The Dignity of the Scripture

The first Sermon.

T His verse is as it were the lords complainte touching the wretched carelessness of the sons of men, who enjoining the greatest benefit, viz. the blessed liberty of this word, yet notwithstanding utterly neglect it, and esteem it as a thing not worthy the regarding. That I may both for your profit, and mine own help proceed in handling of it, with the better order, I will divide it into two parts; the first may be not unfitly called. God's bounty, I have written to them the great thing of my law; the second may he termed. man's impiety, but they were counted as a strange thing. God hath vouchsafed the free use of his word; what greater bounty? Men pass by it as a thing not worth the looking to, what greater impiety? of these two points in order.

I have &c: In the first part we have two things to consider, first the commendation of gods word; secondly the mercy of god in vouchsafing it unto us: The word of god is commended unto us in these terms; The great things of the law; The word which is out of the Heb. translated here (great) signifieth, honorable, or precious, or ample and plentiful: so that the word of God is commended here, by two things, 1. the plenty, and abundance, and largeness of matter that is in it; 2. the price, and excellency, and worth of the matter. I will speak of both severally & I pray you let us well observe them, that the word of God may grow into greater credit with us then it is.

Touching the largeness and amplenes of the word of god, I set down this point; That all necessary points either touching faith or manners, are abundantly contained, and laid forth in the scriptures; for proof whereof, that one saying of the Apostle is sufficient; The whole scripture is given by inspiration of God, and is profitable, to teach, to improve, to correct, and to instruct in righteousness: now what spiritual occasion can there be devised, which is not here mentioned? what matter is there in the whole body of religion, but it may well be reserved 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 whatsoever. These things (saith Sainte John) are written, that ye might have life through his name; a plain testimony that there is enough left written in the bible, for the begetting of faith, and for the guiding of the soul of every faithful believer unto life eternal. I gave them my statutes (saith God) I declared my judgments unto them, which if a man do he shall live: the taking of that course which is prescribed to us in the word, is all sufficient to salvation. They have Moses & the Prophets saith Abraham to the rich glutton in hell; meaning that then they want no needful instruction, for the bringing of them by repentance unto life. Infinite are the places of scripture to this end, showing the absoluteness of that doctrine, which is contained in the written word, urging us to rest our selves satisfied with that which is revealed, condemning all the inventions and traditions of man that are added thereunto. And seeing it is a sure thing that the books of holy scripture, are penned by the special guidance of gods spirit, as Sainte Peter affirmeth; it must needs follow that if there be any needful matter omitted in them, it came to pass, ether because they which wrote, did not know it, or because, knowing it they would not reveal it, or because being willing to reveal it, they forgot it, or else because though they forgot it not, yet they knew not how, and in what manner to perform it. Now whichsoeuer of all these we shall think, we shall caste a very great indignity and disgrace, not simply upon the pen-men of the scripture, but upon the spirit of God, by whose special direction, they wrote every word and title, and upon whom to lay any imputation, ether of weakness or unwillingness to perform any thing for the good of God's Church, were no less then blasphemy. Add hereto for the better opening of this point, that look what is the spiritual necessity of a Christian upon 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 give him fullness of direction. If he be a Magistrate, it teacheth him how to govern, 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 servant, it showeth him in every of these, how to demean himself as becomes a Christian: It gives him direction for his apparel, his speech, his diet, his company, his disports, his labor, his buying and selling, yea and for his very sleep, and for those things which may be thought most arbitrary and indifferent. It is impossible for him to devise anything, touching which he may not fetch a needful direction from the scripture. Again, conceive of him how you will in regard of the several degrees of Christianity, the word of God is still his councellor: if he be ignorant, there be plain principles of religion, as milk to feed him; if he be better grounded, there be points of greater depth to employ him; if there be any case of conscience that troubles him, any scruple that disquiets him, there is infallible certainty to resolve him; if he be afflicted either in body sickness, or in goods with losses, or in good name with undeserved reproaches, or in mind with the buffeting of Satan, and his own corruption; there is plenty of comfort to relieve him, there is store of rules to inform him, how to profit by his trials: if he be zealous, there is matter to encourage him: if cold and falling back; there is means to quicken him: if he be stubborn and obstinate, there is judgment to humble him: if he be broken hearted, there is a salve to restore him: if he be turned out of the way by some great sin, there is as it were a bridle to stop him: whatsoever his occasion be, how ever his soul is affected, in what perplexity soever he is, whether it be comfort or council, or resolution, or reproof, or instruction that he needs; the word of God is a plentiful storehouse and meets to the full which every spiritual necessity, so then this is my reason, why the law of God, the word of God, is called great, or large because look of what extent & widenes our spiritual wants are, of the same are those holy directions which the Lord hath revealed in his word. I have seen (saith David) an end of all perfection, but thy law it exceeding large. Let us now make use of this doctrine. The use of this pointe touching the largnes and amplenes of the word of God, extending and stretching it self to all the spiritual occasions of all God's people, is first to overthrow the judgment and practice of the Church of Roome, which, as though there were some defecte in the scripture, or some needful matter receive the writ̄ word itself, and must be believed also as profitable and necessary to salvation. Now this opinion and course is plain against this place of scripture, in which the word of God is graced with this title, great, or plentiful, or large, if there be anything left out of it, which is necessary for the information of any man's soul unto life eternal, sure it hath not deserved that honorable name where with it is styled: I mean, if a Christian man either for the settling of his soul in a matter of faith, or the directing of his course in a matter of conversation, should find that scantness and barrenness in the scripture, that he should be fain to go seek direction elsewhere: or if there were no want in the word of God, why should he be so heavily cursed that puts ought unto it? whereas if there be any point needful to salvation, which is not mentioned in it, there must of necessity be some addition. And therefore we must forever separate our selves from that Church, which (when God hath written his word as a perfect direction, full and entire in every respect) thrusts upon us the inventions of man, daring also to make them in authority equal to the scriptures.

This is the first use, even to teach us heartily and unfeignedly to detest, all additions to the word of God, and all the not revealed in it, hath added to it a pack and rabble of unwritten traditions, concerning which it teaceth, that they are to be received and embraced with the same affection, with the likezeale; with the same respect, as we do authors of them whatsoever: and yet with this caution, that we must beware that we be not deceived in the right understanding of that which we call an Addition to the scripture: we must not think as some do, that this ordinance of God which we call preaching, is an adding to the scripture; it being a course which God in his wisdom hath appointed for the gathering of his Church, and for the opening and discovering unto the sons of men, the hid treasure: But that is called an Addition to the word of God, which being commended unto men as a matter of religion cannot be justified, nor warranted, nor made good by the written word, but is grounded only either upon carnal reason and conceit, or upon the will of him that urgeth it; All and every such addition we must take heed of, and remember what the Apostle saith: If any man deliver any other (meaning any other for substance, though in words and manner of delivery it may differ) though he were an Angel, &c. let him be accursed.

2. The second use of this pointe is to condemn the common neglect, and universal contempt of the precepts and rules of holy scripture: what occasion soever we have the word of God is still at hand to counsel us, and it is such a direction, as cannot deceive us yet in the most of our cases and spiritual needs, we will seek to any thing rather then to the scripture. In the worship of god we do much more esteem our own humors and the traditions of our fathers, then the prescription of the word.

