretching themſelves to all we can really be concern'd for in this world.

48. AND firſt for the body, the Old Teſtament p. 94abounds in promiſes of this ſort. The firſt part of the 28 of Deut. contains a full catalogue of all temporal bleſſings; and thoſe irreverſibly entail'd upon the Iſraelites obedience, ver. 1. The Pſalmiſt tells us, they that fear the Lord ſhall lack nothing, Pſ. 34.9. that they ſhall not be confounded in the perillous time, and in the daies of dearth they ſhall have enough, Pſa. 37.19. And Solomon, that the Lord will not ſuffer the righteous to famiſh, Pro. 10.3. And tho under the Goſpel, the promiſes of temporal affluence ſeem not ſo large; (its deſign being to ſpiritualize us, and raiſe our minds to higher injoiments;) yet it gives us ample ſecurity of ſo much as is really good for us. It ſuperſedes our care for our ſelves by aſſuring us all theſe things ſhall be added to us; Mat. 6.33. that is, all thoſe things which our heavenly Father knows we have need of, ver. 32. which is all the limitation the context gives. And certainly we have little temtation to fear want, who have him for our provider; whoſe are all the beaſts of the Forreſt, and the cattel upon a thouſand hills, Pſal. 50.10.

49. AND when we are thus ſecur'd of all things neceſſary, it may perhaps be an equal mercy to ſecure us from great abundance; which at the beſt, is but a lading ones ſelf with thick clay, in the Prophets phraſe, Hab. 2.6. but is often a ſnare as well as a burden.

50. BESIDES, the Goſpel by its precepts p. 95of temperance and ſelf-denial, do's ſo contract our appetites, that a competence is a more adequate promiſe to them then that of ſuperfluity would have bin: and 'tis alſo the meſure wherein all the true ſatisfaction of the ſenſes conſiſt; which are gratify'd with moderate pleſures, but ſuffocated and overwhelm'd with exceſſive. The temperat man taſts and reliſhes his portion; whilſt the voluptuous may rather be ſaid to wallow in his plenty then injoy it.

51. AND as the neceſſaries of life, ſo life it ſelf, and the continuance of that, is a Scripture promiſe. The fifth Commandment affixes it to one particular duty: but it is in a multitude of places in the Old Teſtament annex'd to general obedience. Thus it is, Deut. 11.9. and again, ver. 21. And Solomon propoſes this practical wiſdom as the multiplier of daies: By me thy daies ſhall be multipli'd, and the years of thy life ſhall be increas'd, Pro. 9.11. and chap. 3. Length of daies is in her right hand, ver. 16. And tho we find not this promiſe repeted in the New Teſtament, yet neither is it retracted: 'tis true, the Goſpel bids us be ready to lay down our lives for Chriſts ſake; but it tells us withal, that he that will loſe his life, ſhall ſave it: which tho it be univerſally true only in the ſpiritual ſenſe, yet it often proves ſo in a literal. It did ſo eminently in the deſtruction of Jeruſalem, p. 96where the moſt reſolute Chriſtians eſcap'd, while the baſe compliers periſh'd together with thoſe they ſought to endear. This is certain, that if the New Teſtament do not expreſly promiſe long life, yet it do's by its rules of temperance and ſobriety, contentedneſs and chearfulneſs, very much promote it: and ſo do's virtually and efficaciouſly ratify thoſe the Old Teſtament made.

52. THE next outward bleſſing is reputation: and this alſo is a Scripture promiſe. The wiſe ſhall inherit glory, Prov. 3.38. And the vertuous woman Solomon deſcribes is not only bleſſed by her children and huſband, but, ſhe is praiſed in the gate, Pro. 31. ult. Nay, this bleſſing is extended even beyond life: The memory of the juſt ſhall be bleſſed, Pro. 10.7. Nor do's the Goſpel evacuate this promiſe; but rather promts us to the waies of having it made good to us: by adviſing us to abſtain from all appearance of evil, 1 Theſ. 5.22. to provide for honeſt things, not only in the ſight of God, but alſo in the ſight of men, 2 Cor. 8.21.

53. 'TIS true indeed, Chriſt fore-warns his Diſciples that they ſhall be revil'd, and have all manner of evil ſpoken againſt them falſly, for his names ſake: but then the cauſe transform'd the ſufferings, and made it ſo honorable, that they were to count it matter of joy, Mat. 5.11.12. Neither was this any paradox p. 97even in relation to their reputation; which tho ſullied by a few ill men of that Age, yet has bin moſt illuſtrious among all Ages ſince. Their ſufferings and indignities gave them a new title of honor, and added the Martyr to the Apoſtle. And the event has bin proportionable in all ſucceſſions ſince. Thoſe holy men that fill'd up the Pagan priſons, fill'd up the Churches Diptics alſo, and have bin had as the Pſalmiſt ſpeaks, in everlaſting remembrance, Pſ. 112.6.

