The Plain Mans Senses Exercised to Discern Good and Evil, Chapter 1 · Section 1

The Plain Mans Senses Exercised to Discern Good and Evil · Chapter 1 · Section 1

p. 6THe first and most dangerous Error is of them that deny or overthrow the Divine Authority of Scriptures, making the Word of God of none effect: There is nothing more contrary to the corrupt Nature of Man, than the Scriptures; Nothing more contrary to the Kingdome of Satan, than the Scriptures; And therefore lest his Impostures and Deceits should be discovered by the light of the Word, he sets himselfe by all meanes to overthrow the Scriptures, to enervate and weaken their Authority, and the high esteem we ought to have of them. Satan hath many Arts and Devices to undermine and destroy the Church of Christ: First, Sometimes by open Persecution, as in the first three hundred yeares after Christ;Gal. 2.4. 2 Cor. 11. Acts 20.Gal 2:42 Cor 11Acts 20 Secondly, by false Apostles, and false Brethren, which arise and speak perverse things, bring in damnable heresies, denying the Lord that bought them, and the very God-head of Christ and his satisfaction, such were the Arrians, and those swarms of Heretiques, which were hatcht by the warmth of peace and favour bestowed on the Church in the Age next following, and the Socinians of this Age. Rev. 8 10 11. we read of a great Starre, burning like a Lampe that fell from Heaven; the name of the Starre is Wormwood, it made the waters bitter, and many dyed of the waters, because they were bitter.—When the burning Stars of the Church fall from Heaven, their pernicious Doctrines are like Wormwood, which kill them that drinke thereof. Thirdly, sometimes by setting and fomenting divisions among Christians, Preacher against Preacher, Church against Church, well knowing, that a house divided against it selfe cannot stand. Fourthly, But all this might be to little p. 7purpose, so long as we have a sure word of Prophesie, a sure rule to have recourse unto, upon all occasions, as unto a light that shines in the darkest times, as unto living speaking Oracles, holding forth unto us the minde of God, whereby Truth is manifested, and counterfeit Doctrines discovered.

I shall not trouble you with the Popish controversies concerning the Scripture, but apply my selfe to the Errors of the present Age.

The Sectarian Errors in particular,Three Errors touching Scriptures. Loud: Test. pag. 5. concerning the Scriptures are three, in these expresse words of the London Testimony. First, That the Scripture, whether true Manuscript or no, whether Hebrew, Greek, or English, is but humane, so not able to discover a divine God.

The Second is, that it is no foundation of Christian Religion, to believe that the English Scriptures (or that Book, or rather volume of Bookes called the Bible, translated out of the Originall Hebrew and Greek Copies into the English Tongue) are the word of God.

The Third is, that questionlesse no Writing whatsoever, whether Translations or Originalls, are the foundation of Christian Religion.

For discovery and Confutation of which cursed Errors, I chose for my Text, the words of Christ; Search the Scriptures, John 5.39.John 5:39&c. The great Question of all Religion was here in debate between Christ and the Jewes, touching the Person, Calling, and Doctrine of Christ, whether they were of God, yea or no, the Jewes denyed it, Christ proves it by four Testimonies. First, of his Father, ver. 32. I beare not witnesse of my selfe, there is another that beareth witnesse of me, and I know that his witnesse is true; Mat. 3.17.Matt 3:17the Father bare witnesse to Christ at his Baptisme, by that voice from Heaven in the Audience of all the people, saying, This is my beloved Son, in whom I am well pleased, as Christ applyes it, ver. 37. of this Chapter. And at his Transfiguration; Mat. 17.25.2 Pe…. 1.17. which Testimony Saint Peter highly magnifies, saying, that he received from God the Father, Honour and Glory, when there came such a voice to him from that excellent Glory, This is my beloved Son, in whom I am well pleased.

p. 8The second Testimony is, that of John the Baptist, who was sent from God, and acknowledged by the Jewes, ver. 33. You sent unto John, and he bare witnesse unto the Truth, But sayes Christ, I receive not Testimony from Man, (that is) I doe not rest nor stand so much upon John's Testimony, onelyonly I make use of it, as a man approved by your selves, that you might believe, ver. 34. for if ye believe John, you will believe in me.

The third Testimony is by his workes, ver. 36. But I have greater witnesse than that of John, for the workes, which the Father hath given me to finish, bear witnesse of me, that the Father sent me; but ye receive not my Fathers Testimony concerning me, because his word is not in you, you doe not know your owne Scriptures, ver. 38.

The fourth Testimony is by the Scriptures, even the writings of Moses and the Prophets; by them Christ offers to be tryed and judged, ver. 39.

Search the Scriptures, as if he should say, If those Scriptures which your selves acknowledge to be of God, (and doe daily read) if they doe not testifie of me, then reject me for a Counterfeit; but if they doe, then take heed that ye refuse me not. Christ doth appeale to their owne judgements, you think (and you think aright) that Salvation is to be found in the Scriptures, if you search them as you ought, with an intent to finde the Messiah, the Time, Person, Office, Doctrine and description of the Messiah, you will finde that they testifie of me, for they are they, which testifie of me, ver. 39.

The words clearly hold forth these four Truths, Doct: 1 opposite to the forecited errours. That the Scripture is of Divine Authority, the Supreme and last judge determining in all things (which God hath ordained to Salvation) what is good, and what is evill, what is sound, and what unsound, what is of God and to be believed, and what not; And into it our Faith doth finally resolve and rest it selfe, as being of Divine Authority, from whence, there is no appeale. Therefore in this debate touching the Person, Office, and Doctrine of the Messiah, Christ appeales to Scriptures, to be tryed by p. 9them, they must justifie and condemne all mens opinions and actions.

The Scriptures of the Old Testament are still of Divine Authority to the Churches of Christ under the Gospell, Doct: 2 to try, judge and determine, in matters of Faith and Duty, so that any Doctrine, Opinion, as also any Morall action by them Justified or Condemned, are to be accounted, Justified and Condemned by God himselfe; (the inference is clear, for at that time, there was no other part of Gods will committed to writing, but that of the Old Testament.

To believe the Scriptures (which we are to search) whether in the Originalls, or in the English Translation, Doct: 3 to be the word of God, and to containe in them the minde and will of God concerning mans Salvation, is a necessary foundation of Christian Religion, else to what end did Christ bid the Jewes Search the Scriptures, if the beliefe of what we search be not the foundation of our Religion? Therefore the proper end of that search is to beget Faith and Religion in those Jewes, with whom he had to deale; And for English men to believe the English Scriptures to be Gods Word, is as necessary a foundation of our Religion, as it is for the Jewes to believe the same word in the Hebrew Text to be of God.

The written word of God both in the Originalls, Doct: 4 and true Translations of them, are the foundation of eternall life, and of all things, that lead to it (for in them ye thinke to have eternall life) and so ye have indeed, because they preach Christ, &c.

I begin with the first Doctrine (namely) that the Scripture is of Divine Authority, Proofes. the last and Supream judge in matters of Faith and Duty. This is proved by the judgement and practice of our Saviour, in deciding matters of Controversie in Religion by Scripture: Thus in that differene between the Pharisees and Sadduces about the Resurrection, and determines the Controversie by Scriptures, Mat. 22.29. Ye doe erre, not knowing the Scriptures, (as if he said) see what the Scripture speakes of that point, and accordingly p. 10the question was judged on the Pharisees side (namely) that there was a Resurrection; Againe, when that Lawyer proposed a question about Salvation, Christ sends him to the Scriptures to be resolved,Luke 10.26.Luke 10:26 How readest thou? what is written? Thus in doubtfull times, when different opinions and wayes were countenanced, the people are directed by Isa. 80.20. to resort to the Law, a d to the Testimonies; the writings of Moses and the Prophets are called the Testimonies, because they testifie Gods minde to Man, and therefore unto it we appeale for determination of every matter. And Saint Peter writing to all that had obtanied the like pretious Faith with the Apostles, doth commend the Scriptures as the highest and surest foundation of Faith,2 Pet. 1.19.2 Pet 1:19 We have a more sure word of Prophecy, to which ye doe well, that ye take heed, as unto a light: ye doe ill, saith the Sectary, because it is a living upon the Letter, and a way beneath for infant-Christians to walke by, it is but humane; Saint Peter saith ye doe well, and which of these two shall we believe? them that say ye doe ill, or Saint Peter that sayes, ye doe well? But to observe Peters reason, ye doe well to take heed to Scriptures, because it is not humane, it came not by the will of Man, but holy men of God speak as they were moved by the Holy Ghost, ver. 21.

