The dignitie of the Scripture togither with the indignity which the vnthankfull world offereth thereunto In three sermons vpon Hose. 8. 12. By Samuel Hieron.

Hoſea. 8.12.

J haue written to them the great things of my law, but they were counted as a ſtrange thing.

The firſt Sermon.

THis verſe is as it were the lords complainte touching the wretched careleſnes of the ſonnes of men, who inioying the greateſt benefit, viz. the bleſſed liberty of this word, yet notwithſtanding vtterly neglect it, and eſteeme it as a thing not worthy the regarding. That I may both for your profitte, and myne owne helpe proceed in handling of it, with the better order, I will diuide it into two parts; the firſt may be not vnfitly called. Gods bounty, I haue written to them the great thinge of my law; the ſecond may he termed. mans impiety, but they were counted as a ſtrange thinge. God hath vouchſafed the free vſe of his word; what greater bounty? Men paſſe by it as a thing not worth the looking to, what greater impiety? of theſe two points in order.

I haue &c: In the firſt part wee haue two things to conſider, firſt the commendation of gods word; ſecondly the mercy of god in vouchſafeing it vnto vs: The word of god is commended vnto vs in theſe termes; The great things of the law; The word which is out of the Heb. tranſlated heere (greate) ſignifieth, honorable, or pretious, or ample and plentifull: ſo that the word of God is cōmended heere, by two things, 1. the plenty, and abundance, and largenes of matter that is in it; 2. the price, and excellency, and worth of the matter. I wil ſpeak of both ſeuerally & I pray you let vs wel obſerue them, that the word of God may grow into greater credit with vs then it is.

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Touching the largenes and amplenes of the word of god, I ſet down this point; That all neceſſary points either touching faith or manners, are aboundantly contayned, and layed forth in the ſcriptures; for proofe whereof, that one ſaying of the Apoſtle is ſufficient; The whole ſcripture is giuen by inſpiration of God,2. Tim. 3.16. and is profitable, to teach, to improoue, to correct, and to inſtruct in righteouſneſſe: now what ſpiritual occaſion can there be deuiſed, which is not here mentioned? what matter is there in the whole body of religion, but it may well be reſerued to one of theſe heads; either teaching, improouing, correcting, or inſtructing? ſo that the word of God being ſufficient to all theſe, is not wanting in any neceſſary matter whatſoeuer.Ioh. 20.31. Theſe things (ſaith Sainte Iohn) are written, that yee might haue life through his name; a plaine teſtimony that there is inough lefte written in the bible, for the begetting of faith, and for the guiding of the ſoule of euery faithfull beleeuer vnto life eternall. I gaue them my ſtatutes (ſaith God) I declared my iudgements vnto them, Ezek. 20.11. which if a man doe he ſhall liue: the taking of that courſe which is preſcribed to vs in the word, is all ſufficient to ſaluation. They haue Moſes & the Prophets ſaith Abraham to the rich glutton in hell; meaning that then they want no needfull inſtruction,Luk. 16.31. for the bringing of them by repentāce vnto life. Infinite are the places of ſcripture to this end, ſhewing the abſoluteneſſe of that doctrine, which is contained in the written word, vrging vs to reſt our ſelues ſatiſfied with that which is reuealed, condemning al the inuentions and traditions of man that are added thereunto. And ſeeing it is a ſure thing that the bookes of holy ſcripture, are penned by the ſpeciall guidance of gods ſpirit,2. Pet. 1.21. as Sainte Peter affirmeth; it muſt needs follow that if there be any needfull matter omitted in them, it came to paſſe, ether becauſe they which wrot, did not know it, or becauſe, knowing it they would not reueale it, or becauſe being willing to reueale it, they forgot it, or elſe becauſe though they forgot it not, yet they knew not how, and in what manner to performe it. Now whichſoeuer of all theſe wee ſhall thinke, wee ſhall caſte a very greate indignity and diſgrace, not ſimply vpon the pen-men of the ſcripture, but vpon the ſpirit of God, by whoſe ſpeciall direction, they wrote euery word and title, and vpon whome to lay any imputation, ether of weakenes or vnwillingnes to performe any thinge for the good of Godes Churche, were no leſſe then blaſphemie. Adde hereto for the better opening of this point, that looke what is the ſpirituall neceſſitie of a chriſtian vpon any occaſion, either of his calling, or of his degree and proceeding and eſtate in his profeſſion, the word of God is not wanting to giue him fulnes of direction. If he be a Magiſtrate, it teacheth him how to gouerne, if a Myniſter, it informeth him how to teach, if a maſter of a family, it inſtructeth him for the particular duties of his place, whether he be a huſband, or a father, or a maſter, or ſon, or ſeruant, it ſheweth him in euery of theſe, how to demeane himſelfe as becomes a chriſtian: It giues him direction for his apparrell, his ſpeach, his diet, his company, his diſports, his labour, his buying and ſelling, yea and for his very ſleepe, and for thoſe things which may be thought moſt arbitrary and indifferent. It is vnpoſſible for him to deuiſe any thing, touching which he may not fetch a needfull direction from the ſcripture. Againe, conceiue of him how you will in regard of the ſeuerall degrees of Chriſtianity, the word of God is ſtill his councellor: if he be ignorant, there be plaine principles of religion, as milke to feed him; if he be better grounded, there be points of greater depth to imploy him; if there be any caſe of conſcience that troubles him, any ſcruple that diſquiets him, there is vnfallible certainty to reſolue him; if he be afflicted either in body ſickneſſe, or in goods with loſſes, or in good name with vndeſerued reproches, or in mind with the buffeting of Sathan, and his owne corruption; there is plenty of comfort to releeue him, there is ſtore of rules to informe him, how to profit by his tryalls: if he be zealous, there is matter to encourage him: if cold and falling backe; there is meanes to quicken him: if he be ſtubborne and obſtinate, there is iudgment to humble him: if he be broken hearted, there is a ſalue to reſtore him: if he be turned out of the way by ſome great ſinne, there is as it were a bridle to ſtop him: whatſoeuer his occaſion be, how euer his ſoule is affected, in what perplexitie ſoeuer he is, whether it be comfort or councell, or reſolution, or reprofe, or inſtruction that he needs; the word of God is a plentifull ſtorehouſe and meets to the full which euery ſpirituall neceſſitie, ſo then this is my reaſon, why the law of God, the word of God, is called greate, or large becauſe looke of what extent & widenes our ſpirituall wants are, of the ſame are thoſe holy directions which the Lord hath reuealed in his word.Pſal. 19.96. I haue ſeene (ſaith Dauid) an end of all perfection, but thy law it exceeding large. Let vs now make vſe of this doctrine. The vſe of this pointe touching the largnes and amplenes of the word of God, extending and ſtretching it ſelfe to all the ſpirituall occaſions of all Gods people, is firſt to ouerthrow the iudgment and practiſe of the Churche of Roome, which, as though there were ſome defecte in the ſcripture, or ſome needfull matter receiue the writtē word it ſelf, and muſt be beleeued alſo as profitable and neceſſary to ſaluation. Now this opinion and courſe is plaine againſt this place of ſcripture, in which the word of God is graced with this title, greate, or plentifull, or large, if there be any thing left out of it, which is neceſſary for the information of any mans ſoule vnto life eternall, ſure it hath not deſerued that honorable name where with it is ſtiled: I meane, if a Chriſtian man either for the ſetling of his ſoule in a matter of faith, or the directing of his courſe in a matter of conuerſation, ſhould finde that ſcantneſſe and barrenneſſe in the ſcripture, that he ſhould be faine to goe ſeeke direction elſewhere: or if there were no want in the word of God, why ſhould he be ſo heauily curſed that puts ought vnto it? wheras if there be any point needful to ſaluation, which is not mentioned in it, there muſt of neceſſity be ſome addition. And therefore wee muſt for euer ſeparate our ſelues from that Church, which (when God hath written his word as a perfect direction, full and entire in euery reſpect) thruſts vpon vs the inventions of man, daring alſo to make them in authoritie equall to the ſcriptures.

This is the firſt vſe, euen to teach vs heartily and vnfainedly to deteſt, all additions to the word of God, and al the not reuealed in it, hath added to it a pack and rable of vnwritten traditions, concerning which it teaceth, that they are to be receiued and embraced with the ſame affection, with the likezeale; with the ſame reſpect, as wee doe authors of them whatſoeuer: and yet with this caution, that wee muſt beware that wee be not deceiued in the right vnderſtanding of that which we call an Addition to the ſcripture: wee muſt not thinke as ſome doe, that this ordinance of God which wee call preaching, is an adding to the ſcripture; it being a courſe which God in his wiſedome hath appointed for the gathering of his Church, and for the opening and diſcouering vnto the ſonnes of men, the hid treaſure: But that is called an Addition to the word of God, which being commended vnto men as a matter of religion cannot be iuſtified, nor warranted, nor made good by the written word, but is grounded onely either vpon carnall reaſon and conceipt, or vpon the will of him that vrgeth it; All and euery ſuch addition wee muſt take heede of, and remember what the Apoſtle ſaith: If any man deliuer any other (meaning any other for ſubſtance,Gal. 1.8. though in wordes and manner of deliuery it may differ) though he were an Angel, &c. let him be accurſed.

2. The ſecond vſe of this pointe is to condemne the common neglect, and vniuerſall contempte of the precepts and rules of holye ſcripture: what occaſion ſoeuer wee haue the word of God is ſtill at hand to counſell vs, and it is ſuch a direction, as cannot deceiue vs yet in the moſt of our caſes and ſpirituall needes, wee will ſeeke to any thinge rather then to the ſcripture. In the worſhip of god wee doe much more eſteeme our owne humors and the traditions of our fathers, then the preſcription of the word.

In matters of conuerſation, wee preferre the examples & guiſes of the times, the courſe & practiſe of the multitude, before the principles of gods ſpirite: nay wee thinke it too much preciſeneſſe, and a thing very ridiculous and childiſh, to tie a mans ſelfe ſo ſtraite, as not willingly to ſwarue frō the direction, and warrant of the ſcriptures. If wee be ſick, wee will goe firſt to carnall meanes, & laſt to the ſcripture: if wee be greiued in mind and touched in conſcience, wee will looke for comfort any where, before we will ſeeke it in the ſcripture: if wee be wronged and iniured in the world, wee will runne after the eggings on of our owne corrupt heart, to be our owne auengers, before wee will aske counſell of the ſcripture. As in theſe few, ſo almoſt in all other things, any rules pleaſe vs better then the rules of the ſcripture. In apparrell wee are led by the faſhion, in meat and drinke by our ſenſuall appetite; in recreation by companie or by our owne in ordinate affections: in dealings with men, by our profit; in getting riches, by our vnſatiable deſires; theſe be our rules: the precepts of the word of God either wee doe not know, or we doe not eſteeme them, or wee thinke it a burden, and a kind of reſtraint to be tied to obſerue them.Ier. 2.13. Thus we are like vnto thoſe of whome God cō plaines by Ieremie, They haue forſaken me (ſaith he) the fountaine of liuing waters, & digge themſelues pittes, euen broken pits that can hold no water, ſo wee let goe the beſt aduiſe which cannot erre, and deuiſe rules and precepts to our ſelues, which muſt needes deceiue vs. To reforme this common euill, let vs remember what we haue heard, viz. that God hath furniſhed his word with varietie of directions, the precepts of it are of equall largenes to our ſpirituall occaſions: as many as walke according to this rule, peace ſhall be vpon them (ſaith the Apoſtle: but to euery other courſe whatſoeuer it be;Gal. 6.16. Pro. 14.12. wee may boldly apply the ſaying of Salomon: There is a way that ſeemeth right vnto a man, but the iſſues thereof are the waîes of death. And thus much of the commendation giuen to the law of God, it is large in matter, and abounding with varietie of doctrine.