54. AND as Scripture promiſes thus take in all the concerns of the outward man, ſo do they alſo of the inward. The fundamental promiſe of this kind, is that of ſending Chriſt into the world, and in him eſtabliſhing the new Covenant; which we find, Jer. 31.31. and is referr'd to by the Author to the Hebrews, I will put my Laws in their hearts, and write them in their minds; and their ſins and iniquities will I remember no more, Heb. 10.16.

55. AND this is ſo comprehenſive a promiſe as includes all the concerns of the inward man. The evils incident to the mind of man may be reduc'd to two; impurity, and inquietude: and here is a cure to both. The divine Law written in the heart, drives thence all thoſe ſwarms of noyſom luſts, which like the Egyptian Frogs over-run and putrify the ſoul. Where that is ſeated and enſhrin'd, thoſe can no more ſtand before it, then Dagon p. 98before the Ark. This repairs the divine Image in us (in which conſiſts the perfection of our nature) renews us in the ſpirits of our minds, Eph. 4.22. and purges our conſciences from dead works, Heb. 9.4. which all the Cathartics and Luſtrations among the Heathen, all the ſacrifices and ceremonies of the Law were not able to do.

56. SECONDLY, this promiſe ſecures the mind from that reſtleſneſs and unquietneſs, which attends both the dominion and guilt of ſin. To be ſubject to a mans luſts and corrupt appetites is of all others the vileſt vaſſallage: they are the cruelleſt task-maſters, and allow their ſlaves no reſt, no intermiſſion of their drudgery. And then again, the guilt that tortures and racks the mind with dreadful expectations, keeps it in perpetual agitation and tumult; which is excellently deſcribed by the Prophet Iſaiah, The wicked is like the troubled ſea, when it cannot reſt; whoſe waters caſt out mire and dirt: there is no peace ſaith my God to the wicked, Iſ. 48.22. How proſperous ſoever vice may ſeem to be in the world, yet there are ſuch ſecret pangs and horrors that dog it, that as Solomon ſaies, even in laughter the heart is ſorrowful, Prov. 14.13.

57. BUT this Evangelical promiſe of being merciful to our iniquities, and remembring our ſins no more, calms this tempeſt, introduces peace and ſerenity into the mind, p. 99and reconciles us at once to God and our ſelves. And ſure we may well ſay with the Apoſtle, theſe are great and precious promiſes, 2. Pet. 1.4.

58. THERE are beſides many other which ſpring from theſe principal, as ſuckers from the root: ſuch are the promiſes of freſh ſupplies of grace upon a good imploiment of the former. To him that hath ſhall be given, Mat. 25.29. Nay, even of the ſource and fountain of all grace. He ſhall give the holy ſpirit to them that ask him, Mat. 7.11. Such is that of ſupporting us in all difficulties and aſſaults: the not ſuffering us to be temted above that we are able, 1 Cor. 10.13. which like Gods bow ſet in the clouds, Gen. 9. is our ſecurity, that we ſhall not be over-whelm'd by any deluge of temtation: and (to inſtance no more) ſuch is that comprehenſive promiſe of hearing our praiers, Ask and it ſhall be given you, Mat. 7.7. This puts all good things within our reach, gives us the key of Gods Store-houſe, from whence we may furniſh our ſelves with all that is really good for us. And if a few full Barns could temt the rich man in the Goſpel, to pronounce a Requiem to his ſoul; what notes of acquieſcence may they ſing, who have the command of an inexhauſtible ſtore; that are ſuppli'd by him whoſe is the earth, and the fulneſs thereof.

59. AND certainly, all theſe promiſes together p. 100muſt be (to uſe the Apoſtles phraſe) ſtrong conſolation; ſuch as may quiet and calm all the fears and griefs, all the tumults and perturbations of the mind, in relation to its preſent ſtate. But then there are others relating to the future of a much higher elevation: thoſe glories and felicities of another world, which are ſo far beyond our narrow conceptions, that the comprehenſion and injoiment muſt begin together. The Scripture ſhadows it out to us by all the notions we have of happineſs: by glory, Rom. 8.18. by a kingdom, Mat. 25.14. by joy, Mat. 25.21. and which comprehends all, by being with the Lord, 1 Theſ. 4.17. ſeeing him face to face, 1 Cor. 13.12. being like to him, 1 Jo. 3.2. In a word 'tis bliſs in the utmoſt extent: immenſe for quantity, and eternal for duration.

