A cloud of faithful witnesses, leading to the heavenly Canaan, or, A commentary upon…A cloud of faithfull witnesses, leading to the heauenly Canaan, or, A commentarie vpon…

But now if any man ask how this can be, for the Scriptures were written long ago, and the stories are of particular men, nations, and times, and the Commandments are known to be but ten; how then can the Scriptures yield sufficient directions, for every mans particular actions? I answer, the Scripture gives directions for all actions 2. ways. Either by Rules, or by Examples: Rules are of two sorts, General or particular. Particular rules for particular callings are many: for Kings they must read Gods book, and not have many wives, ¹nor gather too much silver and gold: They must be wise and learned: and kiss the son of God Christ Jesus, and many other: for Ministers they must be apt to teach, watching, sober, not young scholars, and many other: and so consequently the most of the callings that are in the common wealth,² have their particular directions in plain rules.

But now if any man aske how this can be, for the Scriptures were written long agoe, and the stories are of particular men, nations, and times, and the Commaundements are knowne to be but tenne; how then can the Scriptures yeeld sufficient directions, for euery mans particular actions? I answer, the Scripture giues directions for all actions 2. wayes. Either by Rules, or by Examples: Rules are of two sorts, Generall or particular. Particular rules for particular callings are many: for Kings they must reade Gods booke, and not haue many wiues, ¹nor gather too much siluer and gold: They must be wise and learned: and kisse the sonne of God Christ Iesus, and many other: for Ministers they must be apt to teach, watching, sober, not young schollers, and many other: and so consequently the most of the callings that are in the common wealth,² haue their particular directions in plaine rules.

1. 1Deut. 17.17, 18.19. Psal. 2.
2. 21. Timoth. 3.2, &c.

¹General rules are first the ten Commandments, which ⟨p. 77⟩are directions for all sorts and callings of men in all times, what to be done, what not to be done in all actions towards God and men: and besides, in the new Testament there are some few rules which are general directions for all men in all ages: As, Whatsoever you would that men should do to you, do you the same unto them. Again,² Whether you eat or drink, or whatsoever you do, do all to the glory of God. ³Again, Let all things be done to edification, and without offence of thy brother. Again, Let all your works be done in love. ⁴Lastly, Let no man seek his own (alone) but every man another's wealth. Now there is no action in the world,⁵ nor any duty to be done of a Christian man, be he a public or private person, be it a public or a private action, be it towards God or man; but if he have not a particular direction, yet it falls within the compass of some of these rules: and by the tenor of some of these, he may frame his work in such manner, as shall be pleasing to God, and comfortable to himself.

¹Generall rules are first the tenne Commaundements, which ⟨p. 77⟩are directions for all sorts and callings of men in all times, what to be done, what not to be done in all actions towards God and men: and besides, in the new Testament there are some fewe rules which are generall directions for all men in all ages: As, Whatsoeuer you would that men should doe to you, doe you the same vnto them. Againe,² Whether you eate or drinke, or whatsoeuer you doe, doe all to the glory of God. ³

Secondly, besides rules there are Examples, which are special directions: and they are either of God or good men. Extraordinary examples of God, namely such as he did in extraordinary times, or upon extraordinary occasions, they concern us not: for these he did by the power and prerogative of the Godhead: as, bidding of Abraham sacrifice his son, bidding the Israelites spoil the Egyptians, ¹and such like.² But the ordinary works of Gods wisdom in his creatures, of his justice towards sinners, of his mercy towards his children, of his care and providence towards all, are excellent rules of direction for us. Hence we have these rules: Be ye holy for I am holy: Be ye merciful as your Father in heaven is merciful, Luke 6.36.