Because the Scripture hath in it all the Properties of a Supreme Judge. Reason. Look what the Law is in the Common-wealth, the same is the Scripture in the Church: As the Law hath supreme Authority to judge and determine between Man and Man in all causes civil, so hath the Scripture in the Church for matters of Faith and Salvation: And as in matters of Controversie, between Man and Man, we say, Let the Law try it, and there we rest; so is the Scripture for matters of Salvation: none is higher than God, whose voice and Law it is, and therefore it is Supreme.

Now the Properties of a Supreme Judge or Ruler are especially three;Three properties of a Supreme Iudge. First, Infallibility, and fulnesse of knowledge, whereby we are assured that his verdict is true; for if a Judge be weak in knowledge, if he doth not clearly understand the matter, whereof he is to judge; if he himselfe may be deceived, p. 11then he cannot be a competent Judge, he cannot be Supreme, it is fit there should be an appeale from him. But now the Scripture delivers the infallible Truths of God, God is not deceived, neither doth he deceive any man. And it delivers all Truths that are sufficient and needfull for Salvation. 2 Tim. 3.15. The Scriptures are able to make one wise unto Salvation; now that is sufficient knowledge for any man that can save him.Things necessary to Salvation, are either credenda, or facienda. And this the Scripture doth performe as it is proved, ver. 16. by an enumeration of all things necessary for Salvation. First, the Scripture teacheth me what Doctrines I must hold, and what I should not hold; It is profitable for Doctrine. Secondly, it Confutes my Errors, it is profitable for reproof, foreign, for confutation of Error. Thirdly, for practise, what is good and what is evill, the Scripture instructs us fully, therefore he sayes, it instructs in Righteousnesse, that is, in all points of duty, teaching me what I must do. Fourthly, if I go awry, it is profitable for Correction, foreign, to set me right againe. And these four things it doth so fully,Four parts of a Ministers preaching office. that by it the man of God is made perfect, throughly furnished, unto all parts of his office, that is, to teach first the Principles of Christian Religion; Secondly, reproof of Errors, and false Doctrines; Thirdly, for Correction of life and evill manners; Fourthly, Instructions in the precepts of Holy Life and Christian Conversation. And these things are easie enough to be understood, These are the true sayings of God; when we teach you, that we are by Nature children of Wrath, and the necessity of Regeneration, that we have Redemption by Faith in Christs Blood, That there shall be resurrection of the dead, both of the just and unjust, and of the Judgement to come. Also when we teach you, that you must repent of your sinnes, amend your lives, take care to profit by hearing the Word, keep the Sabbaths, exercise your selves in the duties of Prayer, Praises, Chastity, Humility, Temperance, Mercy, Justice, Peaceableness, &c. when we teach & perswade such things as these, we have clear and full Scripture on our sides,Rev. 22.…6.Rev 22:6 and may say of all the Scripture, as S. John of his Revelation, These sayings are faithfull and true, because the Lord God of the Prophets p. 12sent them to shew these things unto his Servants.

The second Property is, unpartiality, he that is supreme Judge among men, needs not through fear or favour to be partiall in Judgement, because he is above all, he must not accept the Person of any, nor regard the Faces of Men: Now the Scripture is like God the Law-giver, who accepts no mans Person; they that walke in the light of the Word, are Blessed; they that doe not, are accursed: for we call unto God the Father, who without respect of Persons, judgeth according to every mans worke, 1 Pet. 1.17. He makes no difference between Jew or Gentile, Bond or Free; and as God himselfe is no accepter of Persons, so neither is his Word.Jam. 1.25.Jas 1:25 Saint James calls it a perfect Law of Liberty. The Scripture will flatter none, it Justifies the Doers, and Condemnes the Transgressors without partiality. Lying, Perjury, Covetousnesse, Ambition, Rebellion, Murder, Oppression of the People in their Properties, Estates, and Consciences, by unjust Subscriptions, Bribery, unmercifulnesse, &c. are sin in Protestants, as well as Papists; in a Parliament, and Committee, as well as in a Court or Councell Table; in a reputed Saint, as well as in a reputed Carnall man: though men dare not say so, yet the Scripture dares,Rom. 2.9.Rom 2:9 Tribulation and anguish upon the Soule of every one, that doth evill, upon the Jew first, and also upon the Gentile, if the Jew, (one of Gods Church) be guilty, upon him first, him will God punish first;Amos 3.2. Rom. 2.1, 2.Amos 3:2Rom 2:1Rom 2:2 you have I known of all the Nations of the Earth, therefore you will I punish for all your iniquities. God is a righteous Judge.

The third Property is Authority. There is no Appeale from the Supreme, this belongs not to every Judge. It is the peculiar Prerogative of the Supreme. Such a Judge is the Scripture; there lyes no Appeale from it: if the Scripture justifie thee and thy Actions, none can condemne thee: But if the Scripture condemne thee, none can comfort thee; A man would not lye under a Scripture-curse for all the world, it will take hold on thee most certainly. Bring a crooked thing to the Rule, p. 13and you will perceive the crookednesse of it. Take a suspected piece of Silver, one sayes 'tis good, another sayes 'tis naught, bring it to the Touchstone that shewes the Truth. Scripture is the Supreme Law; Judge, and Rule, every mans Opinion and Actions, must stand or fall by it. — And hereof it followes,

That the Scripture is not humane, Reason. but of Divine Authority; For no Man, or number of men, can challenge such a Supreme Power to be Judge of all Consciences, to be Lord of all mens Faith, to be the Tryer of all hearts, the Rule of all lives; No man is thus above another, though the things we Preach and Decree in Synods be for the matter of them obligatory, as holding for the the Minde of God,Ioh. 12.49, 70. Iohn 16.13. Iohn 7.17.John 12:49John 12:70John 16:13John 7:17 yet not for the Authority of us that Speak, or Write, or Decree them. But the Scripture is the voice of God, the Judgement of God in Scripture is Authenticall and immutable, and shall stand for, or against us at the last day. The Writings and Mindes of men give way one to another, and are mended one by another. But that which must correct all, is the Scripture, when that speaks, all must stop. Therefore hath the Lord given it to all, and made it common to all, that by it all Controversies might be decided, all doubt resolved, all Heresies confuted, all Truths established, every Conscience guided, and every mans life framed. Nothing is sound, holy, just, or true, which does not agree with Scripture: and nothing is unsound, unjust, unholy, untrue, that is agreeable thereunto.

If the Scripture be the last and Supreme Judge determining in matters of Faith and Duty, Ʋse. 1 what is sound and what unsound, then be you sure in all your Actings and Opinions to get Scripture on your side, amidst all the varieties of mens Actings, sidings, and opinions in these dayes, there is none of them all, that we can take comfort in, any farther than they be grounded and warranted by Scripture. It is a childish way of reasoning, and a poor comfort for any one to plead thus, I am of this p. 14or that side, of this or that Sect (as suppose Paul or Cephas) unlesse you can make it appear, that you are of Christ, and that Gods Word is on your side. It is not what this or that particular man sayes, be he never so high in Reputation for wisdome or holinesse. Nay, not what a Nation of men say, but what the Lord sayes. For, not he whom Men, but he whom the Lord approves is accepted, 2 Cor. 10.18. therefore be sure that ye doe nothing, hold nothing, count nothing holy, just, or good, but what the Scripture does account; Dare not thou to call Evill Good,Isa. 5.20.Isa 5:20 or Good Evill; dare not thou to put darknesse for light, and light for darknesse, for any mans sake, or in favour of any side; The Scripture layes a curse upon them that doe so, and there will be a review and a reversing of all such wrong. Therefore be thou willing to be judged, ordered, and confuted by Scripture.