Now followeth to ſpeake of the next thing by which it commended; It is pretious, the value and price of the matter, doth equall the largenes and varietie of it. The pretiouſneſſe and excellencie may many waies be made knowne vnto vs; firſt by the author of it,1. Pet. 1.25. Pſ. 1.2. Act 20.27. Rom. 3.2. 2. Tim. 3, 16. 2 Pet. 1.21. which is God, for which cauſe it is ſo often called the worde of God: the law of God, the counſell of God, the oracles of God: The whole ſcripture was giuen (ſaith Paul) by inſpiration of God: And it came (ſaith Saint Peter) not by the will of man, but of the holy Ghoſt: and I haue written it (ſaith he) heere in my text. So that it is no idle tale deuiſed as Atheiſts ſay by the witte of man to keepe the vulgar in ſubiection; but it is the very mind of God, & the very expreſſe patterne of that truth, which is originally in the foūtaine of al truth, which is the lord: ſecōdly by the matter of it; the matter of ſcripture is in a word, that great miſtery of godlines of which the Apoſtle ſpeaketh, God manifeſted in the fleſh &c. 1. Tim. 3.16. Col. 1.27. 1. Cor. 2.8. A glorious miſtery: A hid miſtery which non of the princes of this world could know; A miſtery which no man by the witte of man is euer able to conceiue; A myſterie which the Angells in heauen do admire, and the Deuills in hell doe tremble at: A miſterie which the Atheiſts in their mouthes doe ſcoffe at, but euen at the ſame time in their hearts doe quake to conſider. This is the matter of the ſcripture, Ieſus Christ, yesterday, to day, the ſame for euer: he is the yea, and the amen of all the promiſes,Heb. 13.8. 2. Cor. 1.20. Reuel. 1.11. the Alpha and the Omega, the firſt, and the last, the pith and marrow of the whole: thirdly by the ſtile of it; Fullneſſe of maieſtie in ſimplicitie of words, the like temper no where elſe to be found in any humane writer whatſoeuer. I know that in ſundry parcels of the ſcripture, there are to be ſeene many more then ſteppes or prints of eloquence, which the wiſedome of God did to make vs know, that he could if it had pleaſed him, haue frettiſed (as it were) the whole volume of the booke with the excellencie of words; yet generally it is ſo carried, in ſuch a low phraſe of ſpeache, which yet doth not ſauour of any earthly mould, but makes a man euen as it were in deſpight of himſelfe to admire it Thy teſtimonies are wonderfull (ſaith Dauid) yet in the next verſe he ſaith, the entrance into them ſheweth light, Pſal. 119.129. & giueth vnderſtanding: ſo that there is a depth of miſterie in plaines of words. Fourthly, the end of it; the end of the ſcripture is not to pleaſe idle humors with variety of delightfull matters, nether to exerciſe buſy wits with ſubtilty of queſtions, nor to be as a matter of ſtorie only to acquaint men with the courſe of times, nor to furniſh mē with ability to diſcourſe; the word of God aimes at none of theſe ends, (which yet notwithſtanding are the cheife ſcope, and euen the happineſſe of the moſt Authors,) but it driues at this one point, to make a man wiſe vnto ſaluation. To ſhew the path of life; 2. Tim. 3.15. Pſal. 16.11. Luk. 1.79 Rom. 1.20. To guide our feete into the way of peace, we may read in the great booke of the creatures (as I may ſo call it,) the inviſible things of god, his eternall power & godhead; yet the knowledge of God gotten there is of no power, but only to make vs inexcuſable. And therefore Dauid haueing ſpoken of the maieſty of God which appeareth euen in the creation of things,Pſal. 19. Ver. 7. comes at laſt, to this, The law of the lord is perfect conuering the ſoule, to ſhew, that without the word of God, though man might gaine knowledge enough to condemne him, yet he could get none to ſaue him. And ſo many other places hauing declared the teſtimonies of the power of God which are to be ſeene euen in the very waues of the ſea,Pſal. 93. at laſt he concludes the pſalme, O lorde thy teſtimonies are very ſure, meaning that there is no certaine and comfortable knowledge of God to be gotten, but only from thence, And for the ſame cauſe Chriſt told the woman of Samaria, that they worſhipped they knew not what; and that the true worſhip was only among the Iewes,Ioh. 4.22. becauſe they only had the ſcriptures. Now then looke how farre ſaluation, life eternall, euerlaſting happineſſe, doe exceed all other things, by ſo much is the doctrine of the ſcripture of greater price, then all other doctrines, then all other writings whatſoeuer. Thus you ſee the price and exellency of the word of God; pretious for the author, the God of truth; pretious for the matter, the glorious myſtery of Chriſt; pretious for the frame and forme, plainnes of ſtile mixed with maieſty: pretious for the end, to make vs wiſe vnto ſaluation. Let vs indeauour now to make the beſt vſe of this doctrine.

1. The firſt vſe of it, is to admōiſh euery miniſter, (who by his office and calling is to handle the word of God) to to doe it with reuerence and humility, in as much as it is a thing of that exceeding price, and therefore a woe ſhalbe vnto him whoſoeuer, that ſhall raſhly, and vnaduiſedly, and vnreuerently diſpence it.Exod. 30.18. Wee ſhall read, that among other the holy things which God ordayned to be made in the ancient tabernacle he appointed a lauer of braſſe, in which Aaron and his ſonnes ſhould waſh their hands and their feete, ſo often as they went into the tabernacle, or did goe vnto the altar to miniſter; which outward waſhing cōmanded to the preiſts (and that with ſuch a ſtrait penalty, that they muſt do it leſt they dye, ver. • 0.) ſerueth to teach all thoſe that ſucceed them in the ſeruice of God, in the Church, to take heed how they do vnholily and without due preparing, and ſtudy, and an humble ſeeking of the lord, aduenture to meddle with a thing of that heauenly price, as the word of God is. If any man ſpeake, let him ſpeake as the words of God (ſaith Saint Peter.1. Pet. 4.11.

2. Secondly it is an admonition alſo to all that come to heare,Eccleſ. 4.17. to take heed (as Solomon ſaith) to their feete before they come into the houſe of God. I may ſay to you touching the word of God, as Chriſt ſaied to the people touching Iohn baptiſt, Math. 11.7. what went ye out (ſaith he) into the wilderneſſe to ſee? ſo what is it that you come from your houſes to the Church to be pertakers of? is it an idle ſong, or an old wiues tale, or a fooliſh hiſtory, or a friuolous enterlude ro be laughed at? or what is it that you come for; is it not the word of God? if you ſay it it is, know you not of what price it is, or doe you conſider from whom it comes, of whom it treates, and to what end it aymes? if you doe, how do you dare to come vnto it with vnprepared, vnreformed, vnſanctified hearts? how is it that we make no more account of hearing it, then of any other vaine imployment? Alas who is there amongſt vs, but generally he comes with as great preparation to his worke, or to his market, or to his play, as he doth to the graueſt exerciſes of the moſt pretious word of God? nay our preparation vſually is greater vnto things of that nature, then to this: for whiles we are ſetting our ſelues to theſe occaſions, we will buſy our tongues, and our thoughts, about the things pertaining to them; but when we com to the word, we neuer ſeeke to diſburthen our thoughts of all other matters; that we might be the more free to entertaine a thing of that exceeding price: Remēber what god ſaid to Moſes when he appeared vnto him; when Moſes was comming towards the place, God called vnto him; put off thy ſhooes, Exod. 3.5. &c. meaning by that ceremony to ſtrike a kind of awfull reuerence into Moſes, when as he was now to come & ſtand before God: thereby alſo teaching vs, that when we come to the exerciſes of Gods worſhippe, (among which the vſe of the word is the principal) wee muſt labour (as the Apoſtle ſaith) to caſt away euery thing that preſſeth downe, & to eaſe our ſelues from euery vncleane, vnhallowed, worldly or needleſſe thought,Heb. 12.1. from euery vnreuerent motion, which may be a clogge, or hinderance vnto vs, in the ſaueing heareing of Gods word. This is the ſecond vſe.

3. Thirdly it is to be applied as an aduertiſement to all thoſe that Profeſſe themſelues to be knowers and doers of the word, to beware how by theire euill liues, they be a meanes to bring the precious word of God into diſgrace, wee ſee by euery daies experience, how forward men of corrupt minds are, to pry into the actions and courſes of thoſe, which ſeeme to haue ſome more reſpecte vnto the word of God, and to religion, then they themſelues haue, & how ioyfull a thing it is vnto them, when they can haue but any colour of occaſion to ſay. Lo theſe be the men that be ſo ful of ſcripture that talke ſo much of Gods worde, beholde their fruites, marke If they be not as bad, or worſe then any other: This is a game vnto ſuch, and by this meanes, they wretchedly ſtrengthen themſelues in their contempt of all goodnes: woe to him whoſoeuer, that ſhall giue iuſt cauſe to ſuch people of exception, and to make Gods precious word, to become a byword in the mouthes of euill men: how often doeth the Apoſtle giue charge to profeſſors of religion, to looke vnto it,Tit. 2.5. that the word of God be not euill ſpoken of? what a heauy accuſatiō is it that is laied to the charge of the Iewes; the name of God is blaſphemed among the gentiles through you; Rom. 2.24. what a ſharpe expoſtulation is that which is vſed by God him ſelfe againſte diſſembling hipocrites, which like a rower in a boate, lookes one way, and puls another, to profeſſe one thing,Pſal. 50.19. and doe the contrary, what haſt thou to doe to take my couenant in thy mouth &c. Dauid was a man deare vnto God, yet becauſe by his adulterie and murder, he had made the enemies of God to blaſpheme, the Lord would not ſuffer the fact to goe away without ſome teſtimony of his diſpleaſure:2. Sam. 12. And ſure what euer thou be, be ſure the Lord will puniſhe thee, if thy euill life, thy not labouring to maſter thine owne affections, and to make thy conuerſation ſuch as becometh the Goſple, doe giue occaſion to any profane perſon, to ieaſt at religion, and ſpeake euill of the waies of Godlines. Remember it therfore yee that loue the word, remember it, I ſaie, that the word of God is precious, be not you a meanes to bring it into diſgrace. This is the third vſe.

