that two different constructions may be made of the same place of Scripture importing both of them a sense Orthodox and indifferently agreeing with the circumstances precedents and consequents of the Text. We may take which we please or both if need be In such a case a man is at liberty to embrace which he thinks best so he condemn not the other or to make use of them both for instruction and meditation as conceiving that the Holy Ghost who could in those as well as in other places have spoken more distinctly hath left those places of doubtfull construction to supply us with more variety of matter for our use and edification We meet sometimes with Parables and similitudes Similitudes must be extended no farther then the Holy Ghost intends them Nor any principles of truth built upon them which we must be carefull to extend no farther then the Holy Ghost intends them and that may be easily discerned by the occasion and by the scope of the Text. Now these similitudes being used for illustration by the holy Spirit we may easily make use of them so far but it is not so safe to build any principle of truth upon them which is not confirmed by other clear places of Scripture Where we find heavenly things expressed by earthly as when God is said to come down Resemblances of spirituall things by earthly must be understood spiritually to depart to sit to stand to have parts of an humane body when the state of glory is called a kingdome wherein men are said to have houses thrones c. we must understand the resemblances spiritually not according to the nature of those things by which they are resembled So Gods hand notes his power his eye his providence c. which also we must not proportion according to the scantness of a man but extend according to the infinitenesse of a God CAP. XIII Directions for raising observations out of the Scriptures for our owne instruction and edification ALl wise men in their writings as they do in other actions First propose unto themselves a scope or end at which they aime especially Secondly in relation thereunto they make choice of matters and subjects fit for that end which they propose unto themselves Thirdly those matters which they intend to handle they digest and dispose in such a method and Lastly they express and set them out in such phrases and forms of speech as may best fit the matter which they have in hand Seeing therefore God in these holy writings which we call the Scriptures speaks to men after the manner of men as he must do For raising observations out of Scripture 1. Search after the scope 2. Take notice of the matter 3. Observe the order 4. The phrases or expressions if he will be understood by them we must necessarily in the First place search after the end and scope at which he aims principally in these books Secondly we must take notice of the matters or subjects which he handles therein Thirdly we must carefully observe the order and method and Lastly the words and phrases of speech which the Lord makes choice of in expressing and setting down those things which he delivers in this sacred Volume Now the generall scope which God aims at in these holy writings which we call his word is that which he also proposeth unto himself in all his works The generall scope of Scripture is to make God known namely to make himself known unto men that they may honour him as God advancing him alone in their hearts and believing in and serving him alone may by that means further their own salvation That this is the end of the Scriptures is clearly testified by our Saviour himself Joh. 5.39 who upon this ground exhorts us to search the Scriptures because in them saith he ye think that is you make account you have eternall life and they are they which testifie of me And that which is spoken of the history of Christ Joh. 20.31 that it was written that we might beleeve him to be the Son of God and beleeving on him might have eternall life may be truly verified of God himself and of the scope of his word in generall For these purposes For which end Gods spirit handles subjects fit for it Recording his works and for the furthering of these ends God makes choice of and handles in the Scriptures such subjects as may make him best known unto us Such as are all his wares works as well of Creation as of Providence in the administration supporting and disposing all that he hath made Especially in the government of his Church 1. His lawes 2. The application of them by the Prophets especially in the government of his Church Secondly his Laws and Precepts which he hath given to his people for the right ordering of their waies Thirdly we have in the Prophesies the Application of these Laws and of the Sanctions annexed thereunto unto the manners and conditions of the people to whom they are delivered together with the histories both of the godly prospering in the waies of Gods service and of the wicked perishing in their rebellions Psal 92.15 Hos 14.9 1 Cor. 10.6 All discovering his glorious attributes In all which the Lord hath wonderfully discovered unto us his power goodness wisdome faithfulnesse justice and mercy The consideration whereof must needs or ought at least to work our hearts to a firm adherence to him To win us to adhere to him in faith love and feare in faith love and fear and quicken us to all duties of obedience in which he requires to be served unto which we are wonderfully encouraged by such examples as are layed down before us in the Word which manifest the righteousness and holiness of God rewarding every man according to his deeds so that all the waies of the Lord are right and the just shall walk in them but the transgressours shall fall therein Hos 14.9 SECT I. Of the subject matters handled in the Scripture and first of Gods works THe Scriptures in recording setting out before us the history of Gods works In the work of creation is manifested Gods begin first with the creation of the world with all things therein by his mighty word wherein is discovered unto us Eternity first Gods eternity who was before all things Psal 90.2 yea before time it self in which they were created and therefore must needs be from everlasting Secondly Self-being we may take notice of his self being who being before all things and giving being to all things must necessarily be of himself and could not otherwise have imparted that being to the Creatures which he had not in and of himself Thirdly we discover his free and overflowing bounty Bounty whom nothing could possibly move to create the world but his own goodnesse and who in creating it hath furnished and stored it with such infinite variety of all
things all of them excellent and perfect in their kind so that the heavens and earth are full of his riches Psal 104.24 25. Fourthly Power we cannot but acknowledge his infinite power vvho by his vvord alone created the vast bodies of the heavens and the earth and the hoast of them by the breath of his mouth Psal 33.6.9 Fiftly Majesty vve cannot but admire his incomprehensible majesty manifested in that magnificent palace of Heaven vvhich he hath prepared and furnished for himselfe vvhence he sends forth that glorious creature the light and makes it his covering as he doth the clouds his chariots Ps 104.2 3. Perfection In the sixth place his infinite perfection is manifested in imparting to the creature all those severall perfections that vve find in them vvhich must needs therefore be in a far more eminent degree in him that gave them Lastly Wisdome his unconceiveable wisdome is fully evidenced in the infinite variety wonderfull order mutuall correspondence and usefull serviceableness of all those creatures that he hath made one to another Psal 104.24 Next to the Work of Creation are Gods acts of Government and Administration of all that he hath made All which appeare likewise in his works of administration or providence wherein we may again take notice of all those glorious Attributes that we have formerly mentioned especially of his wonderfull power and faithfulnesse in supporting by his own hand all that he created by his Word So that they continue to this day according to his Ordinance Psal 119.90 91. propagated in their kinds which we must esteeme no other then a continued Creation Psal 104.30 provided for by his care