A Way to the Tree of 〈◊〉 Discovered in Sundry DIRECTIONS for the Profitable Reading OF THE SCRIPTURES: Wherein is described occasionally The nature of a Spiritual Man: And, in a Digression, The Morality and Perpetuity of the Fourth Commandment in every circumstance thereof, is discovered and cleared, BY JOHN WHITE Master of Arts and Preacher of God's Word in Dorchester in the County of Dorset. Search the Scriptures, for in them you think you have Eternal life. john 5.39. LONDON, Printed by M. F. for R. Royston, at the sign of the Angel in Ivy-lane, 1647. TO The right Worshipful the Mayor, Recorder, Bailives, Burgesses, and the rest of the Inhabitants in the Burrow of Dorchester, in the County of Dorset; Grace be unto you and peace from God our Father, and from our Lord Jesus Christ. NO man (I conceive) will wonder (Right Worshipful and Dear Beloved in the Lord) that I present you with this small Treatise: being an account of some of my labours which I have taken amongst you. I know not of whom they are likely to find (nor desire they may have) better acceptance then of those, of whose love manifested unto me in so many honours and favours, by which you have so many ways engaged me now near these two and forty years, (wherein I have continued amongst you) I have had so abundant and full experience. Besides, in presenting you with this poor Treatise, I give you of your own (as I may truly say with the Prophet David, 1 Chron. 29.14. although not altogether in his sense.) For am not I yours? as S. Paul tells the Corinthians, that himself, and Apollo, and Cephas, were theirs: 1 Cor. 3.22. And by consequent the issues of all my weak abilities, you may as justly challenge to be your own as the Master might claim the issues of the bondslaves borne in his house, to be his: and as in true estimation it is such, so I desire you to accept it, as an acknowledgement (although in no proportion a satisfaction) of that great Debt which I own unto you. And, to speak truth, it will be of special use to you, to account this labour of mine, such as it is, as your own, that you may so entertain and embrace it, so use, husband, and employ it to your best advantage, as we use to do those things that are our own. For the chief reason wherefore the manifold helps, which God is pleased to afford us by the labours of other men, usually profit us so little, is, because men look not on them as matters, wherein themselves have a peculiar interest, and so neglect them, as we too usually do those things which are of common and general concernment. As for the matter handled in this short Treatise, I desire you to take notice, that of all the Truths that I have delivered unto you, in so large a time of my Ministry, continued amongst you, I have chosen this, above all other subjects, to recommend unto you in a more especial manner, and to leave with you as a memorial of my tender affection towards you, for these two weighty reasons. First, because this duty of studying the Scriptures (whereunto this Treatise is intended as an help) is of all others of most general concernment, and of most necessary and common use. Secondly, because it hath pleased the Lord to cast us into dangerous times, wherein some men endeavour, what they can, to bring the Scriptures into contempt, crying down that sacred book, as containing nothing else but a dead letter, and being a beggarly element, fit for none but the lowest form of Christians. Others, that are unstable and unlearned, (as the Apostle terms them, 2 Pet. 3.16.) wrist them at their pleasure, to their own destruction, and the endangering of their brethren's souls. Let me, therefore, in the bowels of Christ, beseech you (Brethren) as you ever hope to get any power of grace into your hearts, to have your spiritual life quickened, your comforts assured, and your ways directed, to take heed to this Sure and Infallible word of Truth, as to a Light shining in a dark place, (as the Apostle speaks, 2 Pet. 1.19.) as containing in it your Food, your Physic, your Evidences, your Comforts, your Arms, both for offence, and defence; and in a word, which is the very life of your Souls, the Light of your Understanding, the Director of your Wills, and the Moderator of your Affections. Study this Word, which our Saviour terms Searching of the Scriptures, john 5.39. which is done not by Reading them over cursorily, but by examining them diligently; comparing Scripture with Scripture, that we may know the full mind of God revealed therein, who many times lays not down the whole truth together in one place, but leaves us to take in some other clauses, out of other places, to make up the full of that truth which he would reveal unto us. For want of this care of laying Scripture to Scripture, many taking up the truth of God by parts, ground thereupon dangerous errors, wronging God in making him to speak what he never meant, and overthrowing their own Faith, to the hazard of their own Souls. Of one thing we must be very careful, that we bring with us our minds free, and not prepossessed with any Opinion, which we have either framed in our own fantasy, or received from others: A mind forestalled by an erroneous conceit, is no fit Judge of any Truth, or of any Testimony concerning Truth; but as coloured glass transmits' the light, and represents it to the eye infected with the same colour with which itself is died: Or as the taste, distempered by some ill humour, relisheth all things which it receives according to that humour with which itself is infected: so happens it with a mind prepossessed with any fantasy, it apprehends and judgeth of all things according to that opinion which itself hath entertained. Lastly, the Scriptures being in themselves exceeding broad (to use the Psalmists expression, Psal. 119.96.) that is, of large comprehension, and withal very mysterious, containing in them wonders, (as they are termed, ver. 18.) there needs, together with our reading, much Meditation upon what we have read, (as the same Prophet tells us, that he did meditate upon God's Law all the day, Psal. 119.97.) much conference, especially with Ministers, and other experienced Christians, much use of learned men's writings, which give great light to the understanding of dark places in Scripture, which we shall often meet withal: But above all, fervent and continual Prayers, wherein acknowledging our own blindness, and inability, of ourselves, to search into the deep Mysteries revealed in the Word, (with Agur, Prov. 30.2, 3.) we beg earnestly the assistance of God's Spirit, to open our eyes, Psal. 119.18. to make us to understand the way of his precepts, ver. 27. to give us understanding that we may know his testimonies, ver. 125. being assured, that as there is no other means to reveal unto us the mind of God, but his Spirit, 1 Cor. 2.11. so God will not deny that help to those that ask it, james 1.5. as his children find by their own experience, 1 joh. 2.27. The publishing of this Treatise is, by the Providence of God, cast into the last of my days, perhaps, that you might lay nearer to your hearts, and more heedfully remember the last words and counsels of your dying Pastor, as usually the last directions and advise of dying Parents, or other near friends, make a strong impression upon the hearts of those to whom they are given: Withal seeing, being shortly to be taken from you, I shall be able to do you no more service, in mine own person, I desire to leave this monument behind me, that when I shall be seen no more, being dead I may yet speak unto you, as Abel is said to do, Heb. 11.4. And now (Brethren) I know you cannot but be very sensible of that sad condition, into which you were lately reduced, when not only you suffered the spoiling of your goods, but your very lives did hang in doubt before you, and you feared day and night, having no assurance of your lives, as the Lord threatens it should happen to his people, Deut. 28.66. And I desire, that the memory of those sad times may be still fresh in your minds, that your flesh may still tremble for the fear of God, and you may be afraid of his Judgements (to use the Psalmists phrase, Psal. 119.120.) that observing for what evils the wrath of God was then kindled against you, you may the more carefully watch over your ways, for time to come, that you provoke not the Lord hereafter to pour out his indignation in some more fearful judgement, whose hand you have found so heavy upon you in what you have felt already. Notwithstanding, I beseech you withal, take notice of a mixture of many mercies, even with that heavy Judgement. As, first, that God gave you yet your lives for a prey, which is all the favour that he promised Baruch, jer. 45.5. and that not only by preserving you from the enemy's sword, but besides by withdrawing his own hand when the last year he called to contend by the Pestilence, which broke in upon you several times and by several ways, and yet gleaned only a few amongst you, here and there, at that time, when some other Towns were almost laid waist by the same stroke of God's hand, but the Lord still repent him for this, and said, it shall not be, Amos 7.3, 6. Again, though your estates were wasted, yet your dwellings were preserved, that you might not be as Sodom, or like unto Gomorrah, as some other places are: as it was often threatened, and as often really intended by your enemies, and had questionless been accordingly executed, had not the Lord by his Power and Providence almost miraculously prevented it, saying unto them as he doth unto the sea, Job 38.11. Hitherto shalt thou come, and no farther, and here shall thy proud waves be stayed: as if God had reasoned with himself as he doth concerning his own people, Hos. 11.8, 9 How shall I give thee up Ephraim? how shall I deliver thee Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together, I will not execute the fierceness of mine Anger, I will not return to destroy Ephraim, for I am God and not man, etc. Above all the rest of God's favours, mixed with those judgements which you lately felt; esteem not this as the least, that although your Teachers have been driven into corners, yet they have been by God's goodness preserved for your farther service, and are now restored to you in safety, that your eyes behold them, and your ears hear their voice, showing you the way that you should walk in, when you turn aside to the right or left hand; a mercy which God accounts sufficient to sweeten even the bread of adversity and the water of affliction, Isay 30.20. And even that want of them for a while, may be of special use to you, to warn you to set an higher price on God's Ordinances hereafter, and to answer them with proportionable fruits, lest God bring upon you that heavy judgement, threatened against his own people, the utter taking away of his Kingdom from them, to bestow it on a people, that might yield him a better account thereof, Mat. 21.43. As for the losses which you have sustained in your outward Estates (which considering how long you were in the enemy's hand, were less than most other Towns have felt) if you suffer any hurt thereby, you have none to blame but yourselves. If God by your own experience show you the vanity of these outward things, which we cannot hold when we have them, that avail not in the day of wrath, Prov. 11.4. that comfort us lest when we need it most, that too often prove snares unto us, while we enjoy them, and leave us nothing but sorrows when we lose them, and thereby take off your hearts from loving and depending on them, that ye may take care to lay up your Treasures in Heaven (as our Saviour adviseth, Mat. 6.20.) out of the reach of thiefs and plunderers, (which we may truly conceive to be the end that God aimed at in delivering you into the hands of spoilers and robbers) you may become great gainers by all your losses. I know what carnal reason will suggest, that it stands you upon to be now more earnest in labouring with all diligence to repair your losses; and it grieves my heart to see, that this counsel prevails so much with many, that should by this time have learned Christ better. Give me leave to lay before you a praecedent of your own. About 34. years since, the Lord sent upon this town a fearful fire, which consumed the best part of it, the loss at an under value amounting to more than forty thousand pounds. What fell out thereupon? There met together about seven or eight well-affected persons, and agreed to contribute in money, and annuities, out of their Lands, the sum of eight hundred pounds for the erecting of an Hospital, for the setting of poor children on work: The whole town consented to double their weekly rates for relief of the poor, enlarged their Churches, and reduced the town into order by good government: What gained they by all this? within the compass of six or seven years, God so poured out his blessings upon the place, that it was in that short space in better condition than it had been before that calamity fell upon them. Can you have a better argument than that, which is taken from experience among yourselves? Or is there to be found a surer or more comfortable way of making up your losses, then that which you found so successful then? Fellow their steps, honour God with the first of your substance, which he hath left you, relieve his poor servants, set effectually upon the reducing of the town to order by Government, God is still the same God, and will not fail to supply you with such estates as will be best and meetest for you. I assure myself you want neither will, nor resolution to set forward the works, wherein God's honour and the welfare of this place are so much concerned: Only I desire you to embrace the first opportunities, which the Lord shall put into your hand, to bring your purposes to effect. Say not with the people, Hag. 1.2. The time is not come, that the Lords house should be built: Things of public concernment ought to be our first and chiefest care, which when we labour to set forwards with all our power, we engage the Lord himself, to take care of, and prosper our private affairs. Now the Lord stir up the spirits of you all as he did the spirits of Zerubbabel, and joshuah, Zech. 1.14. to take his work in hand with speed and courage, and be assured of the same success that these holy men found; and besides honour to yourselves, and comfort in your own hearts at present, the entering into the Joy of your Lord hereafter, Mat. 25.21, 23. Which that you may do, and find, is, and shall be the prayer of Your Humble Servant JOHN WHITE. To the Author. Sir, NOtwithstanding yours, or the Printers haste and importunity, I must not let these Treatises of so much worth go out of my hands without that due testimony which my heart gives of them. As the compilement of them is close, and pithy; so, the materials full of spiritual vigour, accompanied with a strength both of Harmonious, and also Argumentative Reason. The subjects themselves all seasonable, when enjoyments of God through Scripture Revelation, without us, and by Faith, and spiritual experience withinus, is esteemed but a living upon the letter, & a way beneath for infant Christians to walk with God in. And both these you have here with much evidence vindicated and cleared. As likewise the Morality of the fourth Commandment (the conscientious observation of which hath (through the blessing of God following his own institutions) both elevated and preserved at its height, the practical part of the power of godliness in this Kingdom,) which is laid aside by many true professors of piety, as a part of the jewish pedagogy. For the particulars themselves, your Description of a spiritual man; is deeply fetched from that which constitutes him such, and doth genuinely distinguish him from all other, by that which is most proper to his constitution, and peculiar to his Faith, namely, The Demonstration of the Spirit. And as the subject is spiritual, such are your characters given, and your way of reading it; exceeding spiritual: even according to the Apostles own direction: comparing (or suiting) spiritual things with spiritual; and accordingly is also full of that demonstration of the spirit, which you therein make essential and constitutive of his faith. I see how ever we may differ in ecclesiastics, and matters of outward order a little; yet in spirituals, or what is more conjunct to the inward and spiritual man, we agree. All our lives meet not in that part of the circumference, yet in this centre we unite and embrace; and herein I do rejoice, and will rejoice for ever. In your first & main part, concerning the Scriptures, your discourse bears a comely suitableness to the nature and scope of that subject also. For as the Historical belief of their authority, end, and use, is the foundation of all: so your demonstrations thereof are form out of, and framed into a congenial Harmony and consonancy to right Reason, and contain a natural Genealogy and story of divine Truth about them, whereof one is the offspring of the other: which way of setting forth divine Truths, as it carries with it the greatest conviction, and (as yourself (in that forementioned Treatise) express it) begets Faith Historical, which hath for its ground a rationality, and consonancy to reason; so it is made use of by the holy Ghost, as a blessed subservient to that which you make the immediate proper cause of saving Faith, The Demonstration of the Spirit. For your last piece, The more general notion of such an indefinite sense of the Fourth Commandment, I remember you and I long since mutually pleased ourselves to have singly and apart agreed in. But this your so exact particular explication and demonstration of this intent of God therein, exceeds what I either did then, or have since imagined, could have with that rationality, perspicuity, even to more than a probability, been made forth of the words thereof. I do herein exceedingly admire the wisdom of God in penning and ordering the words of that Fourth Commandment in such a posture (whereof you have made observation) as that command might become a genuine and natural root, (more natural than Abraham is to Jew and Gentiles successively;) First, to bear that last seventh day, that old Sabbath the Omega of the week, and when that should be lopped off, then to give as fresh sap to the first seventh day, the Alpha of the week, the Lords day Sabbath. It makes me say of the Commandment, with an inversion, what the Apostle says upon the like reason, of that of Love, It was an old Commandment, and yet is still a new one. Sir, as the honour you have done me to commit these Treatises to the Test of my weak judgement ere you transmitted them to the press, hath clean taken off that little of jealousy of any strangeness by reason of these unhappy differences in comparison of former intimacy: so the quickening materials hereof have fully revived in my heart that intenseness of Christian and Brotherly love towards you, with this just cause of addition and increase: That after your having sacrificed your spirits and strength in the most public way of service to God and his Church, with more than ordinary activity and self-denial: you still retain such a spiritual vigour both of Grace and judgement, (as this issue shows) in these years of old age and infirmities. Thus much (if any stamp of mine might arise to any such a value) for a private encouragement at least be pleased to accept as it is given with all faithfulness, from Your ancient and still true and faithful Friend, and unworthy Brother, Tho: Goodwin. A Table of the title of the several Chapters and Sections contained in the Treatise following. Cap. 1. OF the necessity of preparation to Reading. Pag. 1 Cap. 2. Sect. 1. Of the Author of the holy Scriptures. Pag. 7 Sect. 2. That the holy Scriptures appear evidently to be the word of God. Pag. 18 The first Mark, by which it is evident that they are so: The Style and Phrase of them. Pag. 19 The second Mark; The Subject or Matter handled in them. Pag. 25 The third Mark; The powerful effect of the Scriptures on men's hearts. Pag. 33 Cap. 3. The Scriptures having God for their Author must needs be of Divine authority. Pag. 45 Cap. 4. That the penmen of holy Scriptures were holy men guided in that work wholly by God's Spirit. Pag. 57 Cap. 5. That the Scriptures contain all things necessary to salvation. Pag. 63 Cap. 6. Of the scope of the Scriptures, which is God's Glory and man's Salvation. Pag. 70 Cap. 7. That they which read the Scriptures must be men of spiritual minds. Pag. 76 Sect. 1. The description of a spiritual man Pag. 78 Sect. 2. Of the spiritual man's operations. Pag. 86 Sect. 3. Of Faith, and the two sorts of Faith, Historical and justifying. Pag. 90 Sect. 4. Of Spiritual experience, other means of comprehending things spiritual. Pag. 115 Cap. 8 Of the choice of fit times for reading the Scriptures. Pag. 125 Cap. 9 Of particular preparation before reading Pag. 133 Cap. 10. Of reverend attention and heedful observation in reading the Scriptures. Pag. 141 Cap. 11. Of duties after reading the Scriptures, especially Meditation and Prayer. Pag. 149 Cap. 12. Directions for the right interpretation of the Scriptures. Pag. 160 Cap. 13. Directions for raising observations out of the Scriptures, for our own instruction and edification. Pag. 169 Sect. 1. Of the Subject matters handled in the Scripture, and first of works. Pag. 172 Sect. 2. Of the Laws given by God to his Church, and recorded in Scripture. Pag. 197 Concerning the Morality of the fourth Commandment. Sect. I. That the Law of the Sabbath in the fourth Commandment, is Moral, and therefore perpetual. Pag. 213 Sect. II. Answer to the Arguments against the institution of the Sabbath in Paradise. Pag. 133 Sect. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandment. Pag. 253 Sect. IV A continuation of the consideration of the rest of the Laws recorded in the Scripture, with such instructions as may be drawn from them. Pag. 300 DIRECTIONS FOR THE PROFITABLE Reading of the Scriptures. CAP. I. Of the necessity of preparation thereunto. THat the reading of the Scriptures is nothing else but a kind of holy conference with God, Preparation in the reading of the Scriptures, wherein we inquire after, and he reveals unto us himself, and his will; we shall manifest more fully hereafter, when we shall show that these holy writings are the Word of God himself, who speaks unto us in and by them. 1. Enforced 1t From the presence of God with whom we confer in reading. Wherefore when we take in hand the Book of the Scriptures, we cannot otherwise conceive of ourselves, then as standing in God's presence, to hear what he will say unto us. So much the Prophet seems to imply, Psal. 73.17. when he expresseth his consulting with God's Word, by that phrase of going into the Sanctuary of God, (for there indeed was God's Word kept) that is, going in unto God, as going into the Sanctuary is termed, 2 Sam. 7.18. these kinds of expression seem to imply, that when we betake ourselves to the reading of the Scriptures, we come in unto God, or stand in his presence, to inquire at his mouth. Now with what reverence it becomes us to stand in God's presence, Requiring therefore of us due reverence in performing that duty. 1. From the Majesty of God. appears not only by jacob's fear after he knew God was in the place where he lay, Gen. 28.16, 17. but farther, by the caveat given by Solomon, to take heed to our feet, when we enter into God's house, Eccles. 5.1. and that upon a double ground; partly, because God is in heaven, ver. 2. that is, high, and full of Majesty, and consequently to be attended with reverence, 2. From the sense of our defilements and inabilities. and fear; and partly, because we have shoes on our feet, which God warns Moses to put off, Exod. 3.5. when he stood in his presence; that is, (to speak in S. James his phrase) we have filthiness, and superfluity of naughtiness in our hearts, which must be laid aside, that when we come unto God to be taught by him, we may receive his word with meekness, James 1.21. So that both the Majesty and Holiness of God, whose eyes are purer than to behold evil, Hab. 1.13. and the corruptions and defilements of our own hearts necessarily require an heedful, 2ly From the inconveniences that follow neglect of such preparation. and careful preparation of ourselves, before we enter into God's presence, to inquire at his mouth, and look into his word. The necessity of this preparation, when we read the Scriptures, will be yet more evident, if we observe the ill consequents which follow the neglect of this duty, in such persons as either wholly, or too often omit it; who boldly entering into God's presence, 1 unfruitfulness in ourselves. and handling the holy things of God with unwashen hands, that is, reading his word with unsanctified and unprepared hearts; as they come unto the work without due reverence, so they return for the most part without fruit, 2 Discredit of the word itself. and by that means bring up an ill report upon the sacred ordinance of God, as if it were a dead letter without any quickening power at all, unsavoury food without nourishment, unfruitful seed that yields no increase. Secondly, 3 Discouragement to others. by the same means they weaken the hearts of such as might be encouraged to undertake this holy exercise, from the use whereof they are much deterred, when they observe some of those that are frequent in the practice of this duty, remain still ignorant, unfruitful, dead-hearted, and disconsolate. And lastly, 4 Discomfort to ourselves. they occasion discomfort to themselves, when, notwithstanding the use of this means, they find themselves ever learning, and never come to the knowledge of the truth, remaining still either in ignorance, or in disobedience of heart, at least in much deadness of spirit, without zeal, life, or activity in holy duties. Thus we cannot but observe with grief of heart, an exercise in itself every way useful, fruitful, and comfortable, if it be duly and conscionably performed; by the neglect of careful preparation become not only unfruitful, and unprofitable, but besides by necessary consequent, unpleasant, distasteful, and burdensome to those that use it. To manifest the necessity of due preparation in reading the Scriptures, much more might be spoken, and many more ill consequents might be observed, that are occasioned by the neglect thereof: But the considerations already mentioned, are sufficient to evince the usefulness and necessity of such a preparation. Taking that therefore for granted, that this duty of preparation, when we undertake the reading of holy Scriptures, must be performed, our next work must be to give directions for the manner, and order how the Readers heart must be fitted to the performance of this task, which cannot well be done without taking knowledge of the nature of that word which is to be read, and of the end and scope at which it aims. That the observation of the nature of God's word which we read, 2 Directed by considering, 1. the nature of the Scriptures. may much farther us in this duty of preparation to the reading, and study of the Scriptures, is evident by our use and custom in ordinary things of this life. We choose and husband our grounds according to the nature of the seed wherewith we intent to sow it; and according to the nature and condition of that matter wherewith we fill our Vessels, we make choice of them, appointing some for dry things, and others for moist, and fit them diversely for foul or clean. In like manner must we consider the nature of the Word, if we mean to order our hearts aright, which are the grounds that must receive this holy seed, the Vessels that must contain this precious balm. We must therefore consider that the word is a pure word, Psalm 119.140. that we may cleanse and purify our hearts for the receiving of it. We must know that the Law is spiritual, Rom. 7.14. and heavenly, James 3.17. that we may labour for spiritual and heavenly minds to entertain it; we must apprehend it as a word of power and authority, the voice of God, that mighty Creator of Heaven and Earth, before our hearts can be subdued to receive and entertain it with that meekness, Jam. 1.21. and trembling of heart, Isa. 66.2. which is required. We must be persuaded that it is a sure word, 2 Pet. 1.19. a faithful word, Tit. 1.9. a vision that will not lie, Heb. 2.3. as proceeding out of the mouth of him that cannot lie, Tit. 1.2. or else we shall never be prepared to embrace it with faithful and believing hearts, without which the word cannot profit us at all, Heb. 4.2. In the next place, 2 By observing the end whereat the Scriptures aim. we must take knowledge of the end wherefore the word was given, if we mean to use and apply it as we ought: seeing we know one cannot use an instrument aright, unless he know for what use it was made. Now the principal ends for which the Scriptures were given, were; First, the manifesting of God unto us, 1. Making God known to us. 2. Directing our ways. that we may honour him as God. Secondly, the directing of us in the course of our conversation, not only by informing our judgements, but by obliging our consciences, to guide ourselves by the rules proposed therein, in the course of our practice. Wherefore the Prophet David used God's Law as a lantern to his feet, Psal. 119.105. thinking on his ways, that he might turn his feet to God's testimonies, v. 59 remembering that the things which are revealed, 3. Yea converting the soul. belong to us to do them, Deut. 29.29. So that as the power of the Scriptures is to purify the soul, 1 Pet. 1.22. and convert it, Ps. 19.7. so the use of it besides is, to make the man of God perfect unto every good work, 2 Tim. 3.17. that so it may prove the power of God every way, both to sanctification and salvation, as the Apostle affirms it to be, Rom. 1.16. Without the knowledge of this principal scope whereat the word aims, it will be impossible either to observe what we ought in reading the Scriptures, or to apply them aright. That we may therefore give fit directions for the profitable reading of the Scriptures, it manifestly appears to be necessary to inquire, first, both into their nature, and scope: And as for their nature, it cannot well be opened, unless we consider the Author by whom the Scriptures were given, (from whom withal flows their authority) the instruments by which they were conveyed to the Church, and the matter or subject which they handle: wherewith if we take in the scope at which they aim, their necessary use unto us, their power to command us, and ability to work effectually in us; and lastly, their infallible and undoubted truth and righteousness will evidently appear. So that we shall have just occasion to handle in order these four points: 1. The Author from whom ariseth the authority of the Scriptures. 2. The Penmen by whom they were written. 3. The matter or subject which they handle. 4. The scope or end at which they aim. CAP. II. Of the Author of the holy Scriptures. SECT. I. That they neither could, nor were fit to be given by any other then by God himself. IT must be considered that at present, we have nothing to do with Atheists, Pagans, Jews, or Turks, that deny the Scriptures, either wholly, or in part, so far are they from acknowledging them to be God's word; but only with such persons, as admitting and allowing them to be the word of God, do yet want some clearer light, and fuller evidence, to work into their hearts a more certain persuasion, and more feeling impression of that truth whereof they are convinced, that all that is within them, even their whole heart, may not only bow and stoop, but be wholly thrown down, and laid flat on the earth before this mighty sceptre of the kingdom of Christ. Wherefore, we shall not need to bring in all the arguments that are used and taken up by others, to prove the Scriptures to be God's word, but passing by amongst them such as are more obscure and farther deduced, shall content ourselves with such plain evidences of this truth, as may be best understood of the simple, and appear at the first view, as being lively characters imprinted on the face and body of this sacred Book, by that divine Spirit that composed it. Before we lay open these evidences it will be needful to demonstrate, that it is neither possible, nor fit, that these Scriptures should flow from any other fountain, than the most sacred breast of that holy Lord, who is the only fountain of all wisdom and truth, and the God of all sovereignty and power. A truth which will be easily acknowledged, if in the first place we take notice, that it is generally confessed that the Scriptures are, or at least contain that Law which is left unto the Church of God, for the right ordering thereof in all things, which also is evident to all that read them; And yet that this truth may be more fully cleared, it will not be amiss to establish these two Positions. First, That the Church of God must have a Law. Secondly, That this Law can be found in no other books but the Scriptures. That God's Church must have a Law, That God's Church must have a Law; proved, 1t By the light of Nature, directing all societies to govern by Laws. and that as it is a Church, I conceive no sober man will deny, if it were not proved, being so clearly manifested by the constant practice of all Nations and societies of men from the beginning of the world, as having found the establishing of laws the only means of preserving themselves from ruin. The truth is, there was never found any Nation so barbarous, that was not governed by some kind of Law or other. If then the light of Nature directed all men generally to the use of laws, as the main band of humane society, and the best remedy against confusion, and ruin that necessarily attends upon it; shall we think that the God of nature, the fountain of all wisdom, the first, and best former of societies would leave the body of a society composed by himself, as it were the work of his own hand, in more hazard than men do the states which they settle and establish by their counsel? Again, 2ly Because the Church, of all societies, most needs a law, as being, 1 Both the largest & most dispersed of all societies. we know that the larger the body of a State is, and the more dispersed, the more need it hath to be firmly knit together by those strong bands of society: Now we see the smallest societies that are amongst men, and the most nearly compacted together, the inhabitants of one small City, the fellows of one College, governed by laws and orders: whereas the Church is the largest of all societies in the world in extent, and most dispersed, as being possible to be scattered over the whole face of the earth, and consequently above all other states on earth needs to be established by the best laws, as being hardest to be governed, and most subject to disorder and confusion without them. In the next place, we see the laws of men reach no farther than the ordering of men's outward conversation, 2 To be ordered in the very motions of the heart; and meddle not with the inward thoughts and motions of the mind. But in the government of the Church, the chiefest work must be the ruling of the heart and conscience, as the Apostle tells us, that God's word and laws reach to the imaginations of the heart, and bring under the very thoughts to the obedience of Christ, 2 Cor. 10.5. and enter into the very dividing of the soul and spirit, and to the discerning of the thoughts of the heart, Which are, 1 More various than outward actions. 