60. AND ſurely this promiſe is ſo excellent for kind, ſo liberal in its degree, ſo tranſcendently great in all reſpects, that did it ſtand ſingle, ſtript of all thoſe that relate to this life, it alone would juſtify the name of Goſpel, and be the beſt tidings that ever came to mankind. For alas, if we compare the hopes that other Religions propoſe to their Votaries with theſe, how baſe, how ignoble are they! The Heathens Elyſium, the Mahumetan Paradiſe, were but higher gratifications of the ſenſual part, and conſequently were depreſſions and debaſements of the rational. So that in effect p. 101they provided a heaven for the beaſt, and a hell for the man. We may therfore confidently reſume our concluſion; and pronounce the Scripture promiſes to be ſo divine and excellent, that they could as little have bin made, as they can be perform'd by any but an holy and almighty Author.

61. NOR is their being conditional any impeachment to their worth, but an enhanſement. Should God have made them (as ſom phancy he has his decrees) abſolute and irreſpective; he had ſet his promiſes at war with his precepts, and theſe ſhould have ſuperſeded what thoſe injoin. We are all very niggardly towards God, and ſhould have bin apt to have ask'd Judas's queſtion; to what purpoſe is this waſt? Mat. 26.8. What needs the labor of the courſe if the prize be certain? And it muſt have bin infinitly below the wiſdom and majeſty of the ſupreme Legiſlator, to make Laws, and then evacuate them by diſpencing rewards without any aſpect on their obſervance. 'Tis the Sanction which inſpirits the Law, without which the divine as well as the human, would to moſt men be a dead letter.

62. BUT againſt this God has abundantly provided, not only by the conditionality of the promiſes, but by the terror of his threats too; which is the laſt part of Scripture which falls under conſideration. And theſe are of p. 102the moſt direful kinds; and cannot better be illuſtrated then by the oppoſition they ſtand in to the promiſes: for as thoſe included all things that might make men happy either as to this life or the next; ſo theſe do all that may make them miſerable. If we make our reflection on all the particulars of the promiſes, we ſhall find the threats anſwering them as their reverſe or dark ſhadow.

63. AND firſt as concerning the outward ſtate, if we look but into the 28 of Deut. we ſhall find, that after all the gracious promiſes which begun the chapter, it finally ends in thunder, in the moſt dreadful denunciations imaginable; and thoſe adapted by a moſt peculiar oppoſition to the former promiſes: as the Reader may ſee at large in that Chapter. And the whole tenor of the Scripture go's in the like ſtile. Thus, Pſal. 140.11. A wicked perſon ſhall not proſper in the earth, evill ſhall hunt the wicked man to overthrow him. The Lord will not ſuffer the righteous to famiſh, but he caſteth out the ſubſtance of the wicked; Pro. 10.3. And again, the righteous eateth to the ſatisfying of his ſoul, but the belly of the wicked ſhall want, Pro. 13.25. Multitudes of like general threatnings of temporal improſperity there are every where ſcatter'd throout the Scripture; and many more appli'd to particular vices, as ſloth, unmercifulneſs, p. 103luxury, and the like; which would be here too long to enumerate.

64. AND altho theſe threatnings may ſeem ſomtimes to be literally confuted by the wealth and opulency of wicked men, yet they never miſs of being really and vertually verified. For either their proſperities are very ſhort, and only preparative to a more eminent ruin, which was the Pſalmiſts reſolution of this doubt, Pſal. 72. or elſe if God leave them the matter of temporal happineſs, yet he ſubſtracts the vertue and ſpirit of them, renders them emty and unſatisfying. This is well expreſt by the Pſalmiſt in the caſe of the Iſraelites: He gave them their deſire, and ſent leaneſs withall into their ſoul, Pſa. 106.15. and by Zophar, Job 20.22. where ſpeaking of the wicked, he ſaith; In the fulneſs of his ſufficiency ſhall he be in ſtraits. And to this Solomon ſeems to refer, when he ſaith, the bleſſing of the Lord maketh rich, and be addeth no ſorrow with it, Pro. 10.22.

65. NEITHER is it only the comforts of life, but life it ſelf that is threatned to be taken from wicked men: untimely death is throout the Old Teſtament frequently mention'd as the guerdon of impiety: 'tis often aſſign'd judicially in particular caſes: He ſhall be cut off from his people, being the uſual ſentence upon moſt offenders under the Levitical Law. But 'tis alſo menaced more generally p. 104as an immediat judgment from God: The blood-thirſty and deceitful men ſhall not live out half their daies, Pſal. 55.23. Farther yet, their names ſhall putrify as ſoon as their Carkaſſes: the name of the wicked ſhall rot; Pro. 10.7. Nay both their infamy and their ruin are intail'd upon their poſterity. The ſeed of evil doers ſhall never be renown'd. Prepare ſlaughter for his children, for the iniquity of their fathers; Iſa. 14.20.21.