In matters of conversation, we prefer the examples & guises of the times, the course & practice of the multitude, before the principles of gods spirit: nay we think it too much preciseness, and a thing very ridiculous and childish, to tie a man's self so strait, as not willingly to swerve frō the direction, and warrant of the scriptures. If we be sick, we will go first to carnal means, & last to the scripture: if we be greiued in mind and touched in conscience, we will look for comfort anywhere, before we will seek it in the scripture: if we be wronged and injured in the world, we will run after the eggings on of our own corrupt heart, to be our own auengers, before we will ask counsel of the scripture. As in these few, so almost in all other things, any rules please us better then the rules of the scripture. In apparel we are led by the fashion, in meat and drink by our sensual appetite; in recreation by company or by our own in ordinate affections: in dealings with men, by our profit; in getting riches, by our insatiable desires; these be our rules: the precepts of the word of God either we do not know, or we do not esteem them, or we think it a burden, and a kind of restraint to be tied to observe them. Thus we are like unto those of whom God cōplains by Jeremiah, They have forsaken me (saith he) the fountain of living waters, & dignity themselves pittes, even broken pits that can hold no water, so we let go the best advise which cannot err, and devise rules and precepts to our selves, which must needs deceive us. To reform this common evil, let us remember what we have heard, viz. that God hath furnished his word with variety of directions, the precepts of it are of equal largeness to our spiritual occasions: as many as walk according to this rule, peace shall be upon them (saith the Apostle: but to every other course whatsoever it be; we may boldly apply the saying of Solomon: There is a way that seemeth right unto a man, but the issues thereof are the waîes of death. And thus much of the commendation given to the law of God, it is large in matter, and abounding with variety of doctrine.

Now followeth to speak of the next thing by which it commended; It is precious, the value and price of the matter, doth equal the largeness and variety of it. The preciousness and excellency may many ways be made known unto us; [ 1] first by the author of it, which is God, for which cause it is so often called the word of God: the law of God, the counsel of God, the oracles of God: The whole scripture was given (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 have written it (saith he) here in my text. So that it is no idle tale devised as Atheists say by the wit of man to keep the vulgar in subjection; but it is the very mind of God, & the very express pattern of that truth, which is originally in the fountain of all truth, which is the lord: secondly by the matter of it; the matter of scripture is in a word, that great mistery of godliness of which [ 2] the Apostle speaketh, God manifested in the flesh &c. A glorious mistery: A hid mistery which non of the princes of this world could know; A mistery which no man by the wit of man is ever able to conceive; A mystery which the Angels in heaven do admire, and the Devils in hell do tremble at: A mystery which the Atheists in their mouths do scoff at, but even at the same time in their hearts do quake to consider. This is the matter of the scripture, Jesus Christ, yesterday, today, the same forever: he is the yea, and the amen of all the promises, the Alpha and the Omega, the first, and the last, the pith and marrow of the whole: thirdly by the style of it; Fullness of [ 3] majesty in simplicity of words, the like temper nowhere else to be found in any human writer whatsoever. I know that in sundry parcels of the scripture, there are to be seen many more then steppes or prints of eloquence, which the wisdom of God did to make us know, that he could if it had pleased him, have frettised (as it were) the whole volume of the book with the excellency of words; yet generally it is so carried, in such a low phrase of speech, which yet doth not savor of any earthly mould, but makes a man even as it were in despite of himself to admire it Thy testimonies are wonderful (saith David) yet in the next verse he saith, the entrance into them showeth light, & giveth understanding: so that there is a depth of mystery in plains of words. Fourthly, the end of it; the end of the scripture is not to please idle humors with variety of delightful matters, [ 4] nether to exercise busy wits with subtlety of questions, nor to be as a matter of story only to acquaint men with the course of times, nor to furnish mē with ability to discourse; the word of God aims at none of these ends, (which yet notwithstanding are the chief scope, and even the happiness of the most Authors,) but it drives at this one point, to make a man wise unto salvation. To show the path of life; To guide our feet into the way of peace, we may read in the great book of the creatures (as I may so call it,) the invisible things of god, his eternal power & godhead; yet the knowledge of God gotten there is of no power, but only to make us inexcusable. And therefore David having spoken of the majesty of God which appeareth even in the creation of things, comes at last, to this, The law of the lord is perfect conuering the soul, to show, that without the word of God, though man might gain knowledge enough to condemn him, yet he could get none to save him. And so many other places having declared the testimonies of the power of God which are to be seen even in the very waves of the sea, at last he concludes the psalm, O lord thy testimonies are very sure, meaning that there is no certain 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 Jews, because they only had the scriptures. Now then look how far salvation, life eternal, everlasting happiness, do exceed all other things, by so much is the doctrine of the scripture of greater price, then all other doctrines, then all other writings whatsoever. Thus you see the price and exellency of the word of God; precious for the author, the God of truth; precious for the matter, the glorious mystery of Christ; precious for the frame and form, plainness of style mixed with majesty: precious for the end, to make us wise unto salvation. Let us endeavor now to make the best use of this doctrine.

1. The first use of it, is to admōish every minister, (who by his office and calling is to handle the word of God) to to do it with reverence and humility, in as much as it is a thing of that exceeding price, and therefore a woe shall be unto him whosoever, that shall rashly, and unadvisedly, and unreverantly dispence it. We shall read, that among other the holy things which God ordained to be made in the ancient tabernacle he appointed a laver of brass, in which Aaron and his sons should wash their hands and their feet, so often as they went into the tabernacle, or did go unto the altar to minister; which outward washing commanded to the priests (and that with such a strait penalty, that they must do it lest they die, ) serveth to teach all those that succeed them in the service 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, adventure to meddle with a thing of that heavenly price, as the word of God is. If any man speak, let him speak as the words of God (saith Saint Peter.

2. Secondly it is an admonition also to all that come to hear, to take heed (as Solomon saith) to their feet before they come into the house of God. I may say to you touching the word of God, as Christ said to the people touching John baptist, what went ye out (saith he) into the wilderness to see? so what is it that you come from your houses to the Church to be partakers of? is it an idle song, or an old wives tale, or a foolish history, or a frivolous interlude 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 do you consider from whom it comes, of whom it treats, and to what end it aims? if you do, how do you dare to come unto it with unprepared, unreformed, unsanctified hearts? how is it that we make no more account of hearing it, then of any other vain employment? Alas who is there amongst us, but generally he comes with as great preparation to his work, or to his market, or to his play, as he doth to the grauest exercises of the most precious word of God? nay our preparation usually is greater unto things of that nature, then to this: for whiles we are setting our selves to these occasions, we will busy our tongues, and our thoughts, about the things pertaining to them; but when we come to the word, we never seek to disburthen our thoughts of all other matters; that we might be the more free to entertain a thing of that exceeding price: Remēber what god said to Moses when he appeared unto him; when Moses was coming towards the place, God called unto him; put off thy shoes, &c. meaning by that ceremony to strike a kind of awful reverence into Moses, when as he was now to come & stand before God: thereby also teaching us, that when we come to the exercises of God's worship, (among which the use of the word is the principal) we must labor (as the Apostle saith) to cast away everything that presseth down, & to ease our selves from every unclean, unhallowed, worldly or needless thought, from every irreverent motion, which may be a clog, or hindrance unto us, in the saueing heareing of God's word. This is the second use.

3. Thirdly it is to be applied as an advertisement to all those that Professe themselves to be knowers and doers of the word, to beware how by their evil lives, they be a means to bring the precious word of God into disgrace, we see by every days experience, how forward men of corrupt minds are, to pry into the actions and courses of those, which seem to have some more respect unto the word of God, and to religion, then they themselves have, & how joyful a thing it is unto them, when they can have but any color of occasion to say. Lo these be the men that be so full of scripture that talk so much of God's word, behold their fruits, mark If they be not as bad, or worse then any other: This is a game unto such, and by this means, they wretchedly strengthen themselves in their contempt of all goodness: woe to him whosoever, that shall give just cause to such people of exception, and to make God's precious word, to become a byword in the mouths of evil men: how often doeth the Apostle give charge to professors of religion, to look unto it, that the word of God be not evil spoken of? what a heavy accusatiō is it that is laid to the charge of the Jews; the name of God is blasphemed among the gentiles through you; what a sharp expostulation is that which is used by God him self against dissembling hypocrites, which like a rower in a boat, looks one way, and pulls another, to profess one thing, and do the contrary, what hast thou to do to take my covenant in thy mouth &c. David was a man dear unto God, yet because by his adultery and murder, he had made the enemies of God to blaspheme, the Lord would not suffer the fact to go away without some testimony of his displeasure: And sure what ever thou be, be sure the Lord will punish thee, if thy evil life, thy not laboring to master thine own affections, and to make thy conversation such as becometh the Gospel, do give occasion to any profane person, to ieast at religion, and speak evil of the ways of Godlines. Remember it therefore ye that love the word, remember it, I say, that the word of God is precious, be not you a means to bring it into disgrace. This is the third use.