2 More speedily moved & hardly governed. Heb. 4.12. Now how much greater variety and diversity there is in men's thoughts, then in their actions, how much more easily and speedily they are moved, and consequently with how much greater difficulty they are governed and kept in order, is evident to all men. Consequently we must conceive, that the just, wise, and provident God that directed all men to give laws to order men's actions, would himself much more give laws for the ordering and well governing of the thoughts and conscience. Lastly, 3ly And the Church being Gods more special care, as being, 1 His own inheritance. if God in the course of his Providence have taken order, that other states, to which he hath only a general relation, as Lord of all the earth, should be governed and ordered by fit laws for the preservation of society and peace: we cannot deny, but his care must be much greater for the governing and well ordering of his own people, in whom he delights, his chosen generation, his peculiar inheritance, which he hath set apart to bring forth fruits to himself, Deut. 32.9. Rom. 7.4. in whose good or ill carriage (seeing his Name is called upon them) his honour is more interessed, 2 In which his own honour is most interessed. than any parents can be in the behaviour of his own children. And consequently we must conclude, that if all the States in the world were left without government, yet God would give laws, nay, the most exact and perfect laws, for the well ordering of his own Church, seeing it redounds so much to his own honour, as Moses tells us, Deut. 4.7, 8. Thus than the first Position proposed is evident enough, This law can be found no where but in the Scriptures. that the Church of God must have a law. The next is more clear than it, that this law can be found in no other books than the Scriptures. And, to prove it, we need no more but to put men to produce us any other volume besides this sacred book, wherein that law is written, let them name us to whose custody it was committed, and where it may be found. There is no reason the law given to the Church should be committed to any other than the Churches keeping; 1 Because the Church, the keeper of its own records acknowledgeth no other. 2 Other bastard-writings compared with it appear to be counterfeit. now the Church acknowledgeth no other Book for the word or law of God, but this alone; neither did ever any dare to pretend that any other book besides this, was God's word or law; if any should, the very comparing of such bastard-writings, with the true word, would easily discover them to be no better then counterfeit. But to clear this point more fully, we shall desire to manifest this one truth more, which any sober minded man will easily assent unto, namely, that it is neither possible, nor in any sort convenient, that the law for the governing of the Church should be given by any other then by God himself. Besides, 1t It was not possible that any other then God himself should give this law. 1 Because it rules the spirit of man, to which no creature can give a law: As being unable to take account of the breach thereof. 2 Because Gods will must be the Church's law, First then, it is not possible, and that upon a double ground. The first is, that God being a Spirit, and therefore to be worshipped and served in spirit and truth, John 4.24. the laws that prescribe the duties of that worship and service, must of necessity reach to the spirit and inward man. Now the giving of such laws is beyond man's power, and therefore no lawgiver, from the beginning of the world, ever took upon him that task. And indeed, it were absurd for a man to give such laws, of the observation or breach whereof he could take no account: now we know, seeing no man can know the thoughts of another man's heart, it is impossible for him to judge whether they be answerable or contrary to the law, by which they were appointed to be ordered. The second reason, why it is impossible for any other then God himself, to give a law unto the Church is, because it is agreeable to all rules of equity, that Gods own will should be the law and rule to all creatures, seeing they are all the work of his hand, much more to the Church, which besides her Creation, Being his own both by Creation and Redemption. he hath purchased to himself by the blood of his Son, Act. 20.28. And consequently being his own, by the strongest title, must be disposed according to his will, even by our Saviour's rule, which allows one to do with his own what he will, Mat. 20.15. If then Gods will must be the creatures law, who can give it but himself? for who hath known the mind of the Lord, Rom. 11.34? Surely, if none known the things of man, but the spirit which is in man, Now none can know God's mind but himself. the mind of God can much less be known by any but his own Spirit, 1 Cor. 2.11. It is true concerning a man's mind, seeing it is moved according to reason, in order to the end which he proposeth to himself, therefore one that knows another man's end, may with some probability guess at his thoughts, and purposes tending to that end, which Solomon implies in affirming, that though counsel be hidden deep in the heart of man, yet a man of understanding may draw it out, Prov. 20.5. And so a man knowing that Gods main end, in all his ways, is his own honour, may conclude that God's law must be such as may direct men in those ways, in which they may most glorify God. But what those particular directions must be, it is impossible for men to guess, till God himself reveal them. It is true, that the very light of nature, which God hath planted in every man, will discover unto him some of the chief heads of the duties, that he requires of him, as to love the Lord with all our hearts, and to fear, and serve him, Deut. 10.12. And to serve one another through love, Gal. 5.13. But in what particular services we are to express our piety to God, or love to men, what man can prescribe or imagine? For that the ways by which both these main duties may be performed, are various and divers, it is evident, now to which of these different ways God would direct one, it was impossible to guess, till God himself had made it manifest in his own word. To give instance of this truth in some particulars; Especially laws positive must needs be given by God alone it was impossible for any man to conceive what ceremonies or outward acts God would accept and be best pleased withal in the duties of his worship. No man could divine that the tree of life should be a Sacrament to Adam in Paradise: or Circumcision to the Jews, or Baptism and the Lords Supper to Christians. For aught any man could conceive to the contrary, the Priesthood might have been settled upon the Tribe of Simeon, as well as Levi. The rest of the Sabbath might have been fixed on the second or sixth day, as well as on the seventh, and on the first, if God had so appointed it. And for the duties of the second Table, it was not of absolute necessity that God should establish such a kind of subordination and subjection of one man to another, as he hath done, or give every man a propriety in his goods, to possess them as several to himself, or limit one man to one wife, and ordain marriage for the only way of propagation of mankind: seeing that, although all these are fit and convenient, yet God (if he had pleased) might have given other rules for the governing and establishing peace amongst men, and it was as lawful for him to give the creatures what laws he pleased, as to give them what natures he pleased. So that seeing the law for the right ordering of the creatures depends merely upon God's will, which cannot be known, unless himself reveal it, it must needs be granted, which was first proposed, that none could give the law to God's Church but God himself. Next, if it had been possible, 2ly Nor is it convenient that any other then God should give this law. 1 For preserving God's authority. it was no way fit, either for the advancing of God's honour, or for the furthering of man's good, that any other should give that law then God himself. Not fit for God's honour in two respects; First, God's authority could be no way so well preserved, as by giving his own law to his people; seeing all men acknowledge that giving of laws is an honour annexed to the highest power, although the execution of them be committed to Magistrates of a lower degree. It may be probably guessed, that even heathen Lawgivers, by pretending, either consulting with their gods in giving their laws, or allowance of them by them, acknowledged law-making to be a divine prerogative; which yet is more fully manifested by this, that we acknowledge no law to be just that is not either founded on, or consonant to God's law, either written in man's heart, or delivered in his word. So that it was fit that God should give the law to his own people, to preserve his own authority amongst them. Again, it is requisite for God's honour in another respect, 2 And that we might have a perfect mirror of him. Which none could give but himself. that none but God himself should give his own law to his people, because none is able to give so perfect a mirror of God, as himself. As for men, we know none of them hath seen God at any time, John 1.17. and it is so little a portion that they know of him, Job 26.14. that it is impossible they should set him out as he deserves. Now it is for God's honour that he should be expressed as fully as may be, which neither is, nor can be performed so exactly by any man, as it may be by his law, which represents unto us the image of his mind, and will, and gives us a more distinct knowledge of him then his works can do. Nay, his word serves as a Commentary to his works, as laying before us the rule, according to which God order all his ways: so that by the help thereof, we understand the righteousness and holiness of all his acts, as David did, Psa. 73.17. which he could not find out before. It is true indeed, that the very works themselves praise God, and show him in his tender mercies, Psal. 145.5.8. in his mighty power, Job 36.22. & 37.23. & Godhead, Rom. 1.20. yea commonly in his righteousness, in rewarding, and punishing, Psa. 58.11. But they neither express him so distinctly, nor consequently affect the heart so deeply, as they do when they are illustrated by the word, as Job confesseth, chap. 42.6. that he never saw God so clearly, nor abhorred himself so much, as when God described unto him his works, in that conference, Job 38. etc. Wherefore seeing the image of God is most exactly expressed unto us in the word, it is most fit that the word, that represents him to us, should be given by God himself, who knowing himself best, can give us the most perfect draught of his own face. Besides these respects unto God's honour, in regard of man's good, it was not convenient that the Scriptures which contain God's law to his Church, should be given by any other then God himself. For first, 3ly For mans good. 1. To subdue his heart to obedience. man's heart would hardly be brought to stoop to any power but God's alone, whose voice only prevails upon the conscience, and subdues the very thoughts and imaginations of the spirit, which the voice of no man can do. Besides, 2. To make his services accepted. nothing can make our services, performed to God, or man, to be duties of obedience, but the undertaking of them upon God's command, which we do, when we know the precept that prescribes them to be the voice and word of himself. Lastly, 3. To assure his reward. nothing but God's word could assure us of the rewards of our obedience, to make us always abundant in the work of the Lord, knowing that our labour is not in vain in the Lord, 1 Cor. 15.58. nor make a man tremble at the curses threatened against the disobedient. Wherefore, seeing the Church of God must have a law, by which it must be governed, unless we conceive God to be more regardless of his own people, than he is of the rest of the world. And next, seeing it was impossible that any should give this law, but God himself, because none but himself could know his own mind. And thirdly, seeing if it had been possible, yet it was no way convenient, either in respect of God's honour, that God should commit the authority of making laws to any creature, or suffer his own image, which is represented in his law, to be drawn out by man, who knows him but imperfectly, or in respect of man, who should have been left uncertain, both of the acceptance of his services, and of the assurance of his rewards, if the law, that requireth the one, and promiseth the other, were not given by God himself, the position which we undertook to prove, must needs remain firm and infallible, that none could or was fit to be the Author of the Scriptures, wherein the law of God is contained, but only God himself. SECT. II. That the holy Scriptures appear evidently to be the Word of God. THe marks, or notes, by which the holy Scriptures are evidently discovered to be God's word, are divers, of which we shall for the present content ourselves with three only, and those which are most easy to be discerned. The first is, the style and phrase of speech, wherein the Scriptures apparently differ from all other writings, composed by men. The second is, the subject or matters which the Scriptures handle, which are many times beyond the compass of man's reason to find out, and therefore must be revealed by God himself. The third evidence, is taken from the wonderful effectual power, which the Scriptures appear to have upon the hearts of men, in terrifying, comforting, subduing, and renewing them; of which in their several order. MARK I. Of the style and phrase of the Scripture. SAint Paul, 1 Cor. 2.4. proves unto the Corinthians, that his Ministry was of God, because it carried with it great power and authority, in simplicity and plainness of speech. Majesty, is for the most part a character of power and authority, and that so lively, that it is not easily counterfeited. Outward ornaments grace it nor much, The Majesty of the Scriptures manifests them to be God's Word. 1. In the composure, void of art yet full of power. neither doth the want of them much obscure it. And it is therein like unto light, simple indeed, but yet so beautiful and glorious in itself, that the addition of any colour, rather blemisheth than adorneth it; such is the Majesty of the Scriptures style, nothing is more plain, as being for the most part void of the ornaments of art, and eloquence, and yet appears so full of Majesty, to such as well observe it, that it moves awe and reverence in the heart. It is true, that this Majesty is not so easily discovered in every phrase, and clause of a sentence, but is most clearly manifested in the whole frame and composure of those holy writings. As the Majesty of a man's countenance is not so fully discovered in any one part of the face, as in the whole visage taken jointly together. Of this Majesty whereof we now speak, it will be more easy to give an instance than a proof, seeing it can be no otherwise discovered then light is, by the very view of itself: Any man, that advisedly reads the Scriptures, may easily observe such weight in the words and phrases of speech, and shall meet with such high and unusual, and yet plain and significant expressions, in divers passages of that book, that he shall be enforced to acknowledge, that which the Pharisees servants sent to apprehend our Saviour reported of him, that never man spoke like that man, John 7.46. And yet withal, this seems to be some probable argument of such a Majesty in the style of the Scriptures, that it so strangely suits with those high mysteries which are handled in that book, that it cannot well be fitted to any other subject. So that if those divine truths be expressed in any other than a Scripture phrase, they seem to lose much of their lustre and beauty; and if that phrase be applied to any other subject, than those holy mysteries, it seems like saul's armour on a child's back, or a parable in a fools mouth, as Solomon speaks, Prov. 26.7. Now then as a man's countenance discovers in some measure, the spirit that is within him, (as a Prince, and some base abject having a divers aspect, a different comportment, another kind of style or phrase of speech, are judged to have a different spirit within, from which those outward effects proceed, the one base and abject, the other heroical and generous) so the Majesty of that high and lofty style, wherein the Scriptures are written, discovers a divine spirit full of Majesty and power, which stamps that character upon them. But this Majesty with which the Scripture speaks, besides the bare phrase and style, will be yet farther manifested, by that strange and unusual manner of commanding, with great Authority and power, which we find frequent in that book, far different from the commands of men, as will appear easily in these ensuing circumstances. He that reads a law, which neither entreats, 2. In the commands. nor persuades, but prescribes and commands, conceives presently that he hears the voice of Authority: But when he observes, that the command is not to all alike, but is delivered with relations and respects to men, according to their several states and degrees, and that it extends not to all men in general, but only to the inhabitants of such a Country, or members of such a Society, he must needs withal discern it to be the voice, not of a supreme, transcendent, and absolute, but only of some limited and bounded power, extending neither to all, nor to those which are subject to it, indifferently and equally. But when in God's book he reads a law delivered in another form, proposed to the whole world, 1. Given to the whole world, and without respect of persons. without any limitation of Country, Nation, or State, how can he conceive otherwise, but that he hears the voice of a transcendent power, that extends itself over all the world? And when he finds Kings and Beggars spoken of, and to, in the same phrase of speech, without respect or reservation of honour, or distinction of degrees, how can he choose but fix his thoughts on that infinite Majesty, before which rich and poor, Prince and Subject, are all alike, because they are all the work of his hands, as Elihu speaks, job 34.19. Secondly, 2. Reaching to the very thoughts. we see that the commands of the greatest earthly Potentates, reach no farther than the ordering of men's outward conversation, but extend not to the ordering of the motions or thoughts of the heart, whence it is that we usually say (and justly may in respect of humane laws) that thoughts are free. So then, when we see that men dare not take upon them the regulating of men's thoughts, by any law, we must needs suppose that they acknowledge, that their power reacheth not to the mind and spirit, unto which they can give no laws, because they cannot know when they are broken or obeyed. But God in his word gives laws to the conscience, and commands the thoughts, and inward motions of the mind, requiring to love God with all the heart, Mat. 22.37. and one's neighbour as ourselves, ver. 39 and forbidding lust, anger, malice, etc. and other inordinate motions of the mind, Mat. 5.28. Leu. 19.17. Which necessarily implies, that he that gives such laws is the God of the spirits of all flesh, Numb. 27.16. the searcher of the hearts, jer. 17.10. able therefore to know, and judge the obedience, or rebellion of the very thoughts of the soul and spirit. In the third place, 3. Extended to creatures out of man's power and command. we must needs grant, that though no creature be exempted from man's service, yet there are many of them that are not under his command, as being without his reach, or too great to be mastered by his power; such are the heavens, with all their hosts, the earth, the seas; the winds, etc. which the Lord himself seems to have reserved to his own jurisdiction. Hence it was, that those that thought our Saviour to be but a mere man, wondered to hear him rebuke the winds, Mat. 8.26, 27. a thing that no mere man, well advised, ever did. As for Ioshua's words to the Sun and Moon, Iosh. 10.12. they have indeed the form of a command, but had only the virtue of a prayer, so that the Lord, and not the Sun heard joshua, ver. 13. Seeing therefore men forbear to command the heavens, earth, seas, winds, etc. and in Scriptures we find commands and bounds given to the seas, job 38.11. Ps. 104.79. the earth fixed to a place, by God's decree, Ps. 119.90. his word settled in heaven, Ps. 119.89. the winds, fire, hail, snow, etc. fulfilling his word, Psal. 148.8. we must needs acknowledge, that the voice that commands all these, is the word of that powerful Lord; who having made all these things, hath right and power to command and give laws unto them according to his pleasure. Lastly, no man well advised, 4. Fortified with sanctions of promises and threats beyond man's power. ever took upon him to threaten those things that were beyond man's power to effect, and therefore seeing that reacheth only to men's outward estate and no farther, and that too limited to the bounds of this present life, we never find men's sanctions, given in their laws, extended beyond the promises or threats of present, or outward good: or evil: as for instance, either to give or take away men's liberty, their wealth, or estates, or life at the most. But God's word threatens plagues upon on the soul, hardness of heart, a reprobate sense, a trembling spirit, a spirit of madness, and giddiness: and promiseth light of knowledge, power of faith, increase of grace, etc. nay, reacheth beyond this life, to eternity, threatening the wicked with the worm that dieth not, Isa. 66.24. everlasting fire, Mat. 25.41. everlasting chains, Judas 6. and promising an inheritance immortal, 1 Pet. 1.4. a Kingdom that fadeth not, Rivers of pleasures in God's presence for evermore, Psal. 16.11. Such promises and such threaten which exceed the limits of any mortal power to bestow or inflict, must needs be acknowledged to proceed from the God of spirits and eternity. Lay all these particulars together, and thus we may frame the argument, drawn from the commands which we find in Scripture, to prove it to be the word of God. That voice which commands and gives laws to the whole world, and that without respect of persons, that prescribes and gives rules to the thoughts of the heart, that promiseth and threatneth rewards and punishments to the soul, and that eternally, that gives laws to those creatures, over which no man had, or ever challenged any power, the heavens, earth, seas, winds, etc. that must needs be the voice and word of God; But such is the voice that speaks in the Scriptures, therefore the Scriptures must needs be acknowledged to be the voice and word of God. Thus the Majesty of the Scriptures manifested in their lofty plain style, and in their transcendent commands, and sanctions, discover these sacred volumes, to be the word of him to whom alone belongs Majesty, Authority, and Power. MARK II. Of the subject or matter handled in the Scriptures. THe second argument, The subjects handled in Scripture show them to be God's word. by which the Scriptures may be proved to be God's word, is drawn from the consideration of the subject, or matters which are handled in them, and they are either principles of faith, or rules of practice: Now before we speak of them particularly, thus much must needs be acknowledged in general, as an undoubted truth. Impossible to be discovered by light of Nature. 1t. The Principles of Faith. Whatsoever was impossible to be known by any creature, or to be found out by discourse of natural reason, that must of necessity be discovered and made known by God himself. But it will appear, as evidently as the very light, that most of the grounds of faith, which the Scripture proposeth unto us, are such as neither eye hath seen, nor ear heard, nor ever entered into man's heart, 1 Cor. 2.9. and therefore could never be either revealed or discovered by man. Wherefore, seeing we find them discovered in the Scriptures, we can do no less than acknowledge them to be the word of God. Of these two Propositions only the Minor is questionable, which will be sufficiently cleared by the ensuing instances. To begin with the most eminent object of faith, 1. God himself. God himself. No man hath seen him at any time, John 1.18. neither consequently knows him as he ought, as our Saviour testifies, John 17.25. much less can manifest him unto others. Indeed, that God is, yea his Godhead and power are understood by the works of Creation, Rom. 1.20. But how little true knowledge of God is discovered to natural men by that way of groping, as the Apostle terms it, Acts 17.27. appears by the writings of the most learned amongst the Heathen (to omit the fantasies of the rest) who speak so little, and so uncertainly concerning God, that they seem like the blind man, whose eyes were not yet fully cleared by our Saviour, Mark 8.24. who saw men walking like trees. Neither indeed are their writings, compared with the Scriptures, revealing the glory of God in the face of Christ, 2 Cor. 4.6. so much as the light of a candle to the Sun shining at noon day. As for the mystery of the Trinity, it is generally acknowledged to be a secret, unsearchable by natural reason, or discoverable any way but by the revelation of the Word and Spirit. Next unto God, 2. The Creation of the world, with the manner & order of it. may follow the Creation of the world, which we likewise believe by faith, Heb. 1.3. which although the Heathen, upon the consideration of the creatures, by the light of natural reason, were forced to acknowledge, and consequently that it must be the work of a God: yet that the creatures were made by God's mere word, finished in six days, and created in such order as we find mentioned, Gen. 1. no Heathen man ever took upon him to relate: neither (seeing man was made the last of all creatures) was it possible for him to divine, what was done before he had any being; wherefore the Scriptures, so exactly describing the time, means, and order of the Creation, must needs be the Word of the Wisdom of the Father, who was brought forth ere the mountains were settled, Prov. 8.25. present when he prepared the heavens, ver. 27. by his Father when he appointed the foundations of the earth, ver. 29, 30. Thirdly, the state of man before his fall, 3. The history of man's fall and the consequents of it. the whole history, means, and manner of his fall, with all the circumstances thereof, especially the corruption that it brought upon the whole nature of man, which we term Original sin, together with the subjection of all men to the curse and wrath of God thereby, and the manner how it is propagated, both in the stain, and guilt of it to posterity, as they are things unsearchable by natural reason: so the memory of them being once lost, together with the antiquities of the first times of the world; or at least imperfectly and uncertainly delivered and related to posterity, through so many hands, as it must needs pass, before the time of Moses, it was impossible but the full and certain knowledge of them, must be hidden from such as had no better light than that of nature, to search them out; wherefore we find that they are wholly passed over in all writings of Heathen men, but in the Scriptures are clearly opened, as far as they are necessary to be known, which shows them to be the Word of God, seeing they reveal these things that cannot be taught by humane reason. Fourthly, 4. Man's Redemption by Christ. that wonderful mystery of man's Redemption by Jesus Christ, being a secret that never entered into man's heart, 1 Cor. 2.19. was never so much as dreamt of by any natural man, neither do we find the least syllable of it in any Heathen man's books. The truth is, it seems so incredible a thing to flesh and blood, that the Prophet, not without cause, when he gins to speak of this wonder, asks, who hath believed his report? Esa. 53.1. and the Apostle tells us, that when it was preached, the learned Grecians accounted it foolishness, 1 Cor. 1.27. or a mere fantasy. Now that which seems incredible to reason, when it is known, was very unlikely to be found out by reason at the first, before it was known. If there were no more but this, that this wonderful work proceeded merely from the free motion of God's will, without any other cause moving thereinto, than his own love and compassion, as Christ himself affirms, john 36.16. And the Apostle, 1 john 4.10. how could any man divine, what God purposed in his own heart before he had wrought it, unless himself had revealed it? So that it must needs be granted, that this word which sets out unto us the mystery of our Redemption by Christ, must be the Word of God himself. Lastly, 5. The benefits thereof. the condition into which man is redeemed by Christ, is another mystery, hidden from the eyes of all that see by no clearer light, then that which natural reason yields them. It was utterly impossible for any man, Union with Christ. Adoption. Justification. Renovation. by the light of nature, to have discovered our mystical union into one body with Christ, by the Spirit; our adoption by grace to be the sons of God; our Justification by faith, through the imputation of Christ's righteousness; our Renovation or new birth, wherein our hearts are changed by the effectual working of the spirit; Resurrection of our bodies to glory. the restitution of our bodies to life again, with a change from the state of corruption to incorruption, of natural, and earthly bodies, to spiritual, and heavenly, and our glorious, and ever blessed condition to be enjoyed hereafter, in the immediate, and everlasting fruition of God in the highest heavens. Wherefore, we find not so much as any mention of these things among any of the Heathen, unless perhaps they stumble upon the immortality of the soul, which yet they rather dream of, then understand distinctly. Wherefore the Scriptures revealing unto us so clearly all these things which natural reason could neither teach nor comprehend, must needs be acknowledged to be the Word of God. It appears then hitherto, 2ly Many rules of life. 1. The inward disposition of the heart toward God in fear, love, & faith. that the principles of faith, laid down in the Scriptures, must needs be acknowledged to be revealed by God, and not by man. The same truth will be evidently manifested, in the rules of practice, if they be duly weighed. To begin with the duties to be performed unto God, and first with the affections and right disposition of the heart. The Apostle tells us, we cannot believe on him of whom we have not heard, Rom. 10.14. and the Psalmist affirms, that they only trust in him, that know his name, Psal. 9.10. and we know that it was the lively representation of God unto him, that struck that deep impression of fear into jobs heart, and made him vile in his own eyes, To be wrought in us only by the full discovery of God unto us. job 40.4. & 42.5, 6. The truth is, those holy affections of love, fear, and affiance in God, cannot be grounded on any other, than a true, and distinct knowledge of him, which, as we have seen already, the light of natural reason could never discover: so that none can prescribe unto us the right disposing of the heart towards God, in those holy affections of love, fear, and faith in him, but the same that can reveal unto us the right knowledge of himself. As for the outward duties of worship, 2. And outward duties of worship. that they cannot be devised by men, but must be appointed by God himself, the very light of nature taught Heathen men themselves. Wherefore we find that those forms of worship which they observed, the wisest amongst them either took from the Sibylls books, or from some other directions pretended to be given by the Gods themselves. Neither can we possibly be assured that such rites, as we worship God withal, In the observation of the Sabbath, use of the Sacraments, etc. are accepted, unless God himself prescribe them, as we see he did the whole form of ceremonial worship in the levitical law, and the Sabbath, and Sacraments, both in Paradise, and under the Gospel by our Saviour Christ. And for the services which are to be performed to men, first, we find little in the Precepts of such as are mere Moralists, concerning that fountain of those duties, whence they ought to flow, which is love, without which none of them is accepted, 1 Cor. 13.3. Neither do we find that measure of love required by them, which our Saviour commands, to love our neighbour as ourselves, Mat. 5.44. wherein he affirms we go beyond natural men, and consequently implies that we do more than natural reason teacheth, whence it will follow, that the law which requires that duty, was not given by man, and therefore must needs be acknowledged to be the Precept and Word of God, and not of man. Nay, beyond all this, 3. Most of all self-denial, which nature never taught. we find that God's Word requires of us the denial of ourselves, and that every way, both of our own wisdom to prescribe, (as the Lord requires his people to do not what is right in their own eyes, Deut. 12.8. but what is right in the eyes of the Lord their God, Deut. 13.18.) and of our own ability to undertake and perform, (as our Saviour requires us to bring forth fruit in him, without whom we can do nothing, john 15.5.) and of our own ends, (as the Apostle tells us, that we must bring forth fruit unto God, Rom. 7.4. that he may be glorified, Mat. 5.16. and therefore the Prophet calls Israel an empty Vine, because he brought forth fruit to himself, Hos. 10.1.) whence it is, that our Saviour makes this self-denial, the first step to Religion, Mat. 16.24. A duty that humane reason is so far from prescribing, that it cannot so much as allow and submit unto it when it is prescribed, and that because it cannot find out man's emptiness and weakness, the ground on which self-denial is founded, or at least sensibly acknowledged. Wherefore the Scriptures, which require that duty, which is so contrary to the principles of nature, must needs be the Word of God. Thus we see, that the subject which the Scriptures handle, is above the pitch of humane wisdom, whether we look to the grounds of faith, or rules of practice, which are laid down therein. The true knowledge of God whom the world hath not known: the great and glorious works of the world's Creation, with the time, manner, and order thereof: And of man's Redemption after his fall, and corruption thereby; together with the state into which he is redeemed, to be mystically united to Christ, by the Spirit, which gives him interest in his merits and righteousness, makes him God's child by adoption, and an heir of glory. The duties of fear, love, and affiance in God, all grounded on the true knowledge of him; And lastly, the service of love to man, binding him to love his neighbour as himself, yea, his very enemies, and above all things to deny himself. So that the Scripture discovering those things, which natural reason could never find out, must needs be acknowledged to be delivered by God himself, and to be his Word. MARK III. Of the powerful effects of the Scriptures upon men's hearts, which discover them to be the Word of God. THe two former Marks of the Scriptures, which manifest them to be the Word of God, appear as it were in the face, and body of that sacred volume; this third Mark is taken from the wonderful, and supernatural effects, that they work upon the heart and conscience, which are such as cannot possibly be performed by any other than a divine Power. These effects may be reduced unto three heads. First, the wounding and terrifying. Secondly, the converting and renewing. Thirdly, the comforting and reviving of the heart. Neither of which being possible to be wrought by the power of man (as we shall manifest by and by) it must needs be granted, that the Scripture, which produceth such wonderful effects, is not of man, but of God, seeing we know no cause can work an effect greater, and of an higher nature than itself. To begin with the first; The first Effect of the Word, the pricking of the heart. Differing from natural terrors, the terrors and prickings of heart, which are caused in men by God's Word; It cannot be denied, but there may be, and are sometimes wrought in men's hearts some natural terrors, which may cause in them much unquietness, but between such natural passions, and these spiritual agonies, which are wrought by the word, there will appear a wide difference, if they be well examined, and that more ways than one, 1. In the grounds upon which they be raised. 