66. IF now we look on Scripture threatnings in relation to the mind of man, we ſhall find them yet more ſevere: wilful impenitent ſinners being cut off from the benefits of the new covenant; nor barely ſo, but look'd upon as deſpiſers of it, and that blood of Chriſt in which it was ſeal'd; Heb. 10.29. nay as thoſe murtherous Wretches that ſhed it: They crucify to themſelves the Son of God afreſh; Heb. 6.6. And this is the fatalleſt ſentence that can fall on any man in this life; to be thus disfranchiſed of all the privileges of the Goſpel, and rankt as well in puniſhment as guilt, with the moſt criminous of mankind.

67. FROM hence 'tis conſequent, that the mind remains not only in its native impurity, but in a greater and more incurable one: whilſt that bloud which alone could cleanſe it, ſerves but to embrue and pollute it; and as it were fluſh, and excite it to all p. 105immanities and vileneſſes: and he that is thus filthy, 'tis the doom pronounc'd againſt him, that he ſhall be filthy ſtill, Rev. 22.11.

68. AND then in the ſecond place, what calm can there be to ſuch a mind? what remains to ſuch a perſon, but that fearful expectation of wrath and fiery indignation, which the Apoſtle mentions, Heb. 10.27. Indeed, were there none but temporal miſchiefs to fear; yet it were very unpleſant to think ones ſelf, like Cain, out-law'd from the preſence and protection of God; to be afraid that every man that meets us ſhould ſlay us, Gen. 4.14. Nay, thoſe confus'd indiſtinct fears of indefinite evils which attend guilt, are very unquiet uneaſy inmates in the mind. This is excellently deſcrib'd by Moſes; The Lord ſhall give thee a trembling heart, and failing of eies, and ſorrow of mind, and thy life ſhall hang in doubt before thee, and thou ſhalt fear day and night; in the morning thou ſhalt ſay, would God it were evening, and in the evening, would God it were morning, Deut. 28.65, 66, 67.

69. AND what can be more wretched then to have a mind thus agitated and toſt, rackt and tortur'd; eſpecially when thro all theſe clouds it ſees a glimpſe of the eternal Tophet; and knows, that from the billows of this uneaſy ſtate, it muſt be toſt into that Lake of fire. And this is indeed the dregs of p. 106the cup of Gods wrath, the dread fulleſt and moſt aſtoniſhing of all Scripture denunciations. This comprehends all that the nature of man is capable of ſuffering. Divines diſtinguiſh it into the pain of ſenſe, and of loſs: that of ſenſe is repreſented to us in Scripture by fire; and that accended, and render'd noyſom as well as painful by brimſtone, that afflicts the ſmell as well as the touch: ſomtimes by outer darkneſs, wailing and gnaſhing of teeth, to grate the ears, and conſume the eies; by intolerable thirſt, to torment the palate. Not that we are to think the ſenſitive pains of Hell do not infinitly exceed all theſe; but becauſe theſe are the higheſt meſures our preſent capacities can make, and are adequate to thoſe ſenſes for whoſe carnal ſatisfactions we incur them.

70. THE pain of loſs is yet more diſmal; as being ſeated in the ſoul; whoſe ſpiritual nature will then ſerve it only to render its torments more refin'd, and acute. With what anguiſh will it then ſee it ſelf baniſh'd from the preſence of God; and conſequently from all that may give ſatisfaction and bliſs to the creature? But yet with how much deeper anguiſh will it reflect on it ſelf as the Author of that deprivation? How will it recollect the many deſpis'd tenders of grace, the eaſy terms on which ſalvation might have bin had? And how ſadly will conſcience then revenge page missing p. 107all its ſtifled admonitions by an unſilenceable clamor, that worm which never dies, Mar. 9.48. How wounding will it then be to ſee Abraham, Iſaac and Jacob, and all the Saints in the kingdom of God, Luk. 13.28. (nay, that poor Lazarus, whom here men turn'd over to the charity of their dogs;) and it ſelf in the company of the devil and his angels; who will then upbraid what they once inticed to.

71. NATURE abhors nothing more then to have our miſery inſulted over by thoſe who drew us into it: yet that no circumſtance may be lacking to their torment, this muſt be the perpetual entertainment of damn'd ſouls. And to all this Eternity is the diſmal adjunct; which is of all other circumſtances the moſt diſconſolate; as leaving not ſo much as a glimpſe of hopes; which here uſes ſtill to be the reſerve, and laſt reſort of the miſerable.

72. THIS Eternity is that which gives an edg, infuſes a new acrimony into the torments: and is the higheſt ſtrain, the vertical point of miſery. Theſe are thoſe terrors of the Lord, with which the Scripture acquaints us: and ſure we cannot ſay that theſe are flat contemtible menaces; but ſuch as ſuit the dreadful Majeſty of that God who is a conſuming fire, Heb. 12.29. So that theſe are as aptly accommodated for the exciting our dread, as the promiſes were of our love: p. 108both jointly concur to awake our induſtry.