4. A fourth use is to cut off all vain and idle using of the scripture: It is a common grace of some to use some words or sentences of scripture, in steed of ieasts and prouerbs, in their common talk, by which to delight themselves and other. The word of God is Precious, and ought to be used with great regard. I will look upon him that is of a coutrite heart, and that trembleth at my words. There is a great difference betwixt trembling at the word, and making of a man's self merry by playing and toying with the word, the Lord looks upon the one and pitieth it; he sets himself against the other and will revenge it. We have an example of the practice of it in the history of the Church, in that wicked Emperor Julian, his manner was to reach unto the Christians boxes on the ear, and withal to bid them turn the other; for (saith he) your master bids you that whosoever smiteth you on the cheek, you should turn to him the other also: And so whē he denied pay to the christiā soldiers that were hired by him, and they complained thereof unto him; his answer was, that he did to make them fit for the kingdom of heaven; because Christ had said; Blessed are the poor in spirit, for theirs is the kingdom of heaven; thus this profane wretch scoffed at the scripture: we must labor to take heed of the like wretchedness. Pilate was but a Heathē, yet the text saith that when he heard but the name of the son of God, he was afraid. We that profess our selves Christians should much more reverence the holy word of God, in every title whereof, the majesty of God may be seen. You shall read that the oil wherewith the tabernacle and the Ark, and the Priests were anointed was holy, and therefore no man might put it to any other use, either to anoint his own flesh with it, or to make a composition like unto it: The like may be said of the holy doctrine of the scripture, it is appointed as an holy oil, to supple, and to refresh the souls and consciences of God's people, and therefore may not be diverted by us, to any other profane or idle use whatsoever. It is a taking of the name of God in vain, and a breach of the third commandment. These are the uses I thought good to make of this that the things of the law of God are called honorable or precious; And thus much touching the first part of this clause, the commendation of God's word, the matter of it, is very large, and it is very precious.

I come unto the second part of the clause, touching the mercy of God in vouchsafing his word unto us, in these words, I have written unto 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 meet to write it: 3 when the word of God began first to be writ̄, & how it was preserved for the Churches use all that time: 4 how we shall be assured, that that which among us is now called the scripture, is the very same word and precious will of God, which he hath written, for the use and comfort of his people. These points are meet to be opened, both for the well understanding of this place in hand, and for the settling of us against Atheism, and the persuading of us of the authority of the scripture. Time will not suffer me to enter into them all now, I will proceed as far as I can. First how it can be said that God hath written his word?

God is said to have written his word in two respects, 1 because the 10 commandments (of which all the rest that is written in the volume of the book, is but as it were a comment or exposition) these I say were written after a secret, unknown, and unutterable manner by God him self, 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 have 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 God's appointment we read how Moses was commanded to write; so was Isaiah, so was Jeremiah, so was Ezekiel, so was Habakkuk, and so was John as you shall read in the book of the Revelation: 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 deliver that, of which the church should have continual use to the worlds end, no doubt he did in that charge insinuate, that they should not only preach by word of mouth, but should commit the sum of their doctrine, to writing also; that the same might be preserved to all posterities. As it is plain 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; for which we need no better proof then that one of Peters, now once or twice already mentioned: so then because God writ the law immediately with his own finger, and then both gave commandment and order for the writing of the rest, and directed the writers so, that they could not in anything indicted by them be mistaken; the word is said to have been written by the lord.

The use 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 contain a most necessary & exact form of doctrine, seeing that god is the author of it, who both in his wisdom knew what was conueniāt, and in his love would not keep secret anything which he knew to be for the necessary behoove of his own chosen.

Again it can be no trivial or base or vulgar matter, which is commended unto us, as it were out of the bosom of the Lord; and for the ratifying whereof, our Savior Christ spent his own blood; and in framing whereof the spirit of God hath breathed so extraordinarily. But the principal and more proper use which we are to make hereof, is to be an assurance to us, of the irrevocable & unchangeable certainty of the scripture: and that as our Savior saith; Heaven and earth shall pass away before one title thereof do fall to the ground vnfullfilled. It is a good observation of one of the fathers; if Pilate (saith he) being but a man, after he had set the title over Christ's head upon the cross, & was dealt with by the Jews to alter it, could say, quod scripsi scripsi, meaning that having set it down upon good advise he would not change it: much more may we be sure that the Lord having written his will, and set it forth to the view of the world as an absolute rule unto all, will never alter the thing that is gone out of his mouth. Men alter their writings many times, because of some oversight or mistaking, or because of some second thoughts wiser then their former; it were blasphemy to impute any such thing unto God. Again there is much failing in the execution of men's laws, either through the remissenes of those that are entrusted with them, or through want of power to go thorough with them. The Lord is neither slack as men count slackenes saith Saint Peter, neither yet is his hand shortened that he should not be able to see every parcel of his holy pleasure put in execution. It may seem needles to insist upon this pointe, touching the infallible certainty and fulfilling of the scripture, but if we consider our times, we shall see it is a needful doctrine. For whatsoever men's profession is, their conversation is such, that a man may well think of them, that they imagine the word of God to be but an idle tale, a frightful sound to amaze fools: full of terrible threatenings, but yet lighter then vanity in performance. Doth the unchaste person think it true, that whoremongers and adulterers God will judge? doth the drūkard believe, that no such shall inherit the kingdom of God? doth the usurer imagine that there is any certainty in that speech, that no such shall be received into heaven? doth the contemner of God's word suppose, that that shall come to pass which Paul saith VIZ: that the lord will in flaming fire, render vengeance to them that do not obey the Gospel? doth the despiser of knowledge persuade himself, that Solomon spake with authority when he said, The lord would laugh at his dectruction? do those that presume upon God's mercy, and think they may live how they will, and repent when they will, give credit to that where it is said, that these which do despise the riches of God's bounty, and abuse his patience, do but heap up wrath to themselves against the day of judgment. 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 continual practice? sure it is not: for out of all doubt, if they had any such conceit, and did not rather say to themselves as they did in Jeremiah's time, it is but wind, they would humble themselves before the Lord, for their evils past, and their future reformation should manifest their reverent persuasion of the certainite of those Judgments which stand upon record in in the scriptures. Therefore let us remember this; this scripture, this word, is not a devise of man, it was written by God; every curse writ̄ in it, shall fall upon the unrepentant, and every blessing promised therein, shall be made good to the soul of every true believer.

The second Sermon.

T He next question to be handled in this place, touching that which God hath here said, that he had written the great things of his law, is, why it was meet that the word of God should be committed to writing. As I have proved unto you that it was not writ̄ at aduētures out of the humors of some private mē, but by the special appointment & directiō of God; so it shall appear that the writing of it was not undertakē, but vpō very great reason, and for very exceeding good purpose. The main and principal end, was the spiritual good and edification of God's Church; that is not to be doubted, in as much as in all things the Lord hath a chief respect unto the Glory of his own 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 shall be worth our labor to inquire. Understand therefore that the writing of the word was, and is for the good of the Church in this respect, even that it may have one certain and infallible rule, by which all doctrine may be tried, all controversies in religion decided, all doubts resolved, and every conscience firmly grounded and settled in God's 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; then everything was referred unto them: so Christ cleared his doctrine and made it good by Moses and all the prophets: & Paul's defense 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, toke the same course, leaving themselves an example unto us, to make the written word, as it were the standard or the kings beam, by which to try all doctrine that is tendered to us, accepting none for sound & good, but only that which is agreeing thereunto. So that look what necessity there was that the Church should have a Judge 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 perpetual good of all posterity. If any man think that the word of God might as well and profitably have proceeded for the Churches good, from hand to hand, by lively voice, as by writing, the father commending it to his son, and so continuing it one after another to the end; he is much deceived. For first the mind of man is very slippery and weak, and soon ready to forget the best things; secondly man's nature is very prone to error, & apt either to entertain, or to broch new religions: and therefore to prevent forgetfulness, to avoid error, and to preserve the truth of God from corruption; it was meet the scripture should be written. It is worthy to be marked, the speech of Luke in the preface of his Gospel to that noble Theophilus, he confesseth that he had been instructed, in the doctrine of religion; yet he thought to write unto him from point to point, that he might have the certainty of those things. So that though he had indifferent good knowledge before, yet writing the story was the means to beget certainty. This shall be written for the generation to come, saith David: writing is the best meās even (as we se by common course) to preserve a thing unto posterity.