2. In the effects produced by them. The grounds of natural terrors. 1. A natural sense of sin. 2. A natural acknowledgement of God's Justice, Holiness, and Power. which may be easily made manifest, by observing, first, the grounds whence either of them do arise; And secondly, the effects which the one and the other produce, in those on whose hearts they make impression, with the different consequents that follow thereupon. Concerning the grounds, upon which terrors are raised in man's heart, the causes of such as are natural, appear to be evidently different from those which raise spiritual passions. For we cannot be ignorant, that every man by nature, having imprinted in his heart some rude notions, at the least both of good and evil; and withal some acknowledgement of God's Justice, Holiness, and Power, and having besides a conscience within his own breast, sitting as Judge, to pass censure upon his own ways and actions, before which his thoughts accuse or excuse one another, as the Apostle speaks, Rom. 2.15. must needs have usually some sense of every known sin, either more or less. Whence it follows, that the more the conscience is enlightened, and by that means awakened, to look back upon a man's own sin, and the wrath of God lying upon him for sin, and his powerful revenging hand pursuing him, the more he must of necessity be distracted in his thoughts, with fearful terrors, which may cause his life to hang before him, All working in the heart fears of punishment. Deut. 28.65. and to be bitter unto him, and yet these terrors, as arising from natural principles, are merely natural, being caused by a natural sense of sin, and acknowledgement of God's wrath, and fear of his own danger thereby, which any man may have by nature. From this apprehension of the guilt of sin, The grounds of spiritual terrors. and fear of the punishment that follows it, the causes that affect a godly man's heart, differ in two respects: First, the terror raised in a good man's heart, by the Word, is for sins of another nature, then are those that trouble natural men. Secondly, they are affected by them on different considerations of God's revenging hand: For the former, a natural man is usually sensible only of sins against the law of Nature, 1. Discovery of the sins of infidelity, pride, etc. and especially sins against the second Table. But the Word of God represents unto a man chief, more secret and inward evils, infidelity, pride, self-love, sensual affections, hypocrisy, hardness of heart, and the like, and causeth them to appear unto him the foulest, and most abominable of all kinds of sin, that can be committed. In the second place, that which affects a natural man in sin, is either something that accompanies the sin, as shame, or danger of wrath and vengeance, of which Cain complains, Gen. 4.14. or the sin, as it is a trespass against man, and a wrong done to him, which affects him more than the sense of any dishonour done to God, as Judas was sensible of nothing, but betraying innocent blood, Mat. 27.4. But when God's Word smites the heart, it represents to the guilty person, his trespass against God, his Majesty, 2. And those as trespasses against God. and Holiness, which affected David, Psal. 51.4. His unkind and causeless trespassing against the God that made, sustaineth, and carrieth him upon eagle's wings, Deut. 32.10, 11.15. His frowardness, in trespassing out of perverseness of spirit, against often warnings, and against the secret checks of his own conscience. His folly, that thus perverts righteousness to no profit, Job 33.27. forsaking the fountain of living waters, to hue broken cisterns that hold no water, Jer. 2.13. whereby he hath abased God in his heart, Deut. 32.15. and set him at a lower rate than the transitory things of this life, yea, than his own bare lusts. By all which he hath defiled his own soul, is become like the beasts that perish, Psal. 49.20. nay, worse than they, Isa. 1.3. so that he loathes, and is ashamed of himself, job 42.6. jer. 31.19. Now as the considerations in sin, 3. And fear of Judgement certain, intolerable, eternal. that affect men naturally, and spiritually, are divers, so are the apprehensions of the danger, that comes by sin; A natural man's fears are like that of Belshazar, Dan. 5.6. something he trembled at, but what it was he understood not, or like those terrors threatened, Deu. 28.65, 66. wherein they shall fear day & night, they know not why. But the Word of God shows one the cause of his fear, representing the purity of those eyes of jealousy, which he hath provoked, makes it evident that God will by no means pardon the guilty, Exod. 34.7. that he cannot be beguiled, will not be entreated, is impossible to be escaped, and yet cannot be endured, as smiting with the arm of God, and not of man: whose breath, as a river of brimstone, kindles that pile of fire and much wood, which God prepares for sinners, Isa. 30.33. whose worm dieth not, neither doth their fire go out, Isa. 66.24. So that by the Word the sinner sees the rod, and who hath appointed it, Micah 6.9. and feels it in his apprehension certain, present, intolerable, and eternal: which compasseth him so with terrors, that he knows not what to do, unless he can make his peace with God, and procure his pardon. Hence it follows, The consequents of these severasl kinds of passions. In natural men astonishment, fretting, hatred of God. In spiritual men shame, grief for offending God, fear of loss of his favour. lastly, deliberation what to do. that as natural and spiritual terrors are raised upon different grounds: so the effects and consequents of them must needs be divers, which was proposed to be handled in the next place. For natural terrors produce nothing but astonishment and amazedness, so that such men lie down in their confusion, fretting with indignation, and murmuring in their hearts, at their condition, with Cain, Gen. 4.13. and both fearing God, and hating him. On the other side, the terrors raised by God's Word, in the heart, produce withal a loathing of one's self, as a filthy creature, shame of ones own vileness, grief as much for his unkindness towards God, as for his misery by sin; fear of the loss of God's favour, as much as of his revenging hand, indignation at ones own folly, and wickedness, still acknowledging the Justice and Righteousness of God, which produceth at last deliberation what to do, with the Prodigal son, Luke 15.17, 18. So then, natural terrors break, these melt the heart: natural terrors are mixed with pride, these produce abasement of the spirit: Natural terrors cause repining at God, these indignation at a man's self: Natural terrors drive one, from; these, unto God, to sue for peace, the former force him into the mouth of hell: these cast him into the bosom of Christ, with uncertain hopes at first, and with a trembling heart, as the Lepers adventured on the Syrians camp, 2 Kings 7.4. yet with hope of some possibility to find favour, and with a resolution to cast himself upon God, come what will; Such kind of heart-breakings which are wrought by the Word, being impossible to be wrought by any natural means, argue that word that causeth them to be of God, who worketh according to his own pleasure, in all things, what he will. Thus the first work of the Scripture, The second supernatural effect of the Word, conversion. 1t The means whereof are manifested only in the Word; showing, in pricking and wounding the heart, manifestly discovers it to be the Word of God, as working beyond the power of nature: But the conversion of the soul, by the same Word, will make it yet more evident. Now it appears, first, by the means of his conversion, and secondly, by the nature and kind of the work itself. The means by which the Word draws on the heart towards this work of conversion, are by proposing unto one cast down, by the sight of sin, and sense of God's wrath, two grounds, without which that work of conversion cannot be brought to effect. 1. The inability of all creatures to work our peace. First, the unprofitableness, and inability of all creatures to help, in that dangerous condition, in which he finds himself. Secondly, the way of reconciliation and peace, tendered by God himself, to repentant sinners, by the mediation of Jesus Christ his own Son. The inability of the creatures to do us good in this case, is only manifested by God's Word, 1. Of ourselves to satisfy for sins passed. which makes it evident, that we cannot help ourselves neither by flight from God's presence, which fills all places, Ps. 139.7. nor by resisting his power, which would be like the encounter of the thorns with the sire, Isa. 27.4. nor by entreating & making peace with him, who will by no means clear the guilty, Exod. 34.7. without satisfaction, which we cannot make in our own persons, neither by our wealth, which is no ransom for souls, Psal. 49.7, Either by ourwealth, of by our righteousness. 2. Or by any other creature. 8. nor by our righteousness, seeing if we could fulfil the whole law, it is but duty, Luke 17.10. and therefore can make no satisfaction for sins past. All other creatures we find in the same condition with ourselves, debtors to God for all that they have or can do, and therefore unable to satisfy for us, and as unable to defend us from God's power, 2ly Pointing out the only way of making our peace Christ Jesus. 1. Holy in himself. 2. Accepted of his Father. 3. Satisfying his Justice to the full. as they are to work our reconciliation: So that our salvation by any creature appears to be utterly impossible. The heart of a sinner, being by this means brought to despair of help unto salvation by any creature, the Word points out unto him that fountain which God hath opened for sin and for uncleanness, Christ Jesus himself, the only Son of his Father, the holy one, in whose mouth no guile was found, Isa. 53.9. In whom God is well pleased, who was bruised for our iniquities, so far that God did see the travel of his soul, and was satisfied, Isa. 53.12. and who in our flesh fulfilled all righteousness, and that for us. This means of reconciliation, 4. Tendered to us by God himself. the Scripture tells us God offers to all that will embrace it, and that upon his faithful Word, which is truth itself, Psa. 119.142.151. Yea, makes it manifest that this mercy is of inestimable value, and beyond belief, yet that it becomes God to do things incredible, to cause his mercies to exceed, not only the mercies of men, but even man's apprehension, as the love of Christ passeth knowledge, Eph. 3.19. that all men may be astonished at the consideration of his mercies, as well as of his judgements, and generally of all his ways, Rom. 11.33. Thus God's Word shows, A means, 1. Suiting with God's Justice. 2. Magnifying his Mercy. 3. Discovering his Wisdom. that this way of saving sinners, suits well with God's justice, because he pardons not without sufficient satisfaction: with his mercy, because it sets out the plentifulness of his compassion: Psal. 86.15. & 103.11. with his wisdom, because this is a way past finding out, as all his judgements are a great deep, Psal. 36.6. and consequently makes a sinner confident, that a way of peace, proposed by God himself, ratified by his faithful promise, and of such advantage to further his own glory every way, 4. And consequently advancing his glory. is really intended, upon which the distressed soul is encouraged to follow that only way, by which he sees hope of escaping the vengeance to come, which he could never have known, unless God had revealed it in the Scriptures, Rom. 16.25, 26. which must therefore be acknowledged to be the Word of God. 2ly The nature of conversion, consisting, Now if the grounds of man's conversion, could be found no where but in the Word of God, much less could the act itself of conversion, be wrought by any other instrument, than the same Word. For whereas conversion is the turning away of the heart from all creatures, himself and all unto God, which consists in two main acts, self-denial, and total subjection to God, it is evident that neither of these two can be wrought any other way, then by the power of the Spirit, working by the Word. To begin with self-denial, 1. In self-denial impossible to nature. consisting in the abandoning of one's own wisdom, righteousness, ability to do any good, desires and endeavours after his own ends, in credit, profit, pleasure, or any other way: what wise man among the Heathen, guided by the light of nature, ever taught it, much more practised it? Or how is it possible that corrupt nature should conquer itself? Indeed, it is true that natural wisdom hath prevailed upon men, to change them from a vicious disposition, to moral honesty, perhaps somewhat out of conscience, or more out of self-respect, to grace themselves by the honour of a virtuous disposition, but to deny one's self, one cannot be possibly persuaded, but by something that is not himself. Again, 2. In a total subjection to Gods wil it is impossible that the whole spirit of man, with all the thoughts thereof, should be brought under to a free and cheerful submission to Gods will, unless the very temper and frame of it be altered. For that God's desires should be our desires, his will our will, his delights our delights (our wisdom in this state of corruption being enmity against him, Rom. 8.7.) can be wrought by no other way, Which nature opposeth. And therefore must be new framed after God's image, to bring it to this subjection. but by making our nature answerable to God's Nature, which necessarily requires the destroying of the corruption thereof, & the creating of it after God, in wisdom, and holiness, Eph. 4.24. Col. 3.10. Now the changing, and new creating of the heart is beyond man's power, effected only by him that made it at the first; wherefore, even in respect of our new birth we are said to be his workmanship, Eph. 2.10. receiving this spiritual, as well as our natural life from him, to whom it properly belongs to quicken the dead, Rom. 4.17. to raise up whom he will, John 5.21. as having life in himself: v. 26. wherefore the renewing of the heart, being a work above nature, and properly the effect of a divine power; it necessarily follows, that the Scriptures, which are found by experience to be the instruments of that high and supernatural work, must have a divine original, and consequently be the Word of God. The last of the divine and supernatural effects, The third supernatural effect of the Word, reviving wounded spirits. To be effected only by God's Word that wounded them. wrought by the word, is the sustaining & reviving of distressed & wounded spirits. Now that this can be effected by no other means then the Word, is manifest not only by experience, which makes it evident that humane wisdom or eloquence can do nothing to purpose this way: but besides, by the consideration of the cause whence the affliction of the spirit ariseth. For seeing it is the apprehension of God's wrath, provoked by sin, that breaks the heart, it must needs be granted that it cannot be healed, but upon a persuasion that God is pacified, as we see in that wounded spirit, Job 33.25. and in David, 2 Sam. 12.13. which must be wrought by a message coming from God himself, as it is God that must cause David to hear the voice of joy and gladness, ere the bones that he had broken could rejoice, Ps. 51.8. It must therefore be the same hand that hath smitten, that must heal, Hos. 6.1. wherefore seeing it is only God's Word that wounds the soul, as hath been showed; the Word that restores and heals it, must needs be granted to be the same Word of God. That no other means, but the voice and Word of God, accompanied with his Spirit, can perform these great works of melting, converting, and comforting the soul, we have showed already. Now it may be doubted, whether those effects, as they are beyond the power of nature, be not also beyond the power of the Word itself. Seeing many hear and read that Word, Object. in whom we discern no such effect, But many use the Word in whom it works no such effect. but they remain still senseless, careless, rebellious, and carnal, lovers of themselves, and high minded, etc. and others walking in darkness without light, Isa. 50.10. finding no peace nor comfort in the Word itself, as if there were no balm in Gilead, nor no Physician there, Jer. 8.22. Now if the power of working these effects be in the word, how comes it to pass that they appear not in the greatest part of those that hear, and read it? To this We answer, Sol. that if this effect appear in some, although not in all, that make use of it, it sufficiently proves that it hath this power. 1t If it work it in some, it proves it hath that power. 2ly Where it hath not this effect, 1. Either the heart is not rightly disposed, Meat hath power to nourish, and medicines to cure, yet all are not cured by medicines, nor nourished by meat. To the producing of an effect, besides the power of the cause, is required a right disposition of the subject. The highway, the stony, and thorny ground, we know brought no fruit to perfection, which our Saviour tells us, was not by any defect in the Word, but by the ill disposition of the heart, Mat, 13.19.20. etc. And the Apostle tells us, that those that had not faith to mix with the Word, profited not by it at all, Heb. 4.2. Again, a cause powerful enough in itself, may want effect, where it is not rightly applied; there are that hear the Word and understand it not, Mat. 13.19. Some that understand, and believe it not, 2. Or the Word not rightly applied. john 12.47. Some that believe it, and remember it not, jam. 1.23. And lastly, some that after all this apply it not at all, or at least not as they ought, taking hold of judgement, when they need the promises of mercy, or laying hold of mercy, when judgement is their portion, 3ly The Word works not necessarily, but voluntarily. Deut. 29.19. Lastly, we must remember, that the Word works not necessarily, as fire heats, but voluntarily, being only mighty through God, 2 Cor. 10.4. working by the Spirit, which like the wind bloweth where it lusteth, john 3.8. Thus Lydiaes' heart was opened by God, when others were shut, Acts 16.14. And many scoffed at Saint Peter's Sermons, which notwithstanding converted three thousands, Acts 2.41. We have then sufficiently manifested the Scriptures to be God's Word: First, they contain God's Law given to his Church, which was neither fit nor possible to be given by any other then God himself. Secondly, because they bear the lively character of divine Majesty, in the high and lofty plainness of style, and in those powerful commands which we find therein. And thirdly, for those high mysteries which they handle, which none could know, much less reveal, but God himself. And lastly, for the wonderful effects of breaking, converting, and comforting, and reviving the spirit, which being works above nature, must needs be wrought by a supernatural instrument, so that the Scriptures that effect them, must needs be acknowledged to be the Word of God. CAP. III. The Scriptures which have God for their Author, must needs be of divine Authority. The former Position being once granted, that the Scriptures are God's Word, no man can question their Authority, whether that be of him or no. So that this evident truth, needing no power at all, our labour must be only to show, what we mean by that divine Authority, which we challenge unto the Scriptures; for the opening whereof, we must first, consider in general, what this name Authority imports. In Scripture, as well as in other Authors, the names of Authority and Power are used indifferently, Authority is not Power in genetal, as if they were one and the same thing, although in strictness of signification, we may find a real difference between them. For this term Power, implies that strength by which any thing not only subsists, but withal bears out itself against whatsoever opposeth it, and besides is enabled to work any notable effect; but this signification as making little to our purpose, we shall omit for the present. More pertinently to the matter in hand, But right to rule & govern. this name of Power is taken for that dominion and right of ruling, and governing, which one hath over another, to dispose and order that which is governed. In this sense Power seems to be a more general name than Authority, as is evident by the correlative terms opposed thereunto. For subjection (which imports any kind of subordination of one under another) seems most firly to answer to Power, as the Psalmist matcheth man's dominion over the works of God's hands, with subjection or putting all things under his feet, Psal. 8.6. And obedience, which is a voluntarily yielding or submitting one's self to another's will, may be conceived to be more properly correspondent to Authority, as the Centurion expresseth the subjection of his servants and soldiers, by their readiness to do his will, Luke 7.8. At least howsoever the names be sometimes used indifferently, there is manifest difference between prescribing to a reasonable creature, and between the disposing of that which is without reason. Authority therefore, And that most properly reasonable creatures. being most properly restrained to the government of reasonable creatures, is that power by which a superior hath right to prescribe unto such as are under him. By right, in this description, we exclude tyranny, which is the usurping of authority, without or against right. Secondly, when we place the exercise of Authority in prescribing, As being only capable of prescription. we imply that it properly extends only to such as are capable of prescription, which are reasonable creatures. Lastly, we extend it to all kind of prescribing, both to the understanding, what to assent unto and believe, and to the will, what to follow and embrace. All which particulars, if we lay together, we shall find that Authority originally is founded in God alone, and that men have no title unto it, but by deputation from him, as the Apostle expressly restifieth, Rom. 13.1. Which reacheth, 1. To the understanding, what to believe. Which only belongs unto God to prescribe. 1. Seeing he only knows things by vision. 2. Only hath light in himself. To begin with that branch of Authority that prescribes unto the understanding, what to assent unto as truth, we know that this is a Power that no man may justly challenge, seeing a rule must be certain; now man's understanding we know is capable of error, Rom. 3.4. and that for two reasons. First, man's knowledge is not by vision, or looking through the nature of things themselves, but by information from sense, which represents only the outward appearance, 1 Sam. 16.7. and leaves reason to guess at the inward nature of things, wherein there cannot but be much uncertainty. Secondly, seeing it is light which makes all things manifest, Eph. 5.13. which none hath originally in himself but God alone, who dwelleth in the light, 1 Tim. 6.16. nay, is light itself, 1 john 5.5. and therefore men can have no light but by communication from God, who illightens every one that comes into the world, john 1.9. it must needs follow, that man can have no infallibility of judgement, because he judgeth by that light which is not in his own power, but is supplied or withheld according to the will of God, who disposeth it, at his pleasure. Now then, men having no infallibility of judgement in themselves, must necessarily rest upon something without themselves for a certain rule of truth, which must needs be God alone. First, because only God both is light in himself, as we have showed, and withal is in and through all things, Ephes. 4.6. which are therefore said to be naked in his sight, Heb. 4.13. as will be farther showed hereafter. And secondly, because he is a God that cannot lie, 3. And cannot lie. Tit. 1.2. being a God of truth, Deut. 32.2. nay, truth itself, john 14.6. and consequently may be rested on, as an infallible oracle of truth, an honour peculiar to God, and incommunicable to any creature. So that the first branch of Authority, which is the power and right of giving rules of truth, belongs to God alone, and cannot be challenged by any creature. The next branch of Authority, 2 To the will. Which belongs likewise to God only. is the right of prescribing to the will, which must also be appropriated unto God only, and that on three grounds. First, because it can be no otherwise, for seeing both man and all creatures have their being, not only originally from God, 1. Because it moves In and By him, and therefore must have the rule of moving From him. but besides in him by continual support, Act. 17.28. it must follow, that they can move no otherwise, nor no longer than his power assists them, no more than the staff can do without the force of the hand that useth it: which also is true of all other creatures, that they are turned about by his counsel to do what he wils, job 37.12. Psalm 148.8. So that, as all other creatures, so man amongst the rest must of necessity have the rule of his motions from Gods will. Secondly, it is not more necessary than equal, 2. He only hath power to do with his own what he will. that it should be so, because of the total and absolute dependence that man hath upon God every way, for it is just that one may do with his own what he will, Matth. 20.15. which also the very principles of nature teach all men, as appears by subjecting children to the will of their parents, on whom notwithstanding they depend neither totally, nor principally. Nay this equity is much greater in man, then in any other creature, because the acknowledgement of Gods will in all things to be most just, Psal. 119.128. by submitting and subscribing thereunto, and thereby to himself to be a God without iniquity, Deut. 32.4. is the main end for which man was created, and endowed with understanding, and with a will to be directed by it, and there is great reason the workman should use his tool to that end for which he made it. Lastly, it is every way convenient that God should prescribe to men's will, 3. It is best that Gods will should be our rule. 1t For men in particular; seeing his will is only infallibly, 1. Good. 2. And certain. 3. And assures good success by his assistance. 2ly And in general. 1. When men are best united and preserved by following one rule. 2. And God is most honoured when all submit to his will. both in respect of themselves in particular, and in respect of the administration of the world in general. For men in particular it is better, because Gods will first is absolutely good, Psal. 143.10. whereas men's are evil. Secondly, is constant and unchangeable, Ps. 33.11. whereas men's are variable every moment. And thirdly, the following of God's direction in our ways assures us, both of success in our endeavours, Iosh. 1.8. and acceptance of our service, when we know we do nothing but what God himself commands. And as for the general administration of the world, it must needs be every way most convenient, that God prescribe unto all men, that when all are guided by one rule, order and unity might be preserved. Lastly, how God's honour is furthered, when his laws pass for rules of practice, without contradiction, and by men's submission thereunto are acknowledged to be holy and just, hath been partly intimated before. Hitherto than it appears, that divine Authority reacheth to the prescribing, and giving rules to the two most eminent faculties in man, the Understanding, and Will, what to believe, embrace, and prosecute. A power which he hath right unto by the absolute sovereignty which he hath overall things, by the infallibility of his truth; and lastly, by the unchangeable righteousness and goodness of his wil All which laid together, must necessarily infer, that absolute Authority is founded originally in God, and in him alone. It hath pleased him notwithstanding to impart this power of his to men, This Authority God having absolutely in himself imparts to men. whom he hath made his substitutes on earth, but within certain bounds and limits, this limited Authority committed by God to men, is for distinction sake called humane authority, as that absolute Authority from which it is derived, is called divine. What either of these are, and by what limits they are severed, will best appear by laying their differences one against another. The first difference between divine and humane Authority, is in the fountain, whence they spring; Distinguished from his absolute power 1. In the fountain, Gods is originally in himself; Man's derived from him. God's Authority is founded in himself, man's in God. Therefore God's affirmation or command must be received without contradiction, though we understand neither reason why, nor end whereto, so that to silence our very thoughts, it is enough to say, The Lord hath spoken it: but when men affirm or command, we cry, To the law and to the testimony, Isa. 8.20. wherewith if their commands or assertions agree not, there is no light in them, so that we may warrantably except, with the Apostles, Whether it be meet to obey God or men judge ye, Act. 4.19. So then, the first difference is this, that Authority that prescribes by the absolute power of the commander is divine, that which prescribes by virtue of another under whom it commands, is humane. 2. In the subject matters prescribed. 1. Principles of faith. The second difference between the Authority of God and man, is in respect of the subjects, or matters prescribed, which are either principles of saith, or rules of life; for the former, because God is true & every man a liar, Rom. 3.4. therefore in grounds of faith, Which only God can deliver. 1. Because many of them are unsearchable by man. we admit no testimony but Gods alone, for two reasons: First, the imperfection of our knowledge, arising partly by the nature of the things to be believed, whereof many are unsearchable by man's wisdom, and therefore must be revealed by the Spirit, 1 Cor. 2.11, 12. and partly from the weakness of the means of our knowledge, which is the information by sense that looks only on the outward appearance, 1 San. 16.9. so that it is impossible that man should know any thing in matters of faith, but by revelation from God, which also he apprehends weakly and imperfectly. So that in matters of faith there is no infallibility in man's knowledge, and that which is, depends upon the credit not of the man, but of the Spirit which reveals it. Another reason why man's testimony is no sufficient ground of faith, 2. Because men may lie. is because men may deceive as well as be deceived, wherefore though they often speak truth, we are not sure that they do so always, because it is not contrary to their nature to lie, Whereas God's knowledge is infallible. 1. Because he hath light in himself. 2. And knows by vision, not by discourse. as it is unto Gods, Tit. 1.2. Neither of these imperfections are found in God, whose knowledge must needs be every way perfect, because he sees by his own, not by a borrowed light, which must therefore be without any mixture of darkness, 1 John 1.5. And, because the means of God's knowledge is by vision, not by discourse, yea, by such a sight as pierceth through the very nature of all things, seeing God himself is in and through all, Ephes. 