In matters speculative,Acknowledge the Authority of Scripture in Practicalls. in our disputes against Papists, we willingly admit the Scripture to be Judge; why not also in Practicals? in disputes against our lusts? against our friends? against our owne and their evill and crooked wayes? Men will hold what they list, such points as they never learned from Scripture, and doe what they list, trample the Law of God and Man under foot, and yet take it ill to be reproved, confuted, or ordered by Scripture: Nay, some have so impudently proclaimed their Athiesticall contempt of Scripture, that they have not blushed to say, this is a Malignant Chapter, or a Malignant Text, a Malignant Psalme, when they and their Actions ahve not been able to resist nor endure the brightnesse of that light, testifying of the unwarrantablenesse of their doings. O how doe men strive, and struggle against the light, to shuffle off the sentences of Scripture, as if in some Cases it were defective, and no competent Judge of Actions! This is reall Popery. Whereas the Scripture is full and cleer, but all the darknesse and difficulty ariseth from the deceitfulnesse of our hearts, we are in love with our owne wayes, and cannot submit our Lusts to be Arraigned and Judged by Scripture. O let every sincere Christian thus resolve, if the Word be of highest Authority, then I must give it the highest place in my heart; I must Live by p. 15the Word, and Act by the Word, and Dye by the Word. Perhaps thou mightest enjoy many worldly advantages, and favours, if thou wouldst comply with corrupt Times and Men, and so avoid many worldly troubles. But the word of God puts a Barre, my Judge is against me in the businesse, the Word of God is in my heart, as a burning fire, it tells me. I must not choose sinne to avoid afflictions; it tells me, that the load of one sinne is heavier than many afflictions: I cannot comply with such and such wayes, because my heart standeth in awe of Gods Word. Perhaps Princes and the Grandees of the world doe sit and censure thee, but the honest heart that ownes this Doctrine, will say, I had rather offend and displease them all, than offend thy Word,Psal. 119.161.Ps 119:161 which must be my Judge and theirs. I have hid thy word in my heart, that I might not sinne against thee.

Take two Motives to Quicken this Resolution.

If thou canst give the Word the highest place in thy heart,First Motive. It is a Comfort. then in every condition thou canst with comfort appeale to God to Judge for thee, and say, Lord I am thus instructed, and thus commanded by thy Word, I am willing to be ordered by it, I acknowledge its Divine Authority. I desire if I be in an Error in any thing, to be Confuted by it; if ignorant, to be instructed by it; if I am in the Truth, to be kept by it; when I goe astray, to be recalled by it. The things I know not, teach thou me, I doe not desire to seeke any Evasion to avoid the stroak or light of it. If thou canst say this in Truth of heart, then thou maist with comfort appeale unto God in any Estate.

Observe the temper and workings of thy heart; Application. when thou readest or hearest the Word, does thy heart smite and reproach thee for any matter? or canst thou not read or hear every part of the Word opened and applyed with that wonted boldnesse, comfort and confidence, (as that 13. Chapter to the Romans, against resisting the higher Powers, the 15. Psalme against Ʋsury, the Epistles of Peter and Jude against mocking, proud, empty, disobedient Sectaries) it is a signe thou dost strive to shake off the Authority of the Word, that thy heart is not upright, and be sure of this, thou p. 16shalt lye downe in sorrow, thou canst not with boldnesse appeale to God to clear thy innocency and integrity, For if thy heart Condemne thee, God is greater than thy heart, and knowes all things, 1 Iohn 3.20.1 John 3:20he will much more condemne thee; And, there is no darknesse nor shadow of death, where the workers of iniquity may hide themselves.Iob 34.22.Job 34:22

To acknowledge the Divine and Supreme Authority of Scripture,Second Motive. It is a meanes of Reformation. practically it would be a notable meanes to Reforme the grosse evills among us, both in Church and State, the great confusions that be among us, the contempt of Ordinances, Ministry, Sabbaths, Sacraments, &c. if we would yeild to the Judgement of Scripture, and call that Heresie, or Schism, or Lying, Perjury, or Oppression, &c. which the Scripture calls so, and submit unto its Sentence in each Particular, we should soon have a visible Reformation of great Evills, both publick, and in our Persons and Families, when we goe about to perswade you, to take paines, to get knowledge, to examine and try your Spirituall Estate, to make Conscience of Gods Worship, to hear with care, to profit by hearing, to Sanctifie the Sabbaths: To exercise Chastity, Mercy, Truth, Sobriety, Peaceablenesse, Justice, &c. among our selves: we are sure we have Scripture on our sides. And Men have nothing but Humour, Custome, Lust, and Obstinacy to oppose against it: Never look for a Reformation, where Lust will be a Rule; where Revenge, and Covetousnesse, and Ambition, and Faction will be the Judge: But let the pure Word of God rule in our Counsells, Parliaments, Assemblies, Cities and Transactions, we should soon be a holy people, a praise in the Earth. And remember, that if we will not yeild to the judgement of Scripture now, to our Conversion and amendment, we shall ere long be forced to yeild to its Authority and Judgement to our Confusion. Thus much for the first Use (namely) to acknowledge the Divine Authority of Scripture practically, in matters of Sinne and Duty. Ʋse. 2

Is to vindicate the Authority of Scripture against all such as oppose or weaken it, and make it of none effect. A fourefold Error here to be confuted. The first of them, that make p. 17the Church the Judge over Scriptures; we embrace its Ministery, we build not upon its Authority. I shall not trouble the Reader with Confutation of Papists, who overthrow its high Authority, and esteem, two manner of wayes. First, by setting the Authority of the Church above the Scriptures: Major est Authoritas Ecclesiae, quàm Scripturae: Bellar. de verbo dei.They teach that the Church (that is) the Pope in his Chaire, by reason of his infallibility, is the Judge on Earth, determining which bookes be Scripture, and which not, what is the sence and meaning of Scripture, against whose Judgement and Determination, there is no disputing or contravening. Secondly, they overthrow its supreme Authority,Conc. Trid S. 4. by equalizing their Traditions with the Scripture. Traditiones sunt pari pietatis affectu cum Scripturis recipiendae. A strange pride to set up other Doctrines, which the Scripture never taught, to binde the Consciences with the Commandements and Decrees of Men.

But the Error I am now to deale with,Second Error of them that appeale to the Spirit. is that of the Blasphemous Anti-Scripturist, under which name I comprehend all such, as either deny them to be Divinely inspired and given of God, or else allowing their Divine Authority, yet refuse to submit to Scripture as the supreme and all-sufficient Judge, pretending to other Divine Revelations,See that excellent Treatise entituled a Blow at the Root, by a namelesse Author, Printed, Anno 1650. besides and beyond the written word, unto which upon all occasions they Appeal, as if the Scriptures were not able to acquaint the soul with the highest discoveries of Gods truth and minde. If they be urged with any proof out of the Old Testament, they reject it, as if the old Testament were antiquated, and out of date: if they be pressed with a place in the new Testament, then they say that is not the meaning, which we produce, (because (say they) you have not the Spirit, the Spirit teacheth us otherwise. And thus under pretence of Inspirations of the Holy Ghost, and improvements beyond and above all Scripture, they strike at the root, and blow up the very foundation of all Faith and Religion, of all our hopes and comforts; these are the Devills Engineers: These doe flatly disauthorize the Word of God, and with it all that is built thereupon; for with the Scripture all Religion p. 18must needs fall to ruine, (or at least stand upon uncertainties) for every one may pretend to the Spirit, with as much reason as any one, and perhaps one of these Spirits quite crosse to the other, and so there can be no evidence of Truth or untruth, of Sinne or Duty, but every one is left to be his owne Judge and Rule, and every one will be in the Truth, because he thinkes so.

Here therefore of their Error,Of Appealing from Scripture to the Spirit. who Appeale from Scripture to the Spirit for triall of Truth, and for deciding of Doubts.

For the clear discovery of this Error, I shall declare two things; First, what we are to hold touching the Spirits revealing to us the mind of God; 2ly. what we are to detest and abhor touching that matter. First. For the former, we hold and teach that the Spirit of God,Ephes. 1.17.Eph 1:17 which did indite the Scripture, is a Spirit of Revelation, and Illumination given to all Gods people, for the acknowledging and understanding the Mysteries of Salvation, and the things that doe belong to our Spirituall Estate;1 Cor. 2.14.1 Cor 2:14 which otherwise cannot be understood by any meer naturall understanding, or unregenerate man, though he hath the Scriptures in his hand, and doe read them. God by his Spirit hath in the Scripture revealed the Mysteries of Christ to the full; yet no man, which hath no more light, than the naturall light of his understanding, can conceive them aright, unlesse God by his Spirit doth reveale them to his heart. There is a two-fold light, one Externall,2 Pet. 1.19.2 Pet 1:19 shining in the Word; another Internall, shining and bringing into our hearts the knowledge of the glory of God,2 Cor. 4.6.2 Cor 4:6 in the face of Jesus Christ, so that God doth give both light to the Word,John 1.5. Iohn 3.16.John 1:5John 3:16 and Eye-sight to the Soule, (Revel. 3.18. Eph. 1.18.) God did set lights in the Firmament, and an Eye in the Body to see them: If I point with my Finger to the Moon, or a Starre, which a Man would see, and he hath not Eyes to see my Finger or the Starre, the fault is not for want of shewing, nor in the Starre for want of light,Ioh… 3.11.31. Act. …8.24.26.John 3:11John 3:31Acts 8:24Acts 8:26 but in his Eyes that are blinde and cannot see: So the Scripture is a light, but all have not Eyes to discerne and see it. To have this inward light, to see the things of God, p. 19is peculiar to Gods Elect; others have Eyes and see not,How the Spirit revealeth the Minde of God to us in Scripture, and by Scripture. 1 Cor. 2.9, 10, 11.1 Cor 2:91 Cor 2:101 Cor 2:11 Eares and heare not, nor understand. But the Spirit doth search and make knowne the deep things of God, and that two manner of wayes: First, in the Scripture. Secondly, to our Hearts, Eye hath not seen the things which God hath prepared for them that love him. But God hath revealed them unto us by his Spirit, for the Spirit searcheth all things, yea, the deep things of God; for what man knoweth the things of man, save the Spirit of Man, which is in him? Even so the things of God knoweth no Man, but the Spirit of God; And for this cause it is, that Saint Paul prayes for the Ephesians, that God would give them the spirit of Revelation in the knowledge of Christ, to enlighten the Eyes of their understanding.Eph. 1.17, 18.Eph 1:17Eph 1:18