Besides as in a generallitie it was necessary the word of god should be written, that there might be one certain rule to judge the truth by so for one main pointe of doctrine it was very behoofull, viz. to assure us that Christ the son of Mary was the true Messias, who being once come, none other was to be looked for: To settle us wherein, there could be devised no more direct course then this, viz. that first the promises of his coming should be recorded, the nature and office and all other circumstances of his person described, and then the history of all his acts, his birth, doctrine, miracles, death exactlie registered; that so the following ages comparing both together, & seeing how every promise was fulfilled, & every prophesy accomplished, might resolve upon it, that he indeed was the Christ; and that there is no name else given under heaven whereby we may be saved. An example of this use of the written word, we have in Christ himself, who falling into company after his resurrection with two of his disciples, who were in some doubt; began at Moses (saith the text) and interpreted unto them in all the scripture, the things which were written of him. And whosoever marks the course of the history of the Gospel shall often find, that when some special action of Christ is recorded, this, or the like is added to it; This was done that the scripture might be fulfilled; which showeth how behoofull the writing of the promises, touching the Messias, was to be our ground in this main pointe; that Christ Jesus is the only appointed savior of mankind. Here then is the issue of my speech: it was meet the word should be written, that the Church might never want a rule of religion, and in particular might be settled in this pointe, that the Christ in whom we believe, is that Savior, whom we need not doubt to depend upon. Let us make use of this pointe.

The use is this: our courses (considering the obedience that we owe unto God) should be answerable to God's intents; since therefore the intent of God in giueing order for the writing of his word, was the grounding and settling of our hearts in the truth of religion; it becometh us to labor both to conceive the doctrine of Godlines, so much as is necessary to salvation; and in matters that concern the worship of God and our own souls health, not to build upon opinion, conceit, or the traditions of men whatsoever they be, but only upon the scriptures: because when we come to give an account (as we must) of our religion unto God; it shall not go for currant, I believed, or I thought this, because such a one persuaded me, or because the law of the times so commanded me, or because my fathers before me so thought, and from them I received it: but this answer only shall be accepted, when a man shall be able to say this; This my heart hath embraced, ad upon this have I built my faith, because God blessing the ministry of his holy word unto me, I have plainly perceived, that it is the express doctrine of the written word, and the very same which God hath left upon record for me to believe. This is the only answer that shall be then accepted of. As many therefore as do desire to have comfort of their religion at the day of judgment, must give great heed unto the reading & preaching of the word, & so in humility by prayer be prepared to it, that in their secret thoughts they may conceive, how the word of God is a warrant of their belief. Men think this is a matter of impossibility, and cast many perils (the devil helping them forward) with many shifts to nouzell themselves in ignorance; but still the saying of the spirit of God is true, knowledge is easy to him that will understand, and God will always give a blessing, and reveal even his secret (as David saith) unto those that fear him, and will be found of those that seek him as they ought to do. So much of this question and the use of it, why it was meet that God's word should be written.

The next question necessary for the clearing of this place, is, When the word of God began first to be written, & how tell that time it was preserved for the use of God's Church. Touching which we must hold, that Moses was the first writer of the word of God that ever was. It is the opinion of some (I know) that Enoch the seventh from Adam, wrote something; and that they think may be proved out of the saying of Saint Jude, who allegeth some part of Enochs doctrine. But Jude saith, not, Enoch wrote, but Enoch prophesied: and it was possible for the sum of Enochs doctrine to be continued without writing. Besides one Josephus, (who himself was a Jew, and writ of antiquities,) saith that Adams offspring had erected two pillars, the one of brick the other of stone, in which they had engraven many things; but these things are uncertain. And that there was no part of God's word written before Moses, it may thus be gathered. First because the Jews, to whom as Saint Paul saith the oracles of God were committed, had not in their canon, any holy writ more ancient then Moses: secondly our Savior laboring to prove himself to be the Messias, the text saith he began at Moses: if there had been any author of greater antiquity then Moses, no doubt our savior would have alleged it, inasmuch as all the scripture that was before him, was to give testimony of him. And it is likely that God himself by writing the 10. Commandments extraordinarily with his own fingers, did acquaint Moses with the manner of writing and the use of letters, which for ought we can find to the contrary, until that time, was unknown. If it be demanded then, whether till then, the church and people of God were utterly destitute or the word?

I answer no; for it was always a truth, that God would accept of no worship, but that which was according to his word; voluntary religion was hateful unto him, even from the very first beginning. Since then it is apparent, that before the word was written, God was truly worshipped, as by Adam, Abel, Enoch, Noah, Abraham, &c. it must needs be that there was some word, or some revealed and known will of God to direct them. If you ask how the will of God was then made known, and how preserved? I answer, that the Lord revealed it by holy oracles, by visions, & apparitions of Angels, yea and of Christ himself, who is ordinarily meant by the name of Angel throughout the old testament. At sundry times and in diverse manners God spake to our fathers in the old time, saith the Apostile. He spake to Moses mouth to mouth: He used also the ministry of man for the spreading of that truth abroad to many, which by vision oracle was revealed to few.

Thus the father to the son, one to another made known the will of God. But when the Church was enlarged, and (having been shut up in some few families) began to spread it self into a greater compass, and with all, corruption in religion increased, and the people of God by conversing with Idolaters were more subject to be misled; the lord gave order to write the law, & in process 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 darkly (as it were) lapped in the types and figures and prophesies of the old. So that this is the answer then to this question; til Moses began there was no word written, yet the church was not destitute, but by other means, was made acquainted with God's will, and was informed in such things as pertained unto life. We may make use also of the clearing of this question.

First of all it giveth us just occasion to note and observe, the continual care and providence of God over his Church, in that he hath never left it vnsupplied, but in all 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 unto the sons of mē frō heavē with his own mouth. In the following times he ordained, and with his own finger (as it were) consecrated the use of writing, for the perpetual perseruation of that truth, which otherwise in common reason, ether time might have worn out, or men of corrupt minds have falsified, to the corrupting and poisoning of the church. So that God may truly say to his church in general, as he did once to the Israelites, what could I have done more, which I have not done unto you. I have spoken to you by visions, I have revealed my holy will by the ministry of Angels, I have committed it to perpetual record, that it might be turned into all languages, and read and perused by all men. God hath not ben wanting to us, if we shall now be wanting to our selves, we shall bring upon us a greater measure of condemnation: we shall never be able to say; this and this we would have done, if we had known it, it shall always be replied upon us, as it was to the people of old, he hath shown thee, O mā what is good: the lord was never sparing or close-handed towards his Church, to secret anything, which might be a means to bring it unto life.

Secondly, this mutual following each of other, I mean of the making known of the word of God unto the Church, by visions, and revelations, and then after in the appointed time by writing, serveth to show unto us, 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 needful matter; so now the word being written, no visions, or revelations must be looked for. Now the written text is our only guide; and whosoever he should be, that under pretence of some special matter extraordinarily revealed to him, from heaven, should endeavor to persuade us anything besides that which is already written, though he should bring never so great probabilities & shows of likelihood, yet he were not to be believed. It is true, Christ promised to send his spirit unto his Church, and he hath and doth, still make good his promise, but yet, not that men under a pretence of the spirit, should contemn the scripture, but that they should be better able to profit by the scripture. For the proof whereof we have an excellent place in Luke, where it is said, that Christ coming among his disciples after his resurrection, opened their understanding, but to what end? what? that they should from that time despise the written word, and take upon them to deliver what they would, under a color of being inspired from above? no; but he opened there understanding, that they might understand the scripture.