Psal 145.15 16. and Psal 147.8 9. directed by his wisdome and power to doe whatsoever he commands Iob 37.12 Psal 148.8 So that the creatures severall motions and operations even of those which are carryed according to the course of nature are to be looked upon as so many acts of God in and by them in whom they move and have their beeing Acts 17.28 ordered by him according to his Will and that even the smallest amongst them and in their most inconsiderable motions even to the Sparrowes lighting to the ground Mat. 10.29 These Acts of Gods Providence are most clearely and especially manifested in ordering and disposing of the affaires Especially in ordering the affaires of men and wayes of the sonnes of Men whose courses of life and works if we compare with Gods dispensations towards them we shall easily be able to discover his perfect Justice Discovering his Justice and Holinesse in rewarding men according to their deeds and Holinesse in rewarding every man according to his deeds his mercy and faithfulnesse towards his servants notwithstanding their manifold failings which either God graciously passeth by Ps 130.10 11. or corrects only in mercy His faithfulnes and mercy towards his own as Psal 89.32 22. and faithfulnesse Psal 119.75 turning even their chastisements and afflictions to their good Psal 119.771 His exact Justice upon the wicked whom he puts away like drosse Psal 119 119. His Patience towards the wicked His incredible patience and long suffering even towards the vessells of wrath fitted to destruction Rom. 9.22 continuing unto them the common blessings of this life Mat. 5.45 although fatting them thereby to the day of slaughter that when they have filled up the measure of their iniquities the wrath of God may come upon them to the uttermost 1 Thes 2.16 His faithfulnesse and truth in fulfilling his word not only in his promises of mercy to his owne servants as it is testified His Faithfulnes and Truth in fulfilling his Word Josh 21.45 but withall in executing his judgments threatned 2 Kings 9.36 of which there failes not one word as that wicked King testifies 2 Kings 10.10 His Power in raising and casting down whom he will His power in raising up and pulling downe at his pleasure Psal 113.7 Luk. 1.52 His wisdome in preventing and overthrowing the devices of the crafty Iob 5.12 13. His Wisdome in preventing wicked mens policies taken in their own snares causing their own tongues to fall upon themselves Ps 64.8 and bringing about all their counsels to concur to the execution of his will even in those wayes by those meanes by which they labour most to oppose it as it evidently appeared in the cursed practises of the Iewes and Pilate against our Saviour Christ Act. 4.27 28. For the discovering and observing of those glorious Attributes of God in those works of his Providence we must of necessity make a diligent enquiry into every kind of them particularly and distinctly All which that we may discover we must search into his workes particularly as indeed the workes of God are sought out of all that have pleasure therein Psal 111.2 as well that we may yeeld unto God his due honour as that we may from the consideration of those works gather grounds of comfort and instruction to our selves Above all the rest into that glorious work of our Redemption But above all the rest of these great works which God hath wrought we must be most carefull in searching throughly into that glorious and never sufficiently admired mysterie of mans Redemption by Jesus Christ which the very Angels themselves desire to search into 1 Pet. 1.12 In whose comming into the world by the will and appointment of his Father and taking unto himselfe the nature of Man his abasement in that Nature not only to the forme of a servant but besides to the very death of the Crosse his Triumphing therein over Satan death and hell manifested to the world by his glorious Resurrection from the dead Wherein his unsearchable wisdome unconceiveable love exact justice almighty power and faithfulnesse are more clearly discovered then in all the rest The unsearchable wisdome unspeakeable yea unconceiveable love and mercy exact Justice Almightie Power and stedfast Faithfulnesse and Truth of the holy Lord are more clearly discovered unto us then they are in all the rest of the works which he hath wrought And for that cause the History wherein these things are recorded is above all others most fully and exactly penned and the truth thereof most faithfully attested by foure severall witnesses and those without all exception and consequently it is to be most carefully studied and throughly searched into by us What the maine scope of the Evangelists is in penning that History of the Birth Life The maine scope aimed at in the penning that history is that we might beleeve that Jesus is the Sonne of God Death and Resurrection of our Blessed Saviour hath been intimated already namely to work our hearts to beleeve that Jesus Christ is the Sonne of God that beleeving we might have eternall life Iohn 20.32 And to this purpose they in the first place beginne with the description of our Saviours person and therein they set out unto us his two distinct Natures
both his Deity and his Humanity although united into one person and by full and cleare evidences they prove both the one and the other That Jesus Christ was truly God the Son nay Which is proved by Testimonies of God from heaven of angels of men even enemies nay of devils themselves the Everlasting and only begotten Son of the Father the Evangelists prove by Testimonies of all sorts First of God himselfe proclaiming it from heaven with his own voice Mat. 3.17 and 17 chap. 5. Of the Angel Luk. 1.32 35. and not only of his owne Disciples Mat. 16.16 Iohn 6.69 but besides by the acknowledgement of those that crucified him Mat. 27.54 nay But especially by his owne works wrought by a divine Power of the very devills themselves Mark 1.24 But above all the rest his manifold and wonderfull Works which he wrought publiquely in the view of the world which were acknowledged to be done by a divine Power as the commanding of the winds and seas healing of all diseases by his word casting out Devils giving sight to those which were borne blind Iohn 9.32 33. restoring the dead to life Luk. 7.14 15. Iohn 11 43. And beyond all these the raising of his own Body Especially the raising of his own body out of the grave by his own Power out of the grave which declared him mightily to be the Son of God Rom. 1.4 are produced as a cloud of witnesses for the manifesting of the deity of our Saviour Christ recorded by holy men who were eye and ear-witnesses of all that they relate unto us 1 Joh. 1.1 In the next place the Evangelists prove our Saviour to be truly man divers wayes Withall Christ is proved to be truly man by his conception and birth growth actions and passions after the maner of men by his Conception and Birth by his growth both in the stature of his body and in the abilities of his minde Luk. 2.52 By his actions of eating drinking sleeping c. By his passions of griefe Luke 19.41 joy Luke 10.21 anger Mark 3.5 feare Marke 14.33 Heb. 5.7 By his infirmities of hunger Mat. 4.2 thirst Iohn 19.28 and wearinesse Iohn 4.6 All of them shewing not onely the truth of his humane nature but besides his abasement to the taking up of the very infirmities thereof The Evangelists having shewed him to be truly Man 2 Yea to be the man promised by fulfilling all the Prophecies in him in the next place shew him to be the same man the same Christ that was promised to the Fathers and foretold of by the Prophets by making it appeare how all the Prophecies were fulfilled in him That concerning his Stocke Borne of the stocke of David and Parentage he was of the house and familie of David Mat. 1. Luk. 3. which was further manifested by his parents coming to Bethlehem the City of David to be taxed because he was of the Linage of David In Bethlehem Augustus the Emperour having appointed every man to be taxed in his own Citie Luke 2.3 4. Secondly that he was born in Bethlehem the place where Christ was to be borne as the Priests and Scribes testifie to Herod and prove it out of Mic. 5.2 Thirdly Of a Virgin that he was conceived and borne of a Virgin Mat. 1.22 23. Fourthly that in the