4. A fourth vſe is to cutt off all vaine and idle vſeing of the ſcripture: It is a common grace of ſome to vſe ſome words or ſentences of ſcripture, in ſteed of ieaſts and prouerbs, in their common talke, by which to delight themſelues and other. The word of God is Precious, and ought to be vſed with greate regard. I will looke vpon him that is of a coutrite hearte, and that trembleth at my words. Iſay. 66.2. There is a great difference betwixt trembling at the word, and making of a mans ſelfe merrie by playing and toying with the word, the Lord lookes vpon the one and pittieth it; he ſets himſelfe againſt the other and will reuenge it. Wee haue an example of the practiſe of it in the hiſtorie of the Church, in that wicked Emperour Iulian, his manner was to reach vnto the Chriſtians boxes on the eare, and withall to bidde them turne the other; for (ſaith he) your maſter biddes you that whoſoeuer ſmiteth you on the cheeke, you ſhould turne to him the other alſo: And ſo whē he denied pay to the chriſtiā ſouldiers that were hired by him, and they complained therof vnto him; his anſwer was, that he did to make them fit for the kingdome of heauen; becauſe Chriſt had ſaid; Bleſſed are the poore in ſpirit, for theirs is the kingdome of heauen; thus this prophane wretch ſcoffed at the ſcripture: wee muſt labour to take heed of the like wretchedneſſe. Pilate was but a Heathē, yet the text ſaith that when he heard but the name of the ſonne of God, he was afraide. Ioh. 19.8. Wee that profeſſe our ſelues Chriſtians ſhould much more reuerence the holy word of God, in euery title whereof,Exod. 30.32. the maieſtie of God may be ſeene. You ſhall read that the oyle wherewith the tabernacle and the Arke, and the Prieſts were annointed was holy, and therefore no man might put it to any other vſe, either to annoint his owne fleſh with it, or to make a compoſition like vnto it: The like may be ſaid of the holy doctrine of the ſcripture, it is appointed as an holy oile, to ſupple, and to refreſh the ſoules and conſciences of Gods people, and therefore may not be diuerted by vs, to any other profane or idle vſe whatſoeuer. It is a taking of the name of God in vaine, and a breach of the third commaundement. Theſe are the vſes I thought good to make of this that the things of the law of God are called honourable or pretious; And thus much touching the firſt part of this clauſe, the commendation of Gods word, the matter of it, is very large, and it is very pretious.

I come vnto the ſecond part of the clauſe, touching the mercy of God in vouchſafeing his word vnto vs, in theſe words, I haue written vnto them; In the handling of this clauſe, ſundry things are to be opened, as 1 how it can be ſaid that God hath written his word: 2 why it was meete to write it: 3 when the word of God began firſt to be writtē, & how it was preſerued for the Churches vſe all that time: 4 how we ſhalbe aſſured, that that which among vs is now called the ſcripture, is the very ſame word and pretious will of God, which he hath written, for the vſe and comfort of his people. Theſe points are meete to be opened, both for the well vnderſtanding of this place in hand, and for the ſetling of vs againſt Atheiſme, and the perſwading of vs of the authoritie of the ſcripture. Time will not ſuffer me to enter into them all now, I will proceed as farre as I can. Firſt how it can be ſaid that God hath written his word?

God is ſaid to haue written his word in two reſpects, 1 becauſe the 10 commandements (of which all the reſt that is written in the volume of the booke, is but as it were a comment or expoſition) theſe I ſay were written after a ſecret, vnknowne, and vnutterable manner by God him ſelfe, according as the ſcripture doth often mention it, it is called the finger of God, by which according to the moſt ordinary interpretation of the anchient fathers, is meant, the ſpirit of God; Secondly God is ſaid to haue written his word, becauſe all the reſt that was written (though men were the inſtruments) yet it was done by his appointment, and by his aſſiſtance. As concerning Gods appointment we read how Moſes was commanded to write; ſo was Iſay, ſo was Ieremie, ſo was Ezekiell, ſo was Habakuk, and ſo was Iohn as you ſhal read in the booke of the Reuelation: and when as Chriſt commanded his Apoſtles to be witneſſes of him, and publiſhers of his truth and doctrine to the ends of the earth, and to deliuer that, of which the church ſhould haue continuall vſe to the worlds end, no doubt he did in that charge inſinuat, that they ſhould not only preach by word of mouth, but ſhould commit the ſumme of their doctrine, to writing alſo; that the ſame might be preſerued to all poſterities. As it is plaine that God appointed the writing of the ſcripture; ſo he aſſiſted the pen-men of it, by the extraordinary, and immediate, and infallible guidance of his ſpirit;2. Pet. 1.21. for which we need no better proofe then that one of Peters, now once or twiſe already mentioned: ſo then becauſe God writte the law immediatly with his owne finger, and then both gaue commandement and order for the writing of the reſt, and directed the writers ſo, that they could not in any thing indited by them be miſtaken; the word is ſaid to haue bin written by the lord.

The vſe hereof is firſt to be a confirmation to that which I ſaid before, touching the perfection and price of the ſcripture; it muſt needs be an abſolute & entire body, without any ether ſuperfluity, or defect, and containe a moſt neceſſary & exact form of doctrine, ſeing that god is the author of it, who both in his wiſedome knew what was conueniāt, and in his loue would not keepe ſecret any thing which he knewe to be for the neceſſary behoofe of his own choſen.

Againe it can be no triuiall or baſe or vulgar matter, which is commended vnto vs, as it were out of the boſome of the Lord; and for the ratifying whereof, our Sauiour Chriſt ſpent his owne blood; and in framing whereof the ſpirit of God hath breathed ſo extraordinarily. But the principall and more proper vſe which we are to make hereof, is to be an aſſurance to vs, of the irrevocable & vnchangeable certaintie of the ſcripture:Math. 5.28. and that as our Sauiour ſaith; Heauen and earth ſhall paſſe away before one title therof doe fall to the ground vnfullfilled. It is a good obſeruation of one of the fathers; if Pilate (ſaith he) being but a man, after he had ſet the title ouer Chriſts head vpon the croſſe,Ioh. 19.22. & was dealt with by the Iewes to alter it, could ſay, quod ſcripſi ſcripſi, meaning that hauing ſet it downe vpon good aduiſe he would not change it: much more may we be ſure that the Lord hauing written his will, and ſet it forth to the view of the world as an abſolute rule vnto all, will neuer alter the thing that is gone out of his mouth. Men alter their writings many times, becauſe of ſome ouerſight or miſtaking, or becauſe of ſome ſecond thoughts wiſer then their former; it were blaſphemie to impute any ſuch thing vnto God. Againe there is much failing in the execution of mens lawes, either through the remiſſenes of thoſe that are intruſted with them, or through want of power to goe thorough with them. The Lord is neither ſlacke as men count ſlackenes ſaith Saint Peter,2. Pet. 3.9. neither yet is his hand ſhortened that he ſhould not be able to ſee euery parcell of his holy pleaſure put in execution. It may ſeeme needles to inſiſt vpon this pointe, touching the vnfallible certaintie and fulfilling of the ſcripture, but if wee conſider our times, wee ſhall ſee it is a needefull doctrine. For whatſoeuer mens profeſſion is, their conuerſation is ſuch, that a man may well thinke of them, that they imagin the word of God to be but an idle tale, a frightfull ſound to amaze fooles: full of terrible threatnings, but yet lighter then vanity in performance.Heb. 13.4. Gal 5.21. Pſal. 15.2.5. Doth the vnchaſt perſon think it true, that whoremongers and adulterers God will iudge? doth the drū kard beleiue, that no ſuch ſhall inherit the kingdome of God? doth the vſurer imagin that there is any certainty in that ſpeach, that no ſuch ſhalbe receiued into heauen? doth the contemner of Gods word ſuppoſe, that that ſhall come to paſſe which Paul ſaith VIZ: that the lord will in flaming fire, render vengeance to them that do not obey the Goſpell? doth the deſpiſer of knowledge perſwade himſelfe, that Solomon ſpake with authoritie when he ſaid,2. Th. 1.8. The lord would laugh at his dectruction? doe thoſe that preſume vpon Gods mercy, and thinke they may liue how they will, and repent when they will, giue credit to that where it is ſaid,Prov. 1.22.26. that theſe which doe deſpiſe the riches of Gods bounty, and abuſe his patience, do but heap vp wrath to themſelues againſt the day of iudgement. And ſo I might ſay in many other things, Is it likely that mē think there is any truth in the words which are ſo flat againſt theſe courſes of which their life is a continuall practiſe?Rom. 2. • . • . ſure it is not: for out of all doubt, if they had any ſuch conceipt, and did not rather ſay to themſelues as they did in Ieremies time,Ier. 5.13. it is but winde, they would humble themſelues before the Lord, for their euills paſt, and their future reformation ſhould manifeſt their reuerent perſwaſion of the certainite of thoſe Iudgements which ſtand vpon record in in the ſcriptures. Therefore let vs remember this; this ſcripture, this word, is not a deuiſe of man, it was written by God; euery curſe writtē in it, ſhall fall vpon the vnrepentant, and euery bleſſing promiſed therein, ſhall be made good to the ſoule of euery true beleeuer.

FINIS.

The ſecond Sermon.

THe next queſtion to be handled in this place, touching that which God hath heere ſaied, that he had written the great things of his law, is, why it was meete that the word of God ſhould be cōmitted to writing. As I haue proued vnto you that it was not writtē at aduē tures out of the humors of ſom priuate mē, but by the ſpecial appointmēt & directiō of God; ſo it ſhall appeare that the writing of it was not vndertakē, but vpō very great reaſon, and for very exceeding good purpoſe. The maine and principall end, was the ſpirituall good and edification of Gods Church; that is not to be doubted, in aſmuch as in all things the Lord hath a cheife reſpecte vnto the Glorie of his owne name in the good of his choſen: But how and in what manner, and for what reſpects, the writing of the word was neceſſary for the churches good; it ſhal be worth our labour to enquire. Vnderſtand therfore that the writing of the word was, and is for the good of the Church in this reſpecte, euen that it may haue one certaine and vnfallible rule, by which all doctrine may be tryed, all controuerſies in religion decided, all doubts reſolued, and euery conſcience firmely grounded and ſetled in Gods truth. For this cauſe we read that when there was no word written, but Moſes law, the doctrine of the prophets was tried by it. After, when to the law of Moſes were added the ſermons of the prophets;Iſay. 8.20. then euery thing was referred vnto them: ſo Chriſt cleared his doctrine and made it good by Moſes and all the prophets:Luk. 24.27. & Pauls defence was this, that he had ſaid no other things, then thoſe which Moſes and the prophets did ſay ſhould come. And all the learned in the beſt times which followed,Acts 26.22. toke the ſame courſe, leauing themſelues an example vnto vs, to make the written word, as it were the ſtandard or the kings beame, by which to try all doctrine that is tendred to vs, accepting none for ſound & good, but only that which is agreeing therunto. So that looke what neceſſity ther was that the Church ſhould haue a Iudge to decide doubts, and a true rule to find out, and to diſcern the truth; the ſame is there, that the word ſhould be put in writing, for the common and perpetuall good of all poſterity. If any man thinke that the word of God might as well and profitably haue proceeded for the Churches good, from hand to hand, by liuely voice, as by writing, the father commending it to his ſonne, and ſo continuing it one after another to the end; he is much deceiued. For firſt the mind of man is very ſlippery and weake, and ſoone ready to forget the beſt things; ſecōdly mans nature is very prone to error, & apt either to entertaine, or to broch new religions: and therefore to preuent forgetfulnes, to auoid error, and to preſerue the truth of God from corruption; it was meet the ſcripture ſhould be written. It is worthy to be marked, the ſpeach of Luke in the preface of his Goſpel to that noble Theophilus, Luk. i. 4. he confeſſeth that he had been inſtructed, in the doctrine of religion; yet he thought to write vnto him from point to point, that he might haue the certainty of thoſe things. So that though he had indifferent good knowledge before, yet writing the ſtory was the meanes to beget certainty. This ſhalbe written for the generation to come, ſaith Dauid:Pſal. 102.18. writing is the beſt meās euen (as we ſe by common courſe) to preſerue a thing vnto poſterity.