4.6. Besides, the most of the things which we believe, 3. And must needs understand what he freely gives. are things freely given us of God, 1 Cor. 2.12. which therefore he must needs understand fully, seeing the spirit in man understands the things of a man, although no man else know them, 1 Cor. 2.11. Now in the next place, there can be no more question of God's fidelity in revealing, then there is of his infallibility in understanding all things, seeing truth is God's nature, And can no more deceive then be deceived. which therefore he can no more swerve from, then from himself. So seeing we find God's testimony every way infallible, and man's uncertain, it must needs be granted that it is peculiar to God alone to establish grounds of faith. Again, for the regulating of man's practice, 2. And rules of life only to be prescribed by God. 1. Whose will is infallibly good. 2. And the duties prescribed are his services. there is a wide difference between Gods and man's Authority; for if we respect the substance of duty, that can be prescribed by none but God alone, both because only his will is infallibly good, Psal. 143.10.119.39. and therefore only fit to be the rule of righteousness; and besides, because the duties commanded, being all of them immediately, or mediately services unto God, it was most fit that God alone should appoint the duties of his own service. The truth is, in matters of practice, man's authority hath to do only in two things: First, in applying the rules of moral duties to particulars, for the preservation of order, and peace thereby. Secondly, in compelling men to obedience, in such duties as are prescribed. In brief then, divine Authority establisheth principles of faith, and prescribes the substance of moral duty; humane authority, meddles not in laying down any grounds of faith at all, and in moral duties prescribes, not the substance, but only the order and manner of outward performance of that which divine authority hath commanded. The third difference between divine and humane Authority, 3. In the extent of this authority which binds the conscience, belonging only to God. is in the extent of them both. Humane authority (being ordained for preservation of order, and by it of peace, in civil society, for the furtherance and supporting of godliness and honesty, 1 Tim. 2.2.) reacheth no farther than to bind men to conform to order in the course of their practice; but divine Authority having an higher scope, even the renewing of the heart, and bringing under the thoughts thereof to the obedience of Christ, 2 Cor. 10.5. binds the conscience, that is, both the judgement of man, to allow that which is commanded, as holy and just, with the Apostle, Rom. 7.12. and the will to choose it as good, and the affections to embrace it Rom. 7.22. accordingly: yea, the whole man to follow it, with the strength of constant endeavours, after the Prophet David's example, Psal. 119.106.112. Hence it follows, that in obeying men's commandments, he that doth what Authority requires (so he perform it in a willing submission thereunto, in obedience to God, which the Apostle calls obeying for conscience sake, Rom. 13.5.) hath performed his duty, neither hath cause to judge himself a transgressor, though he approve not the law itself as good and holy, nay, though upon good ground he think the contrary to that which is commanded, more fit and convenient, so he think not so out of any self-conceipt, rash judgement, or distaste of the Authority that commands. But in obeying God's Commandments it is far otherwise. For though a man fulfil the law in the outward act, yet if he allow it not as holy and just, if his endeavour be not to conform his will to Gods will therein, if he rejoice not in performing it as a good man doth, Prov. 21.15. his own conscience ought to condemn him as a transgressor, and sinner against God, at least in some degree. So then divine Authority binds the conscience by a double band, both of the power that commands, and of the justice of the commandment; but humane Authority binds only by virtue of the power that commands, not by the equity of the commandment, further than it agrees with God's law, or conduceth to order and peace, for which Authority was established. The last difference between divine and humane Authority, 4. In the sanctions annexed to the precepts. is in respect of the sanctions annexed to their laws, which are proportioned to the nature and quality of the obedience required, and to the power of him that requires it. For God's commands in his laws are specially inward holiness, righteousness, love, etc. and that under the penalty of the curse, and wrath of God, 1. Reaching to the soul. 2. And reaching to eternity. to be poured out on the soul, as well as on the body, both in this life, & in the everlasting flames of hell fire, if men sin against the law, and under promise of eternal life if they fulfil it. Whereas men, that require an orderly conversation outwardly, threaten and promise only some outward and temporary good or evil. These differences between divine and humane Authority, laid together, may help us to a description of them severally, The description of divine Authority, by which their natures are best distinguished. Divine Authority is that power of God, founded upon the total dependence of all creatures upon him, and upon his infallible wisdom, truth and goodness, by which he hath right to prescribe and manifest all grounds of truth to be believed, and assented unto upon his own testimony, without contradiction, and to give rules of practice, to be embraced with all the heart, as perfectly holy, just and good, because he commands them, under the rewards and penalties of everlasting life, and eternal damnation. Humane Authority, And humane. is a limited power, derived from God to man, by which he is warranted, according to Gods will, for the furthering of public good, to prescribe unto such as are put under his power, rules of order in their conversation, for preserving peace in a way of godliness and honesty, binding those whom they command in all things, not contrary to God's law, to conform their practice and actions thereunto, for the Authority which commands them in God's name, under the rewards and penalties of some outward good or evil. By this which hath been delivered, concerning the grounds and extent of that divine Authority, which we challenge and claim to be due to the Scriptures, we may observe what power this sacred Word ought to have over men's hearts, and consequently in what manner it ought to be heard, read, and received. Whatsoever it proposeth, the heart must assent unto and believe, without contradiction or debate, how probable or improbable soever it appear to carnal reason. And whatsoever is commanded therein, the whole heart and every thought of it must stoop unto, and embrace, as holy and good, howsoever it please or displease the natural man, and that merely for the Authority of him that commands it. CAP. IU. Of the Penmen of the Scriptures, that they were holy men, inspired and guided in that work infallibly and wholly, by the Spirit of God. BOth the clauses of this Proposition Saint Peter knits up together in one testimony, affirming that no prophecy of Scripture is of private interpretation, nor that those prophecies came in old time, by the will of man, but that holy men of God spoke as they were moved by the holy Ghost, 2 Pet. 1.21. Who the most of these holy men were, it is well known to the Church, the titles of their Books bearing their names: The Scriptures delivered, 1t By holy men, as was most fit. And that they were holy men, the histories of their lives remaining still upon record, and their honourable memory in the Church to this day, sufficiently declare, such as were Moses, David, Solomon, the Prophets and Apostles. And that the rest, whose names are either concealed, or doubtful, were such likewise, will be evident to any indifferent person that shall consider two things. First, 1. They must be such that had so near communion with God. we know that God will be sanctified in all that come near him, Leu. 10.3. as it is meet he should, seeing his eyes are purer than to behold evil, Heb. 1.13. one that is glorious in holiness, Exod. 15.11. and whose house holiness becomes for ever, Psal. 93.5. Now then, for God's honour, it was fit that none should be employed in this work of publishing Gods will and law to his people, which so nearly concerned his own and his Church's service, and wherein they were to be admitted into so near a degree of familiarity with him, as to be made acquainted with his chiefest secrets, but only such persons as were approved for holiness. Secondly, 2. And by this means some respect is won to their writings. the corrupt nature of men is such, as we know that the least occasion would be sufficient to breed distaste of that, which nature in itself is so averse from, (as the dressing, vessel, or sometimes servitor, that presents the sick man the meat which his stomach loathes, moves him to abhor it) and consequently, if there were just exception against the persons that bring it, the message itself would quickly be distasted, as the Lords offerings were for Elies' wicked sons, 1 Sam. 2.17. So that it concerned the Lord, both for his own honour, and his Churches good, to deliver his Word by the hands of holy men. It adds something to the estimation of the Scriptures, that they were written by such holy men, as we have formerly mentioned, but this at the uttermost adds unto them only an humane respect, 2. Directed by the Spirit of God. but that which procures unto them divine reverence, which ought to make all hearts stoop unto them, is that they were written by the direction of the holy Spirit, the Spirit of truth, especially if we throughly consider what manner of direction it was which was given unto these holy Penmen of these sacred Oracles, in the composing thereof. The Apostle, 2 Pet. 1.20, 21. describes that kind of assistance of the holy Ghost, in the delivery of the Scriptures, two ways. First, by way of negation, that they were neither of private interpretation, nor came by the will of man. Secondly, he describes the same assistance affirmatively, testifying that they spoke as they were moved by the holy Ghost. In the former of these, Not by the abilities of nature. wherein he expresseth this manner of delivering the Scriptures by way of negation, the Apostle excludes the working of the natural faculties of man's mind altogether: First, the understanding, when he denies that the Scripture is of any private interpretation, or rather of men's own explication, that is, it was not expressed by the understanding of man, or delivered according to man's judgement, or by his wisdom. So that not only the matter or substance of the truths revealed, Both in the matter and expressions. but the very forms of expression were not of man's devising, as they are in Preaching, where the matter which men preach is not, or ought not to be the Ministers own that preacheth, but is the Word of truth, 2 Tim. 2.15. but the terms, phrases, and expressions are his own. Secondly, he saith, that it came not by the will of man, who neither made his own choice of the matters to be handled, Neither of them suggested by man's understanding, nor directed by his will; farther than to understand & approve what the Spirit suggested. But the Penmen were carried by the holy Ghost. nor of the forms and manner of delivery: So that both the understanding, and will of man, as fare as they were merely natural, had nothing to do in this holy work, save only to understand, and approve that which was dictated by God himself, unto those that wrote it from his mouth, or the suggesting of his Spirit. Again, the work of the holy Ghost in the delivery of the Scriptures is set down affirmatively, when the Penmen of those sacred writings are described, to speak as they were moved or carried by the holy Ghost, a phrase which must be warily understood. For we may not conceive that they were moved in writing these Scriptures, as the pen is moved by the hand that guides it, without understanding what they did: For they not only understood, but willingly consented to what they wrote, and were not like those that pronounced the Devils Oracles, rapt and carried out of themselves by a kind of ecstasy, wherein the Devil made use of their tongues and mouths, to pronounce that which themselves understood not. But the Apostles meaning is, that the Spirit of God moved them in this work of writing the Scriptures, not according to nature, Yet understandingly & willingly. but above nature, shining into their understandings clearly, and fully, by an heavenly and supernatural light, and carrying and moving their wills thereby with a delight, and holy embracing of that truth revealed, and with a like desire to publish and make known the secrets and counsels of God, revealed unto them, unto his Church. Yea, beyond all this, the holy Ghost not only suggested unto them the substance of that doctrine which they were to deliver and leave upon record unto the Church, (for so far he usually assists faithful Ministers, in dispensing of the Word, in the course of their Ministry) but besides he supplied unto them the very phrases, method, The holy Ghost made choice both of the expressions and methods. and whole order of those things that are written in the Scriptures, whereas he leaves Ministers in preaching the Word, to the choice of their own phrases and expressions, wherein, as also in some particulars which they deliver, they may be mistaken, although in the main fundamentals which they lay before their hearers, and in the general course of the work of their Ministry, they do not grossly err. Thus than the holy Ghost, not only assisted holy men in penning the Scriptures, but in a sort took the work out of their hand, making use of nothing in the men, but of their understandings to receive and comprehend, their wills to consent unto, and their hands to write down that which they delivered. When we say, that the holy Ghost framed the very phrase and style wherein the Scriptures were written, we mean not, that he altered the phrase and manner of speaking, wherewith custom and education had acquainted those that wrote the Scriptures, Yet uttering his own expressions as it were in the sound of their voice but rather speaks his own words, as it were in the sound of their voice, or chooseth out of their words and phrases such as were fit for his own purpose. Thus upon instruments men play what lesson they please, but the instrument renders the sound of it more harsh or pleasant, according to the nature of itself. Thus amongst the Penmen of Scriptures, we find that some write in a rude and more impolished style, as Amos; some in a more elegant phrase, as Isay. Some discover art and learning in their writings, as S. Paul; others writ in a more vulgar way, as S. James. And yet withal the Spirit of God drew their natural style to an higher pirch, in divine expressions, fitted to the subject in hand. How needful it was, that the Spirit of God should solely manage and accomplish this work of penning the Scriptures, hath been showed already in the former point, wherein we proved that the Scriptures must necessarily be the Word of God, seeing faith can stay itself on no other foundation, than a divine testimony, and our services cannot be accounted a duty of obedience, unless it be done in obedience to Gods will, which can be made known no other way then by his own Word. Now the inferences hold strongly thus, The Scriptures are Gods own Word, therefore they must be delivered by his own Spirit, seeing none else could know God's mind, as none knows the mind of man but the spirit which is in man, 1 Cor. 2.11. CAP. V Of the Subject or Matters handled in the Scriptures, that the Scriptures contain all things necessary to salvation. IT much concerns such as address themselves to the reading of the Scriptures, The subject matters revealed in Scriptures are, to know what subject they handle, of what nature it is, whom, and what it concerns, as being an effectual means to awaken the heart, and quicken the affections of men unto that holy exercise. For all experience makes it evident, that men usually attend carefully to such things as most nearly concern themselves, 1. Such as concern men. 2. And in the highest degree. and are not much moved usually with things, in which they have no special interest. And are serious in matters of importance, on which their own safety, or their estate depend, but slight things that are of small worth, and of no great moment to their gain or loss. Wherefore to move men to be serious in reading the Word, it is needful to make it evident that the subject thereof is high and heavenly, exceeding man's wisdom, and therefore worthy to be throughly searched into: And besides, of such importance to us, that upon it depends our everlasting happiness, the way whereunto, and means whereof, are set down therein. Seeing therefore it appears, that the Position proposed, and the consideration thereof are so pertinent to our present purpose, and therefore fit to be handled in this place, it will be needful to open it more fully, and to that purpose to express, First, what is meant by things necessary to salvation. Secondly, how the Scriptures do contain them. Concerning the former of these two, Necessary imports not, 1. A natural necessity. 2. Nor meritorious. by necessary we understand not a natural necessity, by which the being of one thing depends upon another, as the effect doth upon the cause, no nor a meritorious necessity, by which salvation might be earned as one earns his wages by his labour, in either of which senses it is impossible that any thing should be necessary to salvation, which can have no cause in nature, nor be earned by desert, seeing it is a free gift, But a necessity imposed by the will, of God. Rom. 6.23. Eph. 2.8. But by necessary, we mean a necessity imposed by the will of God, who bestowing eternal life freely, had power to bestow it on what conditions he pleased, and hath promised it only under the Covenant of faith and obedience, the rules whereof being contained only in the Scriptures, and therein fully, they are for that cause said to contain all things necessary to salvation. When we say, it is only the will of God, that makes faith and obedience necessary to salvation, we deny not but this will of his hath in this, as in all things else, respect to his own glory, For the advancing of his own glory. 1. Our faith bearing witness to his Al-sufficiency, & Truth. 2. Our obedience to his Authority, & Righteousness. Yet are not all things in Scripture alike necessary. which is testified at least by our faith and obedience. For our relying on him by faith bears witness to his sufficiency, faithfulness, & truth, as our obedience in submitting cheerfully to his will, in all that he commands, acknowledgeth his Authority, Wisdom, and Holiness; So then this will of God, in requiring of us these conditions, is every way just as well as free. Now when we say, the grounds and rules of faith and obedience, contained in Scripture, are necessary to salvation, we mean not that all are of like necessity. Ignorance, or unbeleef in God, or Christ, excludes absolutely from salvation, John 3.18. so doth not ignorance, or unbeleef in some temporal promise, although it cannot be excused from sin. In brief then, when we say all things necessary to salvation are contained in Scripture, we mean both that the things written therein are necessary to that end, although not alike necessary, and that there is nothing necessary to that end, that is not to be found there. We are next to show what we understand by this term containing. Scriptures contain things, 1. In express terms. 2. By necessary consequence Now things may be contained in Scripture, either expressly, and in plain terms, or by consequence drawn from some grounds that are delivered in Scripture, and one of these two ways all grounds of faith, or rules of practice, are to be found in these holy writings. It is not where affirmed in Scripture in express terms, that the holy Ghost is God, but we read, 1 John 5.7. that the Father, the Word, and the holy Ghost are one, and from thence infer by necessary consequence, that the holy Ghost is God, because he is one with the Father, who is God. We are not where in precise words commanded to baptise infants, but from the precept given to the Fathers to circumcise them, we take ourselves to be warranted to baptise them, because Baptism and Circumcision are in substance one Sacrament. We are not where expressly commanded to discover the fault of what we sell, or to give a just value for that which we buy. But we have general rules commanding us to speak the truth from the heart, Ps. 15.2. To do as we desire to be done unto, Mat. 7.12. and forbidden to defraud our brother in any matter, or go beyond him in bargaining, which imports as much. Thus, where all things needful to be believed, or done, are not clearly expressed in Scripture, yet they are implied and drawn out from thence by necessary consequence. This truth, that the Scriptures contain whatsoever is necessary to salvation, is sufficiently ratified, by evident testimony of the Word itself, which sends us to the Law, and to the Testimony, Isa. 8.20. tells us, that in them we have eternal life, John 5.39. that they alone are able to make the man of God perfect to every good work, 2 Tim. 2.17. and wise to salvation, ver. 15. that the Law of God is perfect, Psal. 19.7. and though there be an end of all other perfections, yet the commandment is exceeding broad, Psal. 119.96. that is, comprehends all needful things, so that nothing is wanting in it. Whence proceeds that curse upon every one that adds, as well as upon them that take away from that Book, Rev. 22.18. Yea besides, this truth is consonant to all grounds of reason, whatsoever our adversaries allege to the contrary. For first, we have reason to presume, It was fit that God should deliver his will in writing. 1. As the most easy way to make it public. that God would take the easiest way for the instruction of his Church; now it is evident, that it is more easy to leave things upon record in writing, then to charge them upon men's memories, especially when they are many, and consequently must burden the memory; whereas lying before men's eyes, in writing, they may easily be overlooked at all times, without trouble. If it be replied that traditions are few, and may therefore be easily remembered: We answer first; they may be infinite, for aught we know, seeing no man ever took upon him to tell us how many they are. And secondly, be they more or fewer, yet they are more easily preserved by writing, then by tradition, as all men know. Again, it was fit that in teaching his Church, 2. As the safest way to prevent corruption God should take the safest way, and freest from error, as well for his own honour, as for his people's good, both which must needs be extremely hazarded and hindered by corrupting the truth with errors, which lead men into perdition, and can hardly be prevented by delivering the word by tradition, partly, because many men's memories are weak, and a great part are negligent, especially in things of this nature; and lastly, because many are maliciously bend against the law, which the wisdom of the flesh cannot admit, Rom. 8.7. whereas the word written, being an unerring record, easily helps the weak, and convinceth the refractory, by setting the undoubted truth before men's eyes. Farther, 3. As the best way to win credit to his Word. seeing the word is the ground of faith, it is fit that it should be so delivered as might win most credit and estimation amongst men. Now we know that written records are most authentical, and of most account with men, and therefore are fittest to work men to assent unto the truth of God. It is true I grant, that men's faith depends neither upon wirting nor tradition, but upon the testimony of the Spirit that dwells within the godlies hearts, manifesting that the truth proposed is the word of God. Notwithstanding the outward credit which the Scriptures carry amongst men, by which such as are won afterwards to believe, begin at first to think reverently of them; and others that believed not, are restrained from scorning or opposing them, seems to be much furthered by the Authority that the writing brings unto those records, which are received and submitted unto by the Church, and commanded and countenanced by the testimony thereof. Lastly, 4. And as most honourable. whereas there is so much honour done to all humane laws, by which States are governed, that they are composed into one body, and preserved in books written or printed for that purpose, it seems absurd that God should deliver his law thus by patches, part by writing, and part by tradition, resembling the feet of Nebuchadnezars image, Dan. 2.33. part of iron, and part of clay, and unworthy both of the Majesty of him that gives the law, and of the law itself that is given. And if we may take precedent from former times, we may say with our Saviour, from the beginning it was not so. For when God left the law to be delivered by tradition, he delivered it wholly, that way; when he caused it to be written, he caused it to be written wholly, not only the Moral, but the Judicial and Ceremonial too, containing many observances of small value, termed beggarly rudiments, Gal. 4.9. So that he left not out the least circumstance of any legal rites to be supplied by tradition. Is now Christ less faithful in God's house, than Moses was? Or how is it that in this clear light of the Gospel, we should be left more uncertain, than the Jews were under the law? and that in matters of greatest importance, Purgatory, the Pope's Supremacy, Invocation of Saints, etc. The truth is, when men put no stint to their traditions, nor give us any account of the number of them, they give cause of suspicion, that they have purposely left open this back door, to convey into the Church those humane inventions of theirs, under the cloak of the Traditions of the Church, which otherwise the express letter of the written word had excluded. But we resolve to forbear controversies: Only, to quicken men to a more heedful attention to the Scriptures, it was needful to show, not only that the most weighty things, that concern us far more nearly than our Lands and Revenues, than our liberty or lives, even our evidences for, and directions to everlasting blessedness, are to be found in the Scriptures, but more than that, to make it appear that they are to be found in no other books or writings. Whence it must needs follow, that without this word having neither firm ground to stay our faith on, nor any certain rule to guide our practice by, we are in this left without light, without comfort for the present, and without hope or expectation for time to come. CAP. VI Of the scope and end of the Scriptures, which is, God's glory and man's salvation. THat the honour of God, which is the principal end of all his works, The first end of the Scriptures is God's honour. Prov. 16.4. should likewise be the main scope of his word, is agreeable to all reason: and that it is so, the Scriptures themselves witness. They testify of Christ, john 5.39. that God was in him reconciling the world to himself, 2 Cor. 5.19. and thereby magnifying the riches of his grace in his kindness towards us through Christ, Ephes. 2.7. and that to the praise of his glorious grace, Ephes. 1.6. They witness the Creation of the world, by the word of his power, and the administration of it in righteousness, even to this day, so that whatsoever Gods works witness of him, his Majesty, Greatness, Goodness, Compassion, etc. Psal. 145.5, 6, 7, 8. that his word sets out more fully and clearly, and by the same means furthers our salvation, by setting out the power, holiness, goodness, and justice of God, moving us to fear and trust in him, Psal. 78.6, 7. that he may bring upon us all the good that he hath spoken, Gen. 18.19. How the glory of God is manifested, and consequently advanced, by, and in the Scriptures, will best appear by particular instances. Manifested in the Scriptures, 1t By describing his Nature. The first evidences for God therein, are the direct testimonies which are given of him, describing the excellency of his nature, Exod. 34.6, 7. or ascribing to him some of his glorious Attributes, as Isa. 6.3. or admiring his wonderful works, as his servants do, Psal. 104.1. that he is righteous and holy in them all, Psal. 145.17. as all the world acknowledgeth, Psal. 64.9. yea, wicked men themselves, Judges 1.7. nay, the very Devils, Mark 1.24. whose testimonies, being, as they are, God's professed enemies, when they are for him, must needs much advance his honour: see Deut. 32.31. The next of the most pregnant testimonies for God, whereby his honour is advanced, which we find in Scriptures, are his Laws, 2ly Delivering his Laws. with the sanctions annexed thereunto, wherein God is pleased to reveal his mind fully unto us, and to give us as it were a perfect mirror of the thoughts of his heart, for whosoever, in reading these Laws, finds them very pure, Psal. 119.140. righteous and very faithful, ver. 138. all of them right concerning all things, ver. 128. perfect every way, Psal. 19.7. must of necessity conclude, that seeing all the streams that flow so immediately from God, savour of so much purity and perfection, the fountain whence they flow, which is himself, must needs be more pure, so that he must be a God of truth, without iniquity, just and right, Deut. 32.4. The third cloud of witnesses, 3ly By recording his Works, 1. Of Creation. 2. Of Providence. 1. In Preserving. by which Gods honour is advanced in the Scriptures, are his works, both of Creation and of Providence. Creation, for the Heavens declare the glory of God, Psal. 19.1. the invisible things of him being seen from the Creation, Rom. 1.20. His power and wisdom, in framing and supporting, his faithfulness and mercy, in preserving and providing for all that his hand hath made, see, Psal. 33.3, 4, 5, 6. & 145.15, 2. Governing, wherein are discovered, 1. His Truth. 2. His Justice and Holiness. 16. Nay, in that part of his Providence, which concerns the government of all his works, more especially his truth, in performing all his promises, justice and holiness in rewarding every man according to his works, Job 34.11. (so that it shall be well with the righteous, Psal. 58.11. and ill with the wicked, Isa. 3.10, 11. though brutish men understand it not, Psal. 92.6. as the prudent do, Hos. 14.9.) are so clearly set out in the Scriptures, (as David found, Psal. 73.17.) that he which beholds his ways and works in them, must confess that they all praise him, Psal. 145.10. It is true, that these works and ways of God, These works of God are not clearly discovered but by the light of the Word. without the light of the word, do set forth the glory of him that made them, as a curious piece of work shows the skill of him that form it. But to a blind man, who hath no eyes, and to him, who having eyes wants light to discover the form of it, neither the exactness of the work itself, nor the skill of him that made it appear. Whereas therefore men in themselves, are as it were in the twilight, when they bring their natural reason to judge of God's ways and works; the word of God sets them out in a clearer light, by discovering unto men, not only the works themselves, but withal the rules according to which they are wrought, and end at which they aim, as that the wicked are raised up aloft, that they may be cast down into destruction, Psalm 73.18. and flourish, that they may be destroyed for ever, Psal. 52.7. a consideration that clears God's justice in this particular, and thereby much advanceth his honour. To advance the honour of God yet farther, 4ly Discovering the weakness of the creature. the Scriptures discover unto us the weakness and insufficiency of the creatures, that the all-sufficiency of God may be more admired, as Isa. 51.12, 13. & Psalm 146.3, 4, 6. manifesting that they were nothing at the first, have nothing now, but what is borrowed from God, and that too in a very scant proportion. So that if we inquire where wisdom, power, sufficiency and perfection are to be found, the depth saith, it is not in me, the sea answers, it is not in me, all creatures they have heard the fame thereof, Job 28.22. but only the mighty Creator of heaven and earth, hath possessed all these things, in the beginning of his ways. Thus the Word sets out riches, men's strong City, Prov. 18.11. to be nothing, Prov. 23.5. strong walls, no better then ripe figs that fall into the eaters mouth, Nah. 3.12. horses and chariots, a broken reed, Psal. 20.8. unable to save a man, Psa. 33.17. honour an empty breath, gracing no man without wisdom, Psal. 49.20. men lighter than vanity, Ps. 62.9. Princes but a puff, Psal. 146.4. nay, whole Nations but as the dust of the balance, Isa. 40.15. nothing, nay less than nothing, ver. 17. Thus the Scriptures, setting God and the creatures one against another, like a foil under a diamond, God in his absolute and transcendent perfections, the creatures, though excellent by the beauty that God hath given them, yet empty, weak, and contemptible, compared with God, do advance his glory beyond comparison. So that as the height of heaven is seen by this, that when we have climbed the top of some high mountain, which, when we stood in the low valley, seemed to touch the sky, we find ourselves to be as far from heaven, as we were before: So when we have beheld the greatest excellencies of the most admired creatures, it is no more in comparison of God's perfections, then if we had seen the basest worm. By these divers ways do the Scriptures advance God's honour, and throw down all creatures at his foot. The next scope of the Scriptures, The second scope of the Scriptures, our salvation furthered. 1. Proposing the means thereof. is the furthering of man's salvation, which they effect two ways: First, by proposing the means of salvation: and secondly, by winning our hearts to entertain them. First then, they present unto us God himself, offering life and salvation in Christ, that believing in him we might have eternal life, John 3.16. Next, the Scriptures propose the rules of an holy life, being the way that leads to salvation, and so serve for a guide to direct us, Psalm 119.105. A Counsellor to advise us, ver. 24. shining out unto us as a light in a dark place, 2 Pet. 1.19. discovering unto us the way, and the crooked paths on either side of it, leading to death and destruction. The next means by which the Scriptures further our salvation, 2. Winning our hearts to embrace it by the Spirit accompanying it. is by winning our hearts to embrace and seek it, which it performs by the Spirit that accompanies it, for that only quickens the soul, john 6.63. by giving us a taste of the heavenly gift, and enabling us to comprehend with all Saints, the breadth, length, depth, and height thereof, Eph. 3.18. whereupon we desire, and seek it with all our souls. Withal, it causeth us to relish God's Gommandements, which we find sweeter than honey to our mouths, Ps. 119.103. or at least provokes us to a longing desire after them; as David opened his mouth and panted, longing for them, Ps. 119.131. wishing that his ways were directed to keep God's statutes, Psal. 119.5. craving Gods help to assist us therein, to order our steps in his word, Ps. 119.133. promising to run the way of God's Commandments, when he shall enlarge our hearts, Ps. 119.32. afflicting ourselves for our wander from them, and praying to be brought back into a right way, Ps. 119.176. Thus God's word stirs up the desires of the soul after God and Christ, and thereby moves us to take hold of eternal life. An effect of which none miss, but such as reject and put it off from themselves, with those Acts 13.46. CAP. VII. Who they are that profit by reading the holy Scriptures; that they must be men of spiritual minds. IT is an evident and known truth, They must have spiritual minds that understand the Scriptures; Because the Scriptures themselves are spiritual. that to the apprehending of any thing, there must be a correspondence in nature, between the faculty, and the object that it apprehends, as between light and the eye, between meat and the taste. Seeing therefore (as we have made it evident already) the most part of the matters handled in Scripture are spiritual, it is impossible that they should be comprehended by any other then by a spiritual mind, 1 Cor. 2.15. A natural man being as uncapable of the right understanding of spiritual things, as a beast is of rational discourse. That is, both uncapable to comprehend them in their own nature, and much more to approve them, seeing he esteems them foolishness, 2 Cor. 2.14. It is true, Yet it is all men's duty to read and study them. that the study of the Scriptures is every man's duty, according to that general exhortation, John 5.39. seeing they were intended by God unto the whole Church, whose revealed will is, that all men should be saved, and come to the knowledge of the truth, 1 Tim. 2.4. And if all men are bound to do the things revealed, Deut. 29.29. it must needs be granted, that they are bound to know them. Wherefore it must necessarily follow, that none can be excluded from the reading of the Scriptures, in which those duties are prescribed. All that we affirm is this, But only spiritual men profit by them as they ought that of those that do, and aught to read them, none can profit by them as they ought, unless they be men of spiritual minds, without which they can neither understand nor believe them; & such as mix not the word with faith profit not by it at all, Heb. 4.2. Notwithstanding, Notwithstanding those that come not prepared with a good heart, 1. May receive it while they are reading. the endeavours of those that have not yet gotten such spiritual minds, are not altogether vain, if there be in them any true desire to get the knowledge of those heavenly mysteries revealed therein. For though they come not prepared with such an heart as is required, when they take the work in hand, yet God may give it them while they are about the duty, as he opened Lydiaes' heart, while she was hearing S. Paul's Sermon, Acts 16.24. and converted three thousand in hearing of Saint Peter's Sermon, Act. 2.41. Or the Spirit may afterwards bring those things to remembrance, 2. Or the Spirit may bring them after to remembrace. 