Where note first, Note. 1 that by the Spirit of Revelation is not meant that extraordinary Revelation, whereby things were made knowne to the Prophets, but that ordinary gift of illumination, or that light, which the Spirit causeth to shine into our mindes, by helpe whereof spirituall things are made manifest to the Eye of our understanding: Even as by the light of the Sun, things bodily are made manifest to the Eye of the body.

Note secondly, that the Apostle prayes this for them, Note. 2 which did enjoy the outward light of the Gospell preached unto them, yet he prayes for a farther mercy (namely) that the Eyes of their understandings might be enlightned to see that light, which was come into the world: All meanes and rules are vaine, unlesse God give Eyes to see, as he opened Hagars eyes to see the Well of water; therefore David prayed, Open mine eyes, that I may see the wonders of thy Law. Psal. 119.18.Ps 119:18Thus the Spirit of God is a Spirit of Sanctification and Illumination, enabling us to see more than we could see by the meer help of Reason, and this Spirit is promised to the people of God, to guide them into all saving Truths, 1 Joh. 2.26, 27. These things have I written unto you, concerning them, that seduce you; But the same Anoynting teacheth you of all things, and is truth and is no lye, and even as it hath taught you, ye shall abide in him. By these places you see, that we have need of the Spirit to enlighten our mindes to p. 20understand the Scriptures, as those two Disciples, the Lord opened their understandings, Luke 24.Luke 24that they might understand the Scriptures. And in this sence, we acknowledge the Spirit of God to be with us, to abide with us, and to teach us.

But this is the Spirit of God speaking to us in, 2and by the Scripture, not besides or beyond it; It is one thing to say the Spirit teacheth us by Scripture, and another thing to pretend the Spirits teaching, besides or beyond, or contrary to the Scripture; the one is a Divine Truth, the other is vile Montanisme (namely to hold immediate revelations without the Word,Montanisme. and them as infallible as Scripture it selfe, as if men might appeale from Scripture, unto those Revelations, and therein finally to stay our Faith, and ground our Practise. This is a monstrous Delusion of the Devill, of all Men to be detested and abhorred; And if any man shall pretend to such immediate inspirations, he is to be rejected as an instrument of Satan. 2 Thes. 2.2. We beseech you, Brethren, by the coming of our Lord Jesus Christ, that ye be not shaken in minde, nor troubled neither by Spirit, nor by Word, nor by Letter. Let no man deceive you by any meanes. Here be three wayes of deceipt, and the first is their boasting of the Spirit, against whom, (as if he should say) be not troubled by any Doctrine or Opinion raised and vented under pretence of the Spirits inspiration; such instincts and inspirations of the Spirit are the usuall pretences of Impostors, they walke in their Spirit, yet lye falsely, saith Mich 2.11. against all such fanaticall Enthusiasts, the Lord hath sufficiently forewarned us. 1 Joh. 4.1. Beloved, believe not every Spirit or Doctrine held forth under the name of the Spirit: Ye see the Apostles zeale in this point, Gal. 1.8. If we, or an Angell from Heaven, preach any other Gospell, let him be accursed. The second meanes of deceit is by Word, it seems that the false Teachers pretended to have heard it from Pauls' mouth. The third meanes is forged writings, under Paul's name; Thus they fathered their Error upon Paul. But the first is our present case, They boasted.

p. 21Take three reasons against making this private Spirit the Judge and Rule for tryall of Truths,Appeales from the publick Spirit that spea…es in Scripture to a private Spirit besides and be…ond the Scripture, not to be adminited for three reasons. such appeales and pretences are not to be admitted.

First, because in Scripture is made known unto us the manifold wisdome of God, Eph. 3. the Mysteries of the Kingdome of God, Mat 11. the full assurance of understanding to the acknowledgment of the Mysterie of God, and of Christ, Col. 2.2, 3. in whom are hid all the Treasures of wisdome and knowledge. Now if in Scripture God hath manifested his manifold wisdome, the Mysteries of God, of Christ, and his Kingdome, and that in full assurance of understanding, Reas. 1 what higher discoveries can be expected by such pretended inspirations? for such discoveries they be either the same with those in the Word, or diverse from it; if the same, then why flye they from Scripture unto another Spirit, the motives whereof are not discernable by others, nor demonstrable to others, if they be diverse from the Word, then they fall under the Curse, Gal. 1.8. they are accursed by the publick spirit, that speaketh in the Word.

To appeal from the judgement of Scripture to the instincts and dictates of the Spirit, Reas. 2 is to set the Spirit of God (for so they call their Visions and Enthusiasmes, though falsely) in opposition to it selfe, and the private Spirit against the publike Spirit, that endited the Scripture; Now it is blasphemous to affirme, That the holy Ghost should declare any thing in secret to any man, diverse from what it hath declared to the whole Church in the Publick Tables of the Covenant.What a Publick, and what a Private Spirit is. 2 Pet. 1.20.2 Pet 1:20 The Spirit of God speaking in Scripture is the Publick Spirit. Knowing this first, sayes S. Peter, that no prophesie of the Scripture is of any private interpretation. A private Spirit is that which one man hath, and not another; and therefore it is but the figment of mens brains. But the Publick Spirit which is the holy Ghost, did move in all the holy Pen-men of Scripture.1 Pet. 1.10, 11.1 Pet 1:101 Pet 1:11 The same Spirit of Christ spake in the Prophets of old before the Flood, and since in all that followed after, and therefore they all spake the same things, for the Apostles said no other things,Act. 6.22.Acts 6:22 than those which the Prophets and Moses did say, should come. Now therefore with what colour of reason p. 22can men say the Spirit suggests this or that thing to them, which was never suggested to any of the Prophets or Apostles, but onelyonly to themselves? These therefore are but conceits of sick brains, and Satanicall illusions.

But put case the Spirit be given to some men to expound Scripture infallibly, Reas. 3 this assistance may determine my own assent, and give my own heart full satisfaction; but it can be no judge between me and another concerning the meaning of a place in controversie, because I cannot prove to another, that the sence I give is suggested by Gods spirit: I cannot secure another, that I speak by the Spirit, for he may pretend to do so too. Therefore the Spirit's speaking in us must be evidenced by its agreement with the Spirit speaking in the Word. And so our faith is finally resolved into the Divine Authority of Scripture, Obj. 1(as you shall see anon.)

But tis said, 2 Pet. 1.19. Untill the day dawn, and the Day-star (that is, Jesus Christ) arise in your hearts; but when once he is risen, ye may lay aside the Scriptures, as ye use to put out the Candle, when the Morning Light shineth.

The Apostle compares the light of the Law, Sol. with the light of the Gospel; 2 Pet. 1.19. opened.2 Pet 1:19The times of the Law were like the night, wherein Candles are lighted; The times of the Gospel like day-light, wherein the Sun shines: The whole Jewish Church was inlightned by the prophetick Word, during the night of Christs absence, who is the Sun of righteousnesse, the Morning-starr of the Church enlightning our hearts by his bright beames, without having any more need of the shadowes, figures, and weak directions of the Law: Secondly, yet he testifieth of that light, that it was a sure word, sufficient to inlighten the Church, and able to guide them unto Christ; And it was to the Jewes of greater Certainty and Credit, than the Apostles report of a Voice from Heaven; The doctrine of the Prophets was a more sure foundation of Faith to the Jewes, than those particular Revelations made to certain persons, not as the foundations of Faith, but as Props and Bearers up of it. This is the meaning of that place: by which you see what a wild and wide inference it is, that some make, as if we were beholding to Scripture p. 23to set Christ up in our hearts: But when that is done, then we must not live any longer upon the Letter, it being a way beneath for insant Christians to walk with God in, as if to live in the spirit, were to lay aside the Scripture.