accidents that befell him in this life and death he was every way answerable to the Prophecies Called out of Aegypt that he was called out of Egypt Mat. 2.13 15. Rode into Ierusalem upon an Asse Mat. 21.4 5. Riding on an Affe Crucified betweene two theeves c. Was crucified betweene two theeves Mark 15.27 received venegar to drinke John 19.28 29. had lots cast upon his garments by the souldiers Mat. 27.35 had his side hands and feet pierced Iohn 19.36 37. and the like in all which circumstances seeing our Saviour so fully answered all that had been foretold of him by the Prophets it is evidently and fully proved that he was the same Messiah that was promised and spoken of by the Prophets Having thus demonstrated by unquestionable testimonies 3. Performing the office of a Mediator that Christ the Messiah promised was truly God and Man the Evangelists in the next place make it evident by particular instances that in the dayes of his flesh he performed all that belonged to the Office of a Mediatour As first 1. As a Prophet that he performed the Office of a Prophet as was promised Deut. 18.18 who should teach his people all things Iohn 4.25 and to this end they gave unto us a briefe summe of diverse of his Sermons in which he dispenseth the truth of God faithfully and gives the true and full interpretation of the Law clearing it from the corrupt glosses of the Scribes and Pharisees Mat. 5.21.27 33 38. whose hypocrisie and pride he layes open before the people and sharply reproves upon all occasions warning men to take heed of them as dangerous seducers especially Mat. 23. Above all the rest the greatest care of the Evangelists 2. As a Priest offering up himselfe a Sacrifice for sin is to set out and describe unto us the office of our Saviours Priesthood which they doe at full as being of greatest importance to us for the establishing of our faith in the assurance of our Redemption In setting forth of Christs execution of the office of his Priesthood and therein of the offering up of himselfe a sacrifice for the sinnes of men they especially labour to manifest three things First And a sacrifice 1. Holy without blemish that this Sacrifice of his was without blemish holy and pure without which it could not have been acceptable to God that they sufficiently evidence by the Innocency of his Person manifested by the holinesse of his Life and Conversation 2. Voluntary Secondly they make it appeare that this Sacrifice was every way free and voluntary which also himselfe professeth Iohn 15.18 3. Reall and sufficient Thirdly by divers circumstances they make it evident that his suffierings were both reall and not fained or only in shew and in all respects sufficient for the satisfying of Gods Justice to the full and consequently for the pacifying of his wrath and for the purchasing of our Peace and Reconciliation All which we must firmely beleeve if we mean wholly to rely upon that Sacrifice the meanes of establishing a full and perfect Peace between God and man To begin with the first of these our Saviours Innocency in the whole course of his life is manifested divers wayes First That Christ was holy manifested 1. By his holy life the Historie set him out to be a carefull observer not only of the whole morall Law but even of all the Legall ceremonies even to the fulfilling of all Righteousnesse as himself speakes Mat. 3.15 Secondly it describes him to be one that stood fast against all Satans temptations which he resisted and overcame that
in the everlasting flames of hel fire if men sin against the law and under promise of eternall life if they fulfill it Whereas men that require an orderly conversation outwardly threaten and promise onely some outward and temporary good or evill These differences between divine and humane Authority laid together may help us to a description of them severally The description of divine Authority by which their natures are best distinguished Divine Authority is that power of God founded upon the totall dependence of all creatures upon him and upon his infallible wisdome truth and goodnesse by which hee hath right to prescribe and manifest all grounds of truth to be beleeved and assented unto upon his own testimony without contradiction and to give rules of practise to be embraced with all the heart as perfectly holy just and good because he commands them under the rewards and penalties of everlasting life and eternal damnation Humane Authority And humane is a limited power derived from God to man by which he is warranted according to Gods will for the furthering of publique good to prescribe unto such as are put under his power rules of order in their conversation for preserving peace in a way of godlinesse and honesty binding those whom they command in all things not contrary to Gods law to conform their practise and actions thereunto for the Authority which commands them in Gods name under the rewards and penalties of some outward good or evill By this which hath been delivered concerning the grounds and extent of that divine Authority which we challenge and claim to be due to the Scriptures we may observe what power this sacred Word ought to have over mens hearts and consequently in what manner it ought to bee heard read and received Whatsoever it proposeth the heart must assent unto and beleeve without contradiction or debate how probable or improbable soever it appear to carnall reason And whatsoever is commanded therein the whole heart and every thought of it must stoop unto and embrace as holy and good howsoever it please or displease the naturall man and that meerly for the Authority of him that commands it CAP. IV. Of the Pen-men of the Scriptures that they were holy men inspired and guided in that work infallibly and wholly by the Spirit of God BOth the clauses of this Proposition Saint Peter knits up together in one testimony affirming that no prophesie of Scripture is of private interpretation nor that those prophesies came in old time by the will of man but that holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Who the most of these holy men were it is well known to the Church the titles of their Books bearing their names The Scriptures delivered 1 t By holy men as was most fit And that they were holy men the histories of their lives remaining still upon record and their honorable memory in the Church to this day sufficiently declare such as were Moses David Solomon the Prophets and Apostles And that the rest whose names are either concealed or doubtfull were such likewise will be evident to any indifferent person that shall consider two things First 1. They must bee such that had so near communion with God we know that God will be sanctified in all that come near him Lev. 10.3 as it is meet he should seeing his eyes are purer then to behold evill Heb. 1.13 one that is glorious in holinesse Exod. 15.11 and whose house holinesse becomes for ever Psal 93.5 Now then for Gods honour it was fit that none should be employed in this work of publishing Gods will and law to his people which so nearly concerned his own and his Churches service and wherein they were to be admitted into so near a degree of familiarity with him as to bee made acquainted with his chiefest secrets but onely such persons as were approved for holinesse Secondly 2. And by this means some respect is won to their writings the corrupt nature of men is such as we know that the least occasion would be sufficient to breed distaste of that which nature in it self is so averse from as the dressing vessell or sometimes servitor that presents the sick man the meat which his stomack loaths moves him to abhor it and consequently if there were just exception against the persons that bring it the message it self would quickly be distasted as the Lords offerings were for Elies wicked sons 1 Sam. 2.17 So that it concerned the Lord both for his owne honour and his Churches good to deliver his Word by the hands of holy men It addes something to the estimation of the Scriptures that they were written by such holy men as we have formerly mentioned but this at the uttermost addes unto them onely an humane respect 2. Directed by the Spirit of God but that which procures unto them divine reverence which ought to make all hearts stoop unto them is