Secondly, besides rules there are Examples, which are speciall directions: and they are either of God or good men. Extraordinarie examples of God, namely such as hee did in extraordinarie times, or vpon extraordinarie occasions, they concerne vs not: for these hee did by the power and prerogatiue of the Godhead: as, bidding of Abraham sacrifice his sonne, bidding the Israelites spoile the Egyptians, ¹and such like.² But the ordinarie workes of Gods wisedome in his creatures, of his iustice towards sinners, of his mercie towards his children, of his care and prouidence towards all, are excellent rules of direction for vs. Hence wee haue these rules: Be ye holy for I am holy: Be ye mercifull as your Father in heauen is mercifull, Luke 6.36.

1. 1Gen. 22.
2. 2Exod. 11.2.

But the third sort of his actions done by him as a man, or as a Jew borne, they are both our instruction and imitation, and they are good directions for our actions: as, his obedience, his zeal, his patience, his humility, and all other virtues: Concerning all which he saith himself to us, Learn of me, ¹for I am humble and lowly. And again, when he had washed his Apostles feet, he bad them learn of him to love one another: ²For (saith he) I have given you example that you should do even as I have done to you. These his examples are rules of direction to all men in the like case.

But the third sort of his actions done by him as a man, or as a Iew borne, they are both our instruction and imitation, and they are good directions for our actions: as, his obedience, his zeale, his patience, his humility, and all other vertues: Concerning all which he saith himselfe to vs, Learne of me, ¹for I am humble and lowely. And againe, when he had washed his Apostles feete, he bad them learne of him to loue one another: ²For (saith he) I haue giuen you example that you should do euen as I haue done to you. These his examples are rules of direction to all men in the like case.

1. 1Math. 11.29.
2. 2John. 13.13.14, 15.Iohn. 13.13.14, 15.

Now as for the examples of men, as the examples of wicked men are every way to be eschewed, so good mens are to be followed: for, whatsoever is written, is written for our learning, Rom. 15.4. And for them we are to know that their examples or actions, contrary to the word, are therefore to be avoided, because they be contrary: as, Noah's drunkenness, Lots Incest, Davids Adultery, and many other his infirmities, and such like. Such as are directly agreeable with the word of God, are to be embraced and received as directions for our lives, not for their own sake, but because they are agreeable to the word. But as for such as are neither commanded nor forbidden; and being done, were neither allowed nor disallowed: these being done by godly men, and such who for their faith were approved of God, and against which no exception can be taken in the word, they be as rules and directions for us in the like cases. Now there is no action that can fall out in the life of a Christian man, for which he hath not out of the Scripture either a rule general or particular, or else some example to follow, which is as good as a rule unto him. And thus we see how the Scripture affords directions for all our actions. In the demonstration whereof, we have stood the longer, because it is a principle of great moment. The use hereof is double. First, ⟨p. 79⟩we must therefore in all the actions of our lives and callings, take consultation with the word of God: and for our direction therein, we must search for either general or particular rules, or at least for examples of godly men in like cases. And without the warrant and direction of some of these, we are by no means to enter into any thing, or to do any work. If we do, then we cannot clear our selves from sin in so doing: for we sin, because we please not God in doing that action: we please not God, because we have no faith for the doing of it: we have no faith, because we have no warrant nor ground in the word for it. Therefore what-ever a man presumeth to do without some warrant in the word for his direction, he sinneth in so doing.

Now as for the examples of men, as the examples of wicked men are euery way to be eschewed, so good mens are to be followed: for, whatsoeuer is written, is written for our learning, Rom. 15.4. And for them we are to know that their examples or actions, contrary to the word, are therefore to be auoided, because they be contrary: as, Noahs drunkennesse, Lots Incest, Dauids Adultery, and many other his infirmities, and such like. Such as are directly agreeable with the word of God, are to be embraced and receiued as directions for our liues, not for their owne sake, but because they are agreeable to the word. But as for such as are neither commaunded nor forbidden; and being done, were neither allowed nor disallowed: these being done by godly men, and such who for their faith were approued of God, and against which no exception can be taken in the word, they be as rules and directions for vs in the like cases. Now there is no action that can fall out in the life of a Christian man, for which he hath not out of the Scripture either a rule generall or particular, or else some example to follow, which is as good as a rule vnto him. And thus wee see how the Scripture affoords directions for all our actions. In the demonstration whereof, we haue stoode the longer, because it is a principle of great moment. The vse hereof is double. First,

Secondly, •ere Ministers must learn their duty: for if no action can possibly please God, that is done without faith, nor can be done in faith without warrant from the word, then must they be Gods mouth unto the people, to be able to tell them what is lawful, what is unlawful by the word; that so their people may perform their actions in faith, and consequently please God.