So that the increase of the gift of God's spirit in them, did not privilege them from tying themselves still to the doctrine of the scripture. But you will marvel perhaps to what end I speak this? you shall know therefore, that as there were in the elder times certain Heretics 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 have risen in our days, men of the same humor, known by the name of the Famely of love, who despised the ordinary course of the ministry of man, and of attaining to the knowledge of salvation by the written word, and stood upon private revelations, and such other idle fancies, commonding unto men their own dreams, under the name of the special instincts of God's spirit: and the dregs of this grossenes are remaining among some to this day. Now least at any time we should be deceived with such senseless and foolish pretences, we must understand that since God committed his word to writing, either visions, and the courses of that nature have been very seldom, or else all those to whom God hath so revealed anything, have been tied to the judgment of the scripture. Saint Paul was taken up into the third heaven, and had strange things discovered to him, yet this was still his plea for himself, and the thing he stood upon, that he said no other things then those which Moses & the Prophets did say should come. And therefore if either Papists, or Familists, or any of the like stamp, shall under any color of visions or voices from heavē, and the like persuade us to anything contrary to that we have been taught, let us straight urge them, to make their matters good by the word written; and then shall we 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 always been the badge of Heretics, that they were (scripturarum Lucifugae) men that could not abide the light of the scripture. And thus much for this question, when the word was written, and how the Church of God was instructed until then.

Now come we to the last and weightiest, viz. that seeing God saith here in our text, that he hath written his law unto us; how we may be assured, that that which we now have, & is called by us gods word, is indeed that holy will of his, which he commanded to be written for the good & comfort of his people? And this is a point of great moment, because if we stagger therein, we can have no certainty of religion. Wherefore I pray you let us observe it the rather, that we may have wherewith to stop the mouths of Atheists and profane scoffers; and avoid also the doubtings & questions, which may sometimes arise in our own hearts. Understand therefore this first of all, that nothing is able to persuade a mans conscience, that the scripture is the word of God, but only the spirit of God. The Apostle Paul saith truly, that no man can say that Jesus is the Lord, but by the holy Ghoste. Therefore my meaning is to speak only of such testimonies which are of force to convince the conscience, and to make men that they shall not be able to deny the scripture to be from God, though to frame their hearts to yield unto it, is in the power of God only to effect. Now to come a degree nearer to the matter, we must know also that the best proofs for the scripture that it is gods word, are to be fetched out of it self; for which cause it is called light, because it discovereth it self; and many times the testimonies of the Lord, because it bears witness to it self. The papists would have us stand to the Judgment of the Church, which is altogether doubtful; for there may be as great 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 testimony and authority of the Church may be some inducement to a man in this case, according as Saint Augustine saith it was to him; but it can be no certain argument. Know this then, that there is a certain evidence of God's spirit, as it were imprinted in the scripture, which showeth the divine excellency thereof, above all the writings [ 1] of men whatsoever. And this stands upon sundry particulars; First, the purity of the law of God written by Moses, above all the laws that have been ever enacted and devised by the wisest men. We read of many worthy law-givers among the Heathen, that ordained statutes of great wisdom for the government of their people: yet was there never any law devised 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 shift to do the very thing, which the intent of the law was to forbid, and yet free himself from the danger of the law, & stand upon terms as if he had not brokē it. It is not so in the law of God, as it was first given out, so it stands, without any changing, nether was there ever any found, able to carry himself so cunningly in the practice of any evil, but this law in one respect or other would surely find him guilty. Secondly, the quality of the matter in scripture: In the writings [ 2] of the Heathen we shall find some given 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 man's misery, to wit sin, and the entering in of sin into the world by Adams fall, and the perfect and full remedy for all this, namely Christ's death, was never [ 3] known or heard of, but only from the scripture. Thirdly, the antiquity of the scripture; for the books of Moses are more ancient, then any human writers, in that they set down a history from the beginning of the world, a thing which other writers knew not of, or else borrowed from Moses, or else, corrupted with many fables, and ridiculous narrations. Besides there is no writer of any human story, that can be proved to be more ancient then Nehemiah's & Ezra, who were about the year of the world 3500. Fourthly, the admirable consent of the whole body of the scripture [ 4] within it self, all conspiring together in this one point, that through the name of Christ all that believe in him, shall receive remission of sins. what shows of uncertainty and differences soever may appear, either in numbering of years, or in any circumstance of history, or in any point of doctrine; are so fully & apparently reconciled by those which have labored therein, that there can be no just color of exception. Fifthly, the certain events of the prophesies thereof, as of the coming of the Messias, the calling of the gentiles, [ 5] the revealing of Antichrist, of the the going of the posterity of Abraham into Egypt, & their deliverance thence, of the four Monarchies by Daniel. And it is worth the noting which we read in Isaiah, who speaking of the captivity of the people of the Jews in Chaldea, doth not only prophecy their deliverance, but names the very man by whom the Lord would save them, Cyrus, and yet Isaiah lived at the least a thousand years before Cyrus was borne. Like unto that was that prophecy of the man of God against the Altar of Bethel built by Jeroboam, he names the party Josiah, & relates the particulars what he should do, and yet it was at least 330. years before Josiah was borne. So Jeremiah told the people the just number of years in which they should be captives under Babylon, (70. years ). And we our selves if we will observe it, may see daily how the prophesies of the scripture are accomplished. Paul said in the last times men should broch doctrines of devils, viz. forbidding to marry, & commanding to abstain from meats, we see it verified in Popery: he saith again, that in the last days men shall be lovers of themselves, &c. do we not perceive among our selves; how these evils daily do increase? he saith further, the time will come when men will not suffer wholesome doctrine▪ we may behold how this is made good every day. There is no doctrine more wholesome, then that which is applied to men's particular sins, & yet it is a thing which men will not endure Saint Peter prophesied, & so did Saint Jude, that in the last times, there should be mockers, men walking after there own lusts, we need nor go far to see the accomplishment of this prophecy. How do men despise the Iudgments of God; and scoff at all goodness, and prefer the satisfying of there own lusts, before obedience to the will of God? Thus that which we our selves are witnesses of, declares the certain events of the foretelling of the [ 6] scripture, and it is an assurance unto us, that it is the word of God. Sixthly, the impartial faithfulness of those that have been enditors of the several books. In Moses it is worth the noting how he preferreth the relating of the truth of the story, before the discrediting of his own birth; he was borne of the tribe of Levi, yet if you read Gen. 49. you shall find he doth not spare to report, the hard sentence that old Jacob gave of Levi at his death, Simon and Levi, brethren in evil, instruments of cruelty, into their secret let not my soul come, &c: And in Numbers he doth not spare Aaron and Miryam his own brother and sister, but hath left their sin, and the displeasure of God against it, upon perpetual record: nay, he is not ashamed to reveal his own error, and how much the lord was offended with him, and how for it he threatened him, that he should never come into the promised Canaan: he doth in the story many times make mention of it. It is said that Saint Mark wrote the gospel out of Peters mouth, and yet the denial of Peter is more expressly laid down by Mark, then by any other Evangelist. And Paul sets down with his own pen, his own faults in more sharp measure, then any other man would do, 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 themselves. We know it is contrary in other writers: you shall see generally those that write histories, speak partiallie ether of some mē, or of their own native countries: as if a man should read the Chronicles of England, he would think that to be the only country. It showeth the scripture to have [ 7] been guided by some higher spirit, it being so free from all partiality. Seventhly, the wonderful preservation of the books of the scripture: At the first, the two tables of the law which were written by God's own finger, were appointed by the Lord to be laid up in the Ark, and the whole Tribe of Levi commanded to attend it.