73. FOR God has bin ſo good to mankind, as to make the threats conditional as well as the promiſes: ſo that we as well know the way to avoid the one, as we do to attain the other. Nor has he any other intendment or end in propoſing them, but that we may do ſo. See to this purpoſe, with what ſolemnity he proteſts it by Moſes; I call heaven and earth to record againſt you this day, that I have ſet before you life and death, bleſſing and curſing; therefore chuſe life, that both thou and thy ſeed may live, Deut. 30.19.

74. I have now run thro the ſeveral parts of Scripture I propoſed to ſpeak of. And tho I have in each given rather ſhort inſtances and eſſaies then an exact deſcription, yet even in theſe contracted lineaments the exquiſit proportions may be diſcern'd. And if the Reader ſhall hence be incourag'd to extend his contemplations, and as he reads holy Scripture, obſerve it in all its graces, and full dimenſions; I doubt not he will pronounce from his experience, that the matter of the divine Book is very correſpondent to the Author: which is the higheſt Eulogy imaginable.

75. IN the next place we are to conſider the holy Scripture in relation to its end and deſign; in proportion to which every thing is more or leſs valuable. The moſt exquiſit p. 109frame, and curious contrivance, that has no determinat end or uſe, is but a piece of induſtrious folly, a Spiders web, as the Prophet ſpeaks, Iſa, 59.5. Now thoſe deſigns have alwaies been eſteem'd the moſt excellent that have had the moſt worthy ſubjects, and bin of the greateſt extent. Accordingly thoſe who have projected the obliging and benefiting of other men (tho but within a privat Sphere) have alwaies bin lookt on as men of generous and noble deſigns. Thoſe who have taken their level higher, and directed their aim to a more public good, tho but of a City or Nation, have proportionably acquir'd a greater eſteem. But thoſe who have aſpir'd to be univerſal benefactors, to do ſomthing for the common benefit of the world, their fame has commonly reach'd as far as their influence; men have reverenc'd, nay ſomtimes (according to the common exceſſes of mans nature) ador'd them. Many of the heathen deities (eſpecially their demigods) having bin only thoſe perſons, who by introducing ſom uſeful Art, or other part of knowledg, had oblig'd mankind. So we ſee what a natural gratitude men are apt to pay to worthy and generous deſigns. And if we will be content but to ſtand to this common award of our nature, the Scripture will have the faireſt claim imaginable to our reverence and thankfulneſs, upon this very account, p. 110of the excellency of its deſigns.

76. NOR need we borrow the balance of the Sanctuary to weigh them in; we may do it in our own ſcales; for they exactly anſwer the two properties above mention'd, of profit and diffuſiveneſs: which in ſecular concerns are the ſtandard rules of good deſigns. For firſt, it is the ſole ſcope and aim of Scripture, the very end for which 'twas writ, to benefit and advantage men; and that ſecondly, not only ſom ſmall ſelect number, ſom little angle or corner of the world, but the whole race of mankind; the entire Univerſe; and he that can imagin a more diffuſive deſign, muſt imagin more worlds alſo.

77. NOW for the firſt of theſe, that it is the deſign of the Scripture to benefit men; we need appeal but to Scripture it ſelf; which ſurely can give the beſt account to what ends 'tis directed; and that tells us, it is to make us wiſe unto ſalvation, 2 Tim. 3.15. In which is comprehended the greateſt benefit that mans nature is capable of: the making us wiſe while we live here, and the ſaving us eternally. And this ſure is the moſt generous, the moſt obliging deſign, that 'tis poſſible even for the Creator to have upon the creature: and this is it which the holy Scripture negotiates with us.

78. AND firſt, the making us wiſe, is ſo inviting a propoſal to humanity, that we ſee p. 111when that was much wiſer then now it is, it caught at a fallacious tender of it; the very ſound of it, tho out of the devils mouth, faſcinated our firſt Parents, and hurried them to the higheſt diſobedience, and certaineſt ruin. And therefore now God by the holy Scriptures makes us an offer as much more ſafe, as it is more ſincere; when he ſends his Word thus to be a lamp to our feet, and a light to our paths, Pſ. 119.105. to teach us all that is good for us to know, our affectation of ignorance will be more culpable then theirs of knowledg, if we do not admire the kindneſs, & embrace the bounty of ſuch a tender.