Such a like Objection is framed against Scripture from 1 Cor. 13.11.12. Obj. 2 When I became a man I put away childish things, now we see in a glasse darkly,Blow at the Root. p 83. and therefore if we would see clearely, we must lay aside the Glasse, and look beyond Scripture; we must put away these childish things.

The Apostle is there comparing our present state of Grace with our future state of Glory, Sol. and saith, that there is such a difference between our present Knowledge, and that which we shall enjoy hereafter in the life to come, as there is between the seeing of a mans Image in a Glasse,1 Cor. 13.11, 12, opened.1 Cor 13:111 Cor 13:12 and looking him full in the sace; in the Glasse we have but the species or resemblance of a thing, not the thing it self; so here we see God in the Glasse of his Word, Sacraments and Works; But then immediately, and in its proper shape, face to face, 1 John 3.2.1 John 3:2even as he is; Then we shall know, even as we are known, (that is) perfectly and clearly. Paul does not here compare a Christian in his minority, using the Scripture as a Glasse to see with, and in his full growth, casting away that Glasse; But he compares the state of Grace and Glory together, as appeares particularly, ver. 9. now we know in part, we are now in that state, which hath need of helps of tongues and other gifts, which shall then vanish away, ver. 8. and more plainly, ver. 13. now abideth Faith, Hope, Charity. He speaks of a state, when Faith shall cease, and Charity remain, and then these Glasses for representation of things shall be done away, we shall not need any more Word or Sacraments, we shall see God as he is; Faith shall be turned into Vision,H…b. 11.27. but in this life Faith is the chief Grace, by which we see him who is invisible.

And therefore whilst we are on earth,Applications. we must with all Care, Conscience, Reverence, and Thankfulnesse, make use of this Glasse, the Scripture, wherein wee see the Image of Gods Glory, Wisdome, Grace, Goodnesse, &c. lest otherwise we erre in Judgement, and stumble in Vision, p. 24and instead of higher discoveries of unrevealed light, and glorious Truths, we come to have our eyes blinded, and our hearts infatuated to imbrace the fancies of mens braines, and delusions of Satan, for the mysteries of God; for when once we throw aside this-Glasse, we shall be deceived, as Adam was, and lose that knowledge of God which once we had. Therefore when you heare men pretend to have new instincts of the spirit to discoveries above, and beyond Scripture (though they be as eminent in your esteem as an Apostle, or an Angel of God) they be but the Devils Instruments, who would by that means weaken the Authority of the Word to set up his own delusions. Let us remember that of Deut. 29 29. Secret things belong to the Lord our God, but things revealed, to us and our Children; In that he sayes, things revealed, it is evident, God hath concea'ed other things, which we have no means to know, and therefore ought not inquire into them, according to that of S. Paul, Col. 2.18, 19. where he notes, it is a mark of Seducers, and one cause of misleading into errour (namely) because they intrude into things which they have not seen.

Of their Error, Error. 3 who set up Reason as Judge, and so finally resolve their Faith into Reason,S…egm. p. 27. Qui secundum rationis judiciū oracula sacra volunt esse interpretanda. The principles of Socinianisme are two; first, Corrupt Reason second, Scripture depraved: no rationall man will deny the use of Reason in judging of matters of faith, yet if you admit it to be the Rule to measure the mysteries of Faith, and to judge the sense of Scripture by, you will be forced to deprave the Scripture to sati…fie your Reason.

Now, that you may discern between good & ill in this point, I shall shew two things: 1. what we are to hold touching the use of Reason in matters of Faith and Religion; 2. what we are not to hold touching its dominion in judging, &c.

First, 1What we hold touching Reasons i… matters of Fa….we are to hold, that Reason is the eye of the soul, or it is that Organ, which lets into the soule that divine Light, which doth both beget Faith, and upon which, Faith doth finally r…st it self. Reason is not the thing on which our Faith resteth, but the faculty by which we see the light; God p. 25his minde to reasonable Creatures (not to bruit Beasts) who by way of Discourse, weighing what goes before, and what followes the Text, and comparing Scripture with Scripture, one place with another, doe come to understand his will and minde, whereof many misse, because they doe not diligently make so much use of Reason, Conference, and helps of Art, as they will, to find out the meaning of a Poet, or a Statute-Law.

We are commanded to search Scriptures, to try the Spirits, to try all things, to Judge what the Apostles say, &c. Now these are Acts of Reason & Choice, by help whereof we come to be able to give a Reason of our owne Faith, and to convince the adversaries: you cannot perswade a man to Christianity, but you must shew him a reason for it; if you say your Church is the true Church, you must shew a reason for it; if you urge a Scripture, men will judge whether the words alleadged, speak your sence or not; and if they may judge, then they may reject your Allegation, if impertinent.

Seeing we our selves are the persons, that must be sure of the Truth of our Religion (every man lives by his owne Faith) else we perish for ever.D… Jer. Taylor, p. 169. And seeing there be so many Sects, Opinions, and wayes of Arguing, such variety of perswasions and beliefs in the world, it neerly concernes all men to consider which Perswasion relyes upon the surest grounds; whatsoever the outward Medium or meanes be, to shew us the mind of God, whether ordinary or supernaturall reason helps us to make use of them for embracing the Truth, and rejecting the Error.

The judgement and determination of the Word of God (as Doctor Field excellently saith) is that wherein we finally rest as the Rule of our Faith;Of the Church lib. 4. cap. 13. and the light of Divine underderstanding is that, whereby we judge all things.

Secondly, the mysteries of Faith, though not to be reached and comprehended by Reason, yea, though in their proper Nature they be contrary to the Dictates of Reason, and irreconcileable by any thing that is within the compasse of Reason (as Ex nihilo nihil fit, sayes Reason, and ex nihilo omnia fiunt (saith Faith) The dead cannot returne againe to life, saith Reason; The dead bones shall live againe, sayes p. 26Faith: Yet the Soul being overswayed by a higher principle, sees the greatest reason in the world to believe them all, because the Scripture revealeth them to be of God, it is all the reason in the world to believe God speaking to us, we must believe any thing in the world which God speaks or reveales, though the thing it selfe seems never so unreasonable, for reason tells me, that all, which God speaks, must needs be true and good, how strange soever it seems to flesh and blood, and so my Faith is resolved into the Divine Truth and Authority of Gods Word,2 Cor. 10.5.2 Cor 10:5 and our reason is Captivated unto that higher Principle, to believe what we see revealed, because revealed from God.

Thirdly,Tit. 1.2.Titus 1:2 as I have reason to believe all that God speaks, because he is a God of Truth and cann…: Lye, so I have reason also to believe, that the Doctrine of Scripture is Gods revealed minde and will; It is not sufficient to the grounding of Faith to say, I believe all that God reveales to be true, but we must also believe, that these are the things which God hath revealed, we confesse (saith Doctor Field) that Faith may rightly be said to be a firme assent, without evidence of many things believed in themselves; But yet the Medium, by force whereof we are drawn to believe, must be evident unto us: As if I be asked, why I believe the Incarnation, Death and Resurrection of Christ; I answer, Because Gods Word Testifieth of them, as things most certaine and true. If you aske me farther, how know you that God hath revealed these things? I answer, By infallible Testimonies and Signes from Heaven. By which, my Reason is convinced, that those Writings are of God, and so I can prove that a Christian hath more Reason for his Religion, than any other, whether Jew, or Turke, or Heathen.