that they were written by the direction of the holy Spirit the Spirit of truth especially if we throughly consider what manner of direction it was which was given unto these holy Pen-men of these sacred Oracles in the composing therof The Apostle 2 Pet. 1.20 21. describes that kinde of assistance of the holy Ghost in the delivery of the Scriptures two ways First by way of negation that they were neither of private interpretation nor came by the wil of man Secondly he describes the same assistance affirmatively testifying that they spake as they were moved by the holy Ghost In the former of these Not by the abilities of nature wherein he expresseth this manner of delivering the Scriptures by way of negation the Apostle excludes the working of the naturall faculties of mans minde altogether First the understanding when he denies that the Scripture is of any private interpretation or rather of mens own explication that is it was not expressed by the understanding of man or delivered according to mans judgement or by his wisdome So that not onely the matter or substance of the truths revealed Both in the matter and expressions but the very forms of expression were not of mans devising as they are in Preaching where the matter which men preach is not or ought not to be the Ministers own that preacheth but is the Word of truth 2 Tim. 2.15 but the tearms phrases and expressions are his own Secondly he saith that it came not by the will of man who neither made his own choice of the matters to be handled Neither of them suggested by mans understanding nor directed by his wil farther then to understād approve what the Spirit suggested But the Pen-men were carried by the holy Ghost nor of the forms and manner of delivery So that both the understanding and will of man as farre as they were meerly naturall had nothing to doe in this holy work save onely to understand and approve that which
the all-sufficiency of God may be more admired as Isa 51.12 13. Psalm 146.3 4 6. manifesting that they were nothing at the first have nothing now but what is borrowed from God and that too in a very scant proportion So that if we enquire where wisdome power sufficiency and perfection are to be found the depth saith it is not in me the sea answers it is not in me all creatures they have heard the fame thereof Job 28.22 but onely the mighty Creator of heaven and earth hath possessed all these things in the beginning of his ways Thus the Word sets out riches mens strong City Prov. 18.11 to be nothing Prov. 23.5 strong wals no better then ripe figges that fall into the eaters mouth Nah. 3.12 horses and chariots a broken reed Psal 20.8 unable to save a man Psa 33.17 honour an empty breath gracing no man without wisdome Psal 49.20 men lighter then vanity Ps 62.9 Princes but a puffe Psal 146.4 nay whole Nations but as the dust of the ballance Isa 40.15 nothing nay lesse then nothing ver 17. Thus the Scriptures setting God and the creatures one against another like a foil under a diamond God in his absolute and transcendent perfections the creatures though excellent by the beauty that God hath given them yet empty weak and contemptible compared with God doe advance his glory beyond comparison So that as the height of heaven is seen by this that when wee have climed the top of some high mountain which when we stood in the low valley seemed to touch the skye we find our selves to be as far from heaven as we were before So when we have beheld the greatest excellencies of the most admired creatures it is no more in comparison of Gods perfections then if we had seen the basest worm By these divers ways doe the Scriptures advance Gods honour and throw down all creatures at his foot The next scope of the Scriptures The secōd scope of the Scriptures our salvation furthered 1. Proposing the meanes thereof is the furthering of mans salvation which they effect two ways First by proposing the means of salvation and secondly by winning our hearts to entertain them First then they present unto us God himself offering life and salvation in Christ that beleeving in him we might have eternall life John 3.16 Next the Scriptures propose the rules of an holy life being the way that leads to salvation and so serve for a guide to direct us Psalm 119.105 A Counsellor to advise us ver 24. shining out unto us as a light in a dark place 2 Pet. 1.19 discovering unto us the way and the crooked paths on either side of it leading to death and destruction The next means by which the Scriptures further our salvation 2. Winning our hearts to embrace it by the Spirit accompanying it is by winning our hearts to embrace and seek it which it performs by the Spirit that accompanies it for that onely quickens the soul Iohn 6.63 by giving us a taste of the heavenly gift and enabling us to comprehend with all Saints the breadth length depth and heighth thereof Eph. 3.18 whereupon we desire and seek it with all our souls Withall it causeth us to relish Gods Gommandements which we finde sweeter then honey to our mouths Ps 119.103 or at least provokes us to a longing desire after them as David opened his mouth and panted longing for them Ps 119.131 wishing that his ways were directed to keep Gods statutes Psal 119.5 craving Gods help to assist us therein to order our steps in his word Ps 119.133 promising to run the way of Gods Commandements when he shall enlarge our hearts Ps 119.32 afflicting our selves for our wandrings from them and praying to be brought back into a right way Ps 119.176 Thus Gods word stirs up the desires of the soul after God and Christ and thereby moves us to take hold of eternall life An effect of which none misse but such as reject and put it off from themselves with those Acts 13.46 CAP. VII Who they are that profit by reading the holy Scriptures that they must be men of spirituall mindes IT is an evident and known truth They must have spiritual minds that understand the Scriptures Because the Scriptures thēselves are spirituall that to the apprehending of any thing there must be a correspondence in nature between the faculty and the object that it apprehends as between light and the eye between meat and the taste Seeing therefore as we have made it evident already the most part of the matters handled in Scripture are spirituall it is impossible that they should be comprehended by any other then by a spirituall minde 1 Cor. 2.15 A naturall man being as uncapable of the right understanding of spirituall things as a beast is of rationall discourse That is both uncapable to comprehend them in their own nature and much more to approve them seeing he esteems them foolishnesse 2 Cor. 2.14 It is true Yet it is all mens duty to read and study them that the study of the Scriptures is every mans duty according to that generall exhortation John 5.39 seeing they were intended by God unto the whole Church whose revealed will is that all men should be saved and come to the knowledge of the truth 1 Tim. 2.4 And if all men are bound to doe the things revealed Deut. 29.29 it must needs be granted that they are bound to know them Wherefore it must necessarily follow that none can be excluded from the reading of the Scriptures in which those duties are prescribed All that we affirm is this But onely spirituall men profit by them as they ought that of those that doe and ought to read them none can profit by them as they ought unlesse they be men of spirituall mindes without which they can neither understand nor beleeve them such as mixe not the word with faith profit not by it at all Heb. 4.2 Notwithstanding Notwithstanding those that come not prepared with a good heart 1. May receive it while they are reading the endeavours of those that have not yet gotten such spirituall mindes are not altogether vain if there be in them any true desire to get the knowledg of those heavenly mysteries revealed therin For though they come not prepared with such an heart as is required when they take the work in hand yet God may give it them while they are about the duty as he opened Lydiaes heart while she was hearing S. Pauls Sermon Acts 16.24 and converted three thousand in hearing of Saint Peters Sermon Act. 2.41 Or the Spirit may afterwards bring those things to remembrance 2. Or the Spirit may bring them after to remembrace 3. Or at least they may by reading be restrained if not converted which they seemed to sleight at the first reading and may then work effectually by them as he dealt with his own Apostles Iohn 12.16 Or lastly though there follow no