3. Or at least they may by reading be restrained, if not converted. which they seemed to sleight at the first reading, and may then work effectually by them, as he dealt with his own Apostles, john 12.16. Or lastly, though there follow no effectual work of grace, yet there may ensue, by the knowledge of the ways of godliness, some restraint from evil, and the practice of some good duties, as Herod did many things upon john Baptists preaching, Mark 6.20. though he were far from effectual reformation. SECT. I. The description of a spiritual man. A Spiritual man is a member of Christ, A spiritual man is, 1. A member of Christ. endowed by his Spirit, with an habitual power to comprehend and embrace all things spiritually. We call him a member of Christ, because he becomes such an one in the very instant of his regeneration, being united to him by the Spirit of sanctification. For seeing there is no fountain of life but God alone, nor any means of conveying it to us, but only by Christ, especially the life of grace, john 5.26. who therefore calls himself the life, john 14.6. and with whom our life is hid in God, Col. 3.3. we cannot receive this spiritual life any way, but by our union with him. Wherefore every regenerate person is said to abide in Christ, john 15.4. to live in him, Gal. 2.20. to dwell in him, Eph. 3.17. to be a member of his body, 1 Cor. 12.27. to be quickened in him, Eph. 2.5. to be created in him, Eph. 2.10. to be nourished and increase in him, Col. 2.19. So evident a truth it is, that every regenerate person is made a member of that body, whereof Christ is the head. This person thus made a member of Christ, 2. By his Spirit abiding in him. hath the same spirit, by which he is united unto Christ, continually flowing unto him, from him who is the head and fountain of life, and quickening him with that habitual power, which enableth him to do all things spiritually. A power it must be, to distinguish it from those acts of illumination wrought sometimes in unregenerate men, as in Balaam, Num. 23.5. & 24.15, 16. and Saul, 1 Sam. 10.10. whereby they have some light at present, and remain afterwards in darkness, (like the Air enlightened by the Sun, which retains that light no longer than the Sun shines into it, because it hath no fountain of light in itself) whereas a regenerate man hath an anointing abiding in him, 1 john 2.27. a mind to know God, 1 john 5.21. We call this power habitual, 3. And planting in him a spiritual ability, (wanting a fit name to express it) because it abides constantly in him that receives it, as habits do in those that have them, from which notwithstanding it differs, because habits are partly, and sometimes wholly, acquired by use, and often practise, whereas this is not gotten, but infused. And besides, this cannot be lost as natural habits may, but abides for ever, john 14.16. as flowing to him that enjoys it, from the neverfailing springs of God's all-sufficiency, and immutability, and conveyed unto him, and continued by the infallible means of his inseparable union with Christ, by the eternal Spirit. We term it for distinctions sake a power or ability (though in proper speech names of natural things cannot in all things express or fit those which are spiritual.) Called a seed. The Scriptures term it a seed, 1 john 3.9. as being indeed the beginning of spiritual renovation, from which it grows and increaseth to farther perfection: sometimes they term it a spring or fountain, A spring or fountain. as john 4.14. yielding a lasting supply of grace, as a fountain doth of water: sometimes from the Author from whom it is derived, The life of Christ. Aspirituall principle, the life of Christ, 2 Cor. 4.10, 11. There are that call it a spiritual principle, and that is the name that we shall most frequently use in the ensuing discourse. What name soever we give it, we may not conceive it to be a new faculty, added unto those which are in men by nature. A man when he is regenerate, hath no more faculties in his soul, than he had before he was regenerate. Which is no faculty added to those which are natural. But a natural faculty altered, Only in the work of regeneration, those abilities which the man had before are improved, and receive a farther strength to comprehend, and work spiritually, as they did naturally before regeneration. Thus our bodies in the resurrection from the dead, shall have no more, nor other parts than they have at present, only those which are now natural, shall then be made by the power of God spiritual, 1 Cor. 15.44. But a more lively resemblance of this change in the faculties of the soul, And brought under the government of the Spirit; in this work of regeneration, we may discern in those natural and sensitive faculties, which we have common with beasts; For they having no higher principle than sense, use them sensually, but a man, enjoying the same faculties, under the command of a reasonable soul, useth them rationally. So happens it in a regenerate man, his understanding, will, and affections, which when they had no other command but reason, had no more but rational operations, now being under the guiding of the Spirit of Christ, ruling in him, work spiritually. Hence it is, that a regenerate man every where in Scripture is said to walk after the Spirit, Rom. 8.1. to be led by the Spirit, Gal. 5.18. to walk in the Spirit, ver. 25. This principle of spiritual life, Which is the root of spiritual habits improperly so called. planted in a regenerate person, by his union with Christ, is the fountain or root of all those habits of spiritual grace, which are severally distinguished by the names of faith, hope, love, fear, etc. although to speak properly, Properly only diversifications of the actings of that spiritual principle. they are but the diversifications of the actings of that spiritual principle within us, distinguished by these names, which withal, after the manner of natural habits, are much increased, and strengthened by the use and much exercise of them, and are as much weakened by disuse and neglect of exercise. Out of that which hitherto hath been spoken, we may see, that a regenerate man hath in him these three things: First, a principle of spiritual life. Secondly, spiritual habits of faith, hope, love, fear, etc. which flow or spring from that principle. Lastly, spiritual motions and operations according to those habits. The manner of giving or planting this spiritual principle in a regenerate man, 4. Given by way of infusing or shedding. we express by the term of endowing; now that wholly excludes all working or endeavours of men in gaining it, as indeed it must be acknowledged to be God's gift, john 3.10. In a more strict signification it is called infusing, or pouring in, or out, as that phrase is applied, joel 2.28. and Acts 2.35. to express the large and plentiful bestowing of the gift of tongues, as it is in other places to signify the like manner of giving other spiritual graces, which the Apostle affirms God shed on us abundantly through Christ, Tit. 3.5, 6. This phrase of infusing or shedding (as hath already been intimated) implies men to be merely passive, Manifesting man to be merely passive in receiving it. in receiving this spiritual life, yet not altogether as vessels are in receiving that which is poured into them. To make this more evident, the holy Ghost sets out that state, in which grace finds us, being yet unregenerate, by the name of death, Eph. 2.1.5. as it doth our regeneration by the name of quickening, Eph. 2.5. begetting again, 1 Pet. 1.3. and 1 john 5.18. new birth, john 3.3.5. and 1 Pet. 1.23. creating, Eph. 2.10. whence regenerate men are termed new creatures, Gal. 6.15. All phrases which imply us to be as merely passive in the act of our renovation, as we were in our first creation or generation. Indeed if your New birth, were no more, but the improving of something which we had in us before, or the strengthening only of that which was weak in us, it is true that man himself might cooperate with the Spirit of Christ in this work. But seeing it appears to be the bestowing of that which was not at all; what is there, in the man to be regenerate, that can cooperate with the Spirit, in his Regeneration? Nature can do nothing, unless it be to hinder and oppose the work. For we know that is enmity against God, Rom. 8.7. and cannot receive the things of God: 1 Cor. 2.14. At the best we know nature is but the matter which is renewed, or new form; and matter, as we all know, can have no operation at all. As for grace or spiritual life, we know we had none at all, till it was infused, and that which is not at all, cannot possibly have any operation. So that it must needs be granted that there is nothing in a man to be regenerate, that can work any thing at all in the act of his regeneration. It being granted then that a man is merely passive in the work of his regeneration, And therefore not to be discerned by us how it is wrought. Though we may discern 1 the preparations thereunto: it must needs be impossible for him to discover how it is wrought, as impossible as it is for one to know how he receives his own life. It is true that he may discern the preparations to the work, such as are those terrors and agonies which oftentimes are before the work of regeneration, and are raised in a man's heart, by the discovery of his own miserable condition, in which he stands, and of the unability of all the creatures in the world to bring him any help, seconded with some serious deliberations what to do, and ending in some desires and purposes to make use of some means for the escaping of God's wrath, if it may be. Such motions as these are, by which the heart is many times prepared for the work of regeneration (which may be resembled to the heating of metals before they melt, and are cast into the mould to be fashioned) because in them the spirit of a man is wrought upon in a natural way, and by the help of natural reason one may discern, as any creature that makes use of sense and motion, cannot choose but discern and know what itself doth. Much more may a person regenerate, 2. and first operations thereof. discern and understand the motions and operations, that are performed by him, after he is regenerate, seeing it is evident that in them his spirit works together with the Spirit of Christ. Only the first act of infusing and receiving grace, being wrought in us, and not by us, yea and that in an instant, and not by degrees, is impossible to be discerned, how it is wrought, either by nature, which understands not spiritual things, or by spiritual sense, which (as we have seen already) flows from that spiritual life newly received, and therefore cannot discern what was done before it had any being at all. Notwithstanding, it is not impossible for a regenerate man to feel the very first illapse of the Spirit into the soul, for it may bring that sense with itself, although it doth not always so, Yet it may bring the sense of itself even in the instant of receiving it, but not usually. nor perhaps usually; for though when a blind man receives sight, he must needs know that he sees, as soon as he sees, yet in receiving this spiritual life it is not so. The giving of spiritual life, and the giving of the sense of it, be two distinct acts of the Spirit, which may, but do not always, go together. Howsoever even in such persons as in the instant of regeneration feel themselves regenerate, though they know what is wrought in them, yet how it is wrought they cannot understand. The author of this work of regeneration is Christ by the Spirit. Unto this, By the Spirit of Christ. the fashioning and quickening of all things that are created, and continually renewed, is ascribed, as in the first Creation, Gen. 2.2. the Spirit is said to move upon the waters, that is, to fashion and form that rude mass out of which all things were made, that Spirit garnished the Heavens, Job 26.13. And the renovation of all things by continual propagation is ascribed to the same Spirit. Psal. 104.30. and more especially the infusing of the soul: Gen. 2.7. Job 33.4. So that the abilities thereof are most significantly termed The Spirit of understanding, job 32.8. of strength and courage, judg. 14.6. of counsel and government, Numb. 11.25. and 1 Sam. 10.9, 10. But above all, the Supernatural abilities of Grace and Sanctification, are ascribed to the same Spirit, 1 Cor. 12.8.9. called for that cause The Spirit of Sanctification: 2 Thes. 2.13. and 1 Pet. 1.2. in so much that all graces of regeneration are termed the fruits of the Spirit. Gal. 5.22. This Spirit resting on Christ. Isa. 61.1. (who is for that cause said to be anointed with the oil of gladness above his fellows, Psal. 45.7.) and to be full of grace, john 1.14. as having the Spirit given him not by measure, john 3.34. flows from him to all his members (as the head sends out influence of life to all the body) so that of his fullness they all receive, grace for grace, john 1.16. that is, graces answerable to his graces: SECT. II. Of the spiritual man's operations. THe operations of a spiritual man we have, in the former description, expressed by the terms and phrase of Comprehending, and Embracing, All things Spiritually. Where, under the terms of Comprehending and Embracing, we understand all the several kinds of the operations of a spiritual man, and by All things, we note the subjects of those operations, and by the last term Spiritually we signify the manner of those several workings or motions. Comprehending, 1. Comprehending implying all the acts of the understanding. is properly that act of the understanding, by which we conceive such things as are represented us, which is the ground of our judging of them afterwards, but in this place we understand by it, both the apprehension of such as are represented and the judging of them, after they are apprehended, by way either of approbation or disallowing; both these acts of the understanding the Apostle mentions, Phil. 1.9. Again, although embracing seem first to import election of the will, 2. Embracing, including the motions of the will and affections. yet here we include under it the prosecution of things chosen, with the affections of desires, hopes, cares, joys, etc. Together with the opposite motions, of rejecting, hating, fearing, shunning &c. of such things as the understanding in judgement disallowes. By All things we understand things of all kinds, 3. All things. whether natural, or spiritual, or mixed. 1. Natural. Now Natural things are all sorts of creatures, with their several qualities, adjuncts and operations, which though they are themselves natural, yet their first cause, their dependences, ends, relations, and whole order of administration, are of spiritual consideration, which therefore a mere natural man can neither throughly comprehend, nor at all judge of aright, as the Psalmist witnesseth, Psal. 92.6. as a spiritual man (which the Scripture calls a wise man) can do, Hos. 14.9. neither consequently can he make that right and holy use of them, which a spiritual man may do, and doth usually, Psal. 64.10. Spiritual things, 2. Spiritual. are God himself in the first place, whom the world hath not known, John 17.25. as spiritual men do, 1 john 2.13. and next, the things freely given us of God, as the Apostle terms them, 1 Cor. 2.12. especially Christ, with all his treasures, which the Apostle affirms none but a spiritual person can comprehend 1 Cor. 2.14. as being hid from all ages and generations, and manifested only to the Saints, Col. 1.26, 27. and that by God himself, Mat. 11.25. Those things which are of a mixed nature, 3. Mixed. are spiritual things, expressed and represented by such as are natural, as are the Word and Sacraments. For in the word, the phrases and forms of speech are according to nature, and of use amongst natural men, but the things meant and expressed by them are spiritual. And in the Sacraments, the elements and the Sacramental actions, by which they are used and applied, we know are natural, but those things that are represented by them, are wholly Mystical and Spiritual: in both, the natural man understands the phrases, expressions, and rational discourse in the Word, and in the Sacraments, not only the visible Elements and actions, but their signification also; but the things signified in both, seeing they are such as eye hath not seen, and that cannot be comprehended by any Natural means, they cannot be understood by any natural man. All the difficulty in unfolding this truth lies in interpreting this term Spiritually, 4. Spiritually. a word that may be taken in a double sense, as is also the word Spirit whence it is derived. For a spirit in strict signification, is that which is absolutely and merely so, and in that sense the name is appropriated to God alone, john 4.24. According to this sense, Spiritual is that, which is of or belonging to God, or heavenly and spiritual. Comparatively a Spirit signifies that which is less gross, or material, to which is opposed gross, carnal and sensual: both senses may be included under this term, in this place. Again to comprehend spiritually may be referred: First, to the object comprehended, Which referred to the object imports 1. to comprehend that in things which is spiritual. Or by a Spiritual Light to comprehend all things. and so it signifies to comprehend that which is spiritual in that object: Secondly, it may be referred to the means, and it signifies to comprehend things by a spiritual light or judgement. Lastly, referred to the manner, it implies to comprehend in a Supernatural way, which we specially intent in this place, though withal we include both the former senses. What it is to comprehend, or understand things spiritually is hard to express, as it is hard to describe, what it is to see or hear, which are well known to such as see, or hear, but is impossible to be described so distinctly by discourse. Resembled by sight, to which faith answers; The Scripture sets it out by resemblance of outward senses, as Heb. 5.14. and amongst the senses sets out the two ways of discovering things spiritually, faith by sight, and experience by taste. So Abraham believing Christ by faith, is said to see his day, john 8.56. And taste, which shadows out spiritual experience. Moses to see him that is invisible, Heb. 11.27. And again, we are said to taste, that is, prove by experience that the Lord is good, 1 Pet. 2.3. both are joined together Ps. 34.8. The two several ways of comprehending things spiritually, Faith and Experience, we are now to inquire into, describing them as plainly as the nature of them will give leave. SECT. III. Of Faith, and the two sorts of faith, Historical, and justifying. FAith or believing is in common use of speech taken for inclining strongly in opinion unto that of which we have no infallible assurance, Faith not taken here as opposed to certain knowledge: and in that sense it is opposed to knowledge, which signifies assurance of some thing upon certainty, Butimporting certain knowledge upon Divine testimony. and that most commonly by some sense or other. But amongst Divines, Faith is commonly taken for a full persuasion of any truth upon Divine Testimony. This Faith is usually distinguished into Historical, Temporary, and Justifying Faith, (as for that which they term the faith of Miracles, it concerns not the subject that we have in hand.) But because Temporary faith, will hereafter appear to differ not in nature, but only in some degree from Historical faith, we shall need only to entreat of that and Justifying faith, at present. The nature of true faith, and the difference between that, and the other, which we call Historical, will be most easily & clearly discovered, by setting down a brief description thereof, True or justifying Faith described. and by explaining the several parts of it afterwards. We therefore define faith, to be a spiritual habit, by which a Regenerate man having in himself, upon a Divine testimony, an evidence of the truth, and goodness of the Promise, and Covenant of eternal Salvation through Jesus Christ, relies on him only for everlasting life, and blessedness. We call Faith an habit, Which is, 1. An Habit, yet unlike it. 1. Seeing it is infused, not gotten by use. 2. And cannot, as habits may, be wholly lost. because it much resembles those habits which are properly so called, especially in this, that it is hardly, or (according to truth) never to be removed or wholly lost: Although otherwise it differ from them in this, that those natural habits are acquired by use, whereas faith is infused by the Spirit of grace, if we respect the first planting of it in the heart: Notwithstanding, it cannot be denied, that when it is once rooted in the heart, it may be and is further strengthened, and perfected by continual use and exercise as our natural habits are. The cause of faith is (as hath been already intimated) the Spirit of Grace flowing unto a regenerate man from Christ his head, 2. Infused by the spirit abiding in us, and in respect of that cause as well as of the nature of it, we term it a spiritual habit, and so we find it reckoned amongst the fruits or effects of the Spirit. Gal. 5.22. And here we meet with the first difference between Historical, and Justifying Faith, that they proceed from different causes, the one being infused by the spirit of Christ, dwelling in us, the other the effect only of natural reason, further enlightened (at the most) by the assistance of that Spirit, as shall be farther proved hereafter. The subject of justifying Faith, 3. Into a regenerate person. is only a regenerate person. For, whosoever believes hath eternal life, john 5.24. into which there can be no entrance without regeneration, john. 3.5. but in more express terms, 1 john 5.1. the Apostle affirms, that whosoever believes that Jesus is the Christ, is borne of God. Now historical faith we know may be found in the Devils themselves, james 2.19. And temporary faith, (which as we have intimated already, is of the same nature) may be in such as have no root, Luke 8.13. that is, as the Apostle expresseth it in another phrase, 1 john 3.9. No seed of God abiding in him, nor is borne of God, which is all one. And from hence ariseth the second difference between historical, and justifying Faith, that they are found in divers subjects, the first even in the wicked, the latter only in the godly. The kind of assurance which true faith is built upon, 4. Which gives him an evidence we call an evidence, as the Apostle also terms it, Heb. 11.1. Who also in the same place expresseth the object of that faith, by two different names given it, in divers respects, Things hoped for, and Things not seen: as also he expresseth the assurance of them, by two other names, Substance, and Evidence. Now it is true that by those different names, the same things are meant, for the most part, although it be true, that some of those things which we believe, although they be invisible, have notwithstanding a being in present, and therefore cannot properly be said to be expressed by hope, so that the things hoped for, are but some of those things which we believe. These objects, Of things invisible, Things invisible, and Things hoped for, (and consequently yet to come) Faith so apprehends, as having withal a kind of subsistence and visibility, although in divers respects. For looking at things which it believes, it apprehends them, as already having a being in the will and purpose of God, and this it doth without error, as God without error calls the things which are not, as if they were, Rom. 4.17. seeing they have a being in him, although they have no subsistence as yet in themselves. These and other objects which are not seen, Faith makes evident, that is, beholds them by a spiritual sense though they be hidden from the bodily eye, as Abraham in this manner is said to behold Christ's day, john 8.56. which was not in being till many hundred years after, and Moses is said to see him that is invisible. Heb. 11.27. And thus is faith, the substance of things hoped for, and evidence of things that are not seen. When we say that by faith we have a spiritual evidence, And therefore makes no use of sense, or reason. and manifestation of things that are invisible to the outward sense, we necessarily imply that this Faith makes not use in this apprehension of any natural help, either of Sense or Reason. Not of Sense, for things invisible cannot be the object of sense. Nor of Reason, which can help in this case little more than Sense; seeing it receives information by Sense, from whence it gathers things by way of discourse, which indeed may convince a man that things are, but can give him no evidence, or Demonstration of the things themselves. Hence it is, that when a man comprehends things by Reason, he may be able by discourse of Reason to inform another man of that which he knows, and by that means cause him to understand it as well as himself; but in those things which are apprehended by Sense, But apprehends the things themselves by spiritual sense: he cannot do so. He can relate to another man what he seethe, or heareth, or tasteth, but can neither make him see, nor hear, nor taste, that which himself doth, nor (if he be one that never had use of those senses) make him by any discourse understand, either what the object is that he apprehends, And therefore cannot by discourse make another understand what he feels. or how his sense is affected by it, or (if he have the use of the same senses) make him able by his discourse, to apprehend the thing itself, which he discerns in its proper species, though he may breed in him some conceit of it by an imagination of some other thing of the same kind, which that person himself hath apprehended by the same sense before. So is it in matters of faith, he that believes cannot many times give a reason why he believes, nor at any time represent unto another that which is manifested unto him, nor show him what satisfying delight, and sweetness he finds in those things which he believes: he can only in general manifest unto him that he finds the tender mercies of God exceeding great, Psal. 119.156. his thoughts towards us precious, Psal. 139.17. his Testimonies wonderful, Psal. 119.129. and exceeding sweet, ver. 103. but cannot describe that excellency, or sweetness, which himself finds. Yet seeing those things that are believed, are also agreeable to right reason, the reasonableness of them the believer may manifest to another, but the evidence of them he cannot show. This evidence by demonstation, historical faith wants: How justifying faith hath an evidence of the things which it apprehends, we have seen: Historical wants this evidence, as we shall see anon, as having no further assurance of what it believes, then that which Reason suggests, which may rather be termed a conviction that such things must be, than an evidence what they be. And therefore differs, from justifying faith, not only in degrees but in nature: For justifiing faith, is built upon a divine Testimony. Whence it is evident, that those two kinds of faith are of different natures, not only of divers degrees, because the grounds of assurance on which they are built, are as fare different, as Reason, and Sense. To clear this truth fully, we must consider the different testimonies, upon which justifying and historical faith are built. For we shall find that true faith is built upon a Divine, the other upon an Humane testimony, which our Saviour calls the Revelation of flesh and blood, Mat. 16.17. as the Apostle doth the other, The Demonstration of the Spirit, 1 Cor. 2.4. and a little after, The Revelation of things by the Spirit, which are understood only of spiritual men: ver. 10.14, 15. We call that a Divine testimony which is given by the Spirit of God to that spirit which is within a regenerate person. For unto any testimony two things are required. First, the manifesting, and presenting that which is to be credited, or believed: Secondly, an ability in him to whom it is witnessed to understand it; otherwise the proposing any thing by discourse to a beast that wants reason to understand speech, or the relating of any thing to a man that hath reason, in the Greek tongue, who understands no language but English, is no testimony, no more than it is to a deaf man that cannot hear. Wherefore to make a divine testimony, there must be both a divine testimony unto a man, and withal a mind in him able to understand that revelation. First therefore, the Spirit of God must reveal and manifest unto a man that truth that is to be believed, as the light discovers any visible object. Next there must be in that man a light planted in his heart (which the Apostle, 1 john 5.20. terms An understanding to know him that is true) as the light or visual faculty is planted in the eye, or else he cannot comprehend that light that shines unto him. For want of this inward light it was, that the Israelites who had seen with their bodily eyes all God's wonders, and by reason were forced to acknowledge that they were wrought by the finger of God, yet are truly charged by Moses, not to have an heart to perceive, nor eyes to see, nor ears to hear unto that day, Deut. 29.4. The evidence then which a true believer hath of any truth of God, By way of Demonstration, fare different from conviction by reason. which he embraceth, is the manifesting of that truth unto the spirit, not only by a form of words to the natural understanding, but beyond that by a kind of Demonstration unto the spiritual mind, as the evidence of any object to the eye is by the shining of the light upon it, which makes it appear to be such as it is. This kind of testifying, or evidencing things in a spiritual way the Apostle calls, Rom. 8.16. As representing the things themselves in their proper species. the witnessing of God's Spirit with our spirit, mentioning expressly two spirits, whereof if either be wanting there can be no divine Testimony. The beholding of Divine truths with a such spiritual eye, represented by way of Demonstration, is so necessary, that without it men could not be witnesses, Without which believers could not be God's witnesses. or at least sufficient witnesses to God's truth. For he that will testify any thing upon credit, must see it with his own eye, or discern it by some other sense of his own. Otherwise he that testifieth a truth upon another man's relation, bears witness rather to the relator, then to the truth related. So that to make men witnesses to God's truth, they must not only have it related unto them, but besides further manifested by way of Demonstration and spiritual evidence, that they may say with the Apostle, 1 joh. 1.3. That we have seen with our eyes, and looked upon, declare we unto you. Which not only wins much credit with others, but mightily affects the person himself, as it did job, when he thus saw God, job 42.5. and Abraham when he saw Christ's day: john 8.56. It is evident than that true Faith is grounded upon a Divine testimony. Whereas Historical faith rests on an humane Testimony. In the next place we must make it appear, that Historical faith relies only upon an humane testimony. Now it cannot be denied that the truths of Divine mysteries though they cannot be found out by man's reason (as the Apostle tells us they never entered into man's heart, 1 Cor. 2.9.) yet are they all consonant to right reason: and it is as evident that the testimony of reason, Embracing divine truths, is an humane testimony. I say then, that historical faith rests not upon the evidence or demonstration, but upon the reasonableness of divine truths, 1. For the reasonableness of them rather than upon God's testimony of them. which therefore man's reason cannot but assent unto. For example: the Creation of the World, Resurrection of the body, Incarnation of Christ: and may be acknowledged by reason to be possible upon the supposition of God's Almightiness, yea, and fit to be done by him, whose scope is to make known his Power, Psal. 106.8. and to magnify his Word (that is, 2. Or if on the testimony of the Scripture, yet upon an humane testimony. Because he believes the Scriptures themselves, 1. Either upon the Church's testimony of them. 2. Upon the reasonableness of truths delivered therein. his mercy promised in his Word) above all his works: Psal. 138.2. to set out in ages to come the riches of his grace, Eph. 2.7. So that howsoever these are Mysteries of faith, yet seeing Reason (which is an Humane testimony) may approve them, it is evident, that an Historical faith believing these things for the Reasonableness of them, is but merely upon an Humane Testimony. Nay, if he should go a step further and believe any thing that is written in the Scriptures, for the Testimony of the Scriptures, yet still he believes upon an Humane testimony, because he believes the Scriptures themselves upon Humane testimony, as upon the general consent for the Church which receives the Scriptures, as the Word of God; or upon the probability and reasonableness; or of the things therein delivered, lastly, upon the observation of the Truth of those holy writings in most things, which makes them believed to be true in all. For the Assent unto one thing for another is built upon that, to which we first give our Assent. As a stone in a wall, though it lies immediately upon that stone that is next under it; yet is indeed supported by the foundation which bears up all the building. We see then a wide Difference between Justifying, and Historical faith, in the cause, subject and ground of Assurance; we shall find no less in the Object. Now the general Object of Faith, we know, is God's Word and Promise, which only is a sure ground to build Faith upon, as being the Word of the God of truth, Deut. 32.4. A fourth difference between justifying and Historical faith in the Object of both. who cannot lie, Tit. 1.2. or deny himself, 2 Tim. 2.23. or change his mind, Num. 23.19. So that his Word must needs be Everlasting, Ps. 119.144. founded for ever, v. 132. upon two unfailing foundations, his Everlasting Truth, and unresistible Power. But the particular Object of justifying Faith is God's Promise of Reconciliation, and Salvation by Christ, in whom only we are Justified, Rom. Historical faith assents to the truth of God's promises: 3.24. In these Promises, both general, and particular, an Historical faith may believe both the truth, and the goodness of them: But the goodness of them to himself in particular he believes not, which a justifying Faith assents unto, and embraceth, Justifying faith, embraceth the goodness of them to himself in particular. That it is good to draw near unto God: Psal. 73.28. that his Law is good, Rom. 7.16. his Judgements good, Psalm 119.39. yea his very chastisements, Psalms 119.71. all working together to good, Rom. 8.28. Not only because God who is good, doth good, Ps. 119.68. but besides, because all is sanctified and made good in Christ; for whom one finds it good to account all things loss, not only his own righteousness, Phil. 3.9. but his own will and desires, which he casts aside, desiring to be guided by his Spirit, which is good, Psal. 143.10. seeking Wisdom, Righteousness, Sanctification, and Redemption in Christ, 1 Cor. 1.30. It is indeed impossible for any man to rely wholly on Christ, Without which one can never be brought to affect Christ with all his heart, unless his will be brought to choose, and desire him for that excellency of goodness, which is to be found in him, seeing God hath planted in all Creatures (man especially) as strong desire of, or propension to their own chiefest good, which cannot be destroyed without the destruction of Nature itself. So that a man will never be brought to deny all things for Christ; unless he be well assured that he shall find in Christ that sufficiency that makes him more happy than all things can do besides. Now it may be easily Demonstrated, that Historical faith, though it may assent unto the truth, yet cannot embrace the goodness of the Covenant, made by God with man in Christ. For how can he who never yet learned to deny himself (which no natural man can do) think it good to abhor his own righteousness, or be pleased to have no ability in himself to any good, no wisdom of his own, no will of his own, but to fetch all his Wisdom, Righteousness, Sanctification, and Redemption from Christ? to take only the Will of Christ for his Rule? To refer the glory of his best works unto God alone, and to his honour, as our Saviour requires, Mat. 5.16. and the Apostle, 1 Cor. 10.31. So then howsoever Historical, and Justifying faith, seem to embrace the same object, namely the promise of Salvation by Christ; yet to speak properly, it is the same only Materially, but not Formally; because though they embrace the same promise, yet