By these three positions, you see the great use and force of reason, in matters of Faith; it lets into my Soule the Divine light of the Word, it tells me I have reason to believe what seems contrary to reason, because God hath spoken it, and it assures me that God hath spoken those heavenly Mysteries.

p. 27Secondly, But yet for all this, 2What we deny to Reason in matters of Religion.we must not make Reason the Rule to measure Faith by, nor the Judge, according to whose Dictates the Scriptures must be expounded: For Examples sake, There is a Trinity of persons in the God-head, the Scripture is clear, 1 Joh. 5.7. There be three that beare witnesse in Heaven, the Father, the Word, and the Holy Ghost, and these three are one; Shall I now expound this Scripture according to the Dictates of Reason, and say, That because it is impossible to reason, that three should be one God; therefore the meaning of that place must be this; Those three are one by consent of Mindes and Wills, God forbid, for so a thousand men may be one; But the Text it selfe, verse 8. shews how precisely the Holy Ghost spake, when he said, these three are one, (more than by consent of Testimony) because ver. 8. he varieth the phrase, and sayes of the Spirit, Water and Blood, that they agree in one, therefore to be one, ver. 7. is more than to agree in one, ver. 8. If because I cannot conceive in reason, how Christ and his Father can be one, therefore I shall seek to finde out an Interpretation, which may agree with my Reason; this is cleerly to set Reason in the Chaire above Scripture, and Scripture must be made to submit to our sence, not we to the sence of the Mysterie revealed.—Socinians will not believe, without a Reason or Evidence from the thing revealed; They will consult with the dictates of Reason about an Article of Faith, and accordingly expound it, upon this Ground, Nullo modo verum esse potest, cui ratio prorsus, communisque sensus repugnat: and hereupon they deny the Person and Offices of Christ, the Resurrection of the same body, the Decrees of God, &c.

But we are to put a difference between giving a reason of our believing, and a reason of the thing believed:Tis one thing to give a reason of my believing, another, of things believed. I believe the Doctrine of the Trinity, of Christs Incarnation, that Esau was rejected, and Jacob loved, &c. and the reason of my beliefe is, because so it is written.—But to demonstrate these Truths, by evidence from the nature of things, or else to disbelieve them, this Soveraignty of Reason, is the Ruine of all Faith and Religion.

p. 28Some things are

1. Evident in themselves, as the Principles of Geometry; as, that every whole and entire thing is bigger than a part of it, &c.

2. Not evident in themselves, but are made knowne to us, both that they are, and what they are, by a forraign medium, without the compasse of the things themselves. Of this sort are all those things which we are perswaded of by the report of others; and this is the certainty of knowledge, which we have of things believed, the truth of them in themselves appeareth not to us, nor is seen of us, and in this respect Faith is truly said to be an assent without Evidence, upon the credit of the Revealer. In these points, reason reacheth but the foreign, that such points are the Truths of God. But the foreign, is hid from us, we cannot shew a reason how such things should be. The summe is, to tye our Faith to reason, and forme our beliefe by the dictates of Reason, so as to refuse to believe any thing without evidence from the nature of the thing, is a dangerous Pride, setting up Reason above the will of God revealed, to arraigne Scripture at the Barre of Reason.

This is not to be admitted,Job 28.25. He maketh weight for the winds. Jo 1.18. 2 Cor. 1.20. 1 Cor. 2.11.Job 28:25John 1:182 Cor 1:201 Cor 2:11 and that for these two Reasons: First, because our understandings are weak in things of nature, as the wind, a feather, Job 39.13. Gavest thou wings and feathers unto the Ostrich? Much more blind is our reason in mysteries of the Kingdome of Heaven: They are hid from the wise and prudent; they are foolishnesse to the Scribes and Disputers of this world; yea, at best, there is a great deal of blindness and weakness in our understandings, we know but in part, 1 Cor. 13.12.1 Cor 13:12yea, the law of our minds & reason doth rebel against the law of God, and much ado we have to bring all our foreign, reasonings in captivity to the Truth.2 Cor. 10.5.2 Cor 10:5 Now this blind, weak, rebellious reason of ours, is to be regulated, corrected, inlightned by the Word, but not to regulate the Word; for that which is to be regulated, cannot be the rule to regulate. That which is weak and blind, is not fit to judge that which is perfect, that which is all light, all truth, all pure, must not be judged and regulated by that which is subject to error and mistakes. I p. 29have need to be baptised of thee (said John to Christ) and comest thou to me? So of our reason we may say, I have need to be regulated and amended by thee (O blessed Word) and comest thou to me?

Reason is denied to be the Rule and Judge of Belief, Reas. 2 for the same Cause, that we denied the private pretended spirit to be Judge for the triall of Truths: Because I cannot prove to another, that mine is the right reason, he pretends reason, and so do I: Experience shewes, that divers men have different reasons, and different expositions: He thinks he speaks as much reason as I; we are not certain that this or that is the right meaning of a Text, if a man hath nothing to assure him, but the seeming of his own reason; which reason, others think they have as well as he.— Indeed, if we compare our own reason with the reason and authority of other men, which have decreed thus and thus; then must we give the preheminence to our own reason when a clearer evidence is propounded; every one is to judge for himself, and it is unreasonable to assent to a lesser evidence, when a clearer is propounded. It is true, because that few are able to judge of themselves, God hath provided guides to help them, yet Christians must not resign up their wits and senses, to follow any humane guide whatsoever; our guides must not lead us blindfold, neither must we put out our eyes to follow them; we must see the reason and grounds whereupon he goes, and so follow him by our own reason: With my eyes I see his light; he tells me this is firm ground, you may go upon it, and I see it to be so. By my reason I see his reason, and so follow him like a man of understanding (not like a Beast, that is led, and knows not whither) I have the advantage of his reason, and my own too.

Of their Errour, who appeale from Scripture to Providence, Error. 4 and leaving the Scripture, make Providence the Rule of their perswasions and actions.

There is yet another Error of those that weaken the supream Authority of Scripture, and make it of small effect by appealing unto successe of Providence, declaring (as they conceive) the will of God, and what he liketh or p. 30disliketh, and so judge thereby of the good or evil of many things.

Now that you may have your senses exercised,How to make use of passages of Providence. to discern between good and evill in this point also; I shall shew, first, what use we are to make of the passages and dispensations of Providence; secondly, what is not warrantable to be built thereupon.

For the former, Ʋse. 1 we ought to give glory to God in all his wonderfull works of providence, and that in these five particulars: 1. We must take serious notice of his doings; for, the Lord hath so done his mervailous works, Psalm 105.2.Ps 105:2that they ought to be had in remembrance, yea, we must talk of his wondrous works, Psal. 118.23.Ps 118:23and say, This hath the Lord done, and it is marvailous in our eyes. The works of the Lord are great, sought out of all that have pleasure therein. Psal. 111.2, 4.Ps 111:2Ps 111:4But an unwise man regardeth them not. O Lord (saith David) How great are thy works! and thy thoughts are very deep: A bruitish man knoweth not, neither doth a foole understand this; Psal. 92.5, 6.Ps 92:5Ps 92:6and therefore God is angry:Psal. 28.5.Ps 28:5 Because they regard not the works of the Lord, nor the operation of his hands, he shall destroy them, and not build them up.

We must so observe them,22It is a reaching providence. Esay 26.9.Isa 26:9 as to learn righteousness thereby; for, When thy judgements are in the Earth, the Inhabitants of the World (such as have grace in them) will learn righteousnesse, saith the Lord, though the wicked will deale unjustly still, Verse 10.and not behold the majesty of the Lord. By the serious Meditation of Providences much is to be learn'd; as first, sometimes by it we may learn to humble our souls under his mighty hand, and to amend our wayes, and to tremble before him,To see Gods anger. Gods love and faithfulnesse. Psal. 91.4. Job 5.19.Ps 91:4Job 5:19 the people shall hear and see, and do no more so wickedly. Secondly, Sometimes we learn to see Gods love and faithfulnesse, and so grow up into a dependance on him in like cases. Thy faithfulnesse and truth shall be my shield and buckler. He shall deliver thee in six troubles, yea in seaven, there shall no evill touch thee. Contentation.Thirdly, We may learn Contentation, Cheerfulnesse, Thankfulnesse, in a low estate, &c. by Gods dealings with our selves and others.To suffer for his Name. Fourthly, Providences do sometimes call us to Suffering, to Martyrdome, p. 31to bear witness to his Truth, and against the Sins of the World.

Providence over-rules the Plots, Counsels,33It is an over, ruling Providence. and Works of Men, yea their Vices, and their naturall imaginations to bring to passe his own work, either of Mercy or Judgement. The Creature doth his own proper will, and works after his own lusts, drives on his own designes; But all this while God is above them, and brings to passe his own Counsels, sometimes for mercy, as in the case of Christ: Herod, Acts 4.27.Acts 4:27and Pontius Pilate, and the Jewes, laid their heads together, they were gathered together against Christ; Verse. 28.(that was their work) But Gods work was carried on by their wicked hands, to do whatsoever thy hand and thy counsell determined before to be done.