Beſides as in a generallitie it was neceſſary the word of god ſhould be written, that there might be one certaine rule to iudge the truth by ſo for one maine pointe of doctrine it was very behoofull, viz. to aſſure vs that Chriſte the ſonne of Mary was the true Meſſias, who being once come, none other was to be looked for: To ſetle vs wherin, there could be deuiſed no more direct courſe then this, viz. that firſt the promiſes of his comming ſhould be recorded, the nature and office and all other circumſtances of his perſon diſcribed, and then the hiſtory of all his acts, his birth, doctrine, miracles, death exactlie regiſtred; that ſo the following ages comparing both togeather, & ſeeing how euery promiſe was fulfilled, & euery propheſie accompliſhed, might reſolue vpon it, that hee indeed was the Chriſte; and that there is no name elſe giuen vnder heauen wherby wee may be ſaued. An example of this vſe of the written word, wee haue in Chriſte himſelfe, who falling into company after his reſurrection with two of his diſciples, who were in ſome doubt;Luk. 24.27. began at Moſes (ſaieth the texte) and interpreted vnto them in all the ſcripture, the things which were written of him. And whoſoeuer markes the courſe of the hiſtory of the Goſpell ſhall often find, that when ſome ſpeciall action of Chriſt is recorded,Marc 14 49. Ioh. 13.8 Ioh. 19.34.36. this, or the like is added to it; This was done that the ſcripture might be fulfilled; which ſheweth how behoofull the writing of the promiſes, touching the Meſſias, was to be our ground in this maine pointe; that Chriſt Ieſus is the onely appointed ſauiour of mankind. Heere then is the iſſue of my ſpeach: it was meete the word ſhould be written, that the Church might neuer want a rule of religion, and in particular might be ſetled in this pointe, that the Chriſt in whom we beleeue, is that Sauiour, whome wee neede not doubt to depend vpon. Let vs make vſe of this pointe.

The vſe is this: our courſes (conſidering the obedience that we owe vnto God) ſhould be anſwerable to Gods intents; ſith therfore the intent of God in giueing order for the writing of his word, was the grounding and ſetling of our hearts in the truth of religion; it becommeth vs to labour both to conceiue the doctrine of Godlines, ſo much as is neceſſary to ſaluation; and in matters that concerne the worſhip of God and our own ſoules health, not to build vpon opinion, conceipt, or the traditions of men whatſoeuer they be, but only vpon the ſcriptures: becauſe when we come to giue an account (as wee muſt) of our religion vnto God; it ſhall not goe for currant, I beleeued, or I thought this, becauſe ſuch a one perſwaded me, or becauſe the law of the times ſo commāded me, or becauſe my fathers before me ſo thought, and from them I receiued it: but this anſwer onely ſhall be accepted, when a man ſhal be able to ſay this; This my heart hath embraced, ad vppon this haue I built my faith, becauſe God bleſſing the miniſterie of his holy word vnto me, I haue plainly perceiued, that it is the expreſſe doctrine of the written word, and the very ſame which God hath left vpon record for me to beleeue. This is the only anſwere that ſhall be then accepted of. As many therefore as doe deſire to haue comfort of their religion at the day of iudgement, muſt giue great heed vnto the reading & preaching of the word, & ſo in humilitie by praier be prepared to it, that in their ſecret thoughts they may conceiue, how the word of God is a warrant of their beleefe. Men thinke this is a matter of impoſſibilitie, and caſt many perils (the deuill helping them forward) with many ſhifts to nouzell themſelues in ignorance; but ſtill the ſaying of the ſpirit of God is true, knowledge is eaſie to him that will vnderstand, and God will alwaies giue a bleſſing,Prou. 14.6. Pſal. 25.14. and reueale euen his ſecret (as Dauid ſaith) vnto thoſe that feare him, and will be found of thoſe that ſeeke him as they ought to doe. So much of this queſtion and the vſe of it, whie it was meete that Gods word ſhould be written.

The next queſtion neceſſarie for the clearing of this place, is, When the word of God began firſt to be written, & how tell that time it was preſerued for the vſe of Gods Church. Touching which wee muſt hold,Auguſt. lib. de. ciui. dei 15. c. 23. that Moſes was the firſt writer of the word of God that euer was. It is the opinion of ſome (I know) that Enoch the ſeauenth from Adam, wrot ſomething; and that they thinke may be proued out of the ſaying of Saint Iude, who alleageth ſome part of Enochs doctrine. But Iude ſaith, not, Enoch wrot, but Enoch propheſied: Iud. ver. 14. and it was poſſible for the ſumme of Enochs doctrine to be continued without writing. Beſides one Ioſephus,Ioſe. Antiq. l. 1. c 3. (who himſelfe was a Iewe, and writ of antiquities,) ſaith that Adams offſpring had erected two pillars, the one of brick the other of ſtone, in which they had engrauen many things; but theſe things are vncertaine.Rom. 3.2. And that there was no part of Gods word written before Moſes, it may thus be gathered. Firſt becauſe the Iewes, to whome as Saint Paul ſaith the oracles of God were committed, had not in their canon, any holy writ more auncient then Moſes: ſecondly our Sauiour labouring to prooue himſelfe to be the Meſſias,Luk 24.27. the text ſaith he began at Moſes: if there had beene any author of greater antiquitie then Moſes, no doubt our ſauiour would haue alleadged it, inaſmuch as all the ſcripture that was before him, was to giue teſtimony of him. And it is likely that God himſelfe by writing the 10. Commandements extraordinarily with his owne fingers, did acquaint Moſes with the manner of writing and the vſe of letters, which for ought wee can find to the contrarie, vntill that time, was vnknowne. If it be demanded then, whether till then, the church and people of God were vtterly deſtitute or the word?

I anſwer no; for it was alwaies a truth, that God would accept of no worſhip, but that which was according to his word; voluntarie religion was hatefull vnto him, euen from the very firſt beginning. Sith then it is apparent, that before the word was written, God was truly worſhipped, as by Adam, Abell, Enoch, Noah, Abraham, &c. it muſt needs be that there was ſome word, or ſome reuealed and knowne wil of God to direct them. If you aske how the will of God was then made knowne, and how preſerued? I anſwere, that the Lord reuealed it by holy oracles, by viſions, & apparitions of Angells, yea and of Chriſt himſelfe, who is ordinarily meant by the name of Angell throughout the old teſtament. At ſundry times and in diuers manners God ſpake to our fathers in the old time, ſaith the Apoſtile. He ſpake to Moſes mouth to mouth: Heb. 1.2. Numb. 12.8. He vſed alſo the miniſtry of man for the ſpreading of that truth abroad to many, which by viſion oracle was reuealed to few.

Thus the father to the ſonn, one to another made known the will of God. But when the Church was enlarged, and (hauing beene ſhut vp in ſome few families) began to ſpread it ſelfe into a greater compaſſe, and with all, corruption in religion encreaſed, and the people of God by conuerſing with Idolaters were more ſubiect to be miſled; the lord gaue order to write the law, & in proceſſe of time added the the writings of the prophets as expoſitions of the law, and at the laſt, the new teſtament, to be a full and manifeſt diſcouerer of that miſtery of Chriſt, which was more darkely (as it were) lapped in the types and figures and propheſies of the old. So that this is the anſwere then to this queſtion; til Moſes began there was no word written, yet the church was not deſtitute, but by other meanes, was made acquainted with Gods will, and was informed in ſuch things as perteined vnto life. We may make vſe alſo of the clearing of this queſtion.

Firſt of all it giueth vs iuſt occaſion to note and obſerue, the continuall care and prouidence of God ouer his Church, in that he hath neuer left it vnſupplied, but in al times and ages from the beginning, hath taken a courſe for the right informing it, in ſuch things as were behoofull and neceſſary thereunto.

Before Moſes he taught the world by viſions, & oracles, ſpeaking vnto the ſons of mē frō heauē with his own mouth. In the following times he ordained, and with his owne finger (as it were) conſecrated the vſe of writing, for the perpetuall perſeruation of that truth, which otherwiſe in common reaſon, ether time might haue worne out, or men of corrupt minds haue falſified, to the corrupting and poyſoning of the church. So that God may truly ſay to his church in generall, as he did once to the Iſraelites, what could I haue done more, which I haue not done vnto you. Iſa. 5.4. I haue ſpoken to you by viſions, I haue reuealed my holy will by the miniſtry of Angells, I haue committed it to perpetuall record, that it might be turned into all languages, and read and peruſed by all men. God hath not ben wanting to vs, if we ſhal now be wanting to our ſelues, we ſhall bring vpon vs a greater meaſure of condemnation: we ſhall neuer be able to ſay; this and this we would haue done, if we had knowne it, it ſhall alwaies be replied vpon vs, as it was to the people of old, he hath ſhewed thee, O mā what is good: the lord was neuer ſparing or cloſe-handed towards his Church,Mic. 6.8. to ſecret any thing, which might be a means to bring it vnto life.

Secondly, this mutuall following each of other, I meane of the making known of the word of God vnto the Church, by viſions, and reuelations, and then after in the appointed time by writing, ſerueth to ſhew vnto vs, that as before the word was written, the power of God was not to be doubted of, but that he was fully able to acquaint his Church with all needfull matter; ſo now the word being written, no viſions, or reuelations muſt be looked for. Now the written text is our only guide; and whoſoeuer he ſhould be, that vnder pretence of ſome ſpeciall matter extraordinarily reuealed to him, from heauen, ſhould indeauour to perſwade vs any thing beſides that which is already written, though he ſhould bring neuer ſo great probabilities & ſhews of likelyhood, yet he were not to be beleeued. It is true, Chriſt promiſed to ſend his ſpirit vnto his Church, and he hath and doth, ſtill make good his promiſe, but yet, not that men vnder a pretence of the ſpirit, ſhould contemne the ſcripture, but that they ſhould be better able to profit by the ſcripture. For the proofe whereof we haue an excellent place in Luke, where it is ſaid, that Chriſt comming among his diſciples after his reſurrection,cap. 24. 45. opened their vnderſtanding, but to what end? what? that they ſhould from that time deſpiſe the written word, and take vpon them to deliuer what they would, vnder a colour of being inſpired from aboue? no; but he opened there vnderſtanding, that they might vnderſtand the ſcripture.

