ing in defigning and difcovering unto mankind the means for attaining to that end.

This means is called a Rule, a fixed and fettled Direction, teaching and fhewing us, what is to be known, and what to be done and avoided, in order to that end. Beafts follow inftincts of nature in their actions: But man that is endued with higher faculties, and ordered to a better end, is to be directed to that end by a rule given by that God, who hath appointed his end. This. rule therefore that muft guide man to his great end of his creation, requires,

1. That it be a rule given by God himself: For as he appoints the end of mankind, fo he alone muft appoint the means of attaining it; and therefore the dif covery thereof must come from him.

2. That it be a certain rule, in refpect of the great confequence that depends upon it, man's everlafting Happiness.

3. That it be a fixed and fettled rule, for mankind is apt to ftraggle and wander, full of vain imaginations; which, were not the rule fixed and ftable, would corrupt and disorder it.

4. A plain and eafy rule; because it concerns all men, as well the unlearned and weak, as the wife and learned; their concernment is equal; and therefore the rule, that tends to that common concernment, is fit to be plain and familiar.

Since it is neceffary therefore that there fhould be a rule, and fuch a rule; we are to confider whether God hath offered fuch a rule, and what it is, which is fet down in these three particulars :

1. That God hath given his own word to be this rule.

2. That the Scriptures of the Old and New Teftament, are that Word of God.

3. That thofe Scriptures are the rule, and the only rule, whereby man may attain his Chief End.

1. That God hath given us his own Word to be this rule. And this, as before appears, was neceffary,

that

that the direction to our Chief End fhould come from God.

2. The Scriptures of the Old and New Teftament, are the Word of God:

Hereto is to be obferved, 1. What thofe Scriptures are. 1. They are the canonical books of the Old and New Testament, excluding the books commonly called Apocrypha. Thefe are written in feveral ages by holy men infpired by the Spirit of God1. Some parts thereof, as the Five Books of Mofes, above three thousand five hundred years fince; and that of the New Teftament, above one thoufand fix hundred years fince. And Almighty God, who has had a moft fpecial care of the everlasting good of mankind, hath, by a wonderful providence, hitherto preferved them uncorrupted, and hath dispersed them over all nations in their feveral languages that as the common falvation concerned all men, fo the means of attaining it might be likewise common to all men.

2. Why the Divine Providence has ordered it to be put into writing. It is true, in the firft ages of the world, till the time of Mofes, which was near three thoufand five hundred years, the Will of God was not put into writing, but was delivered over by word of mouth, from father to fon. And this was the direc tion that men had to know and to obey God. 1. Becaufe in those ancient ages of the world, men lived long: For Adam, the firft man, lived above twenty years after Metbufalem, the eighth from Adam, was born; and Methufalem lived almoftan hundred years after Sem was born; and Sem lived above fixty years after Ifaac was born. So that in these three men, Adam, Methufalem, and Sem, all the truths of God for above two thousand years were preferved and delivered over. 2. Because the felect Churches of God were preserved in families, and were not national; and fo the knowledge of the true God kept in a smaller compass,

12 Tim. iii. 16.

But

But when, after the ages of men were fhorter, and when the Church of God grew to be national, as it was after the Jews came out of Egypt, then God himself wrote his law in Tables of Stone, and Mofes wrote his five Books; and then from that time forward the facred Hiftories and Prophecies under the Old Teftament, and the Gofpel, and other parts of the New Teftament, was committed to writing for thefe reafons principally:

1. That they might be the better preferved from being loft or forgotten.

2. That they might be the better preserved from being corrupted: For that which is delivered only by word of mouth, is many times varied and changed, in the fecond or third hand. '..

3. That it might be the better difperfed and communicated to all mankind. And this was done in the Old Testament, by tranflations of it into Greek, about two hundred years before Chrift, and difperfing it into a great part of the world: And after Chrift's time, both the Old and New Teftament tranflated into feve ral languages, and fince difperfed over the world; which could not have been fo well done had it not been at first in writing.