79. NOW the making us wiſe muſt be underſtood according to the Scripture notion of wiſdom, which is not the wiſdom of this world, nor of the Princes of this world, which come to nought, as the Apoſtle ſpeaks, 1 Cor. 2.5. but that wiſdom which deſcends from above, Ja. 3.17. which he there deſcribes to be firſt pure, then peaceable, gentle and eaſy to be intreated, full of mercy and good fruits, without partiality, and without hypocriſy. Indeed the Scripture uſually comprehends theſe and all other graces under Wiſdom; for it makes it ſynonymous to that which includes them all, viz. the fear of the Lord. Thus we find throout the whole Book of Proverbs theſe us'd as terms convertible. In ſhort, Wiſdom is that practical knowledg of God and our ſelves p. 112which engages us to obedience and duty; and this is agreeable to that definition the Wiſe man gives of it; The wiſdom of the prudent is to underſtand his way, Pro. 14.8. Without this, all the moſt refin'd and aerial ſpeculations, are but like Thales's ſtar-gazing; which ſecur'd him not from falling in the water; nay, betrai'd him to it. In this is all ſolid wiſdom compris'd.

80. THE utmoſt all the wiſe men in the world have pretended to, is but to know what true happineſs is, and what is the means of attaining it: and what they ſought with ſo much ſtudy, and ſo little ſucceſs, the Scripture preſents us with in the greateſt certainty, and plaineſt characters, ſuch as he that runs may read, Hab. 2.2. It acquaints us with that ſupreme felicity, that chief good whereof Philoſophy could only give us a name; and it ſhews us the means, marks us out a path which will infallibly lead us to it. Accordingly we find that Solomon after all the accurate ſearch he had made to find what was that good for the ſons of men; he ſhuts up his inqueſt in this plain concluſion: Fear God and keep his commandments; for God ſhall bring every work unto judgment, Eccleſ. 12.13, 14. The regulating our lives ſo by the rules of Piety, as may acquit us at our final account, is the moſt eligible thing that falls within human cognizance; and that not only in relation p. 113to the ſuperlative happineſs of the next world, but even to the quiet and tranquillity of this. For alas, we are impotent giddy creatures, ſwai'd ſomtimes by one paſſion, ſomtimes by another; nay often the inter fearing of our appetites makes us irreſolute which we are to gratify; whilſt in the interim their ſtrugling agitates and turmoils the mind. And what can be more deſirable in ſuch a caſe, then to put our ſelves under a wiſer conduct then our own; and as oppreſt States uſe to defeat all leſſer pretenders by becoming homagers to ſom more potent: ſo for us to deliver our ſelves from the tyranny of our luſts, by giving up our obedience to him whoſe ſervice is perfect freedom.

81. WERE there no other advantage of the exchange, but the bringing us under fixt and determinat Laws, 'twere very conſiderable. Every man would gladly know the terms of his ſubjection, and have ſom ſtanding rule to guide himſelf by; and Gods Laws are ſo; we may certainly know what he requires of us: but the mandats of our paſſions are arbitrary and extemporary: what pleaſes them to day diſguſts them to morrow; and we muſt alwaies be in readineſs to do we know not what, and of all the Arbitrary governments that men either feel or fear, this is doubtleſs the moſt miſerable. I wiſh our apprehenſions of it were but as ſenſible: and p. 114then we ſhould think the holy Scripture did us the office of a Patriot, in offering us a reſcue from ſo vile a ſlavery.

82. AND that it do's make us this offer, is manifeſt by the whole tenor of the Bible. For firſt it rowzes and awakes us to a ſenſe of our condition, ſhews us that what we call liberty, is indeed the ſaddeſt ſervitude; that he that committeth ſin is the ſervant of ſin; Jo. 8.34. that thoſe vices which pretend to ſerve and gratify us, do really ſubdue and enſlave us, and fetter when they ſeem to embrace: and whereas the will in all other oppreſſions retains its liberty, this tyranny brings that alſo into vaſſallage: renders our ſpirits ſo mean and ſervile, that we chuſe bondage; are apt to ſay with the Iſraelites, Let us alone that we may ſerve the Egyptians, Ex. 14.12.

83. AND what greater kindneſs can be don for people in this forlorn abject condition, then to animate them to caſt off this yoke, and recover their freedom. And to this are moſt of the Scripture exhortations addreſt; as may be ſeen in a multitude of places, particularly in the ſixth chapter to the Romans, the whole ſcope whereof is directly to this purpoſe.

84. NOR do's it only ſound the alarm, put us upon the conteſt with our enemies, but it aſſiſts us in it, furniſhes us with that whole armor of God which we find deſcrib'd, Eph. 6.13. Nay p. 115further it excites our courage, by aſſuring us that if we will not baſely ſurrender our ſelves, we can never be overpower'd if we do but ſtand our ground; reſiſt our enemy, he will fly from us; Ja. 4.7. And to that purpoſe it directs us under what banner we are to liſt our ſelves; even his who hath ſpoil'd principalities and powers, Col. 2.15. to whoſe conduct and diſcipline if we conſtantly adhere, we cannot miſs of victory.