So that the increaſe of the gift of Gods ſpirit in them, did not priuiledge them from tying themſelues ſtil to the doctrine of the ſcripture. But you will marueile perhaps to what end I ſpeake this? you ſhall know therefore, that as there were in the elder times certaine Heretiques called Enthusiaſts which pretended (I know not what) viſions, and ſecret conferences with the ſpirit of God, and ſo contemned the written word: So out of their aſhes haue riſen in our daies, men of the ſame humor, knowne by the name of the Famely of loue, who deſpiſed the ordinary courſe of the miniſtery of man, and of attaining to the knowledge of ſaluation by the written word, and ſtood vpon priuate reuelations, and ſuch other idle fancies, commēding vnto men their owne dreames, vnder the name of the ſpeciall inſtincts of Gods ſpirit: and the dregges of this groſſenes are remaining among ſome to this day. Now leaſt at any time wee ſhould be deceiued with ſuch ſenſleſſe and fooliſh pretences, wee muſt vnderſtand that ſince God committed his word to writing, either viſions, and the courſes of that nature haue beene very ſeldome, or els all thoſe to whome God hath ſo reuealed any thing, haue beene tied to the iudgement of the ſcripture. Saint Paul was taken vp into the third heauen, and had ſtrange things diſcouered to him, yet this was ſtil his plea for himſelfe, and the thing he ſtood vpon, that he ſaid no other things then thoſe which Moſes & the Prophets did ſay ſhould come. And therfore if either Papiſts,Act. 26. •• . or Familiſts, or any of the like ſtamp, ſhall vnder any colour of viſions or voices from heauē, and the like perſwade vs to any thing contrary to that wee haue beene taught, let vs ſtraight vrge them, to make their matters good by the word written; and then ſhall wee find that true which an ancient Father hath ſaid, viz. that if you bring them once to defend their queſtions by ſcripture alone, they cannot ſtand. It hath alwaies beene the badge of Heretiques, that they were (ſcripturarum Lucifugae) men that could not abide the light of the ſcripture. And thus much for this queſtion,Tertul. when the word was written, and how the Church of God was inſtructed vntill then.

Now come wee to the laſt and waightieſt, viz. that ſeeing God ſaieth heere in our texte, that he hath written his law vnto vs; how wee may be aſſured, that that which wee now haue, & is called by vs gods word, is indeed that holy will of his, which he commaunded to be written for the good & comforte of his people? And this is a point of greate moment, becauſe yf wee ſtagger therin, wee can haue no certainty of religion. Wherfore I pray you let us obſerue it the rather, that wee may haue wherwith to ſtop the mouthes of Atheiſts and profane ſcoffers; and auoide alſo the doubtings & queſtiōs, which may ſometimes ariſe in our owne hearts. Vnderſtand therfore this firſt of all, that nothing is able to perſwade a mās conſciēce, that the ſcripture is the word of God, but only the ſpirit of God. The Apoſtle Paule ſaieth truly, that no man can ſay that Ieſus is the Lorde, 1. Cor. 12 3. but by the holy Ghoſte. Therfore my meaning is to ſpeake only of ſuch teſtimonies which are of force to conuince the conſcience, and to make men that thay ſhall not be able to deny the ſcripture to be from God, though to frame their hearts to yeeld vnto it, is in the power of God only to effect. Now to come a degree neerer to the matter, wee muſt know alſo that the beſt proofes for the ſcripture that it is gods word, are to be fetched out of it ſelfe; for which cauſe it is called light, Pſ. 119.105. &. v. 2.14.22. &c. becauſe it diſcouereth it ſelfe; and many times the teſtimonies of the Lorde, becauſe it beares witneſſe to it ſelfe. The papiſts would haue vs ſtand to the Iudgment of the Church, which is altogeather doubtfull; for there may be as greate queſtion made of the Church, whether it be the true Church of God, as of the ſcripture, whether it be the true word of God. The teſtimonie and authority of the Church may be ſome inducement to a man in this caſe, according as Saint Auſtine ſaieth it was to him; but it can be no certaine argument. Know this then, that there is a certaine euidence of Gods ſpirite, as it were imprinted in the ſcripture, which ſheweth the divine excellency therof, aboue all the writings of men whatſoeuer. And this ſtands vpon ſundry particulars;How the ſcript is knowne to he the word of God. Firſt, the purity of the law of God written by Moſes, aboue all the lawes that haue bene euer enacted and deuiſed by the wiſeſt men. Wee read of many worthy law-giuers among the Heathen, that ordained ſtatutes of greate wiſedome for the gouernment of their people: yet was ther neuer any law deuiſed by the wit of man, but it needed ſome reviewing, and for ſome reſpect was ether to be repealed, or abridged, or enlarged; beſides that, ſcarce any law can be ſo wiſely framed by a ſtate, but ſome or other will find a ſhifte to doe the very thing, which the intente of the law was to forbidde, and yet free himſelfe from the danger of the law, & ſtand vpon tearmes as if he had not brokē it. It is not ſo in the law of God, as it was firſt giuen out, ſo it ſtands, without any changing, nether was there euer any found, able to carrie himſelfe ſo cunningly in the practiſe of any euil, but this law in one reſpect or other would ſurely find him guiltie. Secondly, the qualitie of the matter in ſcripture: In the writings of the Heathen wee ſhall find ſome giuen here and there of the myſerie of mankind, and ſome cold comforts taught for the releiuing it, but the true opening of the direct cauſe of mans miſerie, to witte ſinne, and the entring in of ſinne into the world by Adams fall, and the perfect and full remedie for all this, namely Chriſts death, was neuer knowne or heard of, but only from the ſcripture. Thirdly, the antiquitie of the ſcripture; for the bookes of Moſes are more auncient, then any humane writers, in that they ſet downe a hiſtorie from the beginning of the world, a thing which other writers knew not of, or els borrowed from Moſes, or els, corrupted with many fables, and ridiculous narrations. Beſides there is no writer of any humane ſtory, that can be prooued to be more ancient then Nehemias & Ezra, who were about the yeare of the world 3500. Fourthly, the admirable conſent of the whole body of the ſcripture within it ſelfe, all conſpiring together in this one point,Act. 10.43. that through the name of Chriſt all that beleeue in him, ſhall receiue remiſſion of ſinnes. what ſhewes of vncertaintie and differences ſoeuer may appeare, either in numbring of yeares, or in any circumſtance of hiſtorie, or in any point of doctrine; are ſo fully & apparently reconciled by thoſe which haue laboured therein, that there can be no iuſt colour of exception. Fiftly, the certaine euents of the propheſies therof, as of the comming of the Meſſias, the calling of the gentiles, the reuealing of Antichriſt, of the the going of the poſteritie of Abraham into Egypt, & their deliuerance thence, of the fower Monarchies by Daniel. And it is worth the noting which wee read in Iſay, who ſpeaking of the captiuity of the people of the Iewes in Chaldea, doth not only prophecie their deliuerance,Iſay. 45.1. but names the very man by whom the Lord would ſaue them, Cyrus, and yet Iſay liued at the leaſt a thouſand yeares before Cyrus was borne. Like vnto that was that prophecie of the man of God aginſt the Altar of Bethell built by Ieroboam, he names the partie Ioſiah, 1. King. 13.2. & relates the particulars what he ſhould doe, and yet it was at leaſt 330. yeares before Ioſiah was borne. So Ieremy told the people the iuſt number of yeares in which they ſhould be captiues vnder Babilon, (70. yeares).Ier. 25.11. And wee our ſelues if wee will obſerue it, may ſee daily how the propheſies of the ſcripture are accompliſhed. Paul ſaid in the laſt times men ſhould broch doctrines of devills, viz. forbidding to marry, & commanding to abſtaine from meates, 2 Tim. 3.2. we ſee it verefied in Popery: he ſaith againe, that in the laſt daies men ſhall be louers of themſelues, &c. doe wee not perceiue among our ſelues; how theſe euills daily doe increaſe? he ſaith further, the time will come when men wil not ſuffer wholeſome doctrine▪ we may behold how this is made good euery day.2. Tim. 4 3. There is no doctrine more wholeſome, then that which is applied to mens particular ſinnes, & yet it is a thing which men will not endure Saint Peter propheſied, & ſo did Saint Iude,2. Pet. 3.3. Iud. 18. that in the laſt times, there ſhould be mockers, men walking after there owne luſts, we need nor goe farre to ſee the accompliſhment of this prophecy. How doe men deſpiſe the Iudgments of God; and ſcoffe at all goodnes, and prefer the ſatiſfying of there owne luſts, before obedience to the will of God? Thus that which we our ſelues are witneſſes of, declares the certaine euents of the foretelling of the ſcripture, and it is an aſſurance vnto vs, that it is the word of God. Sixtly, the vnpartiall faithfullneſſe of thoſe that haue been enditors of the ſeueral books. In Moſes it is worth the noting how he preferreth the relating of the truth of the ſtory,Gen. 49. before the diſcrediting of his owne birth; he was borne of the tribe of Leui, yet if you read Gen. 49. you ſhall finde he doth not ſpare to report, the hard ſentence that old Iacob gaue of Leui at his death,ver. 5. Simon and Leui, brethren in euill, inſtruments of cruelty, into their ſecret let not my ſoule come, &c: chap. 12. And in Numbers he doth not ſpare Aaron and Miryam his owne brother and ſiſter, but hath left their ſinne, and the diſpleaſure of God againſt it, vpon perpetuall record: nay, he is not aſhamed to reueale his owne error, and how much the lord was offended with him, and how for it he threatned him, that he ſhould neuer come into the promiſed Canaan: he doth in the ſtory many times make mention of it. It is ſaid that Saint Marke wrot the goſpell out of Peters mouth, and yet the denyall of Peter is more expreſly laid downe by Marke, then by any other Euangeliſt. And Paul ſets downe with his owne pen, his owne faults in more ſharpe meaſure, then any other man would doe,1. Tim. 1.13. I was a blaſphemer, a perſecutor, an oppreſſor. This argueth that theſe men were guided by God, in that they were ſo free from flattery, that they ſpared not themſelues. We know it is contrary in other writers: you ſhall ſee generally thoſe that write hiſtories, ſpeake partiallie ether of ſome mē, or of their own natiue coūtries: as if a man ſhould read the Chronicles of England, he would thinke that to be the only country. It ſheweth the ſcripture to haue been guided by ſome higher ſpirit, it being ſo free from all partiality. Seauenthly, the wonderfull preſeruation of the bookes of the ſcripture: At the firſt, the two tables of the law which were written by Gods owne finger, were apointed by the Lord to be laid vp in the Arke,Deut. 10, 2, 5, 6. and the whole Tribe of Leui commanded to attend it.