Next, the books which Moses himself wrote, as he wrote them by the special appointment of god, (as appears) so he delivered it to the sons of Levi also to be kept. Joshua took the same course for the preservation of that which he had written: So did Samuel, yet this is nothing in respect of that which followed. The prophesy of Jeremiah was burned by king Iehoiakinne, thereby thinking to abolish the whole memory of it; but the lord presently caused the same to be written again, yea, and added thereunto many words. When Manasseh 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 book of the law; yet in the days of Josiah, it pleased God, that even in the ruynes of the temple, the book of the law was found again. It is recorded in the book of Maccabees, how that king Antiochus cut in pieces, and burnt all the books of che law which he could find, and followed the matter so extremely, that whosoever had a book of the testament found by him, he should be put to death. And Eusebius an ancient writer of the story of the Church, reports how Dioclesian a heathen Emperor, and a cruel persecutor, both forbad the use of the books of the prophets and Evangelists, and consumed them with fire also. So that indeed it is a very miracle, and an argument that the scripture is from above, in as much as notwithstanding the perpetual enmity of the devil against it, the endeavors of Heretics to corrupt it, the practices of Tyrants utterly to abolish it, and the many hazards which the Church hath been in, which could not choose but endanger it; yet it hath ben preserved whole and entire, yea, evē in the original tongues, the old testament in the Hebrew, and the new in the Greek, even unto this day: we may well apply unto it the words of the Psalm, It is the Lord's doing, and it is marvelous in our eyes. Eighthly, the form and dignity [ 8] of the style, which is (as I said) Fulnes of majesty in simplicity of words. There is no parte or tittle of it which savoreth of any earthlines; the majesty of the sentences is such, as it cannot be fully and wholly conceived and uttered by any man; and yet it is always more powerful in matter, then in words. And we see the books called the Apochripha, who have endeavored to express the excellency of that holy style; are yet so far from it, that they are but cold, and even [ 9] barbarous in comparison. Ninthly, if when we consider the excellency of the matter, and the heavenly Majesty of the style, we shall remember also what kind of men they were which wrote it, it will add some strength unto this proof. For if we consider them simply in themselves, we shall see how unfit they were by all likelihood for such a story. Moses first a shepherd, then a prophet; Jeremiah a yery child by his own confession; Peter a fisherman, one that was never trained up in learning; Matthew a publican, a mere 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 gospel: It could not choose but be some heavenly and spiritual power, that should call, & afterwards enable these mē unto this weighty business to be the penmē of that, in which so much admirable [ 10] excellency doth appear. Tēthly, let us consider also the power & efficacy of the scripture. There is no man but if he observe it and hearken to it, shall find the power of it, how it searcheth into the very secrets of a man's heart, and deuides asunder the soul and the spirit, and is a discerner of the thoughts and intents; it striketh a terror into the very consciences of those, which are the greatest enemies unto it, and would seem to despite it: and that is the very thing, that hath caused it to have so many and grievous adversaries among men. We may behold also how it works to the reclaiming of many men from their evil ways; what fruits of holiness it brings forth in the lives of diverse that profess it, with contempt of the world, what hatred of sin, what duties of mercy; yea, and how the love and sweetness thereof hath so possessed the hearts of some, that they have ben content not only to sacrifice, their wealth, their credit, their good name, their liberty for it, but even their very lives, and to choose rather to bear any torments, then to disclaim that holy truth, which by the teaching of the scripture, they have once thoroughly entertained. Thus this power of the word in convincing some, in converting others, in amazing some, in rejoicing others, in drawing some earnestly to love it, in provoking others deeply and tiranously to detest it, this same secret and effectual working of it (I say) upon the secret powers of the soul, is a testimony for the scripture, that it is no devise of man, but the very sacred will of God. These ten tokens, I have thought good to commend unto your care and consideration, by which it may be manifested unto us, that that which we call the Bible, and is daily commonded unto us to be the word of god, is indeed that which it is said to be, and the very thing by which we shall be judged at the last day. 1. The purity of the law. 2. The matter of the scripture, the description of man's misery, and of the true remedy for it. 3. The antiquity of it. 4. The consent of it with it self. 5. The certain event of all prophesies. 6. The impartial dealing of those that write it. 7. The miraculous preservation of it from the first writing till now. 8. The majestical style wherein it is written. 9. The condition of the penmen before they were called to that service. 10. The power & efficacy of it in the working upon men's consciences. Howsoever (as I have said) nothing is able to persuade the mind, but only the spirit of God, yet these particulars are of force to convince, and to prove unto men, whether they will or no; that the scripture is no human history, but the oracle of God, ordained by him, to be as it were, a light shining in a dark place, (as Saint Peters words are) that by the direction thereof, our feet may be guided in the way of peace.

The world groweth to a ripeness and perfection in all kind of sin, and the Lord's long suffering hath made many to think, that religion is but a toy, and all scripture merely vanity: and many hearing manifest testimonies alleged out of the scripture against their lewdness, are not afraid to say, that sure it is not all from God, which is said to be his word. Besides that every man by nature shall find a spice of Atheism, even in his own bosom, and he shall find doubtings arise sometimes even in these main Points, how he shall know scripture to be scripture, and that there is such a God, and a Christ, and a Hell, and a Heaven, as is there made mention of. And therefore for strengthening of us, both against the Atheists, and scorners which we shall meet with in the world, and the doubtings which may spring up in our own hearts, I have thought good (my text giving me so just occasion), to discourse thus largely of this matter for whereas God saith here he hath written to us his law, we cannot possibly make any true profitable use of this speech, except we be cleared in this pointe; That that which we account God's law, is that same doctrine which his will was should be committed to writing for our good.

The third Sermon.

B Vt they were counted as a strange thing. This is the second parte of this verse, the former shown the bounty of God vouchesafeing his law; this showeth the unthankfulness and impiety of men in despising his law; since that by the very course of the words, it is plain that there is a fault hear discovered, therefore in the handling of this part, I will follow this course. 1. I will show the nature of the fault. 2. I will opē the greatness of it. 3. I will declare what punishment is belonging to it. 4. I will 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 shall be punished, and which is also our fault; I will then teach of what use all these points ought to be unto us, and what we must endeavor to learn thereby; these be the parts and points of this days 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 have counted the great matters of gods law, as a strange thing.