Notwithstanding it cannot be denied that when it is once rooted in the heart it may be and is further strengthened and perfected by continuall use and exercise as our naturall habits are The cause of faith is as hath beene already intimated the Spirit of Grace flowing unto a regenerate man from Christ his head 2. Infused by the spirit abiding in us and in respect of that cause as well as of the nature of it we tearme it a spirituall habit and so we finde it reckoned amongst the fruits or effects of the Spirit Gal. 5.22 And here we meet with the first difference betweene Historicall and Justifying Faith that they proceed from different causes the one being infused by the spirit of Christ dwelling in us the other the effect onely of naturall reason further inlightned at the most by the assistance of that Spirit as shall be farther proved hereafter The subject of justifying Faith 3. Into a regenerate person is onely a regenerate person For whosoever beleeves hath eternall life Iohn 5.24 into which there can be no entrance without regeneration Iohn 3.5 but in more expresse tearmes 1 Iohn 5.1 the Apostle affirmes that whosoever beleeves that Jesus is the Christ is borne of God Now historicall faith we know may be found in the Devills themselves Iames 2.19 And temporary faith which as we have intimated already is of the same nature may be in such as have no root Luke 8.13 that is as the Apostle expresseth it in another phrase 1 Iohn 3.9 No seed of God abiding in him nor is borne of God which is all one And from hence ariseth the second difference betweene historicall and justifying Faith that they are found in divers subjects the first even in the wicked the latter onely in the godly The kind of assurance which true faith is built upon 4. Which gives him an evidence we call an evidence as the Apostle also tearmes it Heb. 11.1 Who also in the same place expresseth the object of that faith by two different names given it in divers respects Things hoped for and Things not seene as also he expresseth the assurance of them by two other names Substance and Evidence Now it is true that by those different names the same things are meant for the most part although it be true that some of those things which we beleeve although they be invisible have notwithstanding a beeing in present and therefore cannot properly be said to be expressed by hope so that the things hoped for are but some of those things which we beleeve These objects Of things invisible Things invisible and Things hoped for and consequently yet to come Faith so apprehends as having withall a kinde of subsistence and visibility although in divers respects For looking at things which it beleeves it apprehends them as already having a being in the will and purpose of God and this it doth without errour as God without errour calls the things which are not as if they were Rom. 4.17 seeing they have a beeing in him although they have no subsistence as yet in themselves These and other objects which are not seen Faith makes evident that is beholds them by a spirituall sense though they be hidden from the bodily eye as Abraham in this manner is said to behold Christs day Iohn 8.56 which was not in beeing till many hundred yeares after and Moses is said to see him that is invisible Heb. 11.27 And thus is faith the substance of things hoped for and evidence of things that are not seene When we say that by faith we have a spirituall evidence And therefore makes no use of sense or reason and manifestation of things that are invisible to the outward sense we necessarily imply that this Faith makes not use in this apprehension of any naturall help either of Sense or Reason Not of Sense for things invisible cannot be the object of sense Nor of Reason which can help in this case little more then Sense seeing it receives information by Sense from whence it gathers things by way of discourse which indeed may convince a man that things are but can give him no evidence or Demonstration of the things themselves Hence it is that when a man comprehends things by Reason he may be able by discourse of Reason to inform another man of that which he knowes and by that meanes cause him to understand it as well as himselfe but in those things which are apprehended by Sense But apprehends the things themselves by spirituall sense he cannot doe so He can relate to another man what he seeth or heareth or tasteth but can neither make him see nor heare nor taste that which himselfe doth nor if he be one that never had use of those senses make him by any discourse understand either what the object is that he apprehends And therefore cannot by discourse make another understand what he feeles or how his sense is affected by it or if he have the use of the same senses make him able by his discourse to apprehend the thing it selfe which he discernes in its proper species though he may breed in him some conceit of it by an imagination of some other thing of the same kinde which that person himselfe hath apprehended by the same sense before So is it in matters of faith he that beleeves cannot many times give a reason why he beleeves nor at any time represent unto another that which is manifested unto him nor shew him what satisfying delight and sweetnesse he findes in those things which he beleeves he can onely in generall manifest unto him that he findes the tender mercies of God exceeding great Psal 119.156 his thoughts towards us precious Psal 139.17 his Testimonies wonderfull Psal 119.129 and exceeding sweet ver 103. but cannot describe that excellency or sweetnesse which himselfe finds Yet seeing those things that are beleeved are also agreeable to right reason the reasonablenes of them the beleever may manifest to another but the evidence of them he cannot shew This evidence by demonstation historicall faith wants How justifying faith hath an evidence of the things which it apprehends we have seene Historicall wants this evidence as we shall see anon as having no further assurance of what it beleeves then that which Reason suggests which may rather be tearmed a conviction that such things must be then an evidence what they be And therefore differs from justifying faith not onely in degrees but in nature For justifiing faith is built upon a divine Testimonie Whence it is evident that those two kinds of faith are of different natures not onely of divers degrees because the grounds of assurance on which they are built are as farre different as Reason and Sense To cleare this truth fully we must consider the different testimonies upon which justifying and historicall faith are built For we shall find that true faith is built upon a Divine the other upon an Humane
great difficulty brought to submit fully to Gods will revealed much more to delight in it as we ought We are now to shew what this Preparation is and wherein it specially consists There needs indeed unto this work a double Preparation Adouble Preparation needfull 1. To the undertaking and resolving upon the duty 1. For the sluggishnes of our nature First to the undertaking Secondly to the performance of this duty For the undertaking of the work it selfe we need to be prepared with a firme and constant resolution before we goe about it Partly because of the sluggishnesse of our carnall natures to holy duties and our inconstancy and unstedfastnesse in persisting and going thorough with them to the end which moved holy David to strengthen himselfe thereunto with a solemne oath Psal 119.106 and partly because we know how dangerous it is to put ones hand to the Plough and looke back againe 2. For the danger of breaking of the work begunne To this resolution we must be strengthened 1. By the sense of our ignorance and perversenesse Luk. 9.62 which moved the same Prophet to resolve and promise to perform Gods Statutes alway even to the end Ps 119.112 Now the grounds upon which our hearts must be setled in the firmnesse of such resolutions must be drawn First from the sense of our own blindnesse and ignorance who of our selves have