Next, the bookes which Moſes himſelfe wrot,Exod. 24.27. Deut. 31.9. Ioſh. 24.26. 1. Sam. 10.25. as he wrot them by the ſpeciall appointment of god, (as appeares) ſo he deliuered it to the ſonnes of Leui alſo to be kept. Ioſhua tooke the ſame courſe for the preſeruation of that which he had written: So did Samuell, yet this is nothing in reſpect of that which followed. The propheſy of Ieremy was burned by king Iehoiakinne, therby thinking to aboliſh the whole memory of it; but the lord preſently cauſed the ſame to be written againe, yea, and added thereunto many words.Ier. 30. When Manaſſes and Ammon, two wicked kings to the end they might the better draw the people to Idolatry, and to keep them in it, had ſuppreſſed the booke of the law;2. Chron. 34.14. 1. Macc, 1. yet in the daies of Ioſias, it pleaſed God, that euen in the ruynes of the temple, the booke of the law was found againe. It is recorded in the booke of Maccabees, how that king Antiochus cut in peices, and burnt al the bookes of che law which he could find, and followed the matter ſo extreamely, that whoſoeuer had a booke of the teſtament found by him, he ſhould be put to death. And Euſebius an auntient writer of the ſtory of the Church, reports how Diocleſian a heathen Emperour, and a cruell perſecutor, both forbad the vſe of the bookes of the prophets and Euangeliſts, and conſumed them with fire alſo. So that indeed it is a very miracle, and an argument that the ſcripture is from aboue, in aſmuch as notwithſtanding the perpetuall enmity of the deuill againſt it, the indeauours of Heretiques to corrupt it, the practiſes of Tyrants vtterly to aboliſh it, and the many hazards which the Church hath been in, which could not chuſe but endanger it; yet it hath ben preſerued whole and entyre, yea, euē in the originall tongues, the old teſtament in the Hebrew, and the new in the Greek, euen vnto this day: we may well apply vnto it the words of the Pſalme, It is the Lords doing, Pſ 1.8.23. and it is marueilous in our eies. Eightly, the forme and dignity of the ſtile, which is (as I ſaid) Fulnes of maieſty in ſimplicity of words. There is no parte or tittle of it which ſauoureth of any earthlines; the maieſty of the ſentences is ſuch, as it cannot be fully and wholly conceiued and vttered by any man; and yet it is alwaies more powerfull in matter, then in words. And we ſee the bookes called the Apochripha, who haue endeauoured to expreſſe the excellency of that holy ſtile; are yet ſo farre from it, that they are but cold, and euen barbarous in compariſon. Ninthly, if when we conſider the excellency of the matter, and the heauenly Maieſty of the ſtile, we ſhall remember alſo what kind of men they were which wrot it, it will adde ſome ſtrength vnto this proofe. For if we conſider them ſimply in themſelues,Exod. 3.1. Ier. 1.6. Math. 4.18. Math. 9.9. Col. 4.4. 1. Tim. 1.13. we ſhall ſee how vnfit they were by all likelihood for ſuch a ſtory. Moſes firſt a ſhepheard, then a prophet; Ieremy a yery child by his own confeſſion; Peter a fiſherman, one that was neuer trayned vp in learning; Mathew a publican, a meere ſtranger to the things of God; Luke a phiſitian, learned, but yet not accuſtomed in things of that quality; Paul a perſecutor, a profeſſed enemy to the doctrine of the goſpell: It could not chuſe but be ſome heauenly and ſpirituall power, that ſhould call, & afterwards enable theſe mē vnto this waighty buſines to be the penmē of that, in which ſo much admirable excellēcy doth appeare. Tēthly, let vs cōſider alſo the power & efficacy of the ſcripture. There is no man but if he obſerue it and hearken to it, ſhall finde the power of it, how it ſearcheth into the very ſecrets of a mans heart, and deuides aſunder the ſoule and the ſpirit, Heb. 4.11. and is a diſcerner of the thoughts and intents; it ſtriketh a terror into the very conſciences of thoſe, which are the greateſt enemies vnto it, and would ſeeme to deſpite it: and that is the very thing, that hath cauſed it to haue ſo many and greiuous aduerſaries among men. We may behold alſo how it works to the reclaiming of many men from their euill waies; what fruits of holines it brings forth in the liues of diuers that profeſſe it, with contempt of the world, what hatred of ſinne, what duties of mercy; yea, and how the loue and ſweetnes thereof hath ſo poſſeſſed the hearts of ſome, that they haue ben content not only to ſacrifice, their wealth, their credit, their good name, their liberty for it, but euen their very liues, and to chuſe rather to beare any torments, then to diſclaime that holy truth, which by the teaching of the ſcripture, they haue once throughly entertained. Thus this power of the word in conuincing ſome, in conuerting others, in amazing ſome, in reioycing others, in drawing ſome earneſtly to loue it, in prouoking others deeply and tiranouſly to deteſt it, this ſame ſecret and effectuall working of it (I ſay) vpon the ſecret powers of the ſoule, is a teſtimony for the ſcripture, that it is no deuiſe of man, but the very ſacred will of God. Theſe ten tokens, I haue thought good to commend vnto your care and conſideration, by which it may be manifeſted vnto vs, that that which we call the Bible, and is dayly commēded vnto vs to be the word of god, is indeed that which it is ſaid to be, and the very thing by which we ſhalbe iudged at the laſt day. 1. The purity of the law. 2. The matter of the ſcripture, the deſcription of mans miſery, and of the true remedy for it. 3. The antiquitie of it. 4. The conſent of it with it ſelfe. 5. The certaine euent of all propheſies. 6. The vnpartiall dealing of thoſe that write it. 7. The miraculous preſeruation of it from the firſt writing till now. 8. The maieſticall ſtile wherein it is written. 9. The condition of the penmen before they were called to that ſeruice. 10. The power & efficacie of it in the working vpon mens conſciences. Howſoeuer (as I haue ſaid) nothing is able to perſwade the minde, but only the ſpirit of God, yet theſe particulars are of force to conuince, and to proue vnto men, whether they will or no; that the ſcripture is no humane hiſtory, but the oracle of God, ordayned by him, to be as it were, a light ſhining in a darke place, (as Saint Peters words are) that by the direction therof, our feet may be guided in the way of peace.

The world groweth to a ripenes and perfection in al kind of ſinne, and the Lords long ſuffering hath made many to thinke, that religion is but a toy, and all ſcripture merely vanitie: and many hearing manifeſt teſtimonies alleadged out of the ſcripture againſt their lewdnes, are not afraid to ſay, that ſure it is not all from God, which is ſaied to be his word. Beſides that euery man by nature ſhall find a ſpice of Atheiſme, euen in his owne boſome, and he ſhall find doubtings ariſe ſometimes euen in theſe maine Points, how he ſhall know ſcripture to be ſcripture, and that there is ſuch a God, and a Chriſt, and a Hell, and a Heauen, as is there made mention of. And therfore for ſtrengthning of vs, both againſte the Atheiſts, and ſcorners which wee ſhal meete with in the world, and the doubtings which may ſpring vp in our owne hearts, I haue thought good (my text giuing me ſo iuſt occaſion), to diſcourſe thus largely of this matter for wheras God ſaieth here he hath written to vs his law, wee cannot poſſibly make any true profitable vſe of this ſpeach, excepte wee be cleared in this pointe; That that which wee account Gods law, is that ſame doctrine which his will was ſhould be committed to writing for our good.

The third Sermon.

BVt they were counted as a ſtrange thing. This is the ſecond parte of this verſe, the former ſhewed the bounty of God voucheſafeing his law; this ſheweth the vnthankfulnes and impiety of men in deſpiſing his law; ſith that by the very courſe of the words, it is plaine that there is a faulte heare diſcouered, therfore in the handling of this part, I will follow this courſe. 1. I will ſhew the nature of the fault. 2. I will opē the greatnes of it. 3. I will declare what puniſhmēt is belōging to it. 4. I wil apply it to to ſee whether it be not alſo our fault fifthly, when it is manifeſt that to count the word of God as a ſtrange thing is a fault, and ſuch a one as ſhalbe puniſhed, and which is alſo our fault; I wil then teach of what vſe all theſe points ought to be vnto vs, and what we muſt indeauour to learne thereby; theſe be the parts and points of this daies ſermon, all neceſſary to the profitable, handling of this clauſe. And firſt what the fault was, and wherein this people treſpaſſed, when they are ſaid to haue coūted the great matters of gods law, as a ſtrange thing.