The effect and substance of the fault in a word was this, that how be it the lord had committed and commended his word unto them, for their necessary uses, intending that it should be familiar unto them, and always at hand with them as a Counselor in all their occasions to advise them, yet they reputed it as a matter, not pertaining to them; so that, wherein they ought to have been most conversant in it, they were the greatest strangers; neither were they less seen, or more slenderly experienced in any one thing, then the rules and precepts of the scripture. That is briefly the very true fault, for which the unthankful Jews are challenged in this place, and that was my first pointe. Now lest when we shall be found guilty of the same trespass, it should seem unto us but a slight offense; let me draw you to the next point, which is the greatness of it, and how gross a thing it is to count the honorable matters of God's law, as a strange thing. I will endeavor to make it manifest after as familiar a manner as I can. This is that therefore which I say of it, that it was a fault, compounded and made of 3. gross evils; 1 is disobedience, 2 unthankfulness, 3 neglect of their own private good, even the good of souls. First it was disobedience; for the commandment of God was very strait, that they should all, one and other acquaint themselves with the things of his law, whereof that one place which is in Deutronomy, is a sufficient witness; And these words &c: Therefore besides the ordinary course of teaching by the Levites in the Temple, the Lord commanded, to bind them as signs upon their heads, and write them upon the Postes of their house, & upon their gates. & all to the end that the law of God by that means might become familiar unto them: so that it was a manifest contempt of God's commandment, to pass that by, as matter which concerned them not, which the Lord's desire and will was by all means to accustom them unto. As it was disobedience to the express will of God, (and so according to the saying of Samuel to Saul, as bad as sin of witchcraft. ) so it was unthankfulness also, & a most odious abuse of gods kindness. Consider how; mark the words of my text, I have written to them &c saith God, so that the written word is as it were an epistle or letter sent from the Lord unto his Church. A letter I say of which the matter is weighty, and such as concerns all, even in the hightest degree; so the carriage & frame of it, considering what the Lord is in respect of us, is full of exceeding kindness, many gracious promises, many kind entreaties, many fatherly aduertisements, every word in a manner, savoring of unspeakable love. Now put case a king should write a letter to his meanest subjects, nay to such as being traitors to him, stood at his mercy to be disposed with at his pleasure (for so is the case betwixt God and us) and should in all temperate manner speak graciously unto them, promising upon their submission, a final remitting of their misbehavior, yea & a purpose to take them finally into his favor; if these men thus at the kings pleasure, and thus kindly written unto, should throw the letter aside, not vouchsafing to pervse it, what name would we give unto this demeanor; we would say vnthankfullnes were too favorable a term, presumption, villeny, intolerable insolency; we would not know how to describe it. How must it not needs then be ingratitude in a higher degree, that the lord writing to his enemies (as we are all by nature) such a gracious letter of reconcilement, sueing to win us, when as it were meeter that we should even with tears of blood importune him: yet the sons of men whose breath is in their nostrils, not waighing this unutterable kindness, should dare to set at naught such a message, and to let it flip as if it were some idle stuff, not worth the looking on? Again whereas it is often touched in the scripture, that the lord had a special regard over the Jewish nation, more then to any other under heaven; the liberty of enjoying the law of god, is noted as the principal benefit which the lord vouchsafed them. What nation is there so great (saith Moses) that hath ordinances and laws so righteous, as all the law which I set before you this day. And David in the Psalms having spoken at large touching the providence of God over all mankind, cometh at last to show wherein the Jews had the preeminence above all other, in these words; He shown his word unto Jacob, his statutes and Iudgments unto Israel, he hath not dealt so with every nation: And Saint Paul propounding to himself this question, what is then the preferment of the Jew? answereth it thus, chiefly because unto them were committed the oracles of God. So then seeing among all the blessings that God bestowed upon thē, this was the choice, that the great things of the law were committed unto them, in it must needs be an argument of extreme unthankfulness in them to make so slight account of so great a favor.

The third evil of which this evil here reproved in them, was compounded; was, neglect of their own private good. For the lord had not commended to them, the things of his law, simply as a means by which they might show their obedience unto his authority, but the intent of the lord therein was the furtherance of their good. I gave them (saith God) statutes and ordinances, which if a man do, he shall live in them: the glory should have returned to God by their obedience, but the chief profit should have been their own. and therefore for them to let the law lie, like some old book out of use, or some other forlorn or foreign 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 demand what great matter this was, for which this people was so highly blamed in these words, They have accounted the great things of the law, as a strange thing? I answer, it was an error comprising under it. 3. soul evils; 1. rebellious disobedience to God's express cōmandment: 2. presumptuous contempt and base estimation of gods great kindness. 3. the desperate neglect of the salvation of their own souls. This is the second point. Now for the third.

Which is, touching the punishment due to this fault: if we have observed what hath been said before touching the nature of the sin, we cannot doubt, ether that it deserves 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 will much more affect us. Thus much therefore we may generally understand that the lord punisheth no sin more greiuously, then the contemning of his word; and thereof we have no more full and pregnant example then this Jewish nation. For whereas sundry times before the coming of Christ in the flesh, the wrath of God came upon them, that the judgments wherewith they were visited, made evē their ears to tingle that heard them, and brought that very people, whom he had carried (as it were) in his arms out of Egypt, to become a hissing and a by-word to the whole world; whosoever observeth the course of the prophets, shall find that the principal ground of all this, was their slight account of the holy doctrine of God, their preferring the inventions of men, the guises of other nations, and the traditions of their fathers; before the blessed will of the lord manifested and revealed to them in his law. But lest we should think this is nothing to us (though indeed it was left written to admonish us) concerning this matter, there are two places of holy scripture especially to be considered, and they are both in the book of the Proverbs, the one is, he that turneth away his care from hearing the law: even his prayer shall be abhominable. mark 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; the lord takes it as an honor unto him, to have this title, to be called the hearer of prayers; yet the neglect of God's word, the making no account of the means to bring us to the knowledge of it, turns all a man's prayers into sin, stops up the ears of the lord unto all his suits, doth (as it were) bar up the gate of heaven against him, that though his request be never so earnest, yet it is impossible for him to have entrance. God will hear no prayer that proceeds from him which doth not esteem the knowledge and understanding of his word; a fearful Judgment.

The other place is, O you fools, how long will you love foolishness, & the fools hate knowledge; and again, you have despised all my counsel, & would none of my advice; mark now what follows, I will also laugh at their destruction, & mock when their fear cometh. I beseech you in the fear of God, let us consider it. The lord is often reported of, to us in the scripture by the name of a merciful God, a God that doeth not punish willingly: a God that doeth not take delight in the death of him that dieth: what a grievous sin then must that needs be, which turneth that so sweet and gracious nature of God into that extremity, that he should even rejoice at men's 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 himself in the fierce execution of his vengeance.

Thus then we end this pointe▪ if you ask what judgment is due to this offense of not regarding the great things of God's law, I answer, in general it sets open the very floodgate of God's wrath as appeareth by the example of the Jews; 2 in particular, it makes all our prayers odious, and the torment of our souls, a matter of reioyceing and pleasure to the Lord. It is truly said of our Savior, To whom God gives much, of him he requires much. The liberty of his word is the greatest blessing, and therefore the contempt thereof must needs bring upon us the greatest vengeance.