Secondly, •ere Ministers must learne their duty: for if no action can possibly please God, that is done without faith, nor can be done in faith without warrant from the word, then must they be Gods mouth vnto the people, to be able to tell them what is lawfull, what is vnlawfull by the word; that so their people may performe their actions in faith, and consequently please God.

Now having laid down this Rule; because it is a principle of so great moment, the holy Ghost in the next words proceeds to the proof of it.

Now hauing laid downe this Rule; because it is a principle of so great moment, the holy Ghost in the next words proceedes to the proofe of it.

For he, that cometh to God, must believe that God is, and that he is a rewarder of them that seek him.

For he, that commeth to God, must beleeue that God is, and that he is a rewarder of them that seeke him.

These words are a proof of the former rule, and the reason stands thus:

These words are a proofe of the former rule, and the reason stands thus:

He that cometh to God, must needs believe: But He that pleaseth God, cometh to God. Therefore He that pleaseth God, must needs believe: and so, without faith it is impossible to please God.

He that commeth to God, must needes beleeue: But He that pleaseth God, commeth to God. Therefore Hee that pleaseth God, must needes beleeue: and so, without faith it is impossible to please God.

He that cometh to God

He that commeth to God

To come to God in the Scriptures, but especially in this Example, is to labour to have fellowship with God in Christ: as is manifest in three places more. In the fourth Chapter, we are bid to go boldly to the throne of grace: ¹and ⟨p. 80⟩in the seventh, Christ is said to be able perfectly to save them that come unto God by him. And in the tenth, we are called to draw near with a true heart in assurance of faith. Out of all which places it appears, that to come to God, is to have fellowship with God by Christ. And the reason why that phrase is so often used to the Hebrews, is, for that many of them having received the profession of Christ, afterward forsook him again, and fell from his religion, and by renouncing Christ, fell away from God. Therefore he exhorteth them to take heed least there be in any of them an evil heart, and unfaithful to depart from the living God, Chap. 3.12. Now, by the contrary, I• to renounce Christ be to fall or go away from God; then we may gather, that to come to God, is to cleave to Christ, and to God by Christ. So then the meaning is, He that will have any fellowship with God in Christ, He must believe.

To come to God in the Scriptures, but especially in this Example, is to labour to haue fellowship with God in Christ: as is manifest in three places more. In the fourth Chapter, wee are bid to goe boldly to the throne of grace: ¹and ⟨p. 80⟩in the seauenth, Christ is said to be able perfectly to saue th•m that come vnto God by him. And in the tenth, we are called to draw neere with a true heart in assurance of faith. Out of all which places it appeares, that to come to God, is to haue fellowship with God by Christ. And the reason why that phrase is so often vsed to the Hebrewes, is, for that many of them hauing receiued the profession of Christ, afterward forsooke him againe, and fell from his religion, and by renouncing Christ, fell away from God. Therefore hee exhorteth them to take heede least there be in any of them an euill heart, and vnfaithfull to depart from the liuing God, Chap. 3.12. Now, by the contrary, I to renounce Christ be to fall or goe away from God; then we may gather, that to come to God, is to cleaue to Christ, and to God by Christ. So then the meaning is, He that will haue any fellowship with God in Christ, He must beleeue.

What must He believe? Two things;

What must He beleeue? Two things;

1. That God is. 2. That he is a rewarder of them that seek him.

1. That God is. 2. That he is a rewarder of them that seeke him.

He must first believe that God is.

He must first beleeue that God is.