Sometimes for Judgement, as Isa. 10.5. O Assyrian! the Rod of mine anger, and the Staffe in their hand, is mine Indignation, I will send him against an Hypocriticall Nation, I will give him a charge to take the spoile, and to tread downe like the mire in the street.—This is Gods work, by the Assyrians, to scourge his people. But the Assyrian did not propose to himself any such end as to serve God, but he drave on his own designes of Ambition and Covetousness, for he saith v. 7. He meaneth not so, neither doth his heart think so: Ez…k. 29.18.But it is in his heart to destroy and cut off Nations, not a few.—Yea, Nebuchadnezzar in warring against Tyrus, is said to have wrought for God, and God payes him his wages, ver. 20. I have given him the land of Egypt for his labour, wherewith he served against Tyrus, because they wrought for me saith the Lord; Though they did not know my will, nor had any intent to obey it, yet by their wicked hands the Lord executed his judgement on Tyrus.

Many times the passages of Providence are so strange,44It is an astonishing Providence. and in that darknesse, that we cannot see Gods liking or disliking by them, as in Job's case, we cannot tell what judgement to make upon them. Job 11.7. Canst thou by searching finde out God? Canst thou finde out the Almighty unto perfection? His judgements are unsearchable, and past finding out, Rom, 11.33. Iob could not find out God in his workings, though p. 32he sought it diligently. Job 23.8, 9. Behold I go forward, but he is not there, and backward, but I cannot perceive him: on the left hand, where he doth work, but I cannot behold him; he hideth himself on the right, that I cannot see him: But he knowes the way that I take. Iob 9.10, 11, 12.Job 9:10Job 9:11Job 9:12He doth great things past finding out; Lo, he goeth by me, and I see him not; he passeth on also, but I perceive him not: Behold he taketh away, Who can hinder him? Who will say unto him, What doest thou? The Lord worketh by his Prerogative sometimes, and there is no reason to be given for it; The Lord knowes all our wayes, paths & turnings, but we cannot find out the reason of his dealings.

Yet we must still conclude,55It is a just Providence. that in all Gods wonderfull Acts of Providence in the changes and alterations of the world, we must acknowledge his Justice, Soveraignty, Power and wisdome, though the instruments and their works be wicked, though his wayes be far above and out of our sight, his footsteps are in the Clouds, and in the great waters, yet every mouth must confesse, that holy, holy, holy, is the Lord God of Hosts, the whole earth is full of his Glory, Isa. 6.3. This did the Angels proclaime before the throne of God, when he sate to Judge the earth. And so Jeremie, though he understood not the reason of Gods proceedings, yet he doth acknowledge, th… …d is righteous in all that he doth, Ier. 12.1. Righteous … thou O Lord when I plead with thee, &c. Iob gives God the glory of his holinesse and justice, though he knew not why the Lord should deale so severely with him. Iob. 9.15. whom though I were righteous, yet would I not answer; But I would make my supplication to my Iudge. Thus we are to judge of the passages of Providence, we must observe them, learn by them, considering that he worketh by wicked instruments, that his goings are sometimes hid from us, yet ever just and righteous.

Secondly,What we deny to Providence. We must not make Providence a rule or judge of Duty, nor to be a warrant of our Actions: we must not accept the most signall demonstrations of Providence against a Scripture-rule; no alterations of Times, no successes of Providence, no Afflictions, no cross Accident should cause a godly soule to alter his Principles, nor to depart from the p. 33words of Instruction, which we have received from the mouth of God, to build to our selves new perswasions, and actions upon new principles of providentiall favours or dis-favours; Learn this from Iob's holy resolution, Job 23.9.See Psal. 119.83, 84, 87.Ps 119:83Ps 119:84Ps 119:87 Though I cannot see him in his dealings towards me, yet my foot hath held his steps, his waies have I kept, and not declined, neither have I gone back from the commandement of his lipps: Nothing of Providence must alter the Rule.

This is proved by five Reasons: 1. Reas. 5 Because God useth wicked men for his Instruments, and prospereth the Cause. 1The Prophet (Habakkuk 1.13.) expostulates with the Lord, and calls them wicked; Wherefore lookest thou upon them that deal treacherously, and boldest thy tongue when the wicked devoureth the man that is more righteous than he, and makest men as the fishes of the Sea, that have no Ruler over them? Here you see Gods vengeance executed by men that were far worse. Again, if providentiall successes declare Gods liking and our duty; and that they be Judges of the goodnesse of a Cause, then let the Mahumetans rejoice and boast in Religion, as they do, saying, God with an almighty hand from heaven hath approved it, with invincible prevailings against the Christians, &c. If Providence must frame our judgement of any Matter, or Cause, or Opinion, then let Antiochus, the type of Antichrist, be a Saint, and judged to have God on his side, when he so miserably wasted the Jews. In Dan. 8.9, 10, si. we read, that out of one of them (namely of the Seleucidae, which reigned in Asia and Babylon) came forth a little horn (that is) Antiochus Epiphanies, toward the South (that is, Egypt) and towards the East (that is, Persia) both which were conquered by Antiochus, and towards the pleasant Land (that is, the Land of Israel so called, for its blessed Priviledges) against these that Tyrant wonderfully prevailed, ver. 10. for he waxed great, even to the host of Heaven, (that is, to war against Gods Church) and cast down some of the Host, and of the Starres, to the ground, and stamped upon them. Yea, ver. 11. He magnified himselfe even to the Prince of the Host, and by him the daily sacrifice was taken away, and the place of his Sanctuary was cast downe: And p. 34ver. 12. An Host was given against the daily Sacrifice, by reason of transgression, Dan. 11, 30, 31, 32.Dan 11:30Dan 11:31Dan 11:32and it cast down the truth to the ground, and it practised and prospered; Here's a wonderfull successe; and many of the Jewes seeing him thus to prosper, began to alter their Religion, to forsake the holy Covenant, for armes did stand on his part, that is, Power and Victory; and such as did wickedly against the Covenant, he corrupted by flatteries, &c. I demand now, Was the cause of Antiochus just and good, because he prospered? Or did those Jewes do well, that changed their Minds and their Religion, and fell to the Conquerours side, as if Gods minde had been hereby declared to alter the established Worship, or that Idolatry pleased him better than the daily Sacrifice, which was now took away? God forbid! Lastly, if successes must sway our opinions and practises, then why do we not turn Papists, and worship the Beast, Rev. 13.7. to whom it was given to make warre with the Saints, and to overcome them? What shall we think? Doth God by this successe, approve of the Beast, or of his War? Or must the Saints now alter their Principles, and worship the Beast? The Text (ver. 8.) tells us, that the gross number of people (which hang their Religion upon Providence) shall worship him all, except they, whose names are written in the Book of Life.— Thus you see how God doth prosper the worst Cause, and the vilest of men; how the Lord doth make use of wicked Instruments to punish an hypocriticall Church:— And that they are the worst of men, even men that do wickedly against the Covenant, who change their Opinions with successes, and depart from the written Truth, as if God and his Word were changed with the change of the World. Read Ier. 12.1, 2, 3.

If Providence may set up new Rules of Opinion & Practise, Reas. 2 then you may as well cast Lots of what Opinion and Religion, of what Side and Perswasion you will be; for as much as a Lot is guided by divine Providence. Prov. 16.33. The Lot is cast into the Lap, but the whole disposing thereof is of the Lord.

If Successes of Providence may determine of Gods Will and our Duty, Reas. 3 then you will be forced oft-times to Justifie and Condemn the same Cause and the same Persons, when p. 35this side prospers, O now, God, say they, hath declared himself, owned their Cause from Heaven; yea, some have not stuck to call Worcester the Valley of Decision, as if now all doubt and controversie touching the Kings Cause, and the new Common-wealth, were determined, past all dispute; But what if Providence takes against them? What if the Lord blasts their Counsels and their Power? Then the contrary Judgement is to be made (namely) that God doth not own our Cause, nor approve our doings; then we must by the same rule condemn our selves, and our former Actings,—unlesse you will say, that Providences may prescribe Duty, when they make for us, but not when they stand against us: and when God seems to plead the Cause of our Adversaries; (But this were Childrens play so to argue.)

If Providences alter the state of the Question, Reas. 4 then a project or design, singularly wicked, and abhorring to Nature and Religion, if it succeed well, does cease to be evil, which cannot enter into the thoughts of any but an Atheist, Felix scelus is scelus still: It is a sure rule in Divinity, that malum in se— (such are the sinnes against the Morall Law) cannot be made good by any Circumstances whatsoever. Sin is sin still, Murder, and Perjury, &c. are sinnes still, and no successe can, or ought, to alter our judgement concerning them.