they embrace not the same thing in that promise: Historical faith acknowledgeth it to be true, but only justifying faith believes it to be good, at the least to be good in particular, to himself that believes. From this different apprehension of the object of Faith, ariseth another difference between these two kinds of Faith, in the Mind of him that believes. As a true Believer doth. For a true Believer having in himself by the Spirit a clear Evidence, not only of the truth; but besides, of the goodness of the Promise which he believes, and that to himself in particular, is strongly carried after it with all the desires, and affections of his Soul, closing not only with the Promise, but with Christ himself, tendered unto him therein. For in all Regular Motions of the Spirit of man (such as were adam's in his innocency, and such as are those that are in the regenerate, as fare as they are regenerate,) the Will is so guided by the Understanding, that when that judgeth any thing to be the chiefest good, the other cannot choose but embrace it. So that a man clearly apprehending, and judging that there is no true happiness to be found but in Christ, the whole heart necessarily relieth upon him, and closeth fully with him, denying himself wholly, both in opinion and judgement, and in purpose and choice. Thus fare a true Believer goes in embracing Christ. But a temporary Believer cannot. How near one that hath no more but Historical faith, may come unto him, we are now to inquire. The coming on of such a person towards Christ, our Saviour himself describeth unto us in that parable of the Sour, Mat. 13.20, 21, 22. but more clearly the Apostle, Heb. 6.4, 5. who sets out before us the distinct steps, and degrees by which one may advance forwards towards the entertaining of the Promises of Salvation, and Life, and yet fall short at the last. To begin therefore with the Apostles expressions in that place, he tells us that one which may afterwards fall away (and therefore was never truly one of Christ's, 1 john 2.19.) may notwithstanding be enlightened, Although he may may taste of the Heavenly gift, may be Partaker of the Holy Ghost, may taste of the good Word of God, and Powers of the World to come. These particulars it will be needful to examine severally in their order. That a natural man may be the gift of Illumination, Be enlightened, understand more of the Mysteries of Godliness, than his natural reason could teach him, no man can deny; and we have already shown that this may be done without any change of the heart, only by the Improvement of Natural Reason, by the light of the Spirit. Now when a man is thus enlightened, and convinced by reason of the truth of those divine Mysteries, 2. And may have some Taste of the Heavenly Gift. he may very well have some pleasing taste of that Heavenly gift mentioned in the next place, not only the gift of tongues, and Prophesying, called the gift of the Holy Ghost, Act. 2.38. whereof the Apostle acknowledgeth that men out of the state of Grace may be partakers, 1 Cor. 13.2. But besides of Christ himself, and the favours and free mercies of God bestowed in him, called the gift of God, john 4.10. and things freely given us of God, 1 Cor. 2.12. which the temporary believer, apprehending, and observing, that they promise much good unto man, may easily be delighted withal. But this delight which such a man hath in these heavenly gifts, can be but a taste, as the Apostle calls it, such as one hath of things that he never takes down, nor much less digests to receive any true strength thereby in the Inward man. Which comes far short. of that full content which true Believers find in Christ, Such a taste the Hearer had, resembled by the stony ground, Mat. 13.21. affecting him with a present Joy, and Delight, as those things do that have a pleasant taste: such the jews found in john Baptists Doctrine, wherein they rejoiced for a season, john 5.35. But this taste comes fare short of that satisfying content, which Godly men find in God, Psal. 116.7. and in his Word, Psal. 119.103. which moves them to love them above all things, ver. 127. and to cleave to them for ever, verse 111.112. For if it be well considered, As being grounded on a mistake, a temporary Believers taste of heavenly things, we shall find to arise out of a double mistake. First, of the Nature of the Benefits offered to us in Christ, 1. Of the nature of the benefits offered as Holiness, Peace, Joy, and which he conceives to be outward holiness, moral honesty, carnal content, sensual joy, like that of the fool, Luke 12.19. Now this conceit of some carnal, and temporal good, which is to be found in Christ, may work in a man some desire after him, and delight in the Word, in which he is published, and proposed: such a conceit, that Christ should be a temporal Prince, wrought upon the jews, and won them to entertain our Saviour for a time, but when they saw, that his Kingdom was not of this World, as himself speaks, john 18.36. they soon forsook him, so joh 6.15.24.66. This first Mistake is seconded by another, 2. Of the conditions under which they are tendered: no less them the former, wherein they misunderstand both the conditions under which Christ is offered, and the services which he requires. For a Carnal man hearing of the large offers of Salvation and Peace, so freely tendered, desires them and hopes to gain them at an easy rate. But upon farther enquiry finding, that neither Christ nor any of his benefits are to be had without renouncing the World, nay, denying himself, Mat. 16.24. he is offended, Mat. 13.21. and turns away with a sad heart, Whereupon he may be moved to do, or suffer some thing for Christ; and discontented like the young man, Mat. 9.21.22. Such a man it may be at his first entertaining the Word, while his affections are warm and fresh, for Christ's sake may sustain some reproach, and make some small losses, and sacrifice some of his weaker lusts at God's command, hoping to satisfy him thereby: as Saul attempted to do, by destroying the rascal multitude, and carrion cattle of the Amalekites, 1 Sam. 15.9.13. So dealt Herod with john Baptist, Mark 6.20. when he saw that nothing would satisfy him unless he would part with his Darling Herodias, he forsook him and became his utter enemy, ver. 17. And no marvel if only a taste of Spiritual things, But can never be brought to deny the World, much less himself. which a man neither throughly understands, nor if he did would much desire, as being altogether unsuitable to his carnal disposition, be insufficient to take off his heart from the love of these outward, and Carnal things, which are every way so agreeable, and pleasing to his carnal disposition, much more to move him to abhor himself with that holy man, job 42.6. to account himself a fool, a beast, with David, Psal. 73.22. to condemn all his righteousness, Esa. 64.6. Phil. 3.7.9. to renounce all ability to do any good, 2. Cor. 3.5. to abandon his own lusts, 1 Pet. 4.2. and his own ends, that he may live wholly to the will of him that died for him, and rose again, 2 Cor. 5.15. fetching all from Christ, 1 Cor. 1.30. and referring all to him: 1 Cor. 10.31. Which a true Believer yields unto. 1. As throughly understanding the emptiness of the Creature. For till corrupt nature be changed, it can neither deny itself, nor be wholly subject to God's Law, Rom. 8.7. These considerations which a temporary believer cannot brook, a true Believer easily submits unto. As well upon a full discovery of the vanity, and emptiness of all things save Christ: Phil. 3.7, 8. 2. And finding them unsuitable to his renewed Nature. as also upon the clear manifestation of the infinite value of Christ, and all the Heavenly Treasures, which are laid up in him; which moved Moses to make more account of him with reproach, then of the treasures of Egypt, Heb. 11.26. And besides, his nature now being altered, all those things that were agreeable, 3. And lastly, finding that what he abandons for Christ he gains in him. 3. Of the Duties required of him. and suitable unto him before, he finds now unsuitable, and unserviceable. And lastly, for selfe-deniall, which nature can never digest, one who is now by faith become a member of Christ, finds that whatsoever one loseth for him, he receives again in him with infinite advantage, Mar. 10.29, 30. Again, a temporary believer mistakes the duties required of a Christian, as much as he doth the conditions. For conceiving them to consist in outward performances, with the Pharisees, Mat. 5.21.27. he thinks them an easy task with the young man, Mat. 19.20. But finding upon better enquiry, that in hearing the heart must tremble, Isa. 66.2. in prayer the Soul must be poured out, Isa. 26.16. that outward performances are nothing, unless the thoughts be brought under to the obedience of Christ, 2 Cor. 10.5. and the flesh with the lusts crucified, Gal. 5.24. finding these things impossible to flesh and blood, he cries out with the Capernaites, An hard saying, john 6.60. Whereas a true Belecver sticks neither at the condiditions nor the Duties. and renounceth his service, ver. 66. But a true Believer as he sticks at no condition, so he sticks at no service which Christ requires. He finds a heart melting at God's word, 2 King. 22.19. A Spirit helping his weakness in Prayer, Rom. 8.26. enabling him to pour out his complaint, Psal. 102. in the title: He not only esteems God's Commandments equal, Psal. 119.128. and good, ver. 39 but himself able to run the way of them when God enlargeth his heart, verse 32. able to do any thing through him that strengthens him, Phil. 4.13. in despite of his corruptions that hinder him, Rom. 7.23. Desiring that his whole heart may be inclined to God's Testimonies, Psal. 119.36. sound in his Statutes, verse 80. and his steps ordered in God's ways, ver. 133. Considering his ways for that purpose, ver. 59 and making the Word a light unto his steps, ver. 105. All this he doth with much cheerfulness, knowing that he serves for his own good, Deut. 6.24. having his fruit in Holiness, and the end everlasting life, Rom. 6.22. Thus he delights in God's Law, Psal. 119.11. Rom. 7.23. and abhors his own corruptions, ver. 24. Thus than a temporary believer, Wherefore Temporary Believers must needs fall off at last: but a true Believer stands fast to the end. grounding his resolution to embrace Christ, and his Law, upon such gross errors, must needs waver and fall off when he finds his mistake: Whereas a true belever, understanding truly what Christ is whom he chooseth, and what are his Laws and conditions, and finding by experience his bargain no worse than he conceived it, stands still to his first choice, and as Boaz liking the woman, as well as her inheritance, willingly took them both, Ruth 4.9, 10. which his Kinsman refused, because he could not have the land alone, being all that he sought after: So the Godly, liking Christ, and his Laws, aswell as the benefits that he brings with him, take them both: Whereas cranall men lose all the benefits that Christ brings with him, because they refuse Christ and his yoke, which they cannot brook by any means. The second difference between a true and temporary Believers taste. The first relisheth Christ himself; A Second Difference between a True and Temporary believers taste, is in the Proper object of them both. For that which a true believer finds sweet unto him, is Christ himself, and the heavenly and spiritual Treasures that he brings with him: In which a temporary believer finds no relish at all, but that which affects him, is some supposed carnal commodity or Temporal good, which he hopes to gain by Christ: Like one who taking Pills wrapped in Sugar, tastes only the Sugar, but not the Pill itself, The other some outward good which he hopes to gain by him. the bitterness whereof, which he can by no means brook, is such, that if he tasted it, it would cause him to spit it out again. Thus fare we have described the Temporary Believers taste of the heavenly gift: the like relish unto this he hath of the good Word of God; The difference of true and temporary Believers taste in the Word of God. Now that may arise, either from the Novelty of the knowledge revealed therein, (which affected the jews in john Baptists Ministry, as our Saviour tells them, John 5.35. As it did likewise the Athenians in S. Paul's, Acts 17.20, 21.) or at the most from the large promises expressed therein, which also (as hath been intimated) he understands carnally, and hoping to gain to himself an interest in them, upon that false supposisition he is transported with a carnal joy, and delight, Mat 13.20. which is soon altered into a discontented humour, when he finds himself mistaken in his hopes. The next thing that affects a temporary Believer is the powers of the world to come; Their different taste of the powers of the world to come. So he calls that future, heavenly, blessed condition of the Saints, called the power of an endless life, Heb. 7.16. not like this present estate, weak and infirm, but full of power and glory, called therefore a glorious inheritance, 1 Eph. 18. and Glory which shall be revealed in us, Rom. 8.18. a Kingdom that cannot be shaken, Heb. 12.28. whereunto our bodies laid down in Weakness, shall be raised up in Power, 1 Cor. 15.43. Now a temporary believer, mistaking and apprehending this estate to be some outward happiness, and hoping to have some title to such a Glorious Condition, may please himself with that fantasy for a season, and so may seem to find some sweetness in the powers of the World to come, which if he understand aright, he would find no delight in, as being unsuitable to his disposition. The Last clause, How a temporary Believer may be partaker of the Holy Ghost. that they are partakers of the Holy Ghost, may be probably meant of the gift of Tongues, and Prophesying, which they that have are said to receive the Holy Ghost, Acts 8.17. and 11.1. because even these common graces are reckoned amongst the gifts of the Spirit, 1 Cor. 12.10, 11. which he bestows sometimes even on unregenerate persons, as appears, Mat. 7.22. and 1 Cor. 13.12. the Apostle supposeth one may have all these gifts, without true love, that is, without true Sanctification. So that in all these Clauses, there is nothing affirmed of a temporary believer, but that which may be without true Sanctifying Grace, for aught appears to be contrary. These temporary believers our Saviour, Mat. 13.20, 21. A Temporary Belcever like Stony ground, and Mark 4.16, 17, 18. resembles to the Stony, and Thorny ground, neither of which brings any fruit to perfection, and yet the latter goes farther, in entertaining and cherishing the seed of the Word, than the former. The stony ground which is soft above, and hard underneath, represents unto us an heart moved with fodaine affection, Having his affections somewhat moved, but the depth of his soul, his Understanding and Will, hardened still. by the hearing of the Word, Mat. 13.20. whereupon without any settled judgement, or well grounded resolution, or any great examination of the way that he chooseth, he entertains the Word, and seems to embrace the rules that it prescribes: So that it falls out that the principal parts, or depth of the soul, the Understanding and the Will, are not wrought upon to any purpose in this seeming change, but remain hard and untractable, as they were before. Hence it comes to pass, Whence it is that he shows himself suddenly, and at first cheerfully in profession; that, as corn, which is covered with a shallow earth, shoots up and shows itself quickly above ground, Mat. 13.5.20. whereas that which hath depth of earth, spreading the roots downwards, is longer ere it appear, and show itself above the earth: So he that entertains the Word only with a slight and ungrounded affection, suddenly appears and shows himself in outward profession, falling on to the practice of holy duties, before his heart be settled in the love of the truth: as it fell out in Herod, Mark 6.20. This notwithstanding he seems to set upon with much cheerfulness, and present delight, either for the novelty of the way, or for the advantage which he hopes to gain thereby: such a person Simon Magus is described to be, Acts. 8.13.19. The third resemblance between this ground, and the Temporary Believer is, that as in the stony ground wanting depth of earth, the seed can take no strong root in it, to yield sufficient nourishment, that it may hold out when the heat comes: So the Word which enters not into the depth, But having not sentertained the Word with a well settled judgement and resolved will, or midst of the Heart, as it ought to do, Prov. 4.21. that is, which wants firm settling in the judgement, which must approve it upon good knowledge, as David doth, Psal. 119.97.128. and in the well settled resolutions of the will, upon that approbation, ver. 106.111. (reckoning beforehand what it will cost, according to our. Saviour's counsel, Luke 14.28. whereof S. Must needs fall off in time of Trial. Paul warns the Disciples, Acts 14.22. showing himself a precedent thereof unto them, Acts 20.23, 24. upon which firm resolution must be settled) must needs wants means to hold a man fast to it in time of trial. This is the Nature and fault of the Stony ground, but that which is Thorny, A Temporary Believer resembled to Thorny ground. and the Temporary believer resembled thereby, goes a step further; for the Seed that lights upon it, meeting with a deeper earth, neither shoots up nor vanisheth so suddenly as the former, and yet, though it whither not, Which bath more depth of earth, more settledness in judgement and resolution. But for the want of cleansing the heart of worldly cares, and preasures, fails in the end. Wanting a clear light to discover fully the excellency of Christ, and the vanity of the Creature. but hold the Root and Greenness still, it brings no fruit at all to perfection, Luke 8.14. Such an one was Demas, 2 Tim. 4.10. This Believer is neither so heady nor sudden in his affection, or profession, as is the former: And yet although he knows more of God and Christ, and embraceth the Profession of Godliness with more advised deliberation and resolution than the former doth, for all that, for want of cleansing his heart of his inbred corruptions, whereof earthly mindedness is the chief, he comes to nought at last. The fault of this Believer is, that though his judgement be convinced of the excellency of God linesse, notwithstanding he wants that clear Spiritual Evidence of it, which only is able to win the whole heart to embrace it, and to abandon all things for it, with S. Paul, Phil. 3.8. And withal, he never yet had a like full discovery of the vanity, and emptiness of those earthly things, that bewitch his heart, which causeth him to retain the love of them still. Thus he joins the love of Christ, So that he embraceth Christ with the world, which the incompatible. and of the world together, which being incompatible, and impossible to subsist together, Mat. 6.24. james 4.4. 1 john 2.15. it must necessarily follow, that seeing earthly affections had the first possession of this man's heart, and being confirmed by long use and custom, getting a stronger Root than God lines can have, they will hardly give place, as our Saviour tells us, Mat. 19.23. and being the more prevalent of the two, draw the greatest strength of the heart and of the desires after them, so that Godliness, wanting strength of affection to keep life in it, must needs grow weak and heartless. This then being the nature of Historical faith; under which, that which is Temporary is comprehended, the difference between that and true Justifying faith, appears in these six things. First, in the cause, Six differences between a True and Temporary Believer. the one proceeds from Natural Reason, the other from the Spirit of Sanctification. Secondly, in the subject, the one may be in an unsanctified person, the other is only in a man regenerate. Thirdly, in the kinds of assurance, which is, that the one is only a Conviction, in the other there is an Evidence. Fourthly, in the grounds of their assurance, the one is a divine, the other an humane Testimony. Fiftly, in the object, the one acknowledgeth the truth of that which it apprehends, the other withal finds and tastes the goodness of it. Lastly, in adherence; the one embraceth Christ by mistake, the other upon sound knowledge: the one affects some imaginary good in Christ, the other Christ himself, with all his Heavenly treasures: The one takes in the love of Christ, to the love of the world, the other casts out all to make room for Christ. Yet a true Believer may fail in his practice: But holds his Resolution still, It is true that this true Believer, though he adheres firmly to Christ in his resolution; yet he follows him not so fully sometimes, in the course of his practice, as S. Paul complains of himself, Rom. 7.15.19.23. and David, Psal. 119.176. which happens not only by the lusting of the flesh against the spirit, Gal. 5.17. but withal by the nearness of the flesh to sensible objects, by which the lusts thereof suddenly take fire, and inflame the heart with inordinate motions, ere the Spiritual part can make head against them. Yet such a person holds his resolution still in general, to walk with God, from whom he departs not wickedly, Psal. 18.21. But still loves his Law, Psal. 119.97. Delights in it, ver. 47. Rom. 7.23. Swears to keep it, Psal. 119.106. and that to the end, ver. 111. and strives to make it good in his practice, ver. 59, 60. Casting himself upon God for his assistance thereunto, ver. 133. This man may be likened to a Country newly Conquered, And may be resembled to a Country conquered, but not full quieted. but not quieted, wherein after the enemy's Armies are broken, and his strong holds taken in, yet some lurking Rebels suddenly break out, and make head again, and rob, and spoil, but shall never be able to win the country out of the Conqueror's hand, or beat him out of the field. For in a person Regenerate, though the strong holds, and imaginations of his heart be taken down, and brought under the Obedience of Christ: 2 Cor. 10.5. yet the lusts which are rather Crucified then fully killed, make head oftentimes against the spirit, Gal. 5.17. but shall never be able to alter this man's judgement, nor the full resolution of his will, to cleave unto Christ, but he shall still conclude it is good for him to draw near to God, Psal. 73.28. SECT. FOUR Of Spiritual Experience, the other means of comprehending things spiritually. EXperience, in general, Experience in general described is, may be described to be the Discovery by Sense, and Knowledge thereby, of something not evident in itself, but manifested by some Event or Effect. This general Description of Experience, may easily be applied, both unto that which is Natural, and to that which is Spiritual. The later of these two being not easily understood in itself, (unless it be of those that find it in themselves) & therefore hard to be expressed, may not unfitly be shadowed by the former, which is well understood of all. 1. Knowledge acquired by Sense. Experience we affirm to be a Knowledge, not infused, but acquired, out of the Observation of the Events or Effects by Sense, Whereby Reason guesseth at some inward thing that appears not. whereby Reason being informed, guesseth at some inward, and secret cause, whence they proceed. Wherefore brute beasts, because they want Reason, cannot properly be said to have Experience, though they must be acknowledged to have something answerable thereunto, as being, by the help of Sense, 2. Of things not Evident in themselves but manifested by Events, or Effects. moved to take or leave things which they find agreeable or hurtful to themselves. This kind of knowledge being grounded on sense, is usually most certain, and generally most affects. This Experience must be of such things as are not manifest in themselves, but are only discovered by the Effect, as that Honey is sweet, and Wormwood bitter, because the taste by often taking them proves them to be so, though neither of them can be outwardly discerned. But we are not so properly said to know Snow to be white by experience, because it appears so to the eye, or to know a Man by experience, when we behold one whom we never saw before: But when by his Actions, Words, and Conversation, we discover the inward disposition of his mind, which appears not outwardly, we are properly said to know him by experience. That inward thing, Which may be either a quality, or the very thing itself, if it be of a Spiritual Nature. which Experience thus discovers, is oftentimes a quality in some subject or other, as that Fire is hot, and Snow cold. Sometimes the very subject itself, if it be a thing invisible, is likewise discovered by Experience. As by Experience I know that there be Winds, though I never saw them, because I have heard the sound, and felt the violence of them, as our Saviour speaks, john 3.8. So the Experience of God's Works, manifests that there is a God, Ps. 58.11. though no man hath seen him at any time, John 1.18. That there is such a kind of Natural Experience as we have spoken of, That there is Natural Experience, all acknowledge. all men will readily acknowledge, because all men find it in themselves; whether there be any Spiritual Experience, it is no marvel though many men doubt, because there be so few that have it. For if few men had the sense of sight, and all the rest of the world were blind, the generality of men, that never had the benefit of seeing, might perhaps doubt whether there were any such thing as light, or colours, or sight, or no. Now that there must be Spiritual Experience, if there be Spiritual Sense, no man can deny: And that there is such Spiritual Sense, is evident by the Apostles Testimonies, expressly naming Senses by which men discern betwixt good and evil: Heb. 5.14. And when Moses acknowledgeth that the Israelites had seen God's wonders, And there is Spiritual Experience is proved. and yet denies that they had eyes to see, Deut. 29.4. he evidently implies that there is a double Sense, one outward and Natural, and another inward and Spiritual. To make this truth, that there is such a Spiritull Sense, yet more manifest, If there be Spiritual Sense, there must needs be Spiritual Experience. There is such a Spiritual Sense; let us but consider Godly men's Affections, and whence, and how they are raised. For that affections are most commonly, and always most effectually moved by fence, it is evident: wherefore if there be Spiritual Affections, it must needs be granted that there be Spiritual Senses that move them. Now that David's longing after God, Psal. 42.1.21. Panting after his Word, Psal. 119.140. Delight in the sweetness of it, ver. 103. 1. Because there are Spiritual Affections Trembling at his presence, ver. 120. Grief for breach of his Laws, ver. 136. Zeal for it, ver. 139. and for his house, Psal. 69.9. are Spiritual affections, is apparent, seeing they were raised by Spiritual objects, and consequently the Sense, that apprehending them begat these Affections, must be Spiritual. 2. Because there is an ability to discern and distinguish both Natural Affections from Spiritual, A farther argument, that these Senses are Spiritual, is this, that by them men are able to discover not only Spiritual things from Carnal, but Spiritual things themselves one from another, comparing Spiritual things with Spiritual things, as the Apostle speaks, 1 Cor. 2.13. And that not only in their general natures, (for so fare the understanding may judge of them) but the very particular subsistence of the things themselves. And Spiritual things one from another. Thus a Godly man that hath the motions of carnal joys, fears, sorrows etc. when he feels the like affections in Spiritual things, is able to say of both, this fear, joy, or grief, is Spiritual, and that is carnal. And when he hath felt Spiritual Agonies and heart-breakings, is able to say when they come again, these are the very same that afflicted my soul heretofore: as a woman, that hath felt the Throws of Childbirth, can say when she feels them again, these are the pains of travel. Again, 3 Because men find inward comfort, and ease by Spiritual objects. But none in outward and carnal things. when Godly men finding themselves afflicted in spirit, find by their own experience, that carnal comforts relieve and ease them, no more than jacobs' Children and Wives did him, Gen. 37.35. or than jobs friends helped him in his distress, whom he calls Miserable comforters, job 16.2. But for all that carnal reason can say unto them, they remain still in darkness without light, as the Prophet speaks, Isa. 50.10. till God make them hear the voice of Joy, and Gladness, Psal. 51.8. till a Messenger in his Name assure them that there is a ransom accepted for them, job 33.24. I say, when carnal comforts work nothing on them, but only Spiritual comforts ease their hearts, as God's word quickened David, Psal. 119.50.92. it manifestly discovers a Spiritual sense within, which is affected with nothing but that which is Spiritual. Of this Spiritual Sense, 4. Because the same spiritual objects that affect the godly at some times, at other times affect them not. this is a farther Evidence, that the same things proposed to the same, or divers men, though all godly, affect them not alike at all times, sometimes moving the heart in a strong manner, whereas at another time they have little or no operation at all. That message, that God had accepted a Ransom, had a great effect upon that distressed Man, job 33.24. in reviving his spirit: the same message by the mouth of Nathan, 2 Sam. 12.13. wrought nothing for the present upon David's heart, which remained broken still, Psal. 51.8. And generally all godly men find by their own experience, that those instructions, reproofs, and consolations which at some times awaken, wound, and revive their spirits, at another, move them no more either way then a charm doth a deaf Adder, as the Psalmist speaks, Psal. 58.4. Which must needs happen, because Spiritual Sense is at sometimes bepummed, and awakened at other times. Now they being still men of spiritual minds, and at all times understanding alike those things that are proposed, no reason can be given, why they are so ineffectual at one time, and powerful at another, but this, that at some times, Spiritual Sense being benumbed, they then hear only by the hearing of the ear, as Job speaks, job 42.5. but at other times when those senses be awakened, they taste, and see, and feel the same, and consequently are affected as job was in that place, and jacob when he saw the Chariots sent to bring him into Egypt, Gen. 45.27. No man knows that he lives but by sense, 5. Because we know that we have in us Spiritual Life, which cannot be felt but by Spiritual Sense. Naturally, by Natural sense, and Spiritually, by Spiritual Sense, (for the Natural man understands not the things of the Spirit of God, 1 Cor. 2.14.) Now godly men know that they live by Faith in the Son of God, Gal. 2.10. and feel in themselves the operations, and motions of the Spiritual life, both in seeking after those things that cherish it, as God's Law, and Word; Psal. 119.130, 131. Good company, ver. 63. and 101. especially God's Spirit, Psal. 51.12. as also by shunning whatsoever might impair it, as evil practices, Psal. 119.101. wicked company, ver. 115. and by their delight in things agreeable to them, God's Love, Psal. 116.7, Holy duties wherein they please him, Object. But some feel no such Spiritual life in themselves 1 Chron. 29.9. and grief at sinful courses, Psal. 119.136. What shall we think then, of the condition of those that feel no Spiritual life at all in themselves, but are always complaining that they are senseless and dead? I Answer; Answ. 1. Their complaints argue that they have it. For dead men as they feel not, so they complain not. that a wicked man may judge himself to be without Spiritual life, by the very judgement of Natural Reason, or being convinced by the Word, but such a man feels not his deadness, nor is grieved at it, though he may be affected with the consequents of it sometimes, nor labours to get life: but he that grieves, and is continually unquiet in such a seeming dead condition, and labours all he may to get out of it, manifestly discovers to others, though himself discern it not, that there is yet life remaining in him ● For he that is once dead complains nor grieves no more. Yea, the same persons, 2. Their striving to move & go on even in their greatest weakness. farther discover some degree of Spiritual life remaining in them, not only by their striving to walk in God's ways, when they find no ability to do it with the Apostle, Rom. 7.19. and though they cannot run the ways of God's Commandments, with that largeness of heart they desire, Psal. 119.32. yet they move forwards according to their ability; 3. Their grief at God's dishonour by themselves & others. and, in the midst of their senselessness, can be grieved, both at foul dishonours done to God, and at the miseries of his people; As some persons, being so weakened by sickness, that they know not either what they do, or what is done unto them, nor have any sense of their own life, yet are offended at the flashing of a candle in their eyes, or a pinch, or other violence done unto their bodies. Wherefore we must needs grant a Spiritual Sense, exercised in discerning good and evil, Heb. By this Experience we discern 1. Good. 1. God himself exceeding good. 5.14. and by that a Spiritual Experience of both. Of Good: the Author, whereof is God, whom we taste to be Good, 1 Pet. 2.3. Psal. 33.8. by the experiments of his mercies in general, Psal. 145.9, 10. and to ourselves in particular, as David found in his own case, Psal. 116.5, 7. and righteous, as he proves and shows himself experimentally by his works, Psal. 58.11. especially faithful to his servants. By the same experience we find the things given us of God to be good, his Spirit, 2. His counsels and graces. Psal. 143.10. his Counsels good, and that such bring great peace, Psal. 119.165. the work of Sanctification in us exceeding good, in mortifying our corruptions, in quickening to holiness, yea all the fruits of the Spirit, love, joy, peace, etc. Gal. 5.22. Besides, 3. The effects of his ordinances. Prayer. by this Experience we find the good effects of God's ordinances. Prayer powerful with God, Psal. 18.6. as appears, if not by a direct answer by message, as Dan. 9.13. Act. 10.4. or voice from Heaven, as john 12.48. yet by real effects, Psal. 116.2, 3. and evidence to our own spirits, Psal. 66.19, 20. which much easeth the heart, The Word 1 Sam. 1.18. The Word searching the thoughts, 1 Cor. 14.25. Heb. 4.12. Pricking the heart, Act. 2.37. and subduing it to the obedience of Christ, Act. 2.37, 41. Converting the soul, Psal. 19.7. yea, making wife to salvation, 2 Tim. 3.15. wiser than all the World, Psal. 119.98, 99, 100 Comforting the spirit, ver. 50. By the same Experience we discern evil. 2ly. By the same Experience, we discern evil. The vanity of all the creatures, riches, and honour, which make one no better than a dog that dies in a ditch, Ps. 49.20. and leave him a fool at last, jer. 17.11. Wisdom, and whatsoever is admired amongst men, Vanity, Eccles. 2.15. so that by experience one finds an end of all perfection, Psal. 119.96. the pleasures of sin, leaving a man in all evil, Prov. 5.14. without fruit, Rom. 6.21. sin itself out of measure sinful, as the Apostle expresseth it, Rom. 7.13. making a man a very beast, Psal. 73.22. Withal it makes one find the corruption of his whole nature: Psal. 51.5. Abomination of his righteousness, Isa. 64.6. Inability to any good, Rom. 7.18. even so much as to think any good thing. 