The effect and ſubſtance of the faulte in a word was this, that how be it the lord had committed and commended his word vnto them, for their neceſſary vſes, intending that it ſhould be familiar vnto them, and alwaies at hand with them as a Councellor in all their occaſions to aduiſe them, yet they reputed it as a matter, not pertaining to them; ſo that, wherin they ought to haue bene moſt conuerſant in it, they were the greateſt ſtrangers; neither were they leſſe ſeene, or more ſlenderly experienced in any one thing, then the rules and precepts of the ſcripture. That is breifely the very true faulte, for which the vnthankfull Iewes are challenged in this place, and that was my firſt pointe. Now leſt when wee ſhall be found guilty of the ſame treſpaſſe, it ſhould ſeeme vnto vs but a ſlight offence; let me draw you to the next point, which is the greatnes of it, and how groſſe a thing it is to counte the honorable matters of Gods law, as a ſtrange thing. I will endeauour to make it manifeſt after as familiar a manner as I can. This is that therfore which I ſay of it, that it was a fault, compounded and made of 3. groſſe euills; 1 is diſobedience, 2 vnthankfulnes, 3 neglect of their owne priuate good, euen the good of ſoules. Firſt it was diſobedience; for the commaundement of God was very ſtraite, that they ſhould all, one and other acquainte themſelues with the things of his law, wherof that one place which is in Deutronomy, is a ſufficiēt witnes;chap. 6. 6, 7. And theſe words &c: Therfore beſides the ordinarie courſe of teaching by the Leuits in the Temple, the Lord commaunded, to bind them as ſignes vpon their heads, and write them vpon the Poſtes of their houſe, & vpon their gates. & all to the end that the law of God by that means might become familiar vnto them: ſo that it was a manifeſt contempte of Gods commaundement, to paſſe that by, as matter which concerned them not, which the Lords deſire and will was by all meanes to accuſtome them vnto. As it was diſobedience to the expreſſe will of God, (and ſo according to the ſaying of Samuell to Saule, as bad as ſinne of witchcraft. 1. Sam. 15.23.) ſo it was vnthankfulnes alſo, & a moſt odious abuſe of gods kindnes. Conſider how; marke the words of my text, I haue written to them &c ſaieth God, ſo that the written word is as it were an epiſtle or letter ſent from the Lord vnto his Church. A letter I ſay of which the matter is waighty, and ſuch as concernes all, euen in the highteſt degree; ſo the carriage & frame of it, conſidering what the Lord is in reſpect of vs, is full of exceeding kindnes, many gracious promiſes, many kind entreaties, many fatherly aduertiſements, euery word in a manner, ſauouring of vnſpeakeable loue. Now put caſe a king ſhould write a letter to his meaneſt ſubiects, nay to ſuch as being traytors to him, ſtood at his mercy to be diſpoſed with at his pleaſure (for ſo is the caſe betwixt God and vs) and ſhould in all temperate manner ſpeake gratiouſly vnto them, promiſing vpon their ſubmiſſion, a finall remitting of their miſbehauiour, yea & a purpoſe to take them finally into his fauour; yf theſe men thus at the kings pleaſure, and thus kindly written vnto, ſhould throw the letter aſide, not vouchſafeing to pervſe it, what name would wee giue vnto this demeanor; we would ſay vnthankfullnes were too fauourable a terme, preſumtion, villeny, vntollerable inſolency; we would not know how to diſcribe it. How muſt it not needs then be vngratitude in a higher degree, that the lord writing to his enemies (as we are all by nature) ſuch a gratious letter of reconcilement, ſueing to win vs, when as it were meeter that we ſhould euen with teares of bloud importune him: yet the ſonnes of men whoſe breath is in their noſthrils, not waighing this vnutterable kindnes, ſhould dare to ſet at naught ſuch a meſſage, and to let it flip as if it were ſome idle ſtuffe, not worth the looking on? Againe wheras it is often touched in the ſcripture, that the lord had a ſpeciall regard ouer the Iewiſh nation, more then to any other vnder heauen; the liberty of enioying the law of god, is noted as the principal benefit which the lord vouchſafed them.Deut. 4.8. What nation is there ſo great (ſaith Moſes) that hath ordinances and lawes ſo righteous, as all the law which I ſet before you this day. And Dauid in the Pſalmes haueing ſpoken at large touching the prouidence of God ouer all mankind, cōmeth at laſt to ſhew wherin the Iewes had the preeminence aboue all other,Pſ. 147.19, 20. in theſe words; He ſhewed his word vnto Iacob, his ſtatutes and Iudgments vnto Iſraell, he hath not dealt ſo with euery nation: Rom. 3.1, 2. And Saint Paul propounding to himſelfe this queſtion, what is then the preferment of the Iew? anſwereth it thus, cheifly becauſe vnto them were committed the oracles of God. So then ſeing among all the bleſſings that God beſtowed vpon thē, this was the choiſe, that the great things of the law were committed vnto them, in it muſt needs be an argument of extreame vnthankfulnes in them to make ſo ſlight account of ſo great a fauour.

The third euill of which this euill here reproued in them, was compounded; was, neglect of their owne priuate good. For the lord had not commended to them, the things of his law, ſimply as a meanes by which they might ſhew their obedience vnto his authority,Eze. 20.11. but the intent of the lord therin was the furtherance of their good. I gaue them (ſaith God) ſtatutes and ordinances, which if a man doe, he ſhall liue in them: the glory ſhould haue returned to God by their obedience, but the cheife profit ſhould haue beene their owne. and therfore for them to let the law lie, like ſome old booke out of vſe, or ſome other forlorne or forraigne matter, it could not but argue a moſt miſerable neglect, and bewray them to be men of a moſt profane and diſſolute diſpoſition: ſo then if you demaund what great matter this was, for which this people was ſo highly blamed in theſe words, They haue accounted the great things of the law, as a ſtrange thing? I anſwere, it was an error compriſing vnder it. 3. ſoule euills; 1. rebellious diſobedience to Gods expreſſe cōmādment: 2. preſumtuous contempt and baſe eſtimation of gods great kindnes. 3. the deſperate neglect of the ſaluation of their owne ſoules. This is the ſecond point. Now for the third.

Which is, touching the puniſhment due to this fault: if we haue obſerued what hath beene ſaid before touching the nature of the ſinne, we cannot doubt, ether that it deſerues a puniſhment, or that the lord will ſurely proceed againſt it in his due time: but yet if we ſhall conſider what the ſcripture ſaith of it in particular, it wil much more affect vs. Thus much therefore we may generally vnderſtand that the lord puniſheth no ſinne more greiuouſly, then the contemning of his word; and thereof we haue no more full and pregnant example then this Iewiſh nation. For wheras ſundry times before the comming of Chriſt in the fleſh, the wrath of God came vpon them, that the iudgments wherwith they were viſited, made euē their eares to tingle that heard them, and brought that very people, whome he had carried (as it were) in his armes out of Egipt, to become a hiſſing and a by-word to the whole world; whoſoeuer obſerueth the courſe of the prophets, ſhall finde that the principall ground of all this, was their ſlight account of the holy doctrine of God, their preferring the inuentions of men, the guiſes of other nations, and the traditions of their fathers; before the bleſſed will of the lord manifeſted and reuealed to them in his law. But leſt we ſhould thinke this is nothing to vs (though indeed it was left written to admoniſh vs) concerning this matter, there are two places of holy ſcripture eſpecially to be conſidered, and they are both in the booke of the Prouerbs,Chap. 28. 9. the one is, he that turneth away his care from hearing the law: euen his prayer ſhalbe abhominable. marke I pray you; there is no duty in the holy ſcripture to which the lord hath promiſed a greater bleſſing then the duty of prayer;Pſ. 65.2. the lord takes it as an honor vnto him, to haue this title, to be called the hearer of prayers; yet the neglect of Gods word, the making no account of the meanes to bring vs to the knowledge of it, turnes all a mans prayers into ſinne, ſtops vp the eares of the lord vnto all his ſutes, doth (as it were) barre vp the gate of heauen againſt him, that though his requeſt be neuer ſo earneſt, yet it is vnpoſſible for him to haue entrance. God will heare no prayer that proceeds from him which doth not eſteeme the knowledge and vnderſtanding of his word; a fearefull Iudgment.

Chap. 1. 22.The other place is, O you fooles, how long will you loue fooliſhnes, & the fooles hate knowledge; ve • 25. and againe, you haue deſpiſed all my counſell, & would none of my aduice; mark now what followes, I will alſo laugh at their deſtruction, & mocke when their feare commeth. I beſeech you in the feare of God, let vs conſider it. The lord is often reported of, to vs in the ſcripture by the name of a mercifull God, a God that doeth not puniſh willingly: a God that doeth not take delight in the death of him that dieth: what a grieuous ſinne then muſt that needs be, which turneth that ſo ſweete and gratious nature of God into that extremity, that he ſhould euen reioice at mens deſtruction, & take pleaſure in their tormente. And yet this reckoning the word of God as a ſtrange thing, brings forth this ſtrange effect, and makes that God who delights in mercy, to pleaſe himſelfe in the feirce execution of his vengance.

Thus then wee end this pointe▪ if you aſke what iudgment is due to this offence of not regarding the greate things of Gods law, I anſwere, in generall it ſets open the very floodgate of Gods wrath as appeareth by the example of the Iewes; 2 in perticular, it makes all our praiers odious, and the torment of our ſoules,Luc. 14.28. a matter of reioyceing and pleaſure to the Lord. It is truly ſaied of our Sauiour, To whom God giues much, of him he requires much. The liberty of his word is the greateſt bleſſing, and therfore the contempt therof muſt needs bring vpon vs the greateſt vengance.

Come wee now to the next point, to ſee whether this fault thus deſcribed, and thus deſeruing to be puniſhed; be not our faulte alſo, that ſo wee may by degrees make a way to that which is the vſe and drift of the whole ſcripture.