Nay lastly, Reas. 5 It is a judgement from God to prosper in wickedness, and therefore no sign of his approbation, Psal. 92.7. When the workers of iniquity do flourish, it is that they shall be destroyed for ever. There's a sad reckoning; everlasting Destruction for their present Prosperity:Prov. 1.32.Prov 1:32 The prosperity of Fools destroyes them; through Gods just wrath their hearts are hardned, that they cannot repent.Psal. 55.19.Ps 55:19 Because they have no Changes, therefore they fear not God. Their constant, and uninterrupted Posterity, is the reason of their perseverance in wickedness and contempt of God, through long continuance of sinning they grow obdurate, and hardned to their utter destruction. God sends Troubles and Afflictions to his children in mercy, and gives Prosperity to the ungodly, in wrath. Let God lay on me any affliction, rather than suffer me to prosper in the way that is evil: A hard heart is p. 36a fearefull judgement, and Solomon observes Eccl. 8.11, 12. that impenitencie is the fruit of such prosperity. Because sentence against an evill doer is not speedily executed; therefore the heart of the Sons of men is fully set in them to doe evill, they blesse themselves and say, No evill shall happen unto us. But what sayes the Lord, ver. 12. Though a sinner does evill an hundred times, and his dayes be prolenged, yet surely I know that it shall not be well with the wicked, their damnation slumbereth not, it is every day nearer and nearer, and the longer it stayes, the more heavy it will be; it comes with feet of Wool, but it will strike with hands of Lead, though it be given him to be in safety, wherein he resteth, and feareth no danger, yet his eyes (that is, Gods eyes) are upon their wayes; They are exalted for a little while, but are gone, and brought low, they are taken out of the way as all others, and cut off as the tops of the eares of Corn. See Job 24.23, 24.

I conclude therefore; that Providences are oftner a temptation, than a rule, a triall of our Uprightness, not a rule for our Consciences; he is a poor silly Soul, and yet a presumptuous undertaker, that is not assured of the justness of his Cause, till the successe determine it.

But is there no judging of Gods liking by his Providence? Quest.

First, Answ. There is much of Providence in great actions, but not of his will and liking, as hath been shewed.

Secondly, Providence following a promise, is a Token of his love and liking. So Joshuah might take comfort in his successfull war, Jos. 23.14. Not one good thing failed.

Thirdly, it is no comfort at all to be the rod and Instrument of Gods anger or vindicative Providence on wicked men; for so was the King of Assyria, &c. Isa. 10. so was Jeroboam and Jehu, &c.

Fourthly, it is no comfort to say, the will of God is fulfilled by us; and if it were not his will, this could not have been done: True; yet woe to that man, by whose sins and vices, God brings to passe his owne worke; The Son of man goeth, as it is written of him; Iudas and Pilate did no more but what was written, & what the hand and Counsell of God had determined before to be done; yet woe be to that man, p. 37by whom the Son of man is betraied; Good had it been for that man, that he had never been borne; The Instrument may be damned, though God made him his scourge; when the Child is corrected, the God is cast into the fire.

Thus I have at last finished my second use, wherein I have vindicated the supreme Authority of Scripture, against a foure-fold Error: First, of them that would place this Authority in the Church. Second, of them who appeale from Scripture to the Spirit; Third, of them that make Reason the Supreme Judge; The fourth, of them that expound Scripture according to Providences.

There remaines one Question to be resolved, Quest. for the close of this whole matter (namely) Into what then is our Faith finally resolved, and whereupon doth it stay it selfe, seeing the forementioned things, the Church, the Spirit, Reason and Providence, though their help and Ministery be needfull, yet our Faith is not built upon them, as hath been shewed?

The Authority and Truth of God speaking in the Scripture, is that upon which our Faith is built, Answ. and doth finally stay it selfe; The Ministery of the Church, the Illumination of the Spirit, the right use of Reason, and the choicest helps, by which we believe, by which we see the Law and will of God; But they are not the Law it selfe; the Divine Truth and Authority of Gods Word, is that which doth secure our Consciences.

To the grounding of Faith it is necessary, that we know,Two things are required to the resolving and setling of Faith. first, what is the truth revealed, for else we cannot believe it, nor rest upon an unknown Truth; Secondly that God hath indeed revealed and declared those truths; and then the soul resteth upon it, as a sure Anchor of faith and hope. If you ask what it is that I believe? I answer, I believe the blessed doctrines of salvation by Jesus Christ; if you ask, why I believe all this, & why I will venture my soul to all eternity on that doctrin? I answer, because it is the revealed will of God concerning us; This is the way of Salvation, which God hath made known to the Sons of men. If you ask further, How I knowt hat God hath revealed them? I answer, by a two-fold certainty; one of Faith, the other of Experience; First I do p. 38infallibly by faith believe the Revelation, not upon the credit of any other Revelation but for it selfe, the Lord giving Testimony thereunto, not only by the constant Testimony of the Church,Iohn 5.32.36. Luke 1.4.John 5:32John 5:36Luke 1:4 which cannot universally deceive, nor only by miracles from heaven, bearing witnesse to the Apostles doctrine, but chiefly by its own proper divine light, which shines therein. The truth contained in scripture is a light, and is discerned by the Sons of light: It doth by its own light perswade us, and in all cases, doubts, and questions, it doth clearely testifie with us, or against us; which light is of that nature, that it giveth Testimony to it selfe, and receiveth Authority from no other, as the Sun is not seene by any light but his own, and we discerne sweet from sowre by its own Taste. And the meanes for opening our eyes to see this light (whereby our consciences are assured that we rest in God,) are diverse: first, some private, as Reading, Prayer, conference of places, consent of Churches in all Ages, Helps of learning, and reason sanctified.

Secondly, some publike, as the Ministery of the Word, which is the Ordinance of God to get this assurance, which Act of the Church is not Authority to secure me, but Ministery to shew me, that which shall secure me, which Ministery is founded on the Scripture it selfe, in that from thence it fetcheth the reason that doth perswade me, and sheweth the light, that doth infallibly assure me.

Thirdly,1 Iohn 2.20. Eph. 1.17, 18. 1 Iohn 5.6, 9.1 John 2:20Eph 1:17Eph 1:181 John 5:61 John 5:9 But the thiefe helpe, to shew me and assure me of this light, is the Holy Spirit, given to Gods children, in, and by the use of the former meanes to open our understandings, to enlighten our mindes, that we may know and believe the words of this life, and the things which are freely given unto us of God; In which light thus shewn unto us, Faith staieth it selfe, without craving any further testimony or proofe, in the same manner that the Philosopher proveth, that with the same sense we see, and are assured we see: Thus I know by the certainty of Faith, resting upon its object, that the Doctrine of Scripture is from God: This is a certainty in respect of the understanding.

Whereunto adde, 2that other certainty of experience, which p. 39is a certainty in respect of the Affections and of the spirituall man, This is the spirits Seale set to Gods truth, (namely) the light of the word; when it is thus shewen unto us, it doth worke such strange and supernaturall effects upon the soul; it doth renew us in the spirit of our minds, 2 Cor. 3.18.2 Cor 3:18we beholding this Glory of God in the Gospel are changed into the same image; it doth mightily convince our consciences;2 Cor. 10, 4, 5.2 Cor 10:42 Cor 10:5 it pulls down our strong holds of sinne; It casteth downe our imaginations and reasonings, which would exalt themselves against the knowledge of God; It inflames the heart with love of God, hatred of Sinne; It fills the heart with joy and peace, such as the world cannot give; It perswades us of the truth and goodnesse of the will of God, and of the things revealed, and all this by way of spirituall taste and feeling, so that the things apprehended by us in Divine knowledge, are more certainly discerned in the certainty of experience, than any thing is discerned in the light of naturall understanding, (which hath the certainty of speculation onelyonly, but not of experience. How sweet are thy words unto my Mouth! they are sweeter than honey, and the honey comb, Psal. 119.

They that are thus taught, doe know assuredly, that they have heard God himselfe: In the former way, the light of Divine Reason causeth approbation of the things they believe. In the later, the Purity and power of Divine knowledge, causeth a taste and feeling of the things they heare: And they that are thus established in the Faith, doe so plainly see God present with them in his Word, that if all the world should be turned into Miracles, it could not remove them from the certainty of their perswasion; you cannot unperswade a Christian of the truth of his Religion, you cannot make him thinke meanly of Christ, nor the Doctrine of Redemption, nor of duties of Sanctification, his heart is fixed trusting in the Lord. So then we conclude, that the true reason of our Faith, and ground, on which it finally stayeth it self, is the Authority of God himself, whom we doe most certainly discerne, and fe…le to speake in the word of faith, which is preached unto us. And thus much of my first doctrine: the supreame and divine Authority of the Scripture, p. 40to determine in all matters of faith, and practice.