(1.) That by this means heavenly doctrine might be kept free from corruption, that men might not obtrude articles of faith upon us and fancies of their own brain, that heavenly doctrine might be put into a stated course and kept pure from corruption. When mankind sat in darkness and in the shadow of death, it was necessary that one way or other they should have light, that God by some way or other would reveal his mind to them, either by word of mouth or by writing. Now God did it by oracles and extraordinary messages at first, while there were but few truths revealed, and such as did not much burden the memory, and while men were long-lived, and so could a great while avouch their message from God, and while they were of great sim- plicity, and the church was confined to a few men, to a few families, within a small compass of ground, not liable to those miseries and changes now in latter days. Before Christ came it was fit God should send his messengers ; but now in these latter days, when he hath spoken to us by his Son, Heb. i. 1, it is fit the rule of faith should be closed up. It is not for the honour of the Son of God that after him should come any extraordinary nuncio or ambassador from heaven, as if he had not fully discovered his Father's mind. Well, then, there- fore God hath put all his messages into writing for the use of after- ages, and for this end that there might be some public standard for trying of things by. Now God's end would not be accomplished if this writing were not clear. Here is the argument, the world would be left at great uncertainties, far more than in old time, and so this end for preserving trutli for the use and direction of the cliui'ch would be wholly lost. Well, then, if God will make a writing serve instead of extraordinary messages, which brought their own evidence with them, certainly he will not put it into words liable to mistake, but that are intelligible. Wisdom saith, Prov. viii. 9, ' They are all plain to him that understandeth, and right to them that find knowledge.' Cer- tainly they that come in simplicity of heart, with a mind to learn God's will, not to cavil, they may know.
72 SERMONS UPON TSALM CXIX. [SkU CXII.
(2.) Gnd's end in settinr^ forth the scripture was that it might be read of all ages and of all sexes, as the book of the law was to be read in the congregation before the men, women, little ones, and strangers, Deut. xxi. ; from day to day it was read in the synagogue, Acts xv. 21 ; and God would have them teach their children, Deut. vi. G ; and Timothy is commended for reading the scriptures from his youth, 2 Tim. iii. 5. And the apostles do express themselves to be ' debtors both to the wise and unwise, to Greeks and barbarians,' Horn. i. 14, to speak wisdom to the wise and plainness to the simple ; and St John he writes to children and young men and fathers, 1 John ii. 13. Well, then, here is my argument, if God would write a book to be read by men, women, children, all sorts, surely it is that all might understand, not that they might rej)eat it by rote, and toss the words of it in their mouths as jxirrots do words they understand not ; surely, then, they are comjiiled to pi-ofit all.
(3.) God's end in giving the word was for converting of men, or leaving them without excuse. Now take either end, and it shows there must be a plain direction. If for converting of men, then it: must be so plain that it may be understood by them, for there is nothing gets to the heart but by the understanding : ' After I was instructed I smote upon my thigh.' And all influences are conveyed by light, and if God gains any heart it is by teaching and by light. Or if it were for leaving them without excuse, it must be by a clear revealing of his will, otherwise they might pretend obscurity. The apostle pleads this, 2 Cor. iv. 2-4 ; saith the apostle, there is such ])lain truth in the gospel that every man's conscience may take it up if he will ; and if they cannot see the majesty of God in this doctrine they are blinded by Satan ; the fault is not in gospel light, but in their own eyes ; they cannot complain of God, but of themselves.
(4.) The end is, that it might be a rule of faith and manners by which all doctrines are to be tried. A rule of faith : Isa. viii. 20, ' To the law and to the testimony : if they speak not according to this word, it is because there is no light in them.' And Acts xvii. 11, ' They received the word with all readiness of mind, and searched the scrip- tures daily, whether these things were so.' So to be a rule of manners : Gal. vi. IG, ' As many as walk according to this rule,' &c. There are many actions which God require th of us that expose us to great difhculty and hazard. Now, before the heart be gained to them, we had need have a plain proof that it is the will of God ; for who will venture his all unless he have a clear warrant, that knows whither he goes, and whither to look for amends, if he suffer the loss of all things ? Thus there is light in the word.