not the knowledge nor understanding of a man as Agur acknowledgeth Prov. 30.3 as indeed every man is brutish by his owne knowledge Ier. 51.17 and withall by that ignorance of ours being alienated from the life of God and past feeling without speciall grace preventing are given over to all lasciviousnesse as the Apostle sets out such a condition Eph. 4.17 18. made to be ensnared and taken for a prey Isa 42.22 Nay besides that we are men of untractable spirits naturally averse from and opposite to all Gods Counsells Rom. 8.7 and bent in our own resolutions to doe what is good in our owne eyes though we say not so much in expresse tearmes with the Iewes Ier. 44.16 All which considerations laid together are great motives to awaken our hearts to apply our selves to the study of the Scriptures 2. By assurance that this is the onely meanes ordaned by God to help both as the onely meanes to inlighten our eyes Psal 19.7.8 and to subdue the thoughts of the heart to the obedience of Christ 2 Cor. 10.5 Secondly we must be well assured that there is no other meanes ordained by God but the Word alone to help us out of this dangerous condition That is the light that shines unto us out of a darke place to which we must take heed 2 Pet. 1.19 the onely light to our steps Psal 119.105 Without which whosoever speakes there is no light in him Isa 20.8 now as there is no other meanes of true knowledge but the Word so we must understand that this is so full of heavenly Wisdome that it is able to make one wise to Salvation 1 Tim. 3.15 Wiser then our teachers then our enemies then the ancient Psal 119.98 99 100. And that it is not more full of wisdome then of power quicke and powerfull Heb. 4.12 the Power of God to Salvation Rom. 1.16 able to clense the wayes even of young men Ps 119.9 in a word sufficient to convert the soule Psalm 19.7 The heart of man being thus once sensible of the miserable and dangerous bondage into which it is brought by ignorance and perversnesse and being with all assured that the Word is both a lampe and light Prov. 6.23 and besides that as a fire and hammer as it is resembled Ier. 23.29 able by the power of God to master and bring under those rebellious thoughts of the spirit which no earthly power can subdue cannot but be effectually moved to a resolution and earnest desire to make use of it for the freeing himselfe in that dangerous condition in which he stands at present by his blindnesse and perversenesse of spirit As it fared with Iacob who seeing nothing before his eyes but famine and death when he had once beene informed that there was corne in Egypt resolved to have it whatsoever it cost yea though he were to hazard his beloved Benjamin in the voyage Gen. 41.1 and 43.24 As likewise upon the same consideration the lepers adventured their lives in the Assyrians campe 2 King 7.4 5. And indeed a desire kindled in the heart of a man upon such effectuall motives will neither suffer him to be idle like the slothfull man who had rather starve then labour Prov. 21.25 26. nor yet wavering and unconstant because he will still finde in himselfe the same powerfull motives urging him forward to goe on in this worke which drew him unto the undertaking of it at the beginning But the most prevalent meanes 3. By the delight which we may finde in the use of it to keep a man on constant in the use of this holy Ordinance especially with desire and cheerfulnesse is not so much the great necessity that drives him to it as the delight that he finds in the Word for the wonderfull wisedome revealed therein Psalm 119.129 the Purity of it ver 140. together with the absolute perfection of it every way which drew holy David to the continuall Meditation of it ver 96 97. yea for the sweetnesse of it ver 103. arising out of the sutablenesse of it to his sanctified Nature but most of all for the great profit that it brings sundry wayes Preparation 2. To the practise of the duty when we goe about it expressed Psal 19.7 8 11. and 119.9.11 50 98 138. Prov. 2.11 12. and 3.18 23 24. and in sundry other places A mans heart being thus confirmed with a full purpose and setled resolution to undertake and continue constantly in the study of the holy Scriptures must be more particularly prepared to the work it selfe when one goes about it In the first place one must be carefull to free himself from all incumbrances that pester the heart Secondly he must awe his heart with a holy reverence both of the Word it selfe and of him that speakes in and by it Thirdly the soule must be quickned with a spirituall appetite and desire after it Fourthly Faith must be stirred up and strengthened ot believe it Fiftly the heart must be made soft and tender to admit and entertain it Lastly all must be closed up with an effectuall prayer for the Spirits assistance to give life and power to the Word to work upon the heart and conscience effectually The first work 1. By cleansing the heart when we come to read the Scriptures is to cleanse the heart as men do the ground where they cast in their seed that we sow not among thornes Ier. 4.3 Unlesse vessels be emptied whatsoever we powre into them runnes over 1. Of all naughtiness Now the heart must be cleared in generall of all superfluity and naughtines Iames
to command it when we will CAP. X. Of reverend Attention and heedfull Observation in reading the Scriptures First such Preparation to the reading of the Scriptures as we have before prescribed cannot but dispose the heart to heedfull attention consisting in the uniting of the thoughts together Attention consists in the uniting and fixing the thoughts upon what we read and bending and fixing them upon that which is read To this attention men are often stirred up when they are to heare God speak unto them as Psalme 49.1 Thus the people of Israel when they were to receive the Law in mount Sinai were first prepared unto attention by the sound of a Trumpet This attention we may be moved unto by considering the person that speakes and the nature of that which is spoken The authority and wisdome of him that speaks requires great attention of him that reads or hears Gods Word Required 1. From the authority and wisdome of him that speakes A child must hear his Father Prov. 4.1 A subject must attend reverently to the words of a Ruler Iob 29.21 Yet none of them is our potter as God is Isa 63.4 or made us as he did Ps 100.3 nor consequently can challenge such respect from us as he may Gods people must heare because it is God that speakes Exod. 20.1 Psalme 50.7 and 81.7 Besides the wisdome of God requires our diligent attention as it is required upon that ground Psalme 49.2 3. now it is Christ that speaks in his Word who is the wisdome of his Father 1 Cor. 1.24 in whom are hidden the treasures of wisdome Col. 2.3 Again 2. From the Subject which the Scriptures handle the Matter or Subject which is handled in the Scriptures requires of us great attention not only for the weight and importance of those high mysteries which are therein revealed But besides that for the great interest which we our selves have in those things which we find in that sacred volume as being directed unto us 1. Weighty and mysterious 2. Neerly concerning us and written for our instruction Rom. 154. containing our evidences and the title that we have to eternall life John 5.39 the lawes and directions which we and our children must observe that we may doe them Deut. 29.29 especially seeing all those things concern us in the highest degree yea much more neerly then our estates liberty peace nay then our lives themselves So that we have great reason to attend diligently to every tittle written in this book much more heedfully then Benhadads Messengers did to the words of Ahab 1 Kings 20.33 Besides In attention mark both the matters expressions our heedfull attention to the Matter or Substance of that which we read in the Scriptures we must take speciall notice of the phrase wherein it is expressed Partly because many of the phrases used in that book are not vulgar or of ordinary use Some of them unusual and therefore not so easily understood unless they be carefully observed Thus S. Peter tells us of many things in S. Pauls Epistles hard to be understood 2 Pet. 3.16 Partly because the Scriptures themselves being as they are