2. Cor. 3.5. This Experience wonderfully strengthens Faith, This Spiritual Experience much 1. Strengthens faith. when by the events we find all things to be as we believed; as the Israelites believed God, when they saw the Egyptians drowned, Exod. 14.31. and David knew that God favoured him by his deliverance, Psal. 41, 11. and his confidence, that God would deliver him, was because God had delivered him, 1 Sam. 17.37. see 2 Tim. 2.17, 18. Secondly, 2. Quickens Affection. Experience wonderfully quickens affections, by those sensible Objects which it discovers, as the sight of josephs' chariots wonderfully revived jacobs' heart, Gen. 45.27. and God's deliverances of David wonderfully increased his love, Psal. 18.1. and 116.1. It is true indeed that Faith works more steadfastness, and firmness of adherence, Marks of Spiritual Affections 1. When they are kindled by Spiritual objects. but Experience usually breeds the greater strength of affections. These Affections we may know to be Spiritual, if, First, they be kindled by Spiritual objects, such as are the Sense of God's Love, manifested unto us in the experiments thereof, in pardoning our sins, Psal. 103.3. Luke 7.47. in guiding us by his Counsel, Psal. 73.24. mastering our corruptions, preventing our errors, 1 Sam. 25.32. grief, and fear, for his displeasure, Psal. 77.7, 8. occasioned by our sins, Ezra 9.15. yea for his dishonour by other men's sins, Psal. 119.136.139. Secondly, 2. When they are seasonable. when they are answerable to Gods dealing with us, rejoicing, and mourning seasonably; when God calls us to either, Eccl. 7.14. not preposterously, 3. When they keep the heart humble and tractable. as Isa. 22.12. Thirdly, when they keep us within our bounds, humble and tractable, like the Psalmist, Psa. 131.2. in a reverend fear of God's Majesty. Lastly, when they provoke and quicken us to holy duties, not only of Prayer, or thanksgiving, but generally of all service and obedience, as they do the holy Prophet, Psal. 116.16, 17. It is true that, Yet it is only the Spirit of God which must testify to our spirits that they are such. when all is done, none can assure us that our affections, and motions, are Spiritual, but the same Spirit which works them in us, which as it testifies with our Spirit that we are Gods children, Rom. 8.16. so doth it assure us that we are moved by his Spirit. It cannot be prevented but that many men will deceive themselves, mistaking carnal motions for Spiritual, as jehu did, 2 King. 10.16. But although some men think they are in the right way, when they are wide of it: yet that lets not another man, who is in the right way, to know and be assured that he is in it. This large Description of the nature of a Spiritual man, The use of this description of a spiritual man. is of singular use, both for the encouragement of those that find themselves, in some good measure, answerable to this pattern, that is here set before them, to go on with cheerfulness in the study of the Scriptures and in all other holy duties required of them: As also for the awakening of others, who, when upon examination they find themselves out of this blessed condition may labour with earnest desires and fervent prayers to beg that Spirit at God's hands, that may make them such, as finding themselves, while they remain otherwise, in a dangerous condition, in which neither God's word, nor any of the rest of his ordinances, can profit them as they ought. CAP. VIII. Of the choice of fit Times and Seasons for Reading the Scriptures. THere is a season to every purpose under the Sun (saith the wise man, Eccl. 3.) the observation whereof, not only adds grace unto every good action, but many times facilitates the work itself, which we have in hand, and makes it more easy to be compassed. The consideration whereof ought to move us, in such a weighty work as is the study of the Scriptures, to inquire what times and seasons may be most conveniently chosen out, and set apart, for the exercising of ourselves in this so holy a duty. No time limited by God for the study of the Scriptures but the Sabbath. It is true that, besides the Sabbath day, God hath limited to men no certain time for the duties of Prayer and study of the Scriptures, only we have general commands to be frequent and continual in Prayer, Eph. 6.18. 1 Thess. 5.17. and diligent in meditation of the Word, Iosh. 1.8. of both which we have examples in the practice of holy men, Only in general the often exercising of ourselves therein is required. Psalm 58.17. Dan. 6.10. Psal. 119.97. But the particular times for either duty, which are impossible to be directed by any general rule, are left to be determined by Christian wisdom. Now times, either for Prayer, or Reading, may be either constant and set, Times for studying the Scriptures are, 1. Occasional. or uncertain and occasional. For there are times wherein God calls us extraordinarily to Prayer, Isa. 22.12. either in afflictions felt, james 5.13. or feared, Psalm 116.3.4. and 50.15. or for mercies expected, Dan. 9.2, 3. or already received, Psal. 18.1. and 116.12, 13. The like occasions we may meet withal for searching the Scriptures, to resolve us in doubts, Psalm 73.17. To comfort us in afflictions, Psalm 119.50. To direct us in matters of advice, Psalm 119.24. To guide us in our way, verse 105. To assist us in temptations, Eph. 6.17. Such or the like occasions, may cause us to have recourse to the word extraordinarily, besides the ordinary studies of it, to make us wise unto salvation and furnish us to every good work, 2 Tim. 3.15.17. For the constant and daily study of the Scriptures is required, 2. Set and constant. And that for All men, not only of the Ministers of the word, Tim. 4.15, 17. & Magistrates, Deut. 17.19. (although indeed it concerns them above others) but besides of all: John 5.33. and that by a kind of necessity, considering men's ignorance in matters appertaining to godliness, Psal. 73.22. Prov. 30.21. the difficulty of understanding things that never entered into man's heart, 1 Cor. 2.9. and the great necessity of attaining the knowledge of those things, which are the grounds of Faith, the Rules of practice, and the power of God to salvation, Rom. 1.16. Nay, Even such as have attained some good measure of knowledge. if we had attained to some good measure of the knowledge of the Mysteries of godliness, by the Word, yet how we should be ready in the use thereof, either for directing our own ways, Psal. 119.50.105. for admonishing others, Col. 3.16. for defence in time of temptation; with our Saviour, Mat. 4.4.7.10. for comforting our Brethren, 1 Thess. 4.18. for examining our teacher's doctrine, with the Bereans, Acts 17.11. unless besides the knowledge of the Scriptures, we keep them fresh in memory by continual meditation and often perusing of that volume, which being so large as it is, must of necessity take up some reasonable portion of time daily for this exercise. In limiting this time for Reading the Scriptures, respect must be had, both to Order, In choosing times for reading Scriptures we must respect and Proportion. For the former, godly men have accustomed to begin the day with religious exercises, as with Prayer, Psal. 5.3. and 88.13. and Psal. 55.17. 1. The Order. 1. The morning is a sit time, for Prayer & Reading. the Morning was one of the three times wherein David presented his prayers unto God. Now although Prayer and Reading of the Word be two distinct exercises, yet that they mutually help one another, is most manifest, and consequently are fit to be joined together. For the Word ministers matter of Prayer, and is the ground of our Petitions, who have no promise to be heard, unless we ask according to Gods will, 1 Io. 5.14. which is not where revealed but in the word, which therefore strengthens our faith in Prayer. Again Prayer must needs awe us with the reverence of God's Majesty, and consequently prepare our hearts to tremble at God's word in reading it, which God is well pleased withal, Isaiah 96.2. The fitness of the Morning for these exercises is evident: 1. As it is fit to honour God with the first of our time. not only because the first of our time, as of all things else, belongs unto God, whose service ought to be our special and chiefest care: but besides, 2. The heart in the morning is freest from worldly thoughts. because the heart, being then most free from worldly thoughts, is fittest for holy meditations. And withal when in the beginning of the day the heart of a man is seasoned with holiness, and with the fear of God, he finds himself the better fitted, to walk humbly with him all the day after. It is very fit to close up the day with these duties wherewith we began it. 2. It is good to close up the day with these, holy exercises. The Evening was one of David's times for Prayer, Psalm 55.17. and 141.2. and Isaaks, as it seems, Gen. 24.63. Then indeed it is fit to pass our accounts with God, concerning our carriage the day before, that having made all our reckon even with him, we may with assurance lay down ourselves to rest in peace. Now, we have already intimated, how fit it is to join Prayer and Reading together, so that if the Evening be a fit time for Prayer, it must be acknowledged to be fit for Reading also. The Mornings then and Evenings, 2. The proportion of time to be allowed for holy duties: wherein we must respect, 1. The Duty; and therein, 1. What must be done. We must study the whole Scripture. are our fittest times for Prayer. As for the proportion of time to be allotted for this exercise, it must indifferently respect both the Duty, and the person that undertakes it. In the exercise it must be considered both, what must be done, and in what manner. For the former, seeing all Scriptures were written for our Instruction, 1 Cor. 10.11. not only the Laws, and Commandments which we are to do and obey, Deut. 29.29. but Examples too, not only the New Testament, but the Old also: it must needs be our duty to know, and consequently to study them all: wherefore we must so proportion our time for this exercise, that we may often go over, by reading, the whole body of the Scriptures. The manner of Reading the Scriptures, 2. In what manner, With great deliberation as holding out, 1. Things weighty, must be with great deliberation, and that not only because the matter contained in them is weighty, and of a mysterious nature, the Phrases significant, the expressions brief, and sometimes by the propriety of the language wherein they were written unusual, and therefore not easy to be understood of the vulgar; 2. And nearly concerning ourselves. but also because that which we read so nearly concerning us, and must be carefully laid up in our hearts, and written there, Pro. 2.5. and 7.1. and be hidden in them, Ps. 119.11. that it may be our continual meditation, ver. 97. and dwelling in us, Col. 3.16. may not only furnish us for every good work, 2 Tim. 3.17. but also enable us to instruct our friends and neighbours, talking unto them, upon all fit occasions of wisdom and judgement, Psal. 37.30, 31. and at home our families, as we sit in the house, and walk by the way, Deut. 6.7. This time allotted for the reading of the Scriptures must not only be proportioned to the work, And allot time accordingly: but to the persons too that study them, and that with due respect had, Having respect 1. To men's abilities; both to their abilities, and employments. The weakness of men's abilities, whether of natural understanding and memory, or of knowledge gotten by learning, which must needs be weak, in young beginners especially, imposeth on them necessarily the more labour and pains in study, and consequently requires more expense of time in reading. If the Iron be blunt, and one whet not the edge, he must put to the more strength, saith Solomon, Eccl. 10.10. As for men's callings, 2. And employments. 1. Requiring more study by Ministers, Magistrates, Husbands, Parents. and employments, Ministers who need to be furnished with all knowledge, are required to give themselves wholly to this study, 1 Tim. 4.13.15. Magistrates to have the book with them, to read in it all the days of their life, Deut. 17.19. Iosh. 1.8. Husbands, who must teach their wives at home, 1 Cor. 14.35. Parents, who must bring up their children in the nurture and admonition of the Lord, Eph. 6.4. and talk of the Law in their family, Deut. 6.7. As they need a greater measure of knowledge, 2. More time to be allotted where men's callings are easy. for the necessary discharge of their duties, so must they allow the more time that they both attain it, and have it ready for daily use. Again, seeing all men's Employments are not alike, but some are more toilsome, and others being more easy, afford more leisure for the attending of those holy duties, it must be considered how much may be conveniently spared, from such necessary businesses, as their callings cast upon them, seeing God requires Mercy, and not Sacrifice, Mat. 9.13. Howsoever, Yet all must set a part some time for this duty; even those who are most straightened by the business of their employments, must notwithstanding so order their affairs, that they spare some fit portion of time for these duties of God's service: who can easily recompense it unto them by prospering their labours, and assures us that he will be no man's debtor for the least service done for him, Mal. 1.10. Of two things men are to be admonished. First, Three caveats, to avoid, 1. Negligence. 2. Encumbrance with too much business. that they bring not themselves into straits of time, either by negligence in their callings, which often puts them to labour at unseasonable times, or by loading themselves unnecessarily with multiplicity of business, and worldly employments, which when they have undertaken, being not able to dispatch in convenient times, they take liberty to make use of those times for worldly affairs that are fit to be set apart for holy duties. By either of these ways, men being drawn to omit these duties at the first, at last by disuse of practice lose withal the very desire and resolution to perform them. These must know that God, in matters of his service, dispenseth with inevitable, but not with voluntary necessities. He will indeed have Mercy, and not Sacrifice, but neither negligence, nor covetousness, rather than Sacrifice. Secondly, 3. Not to mistake suspension for a discharge from the duty. men must take heed that they mistake not a dispensation for suspending these duties, for a full discharge from them. Employments in secular affairs are not better then holy duties, neither is the service of men, better than the service of God. Consequently the one ought not to be left for the other: Only, whereas our affairs are so limited to their season, that they must sometimes be done at present, or not at all, whereas holy duties suspended for a time, may be performed afterwards, God is pleased that his Services shall give precedence to our urgent necessities, not that they shall be excluded by them. Wherefore he that by inevitable necessity is enforced to omit Prayer or Reading in the time appointed, must redeem the first opportunity for the performance of them, as soon as he may afterwards. This holy exercise of Reading the Scriptures daily being every way so necessary, so comfortable, so profitable, let all that desire to grow in knowledge, Faith, and Obedience, that expect God's blessing upon their souls, and labours, attend daily at the gates of Wisdom, Pro. 8.34. encouraged by that gracious promise, We shall know the Lord if we follow on to know him, Hos. 6.3. Especially in these times under the Gospel, wherein it is promised that all the earth shall be filled with knowledge as the waters cover the Sea: Hab. 2.14. CAP. IX. Of the Manner of Preparation before the Reading of the Scriptures. OF what necessity careful Preparation is to the Reading of the Scriptures, hath been sufficiently manifested in the first Chapter, wherein we shown that the Truths revealed in Scripture, are in themselves deep and great Mysteries, that our understanding is shallow, and full of darkness, and thereby unable to comprehend them. Lastly, that our rebellious carnal dispositions are, with great difficulty, brought to submit fully to Gods will revealed, much more to delight in it as we ought. We are now to show what this Preparation is, and wherein it specially consists. There needs indeed unto this work a double Preparation, Adouble Preparation needful. 1. To the undertaking and resolving upon the duty: 1. For the sluggishness of our nature. First, to the undertaking. Secondly, to the performance of this duty. For the undertaking of the work itself, we need to be prepared with a firm and constant resolution, before we go about it. Partly, because of the sluggishness of our carnal natures to holy duties, and our inconstancy and unstedfastness in persisting and going thorough with them to the end: (which moved holy David to strengthen himself thereunto with a solemn oath, Psal. 119.106.) and partly because we know how dangerous it is to put one's hand to the Plough and look back again, 2. For the danger of breaking of the work begun. To this resolution we must be strengthened, 1. By the sense of our ignorance and perverseness. Luk. 9.62. which moved the same Prophet to resolve and promise to perform God's Statutes always even to the end, Ps. 119.112. Now the grounds, upon which our hearts must be settled in the firmness of such resolutions, must be drawn: First, from the sense of our own blindness and ignorance, who of ourselves have not the knowledge nor understanding of a man, as Agur acknowledgeth, Prov. 30.3. as indeed every man is brutish by his own knowledge, jer. 51.17. and withal by that ignorance of ours being alienated from the life of God, and past feeling, without special grace preventing, are given over to all lasciviousness, as the Apostle sets out such a condition, Eph. 4.17, 18. made to be ensnared and taken for a prey, Isa. 42.22. Nay, besides that we are men of untractable spirits, naturally averse from, and opposite to, all God's Counsels, Rom. 8.7. and bend in our own resolutions to do what is good in our own eyes, though we say not so much in express terms, with the jews, jer. 44.16. All which considerations laid together, are great motives to awaken our hearts, to apply ourselves to the study of the Scriptures, 2. By assurance that this is the only means ordaned by God to help both. as the only means to enlighten our eyes, Psal. 19.7.8. and to subdue the thoughts of the heart to the obedience of Christ, 2 Cor. 10.5. Secondly, we must be well assured, that there is no other means ordained by God, but the Word alone to help us out of this dangerous condition. That is the light that shines unto us out of a dark place, to which we must take heed, 2 Pet. 1.19. the only light to our steps, Psal. 119.105. Without which whosoever speaks, there is no light in him, Isa. 20.8. now as there is no other means of true knowledge but the Word, so we must understand that this is so full of heavenly Wisdom, that it is able to make one wise to Salvation, 1 Tim. 3.15. Wiser than our teachers then our enemies, than the ancient, Psal. 119.98, 99, 100 And that it is not more full of wisdom then of power, quick and powerful, Heb. 4.12. the Power of God to Salvation, Rom. 1.16. able to cleanse the ways even of young men, Ps. 119.9. in a word, sufficient to convert the soul, Psalm 19.7. The heart of man being thus once sensible of the miserable, and dangerous bondage, into which it is brought by ignorance, and perverseness, and being with all assured, that the Word is both a lamp, and light, Prov. 6.23. and besides that, as a fire and hammer, as it is resembled, jer. 23.29. able by the power of God, to master and bring under those rebellious thoughts of the spirit, which no earthly power can subdue: cannot but be effectually moved to a resolution, and earnest desire to make use of it for the freeing himself, in that dangerous condition in which he stands at present, by his blindness, and perverseness of spirit. As it fared with jacob, who seeing nothing before his eyes, but famine, and death, when he had once been informed that there was corn in Egypt, resolved to have it whatsoever it cost, yea though he were to hazard his beloved Benjamin in the voyage, Gen. 41.1. and 43.24. As likewise, upon the same consideration, the lepers adventured their lives in the Assyrians camp, 2 King. 7.4, 5. And indeed a desire kindled in the heart of a man, upon such effectual motives, will neither suffer him to be idle, like the slothful man who had rather starve then labour, Prov. 21.25, 26. nor yet wavering and unconstant, because he will still find in himself the same powerful motives urging him forward to go on in this work, which drew him unto the undertaking of it at the beginning. But the most prevalent means, 3. By the delight which we may find in the use of it. to keep a man on constant in the use of this holy Ordinance, especially with desire and cheerfulness, is not so much the great necessity that drives him to it, as the delight that he finds in the Word, for the wonderful wisdom revealed therein, Psalm 119.129. the Purity of it, ver. 140. together with the absolute perfection of it every way, which drew holy David to the continual Meditation of it, ver. 96, 97. yea for the sweetness of it, ver. 103. arising out of the suitableness of it to his sanctified Nature, but most of all for the great profit that it brings sundry ways, Preparation. 2. To the practice of the duty when we go about it. expressed Psal. 19.7, 8, 11. and 119.9.11, 50, 98, 138. Prov. 2.11, 12. and 3.18, 23, 24. and in sundry other places. A man's heart, being thus confirmed with a full purpose, and settled resolution, to undertake, and continue constantly in the study of the holy Scriptures, must be more particularly prepared to the work itself when one goes about it. In the first place one must be careful to free himself from all encumbrances that pester the heart. Secondly, he must awe his heart with a holy reverence both of the Word itself, and of him that speaks in and by it. Thirdly, the soul must be quickened with a spiritual appetite and desire after it. Fourthly, Faith must be stirred up and strengthened ot believe it. Fiftly, the heart must be made soft and tender to admit and entertain it. Lastly, all must be closed up with an effectual prayer, for the Spirits assistance, to give life and power to the Word, to work upon the heart and conscience effectually. The first work, 1. By cleansing the heart. when we come to read the Scriptures, is to cleanse the heart, as men do the ground where they cast in their seed, that we sow not among thorns, jer. 4.3. Unless vessels be emptied, whatsoever we pour into them runs over. 1. Of all naughtiness. Now the heart must be cleared in general of all superfluity and naughtiness, james 1.21, and particularly of worldly cares which choke the word, Mat. 13.22. 2. Of all worldly thoughts. and of all manner of distracting thoughts, of what nature soever, which must needs hinder attention while we are about this serious work. And lastly, of all unquiet passions of anger, fear, joy, sorrow, etc. 3. And of all distempering passions. which unsettle the heart, pervert the judgement, and bring perverseness into the will, and so hinder and distract all the faculties of the soul, that it cannot receive, discern & embrace the word as it ought. Next, 2. By awing the heart with due reverence of God before whom we stand, and hath power to command us. to possess the heart with Reverence we must advisedly consider with what, and whom we have to do, while we are reading the Scriptures. That the God before whose presence we stand, first is our God, by Creation, Psalm 100.2, 3. and Redemption, Isa. 43.1. and Covenant, Deut. 26.17. and therefore hath right to command us what he pleaseth, according to our Saviour's intimation, Mat. 20.15. to whose will and word we have already vowed obedience, which we must the more carefully perform, because he can find us out in all our failings, as knowing our very thoughts afar off, Psalm 139.2. much more having all our ways before him, Psalm 119.168. and being one who will not forgive our wilful transgressions, john 24.19, 20. such considerations cause us to receive the Word with that trembling of heart which God so much respects, Isa. 66.2. withal we must know that the Word is a Law, that must sway our hearts, being so righteous and holy in all things, Psalm 119.128. that we cannot but approve it. Nay, so good, verse 39 that we cannot but submit to it with all cheerfulness, as being ordained to us for our good, Deut. 6.25. who submitting thereunto, and walking according to it, have our fruit in holiness, and the end everlasting life. 3. By stirring up in ourselves a spiritual Appetite to the word. Rom. 6.22. Thirdly, we must labour to quicken, and work into our hearts a Spiritual appetite after the Word, such as job found in himself, Job 23.12. and holy David, Psal. 119.131. which ariseth both from the sense of our emptiness (for the full soul loatheth the honey and the honey comb, Prov. 27.7.) and withal, of the fitness of the Word, to supply unto us whatsoever we want & hunger after, as being the food of our souls, 1 Pet 2.2. the word of eternal life, john 6.68. which quickens us, Psalm 119.50. and is besides sweet and pleasant above measure, verse 103. In a word, all those Motives, which we prescribed before, to be used to stir up ourselves to undertake this holy exercise, must be again called to mind when we set about it. Fourthly, 4. By awaking our faith. 1. By remembering that it is the word of the God of truth. That we may awaken and strengthenen our faith to entertain and believe the Word, we must consider that it is the word of him that speaks righteousness, Isa. 45.19. whose faithfulness is to all generations, Psalm 119.90. and who hath founded his testimonies forever, verse 152. So that we have great reason to build firmly upon every tittle and syllable which we find in this Word, without doubt or question. 2. That he hath made it his power to salvation. Besides that, we must remember that God hath made this word his power to salvation, Rom. 1.16. mighty through him to cast down strong holds, 2 Cor. 10.5. and hath promised that it shall not return empty, but shall surely execute that for which it was sent, Isa. 55.10, 11. Indeed it wondrously furthers the operation of the Word in our hearts, when we set these promises before our eyes, and urge God with them, and challenge the making of them good unto our souls. God indeed much delights to be pressed with his word, and to be called upon, as Elisha did when he stood by the waters of jordan, and smote them with Elijahs Mantle, crying out, Where is the God of Elijah? 2 Kings 2.14. In the fifth place the heart must be made pliable and soft, 5. By softening the heart and making it pliable. like that good ground, Luke 8.15. for soft things we know easily take impression of any form that is imprinted on them, as the Apostle calls the Doctrine delivered to the Romans Rom. 6.17. It was the tenderness of josiahs' heart, mentioned, 2 Chron. 34.27. which caused that deep impression in his spirit by the reading of the Law, verse 19.21. This pliableness of heart we are brought unto, by casting aside of our own wills and wisdom, which stiffen our hearts against God's counsels, as appears by those rebellious Jews, jer. 44.16. Indeed a very fool is more tractable than one that is wise in his own eyes, Prov. 26.12. This tenderness is called opening of the heart, Acts 16.14. which is the work of the Spirit, much furthered, by awing our hearts with a reverend fear of his Majesty before whom we stand. Which being to be wrought by God only, it is needful when we begin the work to lift up the heart unto God in prayer. Their presence before God, made Cornelius and his company so apt and ready to hear S. Peter's Sermon, Acts 10.33. Now seeing it is the work of God only, to frame us to such a disposition of heart, who only can take away the stony heart out of our bowels, and can in stead of it give us a heart of flesh, Ezek. 36.26. we must in the last place, before we enter upon this work, lift up our hearts to him in prayer, to open our eyes, Psalm 119.18. enlarge our hearts, verse 32. incline them to his testimonies, verse 36. and that to keep them to the end, verse 112. Ordering our steps in them, verse 133. and acquainting us with the will of God, by his Spirit, to teach us to do them, Psalm 143.10. according to his promise to send his Spirit to lead us into all truth, john 14.16.30. Some short effectual prayer to this purpose, to close up our meditations in this preparation of ours to the reading of the Word, representing unto God our dependence on him alone, which is a means to make us humble & thankful. for his assistance to prosper us in the use of his own ordinance, seldom returns without a gracious answer, and is of great use unto us, both to keep down the swelling of our hearts, if we find that this work prospers in our hand, 2. And to make us good bushands of the grace which we receive. as manifestly discovering that the grace we receive comes from God, unto whom we have addressed ourselves by prayer; (which takes away all glorying in ourselves, 1 Cor. 4.7.) and withal it makes us careful to be good husbands of that which we have received from God's hands, as well knowing, that seeing we have no more than he is pleased to bestow upon us, it is not in our power to command it when we will. CAP. X. Of reverend Attention and heedful Observation in reading the Scriptures. First, such Preparation to the reading of the Scriptures, as we have before prescribed, cannot but dispose the heart to heedful attention, consisting in the uniting of the thoughts together, Attention consists in the uniting and fixing the thoughts upon what we read, and bending and fixing them upon that which is read. To this attention men are often stirred up, when they are to hear God speak unto them, as Psalm 49.1. Thus the people of Israel, when they were to receive the Law in mount Sinai, were first prepared unto attention by the sound of a Trumpet. This attention we may be moved unto, by considering the person that speaks, and the nature of that which is spoken. The authority and wisdom of him that speaks requires great attention of him that reads or hears God's Word. Required 1. From the authority and wisdom of him that speaks. A child must hear his Father, Prov. 4.1. A subject must attend reverently to the words of a Ruler, job 29.21. Yet none of them is our potter as God is, Isa. 63.4. or made us as he did, Ps. 100.3. nor consequently can challenge such respect from us as he may. God's people must hear because it is God that speaks, Exod. 20.1. Psalm 50.7. and 81.7. Besides, the wisdom of God requires our diligent attention, as it is required upon that ground, Psalm 49.2, 3. now it is Christ that speaks in his Word, who is the wisdom of his Father, 1 Cor. 1.24. in whom are hidden the treasures of wisdom, Col. 2.3. Again, 2. From the Subject which the Scriptures handle. the Matter or Subject which is handled in the Scriptures requires of us great attention, not only for the weight and importance of those high mysteries, which are therein revealed; But besides that for the great interest which we ourselves have in those things which we find in that sacred volume, as being directed unto us, 1. Weighty and mysterious. 2. Nearly concerning us. and written for our instruction, Rom. 154. containing our evidences and the title that we have to eternal life, John 5.39. the laws and directions which we and our children must observe, that we may do them, Deut. 29.29. especially seeing all those things concern us in the highest degree, yea, much more nearly than our estates, liberty, peace, nay, than our lives themselves. So that we have great reason to attend diligently to every tittle written in this book, much more heedfully than Benhadad's Messengers did to the words of Ahab. 1 Kings 20.33. Besides, In attention mark both the matters & expressions; our heedful attention to the Matter or Substance of that which we read in the Scriptures, we must take special notice of the phrase, wherein it is expressed. Partly, because many of the phrases used in that book are not vulgar or of ordinary use, Some of them unusual. and therefore not so easily understood, unless they be carefully observed. Thus S. Peter tells us of many things in S. Paul's Epistles hard to be understood, 2 Pet. 3.16. Partly, because the Scriptures themselves being as they are very copious and full of matter (as David tells us the Law is exceeding broad, Psalm 119.96.) are oftentimes brief and short in the Phrases and expressions, whence it must needs follow, Most of them brief and of large signification. that the words must needs be of large signification, so that, if they be not well observed, much of the matter contained in them may easily be lost. Unto this Attention must be joined judicious Observation, Unto attention add observation of special passages, which is nothing else but the fixing and staying of the mind upon some special passage where we find things represented unto us either more weighty in themselves, or else more proper to ourselves, for our particular use and occasions. It is true, that all God's Testimonies are wonderful in themselves, Weighty in themselves or more proper to us. Psalm 119.129. all of them pure, verse 140. righteous concerning all things, verse 128. yea all of them are profitable to give understanding, Psal. 119.130. to cleanse one's ways, verse 9 to convert the soul, Psalm 19.7. to make the man of God perfect to every good work, 2 Tim. 3.16. yet there are some things in Scripture more important than others; and some more useful than others for some persons, times, and occasions. Together with Attention & Observation, A third duty, Approbation and affent to what we read. there must necessarily be joined Approbation of every truth revealed in the Scriptures, such as we: find in holy David, Psalm 119.128. not only because God's Law is the truth, verse 142. and therefore must be approved by us, 1. Because it is the truth of God. 2. Because till our judgement approve it we canuot believe it. that came therefore into the world, that we might bear witness to the truth, as our Saviour speaks of himself, john 18.37. without which God hath no honour by us at all, seeing it is the receiving of his testimony by us, by which we seal to his truth, joh. 3.33. But besides, because we can neither believe that which we approve not in our judgement, nor possibly bring our hearts to yield unto it true and sincere obedience. This assent which we give unto God's Word, This assent is not forced, only voluntary, but necessary. in approving whatsoever it presents unto us, is neither forced nor only voluntary, but rather necessary, as is the judgement of sense. For when the eye judgeth of colours, or the taste of meats, it is not in the power of either of these senses to judge otherwise of them, than they appear to the sense that apprehends them. This approbation of those several truths which are contained therein, is an acknowledgement that they are not only righteous and true, Psal. 119.137, 138. with the Psalmist, but withal with the Apostle, that they are good, Rom. 7.16. as also the Prophet acknowledgeth, Psal. 139.19. which is the only means to bring our hearts to love, and delight in them, which indeed is the fullest testimony that we can give to the perfection, purity, and excellency of them every way, Psal. 119.96.140. It is true that every godly man, at all times, gives his assent to every truth of God revealed unto him, but the help of that Anointing which abideth in him, and teacheth him all things, Neither is alike firm at all times because the evidence by which it is discovered is not alike clear at all times. 