And firſt heare, to the end that it may appeare, that this is our fault to neglect Gods word, we muſt neceſſarily enquire, whether the lord hath not afforded vs the ſame bleſſing, I meane the liberty of his word. It is a thing that cannot be denied, that the kindnes of God in his behalfe towards vs, is no whit inferior to that which in former times he ſhewed to the Iewes, I do thinke that no man can name any one particular tending to the diſcouery and making manifeſt of the law: of God, which is not graunted to vs in as great a meaſure, as it was to them: Nay looke by how much the miniſtery of the goſpell doth exceed the miniſtery of the law, by ſo much is the mercy of God greater vnto vs, then vnto them; becauſe it is free for vs to behold the ſubſtance of that, wherof they ſaw but the ſhadowes only. So that the lord may euery way and in euery reſpect, ſay to vs as truly, as euer he might ſay to them, I haue written to you the great things of my law It is manifeſt then I thinke to euery one that vnderſtandeth any thing, that we are nothing inferior to the Iewes in reſpect of the bleſſing, I doubt not but it ſhall alſo appeare, that we do fully match them, nay I beleeue, go farre beyond them in the contempt. And to the end I may make good that which I ſay, let me ſhew it in particulars how he word of God, the holy will of God reuealed in the ſripture is a meere ſtranger vnto vs; a thing that is farre, from being ſo well knowne, and ſo familiar vnto vs as it ought to be; and let that which I ſay be credited, onely ſo farre, as your owne conſciences ſhall find it to be true. The word of God is a ſtrange thing to our iudgments, a ſtrange thing to our thoughts, ſtrange to our affections, ſtrange to our tongues and ſpeaches, ſtrang to our courſes and to our ordinary conuerſation, if this be true, how ſhall we be able to ſhift of the like challenge from the lord, which is heere made againſt the Iewes; vz: that we haue accounted the great things of Gods law as a ſtrange thing. Firſt it is ſtraung to our iudgments; that appeareth by our exceeding ignorance in the things of God, and by that extreame dulnes of conceipt which is ſtill to be ſeene in vs: There is ſcarcely any one thing of thoſe which doe neceſſarily & generally concerne men, wherein the greateſt parte of our people are leſſe ſeene, then the doctrine of Gods word; there is nothing which they heare ſpoken of in any company, or vpon any occaſion, the meaning courſe, and ſcope wherof they doe leſſe apprehend, then the rules & precepts and inſtructiōs of the ſcripture: men of yeares and great experience, ſkillfull in the courſes of the world, wiſe in their affaires and very pollitique, well ſeeme in matters of law, able to ſpeake well and with good aduiſe about outward things, a man would wonder to heare their weaknes and ſimplicity in religiō. This ſhewes that the law of god is a ſtrange thing to our Iudgments; there is nothing leſſe knowne, there is nothing leſſe conceiued. Secondly, it is ſtrange to our thoughts; Truth is, Thoughts are knowne only vnto God, who is the ſole ſearcher of mens hearts; but yet (if our conſciences being appealed vnto) wee will ſpeake the truth as it is, I beleeue that wee muſt (whether wee will or no) confeſſe, that our mindes are ſo (in a manner) wholly taken vp with couetous, ambitious, ydle, wanton, reuengfull thoughts, riſing out of our corrupt hearts, as from a continuall ſpring, that there is ſcarcely any roome or time for any priuate queſtionings or communings wich our ſelues touching the words of eternall life, and the greate things of Gods law.Ioh. 6.68. Such meditations may ſometimes (perhaps) knock at the outward doore of our hearts, or (it may be) find, vpon a fit ſome ſodaine and ſuperficiall entertainement, but (alas) they are quickly vaniſhed; and like a ſerpent vpon a ſtone, Pro. 30.19. Coſſ. 3.16. or a ſhippe in the middes of the ſea, leaue no print behind them; and by that meanes neuer come to pitch with vs or to dwell plenteouſly in our heartes Thirdly there is as ſmall acquaintance betwixt the word of God and our affections: I neede ſay no more to proue it but this, namely, that there is nothing which doeth ſooner tire vs aut, and make our ſpirits dull & lumpiſh, then the exerciſes of the word, in what kind ſoeuer. In other things wee are like to the Horſele aches daughters, which crie, Pro. 30.25. giue, giue, and we are ſeldome heard to ſay it is enough: but in matters of religion we are very moderate; compendious ſermons, breife diſcourſes, ſhort prayers, haſty meditations, theſe pleaſe vs beſt. Indeed were it not for very ſhame, we would haue none at all. Thus Gods word is not to vs as a beloued freind, of whoſe ſweet acquaintance we could neuer be weary, but as ſome vnwelcome ſtranger, who (it may be) by importunity, getteth a nights lodging with vs, but his departure pleaſeth vs better then his comming. Now fourthly for our tongues and ſpeaches, let vs call to minde our ordinarie conferences, at home, at worke, in iournies, in meetings, in going and coming too and from the church, and then ſaie truly, whether if our ſauiour Chriſt ſhould ſuddainly chop in amongſt vs, as he did to ſee the two diſciples traueling to Emaus,Luk. 24.15. and ſhould ſaie to vs as he did to them, what manner of communications are theſe that you haue one to another? we ſhould be able to anſwere him for on time of a thouſand, that we are reuerentlie and ſoberlie communing together of good things, conferring of the things in which publiquelie we haue beene taught, that ſo we might both edify our ſelues in our moſt holy faith, and might alſo prouoke and ſtirre vp one another. to good workes. doubtles (as it was ſaid to Peter) our very ſpeach would bewray vs, Iud uer. 10. Arb. 10.24. and the barrennes of our talke, would diſcouer the drines and deadnes of our hearts. But now laſtlie although the word of God doe now and then twang vpon ſome mens tongues, and be made a matter of diſcourſe and table-talke, to take vp the time, or to ſhew wit, or els be called in by ſome profaine ones,Iudg. 16.25. as Sampſon was by the Philiſtins, to make them paſtime, yet it is moſt vniuerſally a ſtranger to mens liues and conuerſations. It is madnes in the worlds account for a man in all things (with Dauid) to make the teſtimonies of the lord,Pſal. 19.24. his councellors, and to ſtand vpon theſe ſtrict and nice termes of conſience, as not to aduenture vpon any thing, but that which he may warrant vnto his owne ſoule therby. Shall it not hinder my profit? will it be no blemiſh to my reputation, may I thereby further ſuch & ſuch purpoſes? are ther any examples of men of ſome note and faſhion in the world running the ſame courſes? Here is the ordinary religion of the world; but as for laying the precepts of the word as preciſe rules for the ordering of al our waies, and the guiding of our liues in the lords path, it is a thing ſo ridiculous, & vnreaſonable in common Iudgment, and through diſcontinuance of theſe euill times ſo out of vſe, that when as the word challengeth that right of gouerning vs which the Lord hath giuen it, men forth with (ſo ſtrange a thing is it vnto them to beare the yoke) ſnuffe and are not afraid to expoſtulate with it, as the Sodomits did with Lot,Gen. 19.9. ſhall it, being a ſtranger iudge & rule ouer vs? Thus I haue by particulars confirmed this pointe; viz that wee are as deſeruedly liable to this reproofe, as the Iewes were. The Lord wrote vnto them the greate things of his law; ſo he hath done to vs; they accounted them as a ſtrange thing, wee are very equall to them in contempt.

Now for the laſt pointe propounded, namely the vſe of all that hath beene ſaied, it muſt needs be this: viz: That ſeeing to account the greate things of Gods law as a ſtrange thing, is 1 a faulte, 2 a greuious fault, 3 a faulte liable to ſo extreame puniſhment, and 4 our faulte: there is no remedy (vnleſſe by a bold perſiſting in an apparent euill wee will prouoke God) but wee muſt henceforth giue all diligence, that the word of God may be no more a ſtranger vnto vs, but a dweller with vs, and may become familiar vnto vs. That this is a dutie from which no man is exempted, the ſcripture is manifeſt, in which (if the whole body of it throughout be examined (there is no releaſement or diſpenſation giuen vnto any to neglect the ſearching of Gods booke; nether was it euer maintayned by any doctrine; but by doctrine of Popery, that ordinary men need not ſeeke to be made acquainted with the ſcripture. Wee read that when the Philiſtins had the Iſraelits in bondage,1. Sam. 13. one pollecy to keepe them vnder, and to detaine them in perpetuall thraldome, was this; they left them neuer a ſmith throughout all the land, and what was their reaſon, leaſt (ſaied they) the Hebrewes make them ſworde & ſpeares. 19. ver. if they tooke away their weapons from them, it was an eaſie thing to oppreſſe them. The very like pollicy was vſed in the dayes of Popery, to the end to continue the people in blindnes, that they might not deſcriy the abhomination of that religion, by the light of the ſcripture. They tooke the bible from them, and ſhutt it vp in Colledges and libraries, and ſuffered it not to paſſe, but in a language which the vulgar vnderſtood not. And as in that bondage of the Iſraelites vnder the Philiſtins, no man could ſhearpen his mattock, his axe,20. ver. and his weeding hooke, but they muſt be beholding to the Philiſtins, and take of them ſuch helpe, as they would vouchſafe to afford them; So in the daies of Popiſhi blindnes, no common man wanting the helpes of learning and knowledge in the tongues, could enioy the benefite of any ſpirituall ſharpening, any comforte for his ſoule, but as it pleaſed thoſe tirants ouer Gods heritage to beſtow vpon them. So that the contempte of the ſcripture of God (which is the common ſicknes of the country) is naught elſe, but a very dregg of popery; ignorance being the ſcepter of that kingdome; and the reaſons which euen the moſt learned papſtis alleadge for the diſcharging of the Laity, from conuerting with the ſcripture, being the very ſame which euery profaine ignorant perſon, is able by the priuate teaching of his owne corrupt hearte, to pleade on the behalfe of his owne careleſnes. Well, the ſcope of this place (which is a parte of that holy truth by which wee muſt be iudged at the laſt day (requireth at our hands better things: and if wee be any whit a ſhamed of our former neglect, and thinke our ſelues bounde in conſcience, to grow into a farther degree of familiarity with the word of God, the vſeing of theſe helpes ſhalbe a greate furtherance.

An humble ſetting our ſelues to ſchole to the publique miniſtery. In Chriſte are hid all the treaſures of wiſedome & knowledge; and in the ſound and a ſincere preaching of the word, there is plainely ſet out vnto vs the very miſtery of Chriſt. To this courſe is the bleſſing promiſed, that it ſhall ſaue them that beleiue, Col. 2 3. 1. Cor. 1.21. eſpecially when it is yeelded to with humility, & with a holy diſclaiming of a mans owne ſeeming wiſedome. For the Lord will guide the meeke in Iudgment, & teach the humble his way, yea his very ſecret is reuealed vnto ſuch: according as on the contrary he catcheth the wiſe in their owne craftiues, Pſal. 25.9.14. 1. Cor. 3.19. Rom. 1.22. and maketh them become fooles, when they profeſſe the greateſt wiſedome. If wee would then grow into more & more acquaintance with the ſcripture, wee muſt weare out the threſhold of the Lords howſe, and wacth daily at his gates, Pro. 8.33. Pro. 2.2, 5. & giue attendance at the poſtes of his doores: For if thou cauſe thine eares to hearken vnto wiſedome, and encline thine heart: then ſhalt thou vnderſtand the feare of the lord, and finde the the knowledge of God. if in our affections and care we be ſtrangers to publique teaching, we may perhaps haue ſome ſmattering and ſuperficiall knowledge, but can neuer haue any true taſt of the marrow and ſweetnes of the ſcripture. 2 priuate exerciſe, namely an aduiſed, intentiue, and well prepared reading (if we be able) or a hearing others read. This rubs vp the memory of things heard publiquely, confirmes the iudgment, makes fit to depend vpon the church inſtruction, and inures to the phraſe and language of the ſcripture: 2 a buſy and ſecret meditating and exerciſing the thoughts about ſuch things as we haue receiued. This doth (as the Apoſtles ſpeakes) deliuer, and (as it were) caſt vs into the forme, Rom. 6.17. and mould of doctrine which we heare, and ſeaſoneth the inner man, euen the ſpirit of the minde, with that holy truth which we haue learned. 3. A reuerent and diſcreet conference touching heauenly things as occaſion falleth ſometime with our miniſter,Mar. 4.10. Heb. 3.13. Chap. 310.24. Deut. 6.7. Luk. 24.13.14. ſometimes with our neighbours, ſometimes at home with our famelies, ſometimes abroad euen as we walke by the way. This is a notable quickning for our ſelues, and a great help to others. The lips of the wiſe doe ſpread abroade knowledge; Pro. 5.7. Pro. 10.21. and feed many.

At the leſt ſome of theſe priuate exerciſes ſhould daily be performed, for miſerable is that man who for one whole day togeather, doeth nether buſie his tounge, nor employ his thoughts, nor apply his eares to ſome holy vſe, to heare, or talke, or muſe about ſomething by which he may be built vp in Chriſt Ieſus. 3 Carefull and ſtedfaſt practiſe proceeding from a reſolute vow, and as it were a ſoleume oath taken betwixt God and a mans owne ſoule, to keepe the Lords righteous Iudgments and to haue reſpect to all his commaundements. Vſe in all things breeds cunning,Pſal. 119.106. uer. 6. and he which makes it his care to Put in execution ſuch good duties, as he heares taught, praying the Lord to eſtabliſh him in euery word & good worke, will in time grow ſo perfect in good things, that he ſhall euen with a kind of pleaſure, (for the Lords yoake is eaſie) walke in the law of the Lord neuer being idle nor vnfruitfull in the knowledge of Chriſt, 2. Theſ. 2.17. Heb. 13.21. Math. 11.30. Pſ 1.119.1. 2. Pet. 1.8. Tit. 2.10. but adorning the doctrine of God our ſauiour in all things. The conſcionable practiſe of theſe duties ſhall by the bleſſing of God, reforme our common fault of being ſtrangers in Gods, booke and ſhall by making Chriſts word dwell with vs, fit, and make vs ready to dwell with him for euer in his kingdome.

The ende of the third Sermon. Let God alone haue the glorie.