85. AND then laſtly it ſets before us the prize of this conqueſt; that we ſhall not only recover our liberty, manumit our ſelves from the vileſt bondage to the vileſt and cruelleſt oppreſſors; but we ſhall be crown'd for it too, be rewarded for being kind to our ſelves, and be made happy eternally hereafter for being willing to be happy here.

85. AND ſure theſe are terms ſo apparently advantageous, that he muſt be infinitly ſtupid (fooliſh to deſtruction) that will not be thus made wiſe unto ſalvation, that deſpiſes or cavils at this divine Book, which means him ſo much good, which deſigns to make him live here generouſly and according to the dignity of his nature, and in the next world to have that nature ſublimated, and exalted, made more capacious of thoſe refin'd and immenſe felicities, which there await all who will qualify themſelves for them; who (as the Apoſtle ſpeaks) by patient p. 116continuance in well doing ſeek for glory, and honor, and immortality, eternal life, Rom. 2.7.

87. BUT beſides the greateſt and principal advantages which concern our ſpiritual intereſt, it takes in alſo the care of our ſecular, directs us to ſuch a managery of our ſelves, as is naturally apt to promote a quiet and happy life. Its injunction to live peaceable with all men, keeps us out of the way of many miſadventures, which turbulent unruly ſpirits meet with, and ſo ſecures our peace. So alſo as to wealth, it puts us into the faireſt road to riches by preſcribing diligence in our callings: what is thus got being like ſound fleſh, which will ſtick by us; whereas the haſty growth of ill-gotten wealth is but a tumor and impoſtume, which the bigger it ſwells, the ſooner it burſts and leaves us lanker then before. In like manner it ſhews us alſo how to guard our reputation, by providing honeſt things not only in the ſight of God, but alſo in the ſight of men, Cor. 8.28. by abſtaining even from all appearance of evil, 1 Theſ. 5.22. and making our light ſhine before men, Mat. 5.16. It provides too for our eaſe and tranquillity, ſuperſedes our anxious cares and ſollicitud's, by directing us to caſt our burden upon the Lord, Pſal. 55.22. and by a reliance on his providence how to ſecure to our ſelves all we really want. Finally it fixes us in all the changes; ſupports us under all the preſſures, p. 117comforts us amidſt all the calamities of this life, by aſſuring us they ſhall all work together for good to thoſe that love God; Ro. 8.28.

88. NOR do's the Scripture deſign to promote our intereſts conſider'd only ſingly and perſonally, but alſo in relation to Societies and Communities; it gives us the beſt rules of diſtributive and commutative Juſtice; teaches us to render to all their dues, Ro. 13.7. to keep our words, to obſerve inviolably all our pacts and contracts; nay tho they prove to our damage, Pſa. 15.4. and to preſerve exact fidelity and truth; which are the ſinews of human commerce. It infuſes into us noble and generous principles, to prefer a common good before our private: and that higheſt flight of Ethnic vertue, that of dying for ones Country, is no more then the Scripture preſcribes even for our common brethren, 1 Jo. 3.16.

89. BUT beſides theſe generals, it deſcends to more minute directions accommodated to our ſeveral circumſtances; it gives us appropriate rules in reference to our diſtinct relations, whether natural, civil, eccleſiaſtical or oeconomical. And if men would but univerſally conform to them, to what a bleſſed harmony would it tune the world? what order and peace would it introduce? There would then be no oppreſſive Governors, nor mutinous Subjects; no unnatural Parents, nor p. 118contumacious Children: no idle Shepherds, or ſtraying Flocks: none of thoſe domeſtic jars which oft diſquiet, and ſomtimes ſubvert families: all would be calm and ſerene; and give us in reality that golden Age, whereof the Poets did but dream.

90. THIS tendency of the Scripture is remarkably acknowledg'd in all our public Judicatories, where before any teſtimony is admitted, we cauſe the perſon that is to give his teſtimony, firſt to lay hold of with his hands, then with his mouth to kiſs the holy Scriptures: as if it were impoſſible for thoſe hands, which held the myſteries of Truth, to be immediatly emploi'd in working falſehood; or that thoſe lips which had ador'd thoſe holy Oracles, ſhould be polluted with perjuries and lies. And I fear, the civil Government is exceedingly ſhaken at this day in its firmeſt foundation, by the little regard is generally had of the holy Scriptures, and what is conſequent thereto, the oaths that are taken upon them.