Thus the wifdom and providence of God provides for the exigence of all times moft wifely and excellently: And having preferved part of this precious jewel, the Old Teftament, for the most part, within the common-wealth of the Jews, till it was broken about the time of Chrift, by the Romans, hath now delivered both to all mankind.

3. It is to be enquired, What evidence we have to prove thofe writings to be the Word of God. And omitting many others, we infift on these principally !:

1. In the writings of men, efpecially when written by feveral men at feveral times, their writings do feldom or never agree, but differ and crofs one another. And the reafon is, because they are written by feveral men, who are all guided by feveral minds and judg

Which the Author hath elsewhere more largely considered.

ments,

ments. But the Scriptures, though written by several men in feveral ages, many unacquainted with one ano ther's writings, yet they all confent and fpeak the fame truth; which is an evidence that it was one and the fame fpirit that did dictate them.

2. It is not poffible for any man, without revelation from God, to foretel things to come. Now thefe holy writings foretold things that most certainly came to pafs in their feveral feafons, though many generations after the prophecy written; therefore they were written by inspiration from God. As for inftance, the Babylonian captivity, and the deliverance from it, by Jeremy; the Perfian and Grecian monarchy by Daniel; the birth and death of Chrift, the final deftruction of Jerufalem, and difperfion of the Jews, the converfion of the Gentiles, by Ifaiah, and the reft of the prophets. *

3. The matter contained in thefe holy writings, is that of the greatest importance; the Will of God con cerning Man, the Discovery of the Creation of the World by God; of Affurance of the Life to come, of the Means of Peace between God and Man. Thefe are things of the highest concernment in the world, yet things which could never be difcovered but by God himfelf; and fuch as never any writings of men only, ever could discover, or durft pretend unto; the height, and rarity, and excellence, and weight of the matter of these books do evidence, that they were the Revelations of God to Man, and by his providence committed to writing, and delivered over to mankind, as the rule to attain their Chief End.

3. As the rule to attain our Chief End must come from God; and as the Scriptures of the Old and New Teftament are the Word of God; fo we fay, that thefe Scriptures are the rule and the only rule to attain our Chief End. Good books of other men, good education, good fermons, the determinations of the church are good helps; but there is no other rule but this. It is by this rule we must try other men's books and fermons, yea, the very Church itself. Thus

the

the Bereans tried the doctrine of the Apoftles themfelves by the Scriptures which they then had, and are commended for it. And Peter prefers the evidence of the Scriptures before a voice from Heaven 2. And Chrift himself appeals to the Scriptures to juftify himfelf and his doctrine 3. And if the Scriptures be the only rule,

1. Then not a natural confcience, especially as the cafe now ftands with mankind; for that is many times corrupted and falfe principled, puts good for evil, and evil for good: It is, and may be, a great help, guide, and direction, not a perfect rule.

2. Then not the writings and traditions of men: God that appoints the end and means, must be the difcoverer of the means of our falvation.

Then not pretended revelations; thofe may be men's imaginations, or the devil's delufions; to prevent and difcover which, God hath fet up this great and ftanding revelation of his Scriptures.

4. Then not the Church, for that may err; and it hath no way to evidence itself but by the Scriptures, which are its foundation.

The business of man's falvation is of that importance, and the wisdom of God fo great, that he will not commit fo weighty a matter to fuch uncertain rules as thefe, but hath provided one of his own making, the Holy Scriptures.

THESIS III.

THE PRINCIPAL SUBJECT OF THE SCRIPTURES IS WHAT MAN IS TO BELIEVE CONCERNING GOD, AND WHAT DUTY GOD REQUIRES OF MAN.

It is the principal fubject of the Scriptures. 1. Because it is of the greatcft importance and concernment. Let us hear the conclufion of the whole matter, fear "God, and keep his Commandments, for this is the whole Duty of Man.' Fear God, which cannot

2

Acts xvii. 11. 2 Pet. i. 18. 19. John vi. 29. Eccles. xii. 13. be