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

And first hear, to the end that it may appear, that this is our fault to neglect God's word, we must necessarily inquire, whether the lord hath not afforded us the same blessing, I mean the liberty of his word. It is a thing that cannot be denied, that the kindness of God in his behalf towards us, is no whit inferior to that which in former times he shown to the Jews, I do think that no man can name any one particular tending to the discovery and making manifest of the law: of God, which is not granted to us in as great a measure, as it was to them: Nay look by how much the ministry of the gospel doth exceed the ministry of the law, by so much is the mercy of God greater unto us, then unto them; because it is free for us to behold the substance of that, whereof they saw but the shadows only. So that the lord may every way and in every respect, say to us as truly, as ever he might say to them, I have written to you the great things of my law It is manifest then I think to everyone that understandeth anything, that we are nothing inferior to the Jews in respect of the blessing, I doubt not but it shall also appear, that we do fully match them, nay I believe, go far beyond them in the contempt. And to the end I may make good that which I say, let me show it in particulars how he word of God, the holy will of God revealed in the sripture is a mere stranger unto us; a thing that is far, from being so well known, and so familiar unto us as it ought to be; and let that which I say be credited, only so far, as your own consciences shall find it to be true. The word of God is a strange thing to our judgments, a strange thing to our thoughts, strange to our affections, strange to our tongues and speeches, strang to our courses and to our ordinary conversation, if this be true, how shall we be able to shift of the like challenge from the lord, which is here made against the Jews; viz: that we have accounted the great things of God's law as a strange thing. First it is strange to our judgments; that appeareth by our exceeding ignorance in the things of God, and by that extreme dullness of conceit which is still to be seen in us: There is scarcely any one thing of those which do necessarily & generally concern men, wherein the greatest parte of our people are less seen, then the doctrine of God's word; there is nothing which they hear spoken of in any company, or upon any occasion, the meaning course, and scope whereof they do less apprehend, then the rules & precepts and instructions of the scripture: men of years and great experience, skillful in the courses of the world, wise in their affairs and very pollitique, well seem in matters of law, able to speak well and with good advise about outward things, a man would wonder to hear their weakness and simplicity in religiō. This shows that the law of god is a strange thing to our Iudgments; there is nothing less known, there is nothing less conceived. Secondly, it is strange to our thoughts; Truth is, Thoughts are known only unto God, who is the sole searcher of men's hearts; but yet (if our consciences being appealed unto) we will speak the truth as it is, I believe that we must (whether we will or no) confess, that our minds are so (in a manner) wholly taken up with covetous, ambitious, idle, wanton, reuengfull thoughts, rising out of our corrupt hearts, as from a continual spring, that there is scarcely any room or time for any private questionings or communings wich our selves touching the words of eternal life, and the great things of God's law. Such meditations may sometimes (perhaps) knock at the outward door of our hearts, or (it may be) find, upon a fit some sudden and superficial entertainment, but (alas) they are quickly vanished; and like a serpent upon a stone, or a ship in the middes of the sea, leave no print behind them; and by that means never come to pitch with us or to dwell plenteously in our hearts Thirdly there is as small acquaintance betwixt the word of God and our affections: I need say no more to prove it but this, namely, that there is nothing which doeth sooner tire us aut, and make our spirits dull & lumpish, then the exercises of the word, in what kind soever. In other things we are like to the Horsele aches daughters, which cry, give, give, and we are seldom heard to say it is enough: but in matters of religion we are very moderate; compendious sermons, brief discourses, short prayers, hasty meditations, these please us best. Indeed were it not for very shame, we would have none at all. Thus God's word is not to us as a beloved friend, of whose sweet acquaintance we could never be weary, but as some unwelcome stranger, who (it may be) by importunity, getteth a nights lodging with us, but his departure pleaseth us better then his coming. Now fourthly for our tongues and speeches, let us call to mind our ordinary conferences, at home, at work, in journeys, in meetings, in going and coming too and from the church, and then say truly, whether if our savior Christ should suddenly chop in amongst us, as he did to see the two disciples traueling to Emmaus, and should say to us as he did to them, what manner of communications are these that you have one to another? we should be able to answer 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 have been taught, that so we might both edify our selves in our most holy faith, and might also provoke and stir up one another. to good works. doubtless (as it was said to Peter) our very speech would bewray us, and the barrenness of our talk, would discover the drines and deadness of our hearts. But now lastly although the word of God do now and then twang upon some men's tongues, and be made a matter of discourse and table-talk, to take up the time, or to show wit, or else be called in by some profaine ones, as Sampson was by the Philistines, to make them pastime, yet it is most universally a stranger to men's lives and conversations. It is madness in the worlds account for a man in all things (with David) to make the testimonies of the lord, his councellors, and to stand upon these strict and nice terms of consience, as not to adventure upon anything, but that which he may warrant unto his own soul thereby. Shall it not hinder my profit? will it be no blemish to my reputation, may I thereby further such & such purposes? are there 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 all our ways, and the guiding of our lives in the lords path, it is a thing so ridiculous, & unreasonable in common Judgment, and through discontinuance of these evil times so out of use, that when as the word challengeth that right of governing us which the Lord hath given it, men forth with (so strange a thing is it unto them to bear the yoke) snuff and are not afraid to expostulate with it, as the Sodomites did with Lot, shall it, being a stranger judge & rule over us? Thus I have by particulars confirmed this pointe; viz that we are as deservedly liable to this reproof, as the Jews were. The Lord wrote unto them the great things of his law; so he hath done to us; they accounted them as a strange thing, we are very equal to them in contempt.

Now for the last pointe propounded, namely the use of all that hath been said, it must needs be this: viz: That seeing to account the great things of God's law as a strange thing, is 1 a fault, 2 a greuious fault, 3 a fault liable to so extreme punishment, and 4 our fault: there is no remedy (unless by a bold persisting in an apparent evil we will provoke God) but we must henceforth give all diligence, that the word of God may be no more a stranger unto us, but a dweller with us, and may become familiar unto us. That this is a duty 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 given unto any to neglect the searching of God's book; nether was it ever maintained by any doctrine; but by doctrine of Popery, that ordinary men need not seek to be made acquainted with the scripture. We read that when the Philistines had the Israelites in bondage, one pollecy to keep them under, and to detain them in perpetual thralldom, was this; they left them never a smith throughout all the land, and what was their reason, least (said they) the Hebrews make them sword & spears. if they took away their weapons from them, it was an easy thing to oppress them. The very like policy was used in the days of Popery, to the end to continue the people in blindness, that they might not descriy the abomination of that religion, by the light of the scripture. They took the bible from them, and shut it up in Colleges and libraries, and suffered it not to pass, but in a language which the vulgar understood not. And as in that bondage of the Israelites under the Philistines, no man could shearpen his mattock, his axe, and his weeding hook, but they must be beholding to the Philistines, and take of them such help, as they would vouchsafe to afford them; So in the days of Popishi blindness, no common man wanting the helps of learning and knowledge in the tongues, could enjoy the benefit of any spiritual sharpening, any comfort for his soul, but as it pleased those tirants over God's heritage to bestow upon them. So that the contempt of the scripture of God (which is the common sickness of the country) is naught else, but a very dregg of popery; ignorance being the scepter of that kingdom; and the reasons which even the most learned papstis allege for the discharging of the Laity, from converting with the scripture, being the very same which every profaine ignorant person, is able by the private teaching of his own corrupt heart, to plead on the behalf of his own carelessness. Well, the scope of this place (which is a parte of that holy truth by which we must be judged at the last day (requireth at our hands better things: and if we be any whit a shamed of our former neglect, and think our selves bound in conscience, to grow into a farther degree of familiarity with the word of God, the using of these helps shall be a great furtherance.

[ 1] An humble setting our selves to school to the public ministry. In Christ are hid all the treasures of wisdom & knowledge; and in the sound and a sincere preaching of the word, there is plainly set out unto us the very mistery of Christ. To this course is the blessing promised, that it shall save them that believe, especially when it is yielded to with humility, & with a holy disclaiming of a man's own seeming wisdom. For the Lord will guide the meek in Judgment, & teach the humble his way, yea his very secret is revealed unto such: according as on the contrary he catcheth the wise in their own craftiues, and maketh them become fools, when they profess the greatest wisdom. If we would then grow into more & more acquaintance with the scripture, we must wear out the threshold of the Lord's house, and wacth daily at his gates, & give attendance at the posts of his doors: For if thou cause thine ears to hearken unto wisdom, and incline thine heart: then shalt thou understand the fear of the lord, and find the the knowledge of God. if in our affections and care we be strangers to public teaching, we may perhaps have some smattering and superficial knowledge, but can never have any true taste of the marrow and sweetness of the scripture. 2 private exercise, namely an advised, intentiue, [ 2] and well prepared reading (if we be able) or a hearing others read. This rubs up the memory of things heard publicly, confirms the judgment, makes fit to depend upon 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 have received. This doth (as the Apostles speaks) deliver, and (as it were) cast us into the form, and mould of doctrine which we hear, and seasoneth the inner man, even the spirit of the mind, with that holy truth which we have learned. 3. A reverent and discreet conference touching heavenly things as occasion falleth sometime with our minister, sometimes with our neighbors, sometimes at home with our famelies, sometimes abroad even as we walk by the way. This is a notable quickening for our selves, and a great help to others. The lips of the wise do spread abroad knowledge; and feed many.

At the lest some of these private exercises should daily be performed, for miserable is that man who for one whole day together, doeth nether busy his tongue, nor employ his thoughts, nor apply his ears to some holy use, to hear, or talk, or muse about something by which he may be built up in Christ Jesus. 3 Carefull and steadfast practice [ 3] proceeding from a resolute vow, and as it were a soleume oath taken betwixt God and a man's own soul, to keep the Lord's righteous Iudgments and to have respect to all his commandments. Use in all things breeds cunning, and he which makes it his care to Put in execution such good duties, as he hears taught, praying the Lord to establish him in every word & good work, will in time grow so perfect in good things, that he shall even with a kind of pleasure, (for the Lord's yoke is easy) walk in the law of the Lord never being idle nor unfruitful in the knowledge of Christ, but adorning the doctrine of God our savior in all things. The conscionable practice of these duties shall by the blessing of God, reform our common fault of being strangers in God's, book and shall by making Christ's word dwell with us, fit, and make us ready to dwell with him forever in his kingdom.