very copious and full of matter as David tels us the Law is exceeding broad Psalme 119.96 are oftentimes brief and short in the Phrases and expressions whence it must needs follow Most of them brief and of large signification that the words must needs be of large signification so that if they be not well observed much of the matter contained in them may easily be lost Unto this Attention must be joyned judicious Observation Unto attention adde observation of speciall passages which is nothing else but the fixing and staying of the mind upon some speciall passage where we find things represented unto us either more weighty in themselves or else more proper to our selves for our particular use and occasions It is true that all Gods Testimonies are wonderfull in themselves Weighty in themselvs or more proper to us Psalme 119.129 all of them pure verse 140. righteous concerning all things verse 128. yea all of them are profitable to give understanding Psal 119.130 to cleanse ones waies verse 9. to convert the soule Psalme 19.7 to make the man of God perfect to every good work 2 Tim. 3.16 yet there are some things in Scripture more important then others and some more usefull then others for some persons times and occasions Together with Attention Observation A third duty Approbation and affent to what we read there must necessarily be joyned Approbation of every truth revealed in the Scriptures such as we find in holy David Psalme 119.128 not onely because Gods Law is the truth verse 142. and therefore must be approved by us 1. Because it is the truth of God 2. Because till our judgment approve it we canuot beleeve it that came therefore into the world that we might bear witness to the truth as our Saviour speakes of himself Iohn 18.37 without which God hath no honour by us at all seeing it is the receiving of his testimony by us by which we seal to his truth Ioh. 3.33 But besides because we can neither believe that which we approve not in our judgment nor possibly bring our hearts to yeeld unto it true and sincere obedience This assent which we give unto Gods Word This assent is not forced only voluntary but necessary in approving whatsoever it presents unto us is neither forced nor onely voluntary but rather necessary as is the judgment of sense For when the eye judgeth of colours or the taste of meates it is not in the power of either of these senses to judge otherwise of them then they appeare to the sense that apprehends them This approbation of those severall truths which are contained therein is an acknowledgment that they are not only righteous and true Psal 119.137 138. with the Psalmist but withall with the Apostle that they are good Rom. 7.16 as also the Prophet acknowledgeth Psal 139.19 which is the onely meanes to bring our hearts to love and delight in them which indeed is the fullest testimony that we can give to the perfection purity and excellency of them every way Psal 119.96.140 It is true that every godly man at all times gives his assent to every truth of God revealed unto him but the help of that Anointing which abideth in him and teacheth him all things Neither is alike firme at all times because the evidence by which it is discovered is not alike cleare at all times 1 Iohn 2.27 Notwithstanding that assent is not alike firme at all times because the evidence by which he acknowledgeth it is not alike cleare at all times but is sometimes obscure like the twilight at other times full and perspicuous as the sunne is shining in his strength Such a full closing of our hearts with every particular truth which we meet with in reading Gods Word we
the Sabbath was altogether needlesse and superfluous Thirdly they insist strongly upon this that if God had given Adam such a law at that time then had the Patriarchs been bound to the observation of that law Now say they if the Patriarchs had been bound to the observation of that law they had certainly kept it but that neither all or any of them observed any such is manifest by the history of their lives written by Moses wherein there is no mention of any such thing For the first of these three arguments which is Answer to the first that it was impossible for Adam in Paradise to keep a Sabbath they reason thus The Sabbath say they was appointed for the publike worship of God 1. That supposeth publick worship to be the whole duty of the Sabbath as all men must needs acknowledge But Adam and his wife could not make a publike assembly nor consequently worship God publikely nor by the same observe a Sabbath according to the Law To this we answer in the First place Though publike worship be the principall yet it is not the sole duty of the Sabbath Honoring God forbearing to do ones own waies or to find his own pleasure or to speake ones own words are duties of such an holy day of Rest as God delights in Isa 58.13 as well as publike worship And the Fourth Commandement which sets apart an whole day unto the Lord entirely and commands therein a totall cessation from all our employments in our ordinary calling makes it evident The sequestring of our selves from our ordinary secular affaires for religious duties is the full scope of that fourth Commandement which if a single person shut out by sicknesse or any other casuall accident from publike Assemblies perform he keeps an acceptable Sabbath unto God though he cannot joyne with the Congregation in the duties of publike worship Againe why may not two persons where there are no more 2. Two where no more are may be esteemed a publike assembly be esteemed to be a publike Assembly It is cleare that our Saviour esteems the meeting of two or three for prayer a gathering together Mat. 18.20 And then it 's plaine that Adam and Eve meeting together in Paradise and employing the whole day in prayer and other holy and religious exercises may in a true and proper sense be said to worship publikely so that in this argument brought against possibility of keeping a Sabbath by Adam and Eve in Paradise 3. It is no good argument Adam could not then keep the Sabbath therefore he had no Law for it the propositions are both faulty Besides this is no good argument Adam and Eve could not at that present keep a Sabbath therefore they had no Law given them by God to command it The fifth Commandement prescribing the duties of Parents to their Children is questionlesse a Law of nature shall we say that this Law was not at the least written in Adams heart from the beginning because he had then no child We think it wisdome to make laws for warres in time of Peace although there can be no execution of them for the present The Next Argument against the Institution of the Sabbath in Paradise Answer to the second is that then Adam needed no Sabbath neither for his body nor for his mind For his body they say he needed no Sabbath because that he being exercised in no painfull or toylsome labour but exercised only in such work as might be accounted rather a recreation then a labour needed no rest at all or refreshing of his body thereby 1. Ease by rest though it be a consequent is not the scope of the Sabbath To this we answer that the ease of man and beast from labour although it be a consequent of the rest of the Sabbath yet was it never the scope of it seeing the moderation of labour belongs properly to the same commandement which enjoynes labour that is unto the Eight as the Apostle also interprets it Eph. 4.28 The Fourth Commandement forbids labour indeed but not so much for mercy as for Piety nor so much for easing of the toyle of the body as for the preventing of the distraction of the mind by labour seeing we know the body cannot labour but the mind must needs be more or lesse employed withall which therefore at that time cannot so freely be wholly exercised in Spirituall duties as it ought So that Adam might have use of a Sabbath in Paradise although he needed it not for the ease of his body 2. Adam might make use of the Sabbath in respect of his minde Yea but say they Adam much lesse needed a Sabbath in respect of his mind then he did in respect of his bodie because his mind in that state of Innocency being continually filled with heavenly thoughts he could not choose but keep a perpetuall Sabbath To this Objection we have answered in part already that the