91. TIS true, we are far remov'd from that ſtate which Eſaiah prophecied of under the Goſpel, tho we have the Bible among us; that when the Law ſhould go forth of Sion, and the Word of the Lord from Jeruſalem; they ſhould beat their ſwords into plow-ſhares, and their ſpears into pruning hooks, Eſ. 2.4. but that is not from any defect in it, but from p. 119our own perverſneſs: we have it, but (as the Apoſtle ſpeaks in another ſenſe) as if we had it not, 1 Cor. 7.29. We have it (that is, uſe it) to purpoſes widely different from what it means. Som have it as a Superſedeas to all the duty it injoins; and ſo they can but cap texts, talk glibly of Scripture, are not all concern'd to practice it: ſom have it as their Arſenal, to furniſh them with weapons, not againſt their ſpiritual enemies, but their ſecular: applying all the damnatory ſentences they there find, to all thoſe to whoſe perſons or opinions they have prejudice. And ſom have it as a Scene of their mirth, a topic of raillery, dreſs their profane and ſcurrilous jeſts in its language; and ſtudy it for no other end but to abuſe it. And whilſt we treat it at this vile rate, no wonder we are never the better for it. For alas, what will it avail us to have the moſt ſoveraign Balſom in our poſſeſſion, if inſtead of applying it to our wounds, we trample it under our feet?

92. BUT tho we may fruſtrate the uſe, we cannot alter the nature of things. Gods deſign in giving us the Scripture was to make us as happy as our nature is capable of being; and the Scripture is excellently adapted to this end: for as to our eternal felicity, all that believe there is any ſuch ſtate, muſt acknowledg the Scripture chalks us out the ready way to it: not only becauſe 'tis dictated p. 120by God who infallibly knows it, but alſo by its preſcribing thoſe things which are in themſelves beſt; and which a ſober Heathen would adjudg fitteſt to be rewarded. And as to our temporal happineſs, I dare appeal to any unprejudic'd man, whether any thing can contribute more to the peace and real happineſs of mankind, then the univerſal practice of the Scripture rules would do. Would God we would all conſpire to make the experiment; and then doubtleſs, not only our reaſon, but our ſenſe too would be convinc'd of it.

93. AND as the deſign is thus beneficial, ſo in the ſecond place is it as extenſive alſo. Time was when the Jews had the incloſure of divine Revelation; when the Oracles of God were their peculiar depoſitum, and the Heathen had not the knowledg of his Laws, Pſ. 147. ult. but ſince that by the goodneſs of God the Gentiles are become fellow-heirs, Eph. 3.6. he hath alſo deliver'd into their hands the deeds and evidences of their future ſtate, given them the holy Scriptures as the exact and authentic regiſters of the covenant between God and man, and theſe not to be like the heathen Oracles appropriated to ſom one or two particular places; ſo that they cannot be conſulted but at the expence of a pilgrimage; but laid open to the view of all that will believe themſelves concern'd.

p. 12194. IT was a large commiſſion our Savior gave his Diſciples: go preach the Goſpel to every creature, Mar. 16.15. (which in the narroweſt acception muſt be the Gentile world) and yet their oral Goſpel did not reach farther then the written: for wherever the Chriſtian Faith was planted, the holy Scriptures were left as the records of it; nay as the conſervers of it too; the ſtanding rule by which all corruptions were to be detected. 'Tis true, the entire Canon of the New Teſtament, as we now have it, was not all at once deliver'd to the Church; the Goſpels and Epiſtles being ſucceſſively writ, as the needs of Chriſtians, and the encroachments of Heretics gave occaſion; but at laſt they became all together the common magazine of the Church, to furniſh arms both defenſive and offenſive. For as the Goſpel puts in our hands the ſhield of Faith, ſo the Epiſtles help us to hold it, that it may not be wreſted out of our hands again, either by the force of perſecution, or the ſly inſinuations of vice or hereſy.

95. THUS the Apoſtles like prudent leaders have beat up the Ambuſhes; diſcover'd the ſnares that were laid for us; and by diſcomfiting Satans forlorn hope, that earlieſt Set of falſe teachers and corrupt practices which then invaded the Church; have laid a foundation of victory to the ſucceeding Ages, p. 122if they will but keep cloſe to their conduct, adhere to thoſe ſacred Writings they have left behind them in every Church for that purpoſe.

96. NOW what was there depoſited, was deſign'd for the benefit of every particular member of that Church. The Bible was not committed (like the Regalia, or rarities of a Nation) to be kept under lock and key (and conſequently to conſtitute a profitable office for the keepers) but expos'd like the Brazen Serpent for univerſal view and benefit: that ſacred Book (like the common air) being every mans propriety, yet no mans incloſure: yet there are a generation of men whoſe eies have bin evil, becauſe Gods have bin good: who have ſeal'd up this ſpring, monopoliz'd the word of Life; and will allow none to partake of it but ſuch perſons, and in ſuch proportions as they pleaſe to retail it: an attemt very inſolent in reſpect of God, whoſe purpoſe they contradict; and very injurious in reſpect of man, whoſe advantage they obſtruct. The iniquity of it will be very apparant if we conſider what is offer'd in the following Section.