Sabbath requires of us not only the filling of the mind with heavenly Meditations but besides a totall sequestration of the whole man to the exercise of all holy duties forbidding us to finde our own pleasure or our own waies Isa 58.13 that is take up any employment either of body or minde about any of those affaires which may properly becalled our own such as are all our secular affaires Now although Adam in Paradise had not in that ease and pleasure of his in keeping the Garden his minde so wholly taken up with that businesse as ours are now in our more toylsome works yet it must needs be and was his duty too to attend and to have his minde exercised in the thoughts of those things that he tooke in hand which on the Sabbath ought to be wholly laid aside In one word Adam was and ought on other dayes to be wholly heavenly minded in the use of earthly things but on the Sabbath day he was to be wholly heavenly minded in the use of heavenly things All then that can be made good in this parcular is only this that Adam in some respects lesse needed a Sabbath then we doe whence cannot possibly be inferred that he therefore needed none at all nay upon the same ground it will follow that because he being riper in knowledge stronger in faith and more quickned and fervent in affection lesse needed the Sacraments or other like helps as we doe it was not fit for him to have any Sacrament at all As well as of the Sacraments c. Rather we may conclude that because Adam infinitely excelled us in all these abilities therefore though he lesse needed yet he was more fit to keep a Sabbath then we are having more leisure and being more heavenly minded then we are All this while we speake of the Sabbath as if it were given to man only for his own good whereas the principall scope of it is the honouring of God which was Adam duty as well as ours So that in respect of
pray constantly to him that hath the Key of David to unlock thy Vnderstanding and use such helps as the Lord affordeth thee And when thou Doubtest fail not to goe to the Master of the Assembly Eccles 12.11 Seek the Law at his mouth for so thou oughtest to doe Malac 2.7 To help a bad memory doe this read with Leisure and Intention Meditate with Delight this feeds the soul Conferre with others at all opportunities especially with those whom God hath set neare thee or given thee in Charge as Psal 34.11 Deut. 6.6 7 8 9. c. 11.18 19 20. Apply the Promises to thy selfe with joy Consider the Threatnings with Fear and Trembling Isaiah 66.5 Psa 119.120 But above all Helps if thou wouldest have thy profiting appear indeed when soever God hath taught thee any Duty fall straightway in hand therewith to Practise it thence forward 4. This course if carefully observed will speedily bring thee acquainted with God and his whole Counsell revealed in his Word It will inform thee of his good will towards thee and what great things he hath done for thy soul and likewise what duties he requires at thy hand It will forewarn thee of all the enemies that way-lye thee and of their great wrath malice subtilties and power and not onely so but which is all in all it will furnish thee with Wisedome to foresee with Courage to stand and Power to withstand and Armour even the whole Armour of God Ephes 6.10 17. wherewith to encounter and overcome the World the Devill and the Flesh It will inform thee of the endlesse Ioyes and ineffable Treasures of Heaven that thou mayest covet them earnestly and inherit them and also of the insupportable Torments and unquenchable Fire of Hell to avoid them By this thy Conscionable Practice the work of the Minister shall be more profitable unto thee and lesse grievous to him the word of God shall dwell richly in thee and also thou shalt be able to render a reason of the Faith that is in thee whereas without this Diligence he that is Ignorant doth often live and dye so even under a Powerfull Ministery By this means God blessing it to us Christs kingdome shall come into our hearts with Power and his Scepter which is his Word will bear Sway and Rule in all private Families amongst us even in those Families which hitherto have forgotten the Name of their God and walking on still in Darknesse as without God in the World Have counted those great things of Gods Law as a strange thing Hos 8.12 5. If these Motives availe not to winne thee to a liking of the Word and the Practising of it consider further what need thou hast of it and what it is which thou despisest in rejecting it Thy heart is as hard as a stone in thee but this Word is as a hammer that breaketh the Rock in pieces Jer. 23.29 It is also a salve to heale and cure a broken and contrite heart Psal 107.20 All holy zeal and Spirituall desires are extinct in thee but this Word is a Fire to kindle Holy Affections in thee it is his Furnace to purge out the drosse of thy Naturall Corruptions Yea it is as water to wash away uncleannesse Iohn 15.3 In a word the Virtues and Operations of it are innumerable and for its worth man cannot utter it It is strengthning as Bread quenching thirst after sinne as Drinke Chearing as Wine Sweet as Honey Enriching as Gold Quick and Powerfull sharper then any two-edged Sword It is the word of Gods power even The power of God unto Salvation to every one that beleeveth Rom. 1.16 6. Up then and be doing Work out thy Salvation They that stand all the day idle receive no wages and the ignorant have no promise of life but they that are wise that turn many to righteousnesse shall shine as the Starres for ever and ever The hand of the Diligent maketh rich but the field of the man void of Vnderstanding is all grown over with Thorns Ignorance of the Scriptures is the mother of Error Matth. 22.29 leaving a gappe open to all Lewdnesse Riot and Exorbitancy Thinkest thou to have Eternall life in the Scriptures and yet art not acquainted with them The Promise is Seek and you shall finde And thou mayest seek Eternall life and Jesus Christ the Authour and giver of Life where he is to be found he commands thee to search the Scriptures Ioh. 5.39 To goe further yet our Saviour intimates to us that the Iews would never have troubled him so often with sleight questions if they had used to read the Scriptures as diligently as they ought And when they posed him he usually sent them to read the Scriptures for their answer So Luke 10.26 he returns one to learn his Duty What is written in the Law How readest thou And so others of them Mat. 12.3 Have ye not read what David did And vers 5. Have ye not read in the Law c. So likewise Matth. 21.16 So that the reading of the holy Scripture is a Duty that our Saviour pressed often And his exhortation before quoted Iohn 5.39 is to all Neither should thy worldly imployments hinder thy performance of this Duty for even the king though he might plead the greatest hinderances of any whatsoever even the weighty affairs of his Kingdome was not exempted from this daily task the reading of the Word of God Deut. 17.19 Here is both Precept and Promise Yea this Practise hath a Blessing Rev. 1.3 Blessed is he that readeth c. 7. And that thou mayst not be discouraged either through thy own incapacity or its obscurity know that this course of exercising in the Word of God is blessed with happy successe from the first medling with it and that even to the weakest Psal 119.130 The entrance of thy words giveth light it giveth understanding to the simple But if after all these Incitements thou count thy self unworthy of eternall life and wilt not lay hold of it I must also put thee in mind ere I leave thee that where these Blessings take no place there the Curse enters When they that search the Scriptures finde Eternall life they that neglect them will finde Eternall death When the Wise and Diligent enter into their Masters Joy the Slothfull and Foolish will be thrust into Hell Consider what the Scripture saith and the Lord give thee Understanding in all things  Ianuary A. February D. March D. 1 Gen. 1 2. Mat. 1 13 14. 4 2 3. 16 2 3 4. 2 15 16. 5 4 5. 17 3 5 6. 3 17 18. 6 6 7. 18 4 7 8. 4 19 20. 7 8 9. 19 5 9 10. 5 21 22. 8 10 11. 20 6 11 12. 6 23 24. 9 12 13. 21 7 13 14. 7 25 26. 10 14 15. 22 8 15 16. 8 27 28. 11 16 17. 23 9 17 18. 9 29 30. 12 18 19. 24 10 19 20. 10 31 32. 13 20 21. Joh. 1 11 21 22. 11 33 34. 14 22