1 john 2.27. Notwithstanding that assent is not alike firm at all times, because the evidence, by which he acknowledgeth it, is not alike clear at all times, but is sometimes obscure like the twilight, at other times full and perspicuous, as the sun is shining in his strength. Such a full closing of our hearts, with every particular truth which we meet with in reading God's Word, we are to labour for, and to pray for: and indeed when men clearly discern the glory, But when it shines to us clearly transports the heart with spiritual raptures. Which sometimes fall on us in reading and necessarily cause some pause in the work in hand. 1. Because the mind wholly taken up therewith cannot at present attend other things. 2. Because such affections being kindled in a sluggish heart need to be fomented lest they goeout like fire in green wood. and beauty, of those heavenly Mysteries, and taste the goodness of them, they cannot but ravish readers with admiration, as Psal. 119.29. bring the heart to value them at an inestimable rate, ver. 72.127. transport them with strong, and heavenly affections towards them, of love, ver. 97. desire, ver. 131. and joy, ver. 111.162. It happens sometimes, that such Spiritual Raptures seize on a man, even while he is reading the Scriptures, (as the Disciples hearts burned within them, whilst our Saviour talked with them, going to Emaus, Luke 24.32.) whereupon the heart opens itself, to close with, and draw in that ravishing Object, as it is probable david's did, Psal. 119.131. which will necessarily enforce him to make some pause in the work which he hath in hand, for a little while; which must need happen, partly because the mind while it is wholly taken up with that truth which it embraceth, cannot easily attend any thing else, at that present, as it falls out, that when a man's eyes are dazzled with beholding the Sun, they can for the present see nothing else perfectly: And partly, because such new begotten affections, seeing they are kindled in an heart too sluggish of itself, need to be cherished and kept alive, lest they languish and grow cold again, as fire if it be kindled in green wood, goeth quickly out if it be not quickened a while by blowing. Such short pauses, upon such occasions, if they happen to us in reading the Scriptures, rather further; then hinder us in our work, For a godly spirit quickened by such sweet refresh, receives increase of alacrity, and is thereby strengthened to go on, with much greater life, to the end of this holy exercise, which by such an help is, if not more speedily, yet doubtless more effectually, and to better purpose performed. The truth is, such a pause need not detain us long, but the affections being refreshed by some short meditation on that which moves them, a man may set on to the work again, and after that is fully ended, he may resume again into his thoughts, and satisfy himself with the fuller contemplation of that object, that so much affected him. CAP. XI. Of duties after Reading the Scriptures, especially Meditation and Prayer. TOo many Readers of God's Word, The error of such as content themselves with bare reading, without meditation afterwards are like unto the person described, james 1.24. who beholding his face in a glass, goeth his way and forgets of what shape he was. Or like Ezekiels hearers, who as soon as they had pleased their ears with his Sermons, laid aside the thoughts of what they had heard out of their hearts, and still went on in their old ways of covetous practice, Ezek. 33.31, 32. In like manner fares it with these men, when the Chapter is read, the work is ended in their opinion, the Bible is laid aside, and together with it, all thoughts of all that they have read, as if there were no farther use to be made of that holy exercise. It may be probably conceived, And the cause of it. that these men are drawn to this duty, rather out of conviction of conscience, that such a duty ought to be performed, or by love of the credit, either of knowledge, or of the form of godliness, rather than by any true desire, either of a comfortable communion with God, in the holy use of his ordinances, or of the excellent fruits of this holy exercise, the increase of knowledge of God, and Christ, which the Word brings, john 15.39. with like increase of every other grace, the converting of the Soul, Ps. 19.7. cleansing of one's ways, Psal. 119.9. subduing the thoughts to the obedience of Christ, 2 Cor. 10.5. and making the man of God perfect to every good work, 2 Tim. 3.17. so that it is no marvel if God in Justice deny these men those fruits of Grace, The end of studying the Scriptures is not only knowledge but practice. and Sanctification which they never desired. Wherefore, seeing practice and not bare knowledge is; or should be, the end and fruit of the study of the Scriptures, as Moses expressly tells us, Deut. 29.29. we must conceive, that after we have read them, the greatest and hardest part of the task is still behind. 1. We must therefore Meditate upon what we have read. Wherefore, after we have read any part of Scripture, our special care must be, when we have done, to recount and revolve in our minds those things that we have read, and to meditate on them seriously. Herein our first labour must be to find out the true sense and meaning of the words, 2. Searching out the true Sense and scope of the word which we have read. 3. Singling out and applying what is of more special use to ourselves. 4. Working those things upon our hearts till they warm our affections. 5. Advising how we may bring them into practice. together with the scope unto which they are directed. Secondly, having discreetly chosen out such things as we judge to be of greatest use to ourselves, for the building of our faith, or directing our practice, we must carefully apply them to ourselves, our conditions, and occasions. Thirdly, after that is done, we must whet them upon our hearts, till they warm, and quicken our affections. Lastly, we must advise about, and resolve upon, the means to bring all into practice. Such places of Scripture, as either express unto us Mysteries hard to be understood, or set them out in dark and unusual Phrases of speech, (of which sort S. Peter tells there be many in Paul's Epistles: 2 Pet. 3.16.) need to be the more diligently scanned, and if our own understanding be too weak to search into the meaning of them, we may do well to make use of other men's writings, or conference. But for finding out of the scope of any place of Scripture, there needs a wise Judgement, directed by the due consideration of the precedents and consequents, Though all Scriptures be useful every way, yet some may concern us more particularly. compared with the substance of the matter handled, in that place which we have in hand. In the Second place, though all Scripture be profitable for doctrine, reproof, etc. 2 Tim. 3.17. and so no part of it must be slightly passed over, yet seeing some things therein delivered, may more nearly concern us in respect of our dispositions, condition of life, and accidental occurrents, our care must be, in reading, to single out such things as we find fittest for ourselves, Which we must so apply as if we were named therein. and to apply and take them home unto ourselves in such sort, as if we were specially named in any Precept, Reproof, Promise, Commination, Consolation, or the like, which is the most effectual means to awaken, and stir up affections, and to set on our endeavours, as manifestly appears in good josiah his example, 2 Chron. 34.20, 21. For such particular applying of things to ourselves, Examples hereof we have in Scripture. we have frequent precedents in Scripture. For there we find the promises made, in such a time, and to such persons, applied both unto other times, and persons. As that promise made to the children of Israel, Isa. 49.8. is applied to us under the Gospel, 2 Cor. 6.2. and a little after, ver. 16.18. is applied to us likewise the promise made to them, Levit. 26.11, 12. jer. 31.1. The promise made to joshua, cap. 1.5. and that upon which David builds, Psal. 118.6. are both applied in like manner, Heb. 13.5, 6. So likewise the Prophet Isaiah his exhortation to the people of his time, is pressed upon us Christians, Eph. 5.18. and in like manner David's caveat, Psal. We must look upon the Law as a rule to guide us, and a judge to try our actions by. 95.7, 8. is urged upon us, Heb. 3.7, 8. and the judgements threatened, or executed on those under the Law, the Apostle tells us, happened to them for ensamples to us, that we might beware of the like sins, 1 Cor. 10.6, 11. In applying the Law with the Sanctions thereof (seeing it serves not only for Direction, to show us what we ought to do, but for judgement, to teach us what to think of what we have done) we may easily mistake if we be not wise, and therefore in judging of ourselves and our works by the Law, Whether our conformity to the law be spiritual, as the law is spiritual. we need some caveats to keep us from error in our judgement. First, seeing the Law is spiritual, and therefore requires the conformity of the spirit, as well as the outward man, to Gods will, as appears by our Saviour's interpretation of it, Mat. 5.22, 28. a man must not only bring his works, but his thoughts to be tried by the Law, Whether our obedience be out of a sincere heart, and a fruit of faith, and love, etc. Which will make us abhor even our righteousness. In judging ourselves, by the Law, observe, 1. Whether we sinne presumptuously, or out of infirmity. so that if one have done a work answerable to the Law, if it be not done in uprightness of heart with a cheerful spirit, which God requires, Deut. 28.47. if it be not a fruit of our faith, and love to God, it is abominable, 1 Cor. 13.3. A consideration that must make all our righteousness, in his eyes like filthy rags, Isa. 64.6. and move him to cry out, Enter not into judgement with thy servant, Psal. 143.2. Secondly, we must consider, that the Law is not so much broken by slips and infirmities (for in the midst of them one may, and a Godly man always doth, justify the Law, Rom. 7.16, 22.) as by sins of presumption, such as are mentioned, Deut. 29.19. and jer. 44.16. when a man sins wilfully, and prepares not himself to do according to Gods will, Luke 12.47, 48. wherefore a man hath no reason to apply to himself the curses of the Law, for such slips of infirmity which are threatened only against such as are wicked transgressors, Psal. 59.5. Thirdly, 2. Whether our obedience be sincere though it be not perfect. though it be true, that the Law requires perfect obedience, pronouncing a curse upon all that confirm not the words of the Law, to do them, Deut. 27.26. yet being now delivered in the hand of a Mediator, that condition is so fare moderated, that sincerity of obedience is accepted in stead of perfection, according to that of the Apostles, that where there is a willing mind, one is accepted according to what he hath, not according to what he hath not, 2 Cor. 8.12. In the former of these David stands upright with God, Psal. 18.20, 21. and offers himself to trial, Psal. 139.23. In the latter he dares not lift up his face, Psal. 130.3. Lastly, 3. Whether we conform to the law in the main course of our way though we swarve in our steps. we must consider, that although the Law censure every action, or thought of the heart, and approves or condemns every one of them, as fare as it is agreeable, or contrary thereunto, yet the person is censured rather according to his way, then according to his steps, that is, according to the main course or scope of his life, then according to his particular acts. Thus a man may judge himself, to be an observer or keeper of the Law, though he fail in many actions; (as David is approved, as one that did that which was right in the eyes of the Lord, notwithstanding the matter of Vriah, because the main course of his life was holy, 1 Kings 15.5.) and on the other side, one is condemned as a transgressor of the Law, if the course of his life be wicked, though he do many things according to the Law, as jehu is, 2 King. 10.30, 31. The want of the due observation of those rules, causeth many a hypocrite to promise himself Peace, and many a Godly man to afflict his spirit, without sufficient cause. Our third labour, after we have read the Scriptures, must be to work into our hearts, by meditation, those things which we find most profitable for our own use, so long till our affections begin to kindle, and our hearts to wax warm (as Elisha stretched himself often upon the Shunamites child, till he first waxed warm, and then sneezed, and opened his eyes, 2 King 4.34.35.) So that our delight in those divine and heavenly truths, and desire after them, discover themselves as they do in holy David, Psal. 119.5.20, 40, 97, 103, 111, and 131, etc. This is best done by appropriating them unto ourselves, for that which affects us, is that which most nearly concerns us; without this means of quickening our hearts, they remain dead and senseless, and the Word becomes utterly unprofitable. Again, because we are little affected with those things which we believe not (as jacob was with his sons words, till he saw the Chariots, which assured him of the truth of what they affirmed, Gen. 45.26, 27.) our chiefest care must be, to bring our hearts to believe what we read, as undoubtedly true, as David believes God's Law to be faithful, Psal. 119.138. True from the beginning, ver. 160. truth itself, ver. 151. as being the word of that God that cannot lie, Tit. 1.2. nor change his mind, Numb. 23.19. nor be hindered in whatsoever he purposeth to do, Dan. 4.35. but he doth whatsoever he will, Psal. 135.6. Withal, Our next care must be to work our hearts to a love of the law, and delight in it. we must labour earnestly, to work our hearts to the love of those Counsels of God, which we embrace by faith for their Righteousness, Psal. 119.128. Purity, ver. 140. Perfection, ver. 96, 97. and especially for the usefulness and wonderful benefit of them to ourselves, that we may desire them with all our souls, Psal. 119.131. and delight and rejoice in them, ver. 162.174. To this purpose, it will be needful to set before us the wonderful efficacy of the Word, which not only counsels, Psal. 119.24. and directs us in our ways, v. 105. but helps us farther in cleansing them, ver. 9 in quickening the spirit, ver. 93. giving wisdom, v. 98, 99, 100 converting the soul, Ps. 19.7. bringing great reward, that we obtained by observing them, ver. 11. and great peace which they have that love them, Psal. 119.165. These eminent excellencies of the Word, set before us in such particulars, cannot choose but make these heavenly counsels precious in our eyes, as they are to holy David, Psal. 119.72.127.162. and bring the soul to delight in them exceedingly. Such fervent affections, This will make us serious in devising how we may put the counsels of God in practice. if they once quicken a man's spirit, cannot choose but move him to advise seriously with himself, how he may bring both his heart and practice, to conform to those holy counsels and directions, which he finds laid before him in God's Word, whereupon he must necessarily fall to the considering of his disposition, condition, employments, and occasions, and to the devising of a way, how to frame, out of the Word, rules to himself, for the ordering of them aright, according to the mind and will of God, with the Prophet David, Psal. 119.59. bethinking himself what means he may make use of to that purpose, taking the Word with him as a light in his hand, to guide his steps, Psal. 119.105. joining to the company of godly persons, v. 63. chase away the wicked that might withdraw him, vers. 115. and this he doth with all speed, vers. 60. with a resolution to hold on in this holy course to the end, vers. 112. unto which he binds himself by a solemn vow and covenant, v. 106. A man having thus resolved upon the practice of such duties, as the Word prescribes, For which end we are to take hold of the first Opportunities offered. must embrace the first opportunity offered unto him, to put his resolution in execution. Partly, because Opportunities are not always presented; and besides, because the time of this life, which is allotted for the practice of the duties required, is short, and the duties themselves are many, wherein the more we abound the more we increase our reward, and further our account at the last day, 2 Cor. 9.6. And lastly, because the enlargement of the heart is requisite to the running of the way of God's Commandments, Psalm 119.32. which therefore it will be needful for us to make use of, when it comes upon us, knowing that we cannot command it when we will. Now in setting to the Practice of such duties, as the Word prescribes, although we must have respect to all God's Commandments, after David's example, Psalm 119.6. for that is our Righteousness, Especially for those duties which are laid before us in Reading the Word. Deuteronomy 6.25. yet seeing all duties cannot be performed at once, we must take more special care for the present, not only of those things which our employments in our particular callings, or incident occasions press upon us, but of those also which the Word which we have read or heard directs unto, conceiving that God thereby more especially commends them unto us for that present. We know, that we are not only to do what God hath commanded, In all our Practice we must observe not only what is commanded, but withal as it is commanded. but besides to do it as he hath commanded, Deut. 5.25. without turning aside to the right or left hand, verse 32. that is, to perform the duties which God prescribes, in such Manner, Form, and Order, as he requires them to be done. Wherefore, he that desires to be accepted in his Obedience, aught to set the Word of God before him, as David doth his judgements, Psalm 18.22. as a man doth the copy by which he writes. This is done by keeping the rules, given us in the Word, fresh in our memories, reviving them by often meditation. This use David made of the Word which he carried always with him as a Lantern, to direct him in every step, Psalm 119.105. having it ever with him, verse 98. and having respect to his statutes continually, verse 117. Thus it behoves us to make use of the Word after we have read it. Examining our ways how near they come up to the rule, or come short of it. But withal, because we know the rules thereof are not only given for direction, but besides for examination of our ways, it will be good for us, to call ourselves daily to account, how our practice answers the rules, that are from time to time set before us in reading or hearing the Word. Both that on the one side, we may be encouraged in conforming our practice to the Law, and rejoice in the grace of God working in us, with thankfulness; That we may be either thankful, or humbled. and on the other side, when we find that we have swarved from the duty required, and the rule set before us, we may be humbled and grieved for our failings, and driven to seek unto Christ, to make up our peace, and may pray more earnestly for God's assistance, to look better to our ways for time to come, as David doth, Psal. 119.131, 132, 133, 176. I make no question, but that the consideration of these directions, given for the profitable reading of Scriptures, will work diversely upon divers persons. * 1. Obj. Such a strict rule will discourage some, 1. As conceiving it impossible to be followed. 2. Or requiring more time than can be spared. 2. Object. And others to mourn when they come short of what is prescribed. To the first, 1. The difficulty ariseth from their unwilling minds. 2. As much time may be spared from their vanities. To the second, 1. We deal with a gracious Father, who accepts a willing mind. 2. Only we must endeavour to come as near to the rule as we may. Some conceiving the rules impossible to be observed, in that exact manner as is prescribed, or at least, that such a strict observation of them, will cause greater expense of time & labour than they are willing to spare, are deterred from the performance of the duty, as the Jews were from following our Saviour upon the hearing of his Sermon, Joh. 6.60, 61. Some others, men of tender hearts, may, pondering all these duties in their thoughts, be driven to mourn in secret, when they find their own performances so unanswerable to the rules formerly delivered, and may doubt whether they are accepted or no. To the former, I answer, that the same exception lies against all God's commandments, and the supposed impossibility ariseth especially from the unwillingness of their own minds: and lastly, the expense of time or labour is not so much as may well be spared from their vanities; or if an hour or more in a day be spared from labours, God can recompense it by his blessing, without which early rising, and hard labouring, are to little purpose, Psal. 127.2. To the later sort I say, that we come far short of our duty in all our services, that we deal with a gracious Father, who accepts us according to that we have if there be a willing mind, 2 Cor. 8.12. as requiring mercy rather then sacrifice, Mat. 9.13. Only our endeavour must be, to do all things as perfectly as we can, and for that purpose the rule must be set down in the exactest manner, which also serves best both to direct us, and to quicken our endeavours, and besides to stir us to thankfulness, for God's gracious acceptance of our imperfect services, and pardon of our failings. CAP. XII. Directions for the right interpretation of the Scriptures. NOt only the matters and subject which the Scriptures handle, being high and mysterious in their nature, (which the Psalmist calls Wonders, Psal. 119.18.) but besides that, the phrase & manner of expression, which is in many clauses far from vulgar or common use, make many things in Scripture hard to be understood, as the Apostle acknowledgeth, 2 Pet. 3.16. wherefore, there is required much wisdom and diligence in searching after the true sense of God's word, without which we cannot but err dangerously in the grounds of our faith, and in the rules of practice. It will be therefore needful to set before us such rules, as may help to direct us in finding out the true sense of the Scriptures. But before we come to lay down these rules, we must necessarily agree upon two conclusions. The first is acknowledged by all men without contradiction, which is, That there can be no infallible interpreter of the Scriptures but God himself. The second, though it be somewhat more questioned than the former, yet is as true as it in all points, namely, That every Godly man hath within him a spiritual light, by which he is directed in the understanding of God's mind revealed in his word in all things needful to salvation. Concerning the former of these two conclusions, we must necessarily acknowledge, that seeing no man knows God's mind but himself, as the Apostle affirms, Rom. 11.34. 1 Cor. 2.16. therefore none can interpret his word, in places doubtful, None can interpret Scriptures but God himself. but himself. For, seeing God's mind cannot be otherwise known to us, then by the words wherein it is expressed, and when the words are such as may import divers senses, who can tell in which of those senses God used them, and would have them taken by us, but himself that uttered them, unless some other person were privy to his thoughts? As for the second conclusion, Every godly man hath a light in himself to show him the mind of God in his word. that godly men have a light within their own breasts, by which they are able to understand God's meaning in his word, in things necessary to salvation, we know that God hath promised by his Prophet, that no man shall need to teach his neighbour, because every man shall know him from the greatest to the least, Jer. 31.34. And the Apostle, that the anointing that they have abiding in them shall teach them all things, 1 Joh. 2.27. the Anointing there mentioned is that spirit which is given us of God, by which we know the things that are freely given us of God, 1 Cor. 2.12. by which every man understands spiritual things, as every man sees and discovers natural things with his own eyes. That every man should have within himself such a light or spiritual understanding, Which conduceth 1. To God's honour. as we have mentioned before, by which he may discover, and know the mind of God revealed in his word, conduceth much to God's honour two ways. 1. As having as many witnesses as believers. For first, God hath by this means as many witnesses of his truth, as there are true believers, of whom every one knows what he speaks, joh. 3.11. by his own understanding, and becomes thereby a more authentical witness unto others, of that which he believes, upon a more certain ground, then if he had seen it with his own eyes. Secondly, 2. And those more fully discovering his truth and more affected with it. every godly man having this inward light, by which he discovers the mind of God speaking in his word, knows his truth more fully and clearly, than he could possibly do by the helps of any other man's light, and finds his heart thereby more affected with those glorious and holy truths which the Word reveals, understanding the righteousness and purity of that Word, as David did, Psal. 119.138.140. which indeed is the only true means of admiring and honouring God for that holy word, in which are discovered such glorious excellencies, that our very souls are ravished with it, as david's was, Psal. 119.97. upon the discovery of the sweetness thereof, vers. 103. Besides, 2. To our comfort when we see with our own eyes. it is a singular comfort to every godly soul, to see with his own eyes. It's true, that it is a great comfort to a blind man, to meet with a faithful guide, whom he may trust to lead him on in his way: but it comes nothing near the content, which a man that hath eyes takes when with them he sees the way in which he walks. This discovery of the truth of God revealed in his word, is the only means of grounding our faith, preserving us established in the truth against errors, and apostasy, and of filling our souls both with present comforts, and future hopes. This inward light may much be cleared and enlarged by 1. The Ministry of the word. 2. Conferences. It is true that this inward light, or anointing (as Saint John calls it) may be much cleared and enlarged by such helps as God is pleased to afford us, by the ministry of his word, by private conferences, and reading of godly men's writings, which are therefore to be made use of diligently and constantly; and therefore they are justly to be suspected, who rejecting them, brag of I know not what inward light which they have received, 3. And reading of godlymens' books, which too many neglecting endanger themselves. which too often, by the event at least, is discovered to be a seducing spirit of error, leading them from one fantasy to an other, to the endangering of their own souls, and such as cleave unto them. These helps therefore, which we have mentioned, are not to be despised, nor yet any farther to be depended on, then as spectacles, serving to make things clearer unto the light which we have within us, which discovered them not so fully before. To go on then, Rules for the finding out of the true sense of Scripture. to the finding out, and laying down of those rules, which must be followed for the finding out of the true sense of the Scriptures, we must lay down, first, the foundation: That God intending in them, to reveal unto man his mind, must of necessity, if he would be understood, speak unto them, after the manner of men, and therefore make use of such words and phrases, as men use to make their minds known by one to another. So that the first thing which we must look unto, in seeking out what God means to acquaint us with in his word, is to consider what the expressions, which we meet withal, signify in common use of speech amongst men. This we call the Grammatical sense which they hold forth in their native and proper signification, and besides that which they signify in common use of speech, figuratively; as the woman's seed, Gen. 3.15. is her posterity, and the serpent's head, is the serpent's power. For seeing words signify by institution, they must be taken to signify according to men's intention, in common use of speech, whether properly or figuratively. This Grammatical sense may be found out by the Scriptures themselves, four ways. First, 1. To find out the Grammatical sense, 1. By comparing Translations with the originals. by comparing the Translations with the originals; as where we read, Gen. 3.15. He shall break, there are that read it corruptly, She shall break. Here the original soon determines the controversy, wherein the pronoun Hu, can signify nothing but He, or It, both which are all one in effect in this place. The second means of finding the sense of Scripture by Scripture, 2. By examining the circumstances of the Text: is the examining of the circumstances of the text, and scope of the place, wherewith if any word, taken in the usual sense, agree not, we must seek out another sense, though less usual, in which it may agree. As 1 Tim. 4.1. Christ is the Saviour of all men; the word Saviour, must be interpreted in a general sense, for a preserver or deliverer from evil or danger indefinitely, not a Saviour from everlasting death and damnation, as after it signifies because of the clause which follows, especially of those that believe, which implies that he is so a Saviour of those which believe; namely, from everlasting death and hell as he is not of all other men; seeing that in respect of everlasting salvation, Christ properly is not the Saviour of any other, but only of his own body the Church, whereof he is the head, 3. By comparing one Scripture with another. Ephes. 5.23. The third means to find out the true sense of words in Scripture is the comparing of one Scripture with another: For truths must agree. Wherefore if the words, being taken in one sense, agree not with themselves, and other Scriptures, we must find out another sense, in which they may agree, Gen. 1.27. God in the Creation of man, is said to make them Male and Female, which, according to ordinary construction, we might conceive to be done at one time, but the larger narration of the Woman's creation, Gen. 2.11. shows us, that the creating them Male and Female, must be referred to divers times, and actions: as likewise, because the Woman was made of the Man's Rib, we know that when, Gen. 2.7. Man is said to be made of the dust of the earth, by man must be understood the Sex, not the kind, that is, only the Man, not both Man and Woman, as Gen. 1.27. The last means, 4. By examining the sense given by the Analogy of Faith. is the examining of any sense given, by the Analogy of faith, that is, by evident grounds of faith, gathered out of Scripture, with which if any sense, given of any place of Scripture, agree not, we must have recourse to some other interpretation. When it is said, Joh. 15.2. Every branch in me that beareth not fruit, we must not interpret the branches that bear not fruit, and are therefore taken away at last, to be really in Christ, as parts of his mystical body, because we know, that no branch which is truly ingraffed into Christ can ever be taken away, so that we must understand that phrase of such as are in Christ visibly, as members, not of his true body, but only of his visible Church. The Enchanters Rods, related to be turned into Serpents, Exod. 7.12. must be interpreted to seem so, rather than to be so, because the changing of the nature of creatures, is beyond the Devils reach, seeing it is peculiar to God as well as Creation. As the words and phrases of Scripture must be understood literally, 2. To take all Historical relations in the order in which they are related, so in the histories and relations of things done, they must be conceived to be acted in that order in which they are related, unless for avoiding some manifest contradiction, in the circumstances of the narration, Unless circumstances of the Text enforce us to allow an Anticipation. we be forced to allow an anticipation, or inverting of that order, as we have sometimes cause to do: The Holy Ghost either for the perspicuity of the history, or some like occasion, relating things together, which were done a great distance of time asunder, or those things asunder which were done together. There are that make many senses of Scripture, but upon no sufficient ground, There is but one sense of any place of Scripture. whereas it is apparent, there can be but one true and right sense. Yet we grant that some places may have a proper sense, or a mystical or allegorical, as it is called, Gal. 4.24. No not in Allegories. But if we weigh it well, there is but one sense of the words, which is proper, the other is the sense of the Type expressed by those words, which represents unto us some mystical thing. Or if we will needs distinguish them, the one is the first sense, the other is the full sense. Such Allegorical senses of Scripture, Which we must not easily admit, unless Scripture warrant them; we must not easily admit, unless the Scripture itself warrant them. At lest when some things which we read in Scripture, may be aptly applied to represent other things Allegorically, we have no warrant to obtrude our Allegories upon others, Nor obtrude our interpretation of them upon others; nor build principles of faith or rules of life upon them. as the sense of the Holy Ghost, much less to build upon them any ground of faith, or rule of life. Only it may not be unlawful, to show the unanswerableness of some outward things in the Old Testament, to spiritual things manifested in the New for illustration, where we find apt resemblances between them, so it be done with sobriety. It happens sometimes, When two different constructions may be made of the same words, that two different constructions may be made of the same place of Scripture, importing both of them a sense Orthodox, and indifferently agreeing with the circumstances, precedents, and consequents of the Text. We may take which we please, or both if need be. In such a case, a man is at liberty to embrace which he thinks best, so he condemn not the other, or to make use of them both for instruction and meditation, as conceiving that the Holy Ghost (who could in those, as well as in other places, have spoken more distinctly) hath left those places of doubtful construction, to supply us with more variety of matter, for our use and edification. We meet sometimes with Parables and similitudes, Similitudes must be extended no farther than the Holy Ghost intends them. Nor any principles of truth built upon them. which we must be careful to extend no farther than the Holy Ghost intends them; and that may be easily discerned, by the occasion, and by the scope of the Text. Now these similitudes, being used for illustration, by the holy Spirit, we may easily make use of them so far; but it is not so safe to build any principle of truth upon them, which is not confirmed by other clear places of Scripture. Where we find heavenly things expressed by earthly, as when God is said to come down, Resemblances of spiritual things by earthly must be understood spiritually. to departed, to sit, to stand, to have parts of an humane body, when the state of glory is called a kingdom, wherein men are said to have houses, thrones, etc. we must understand the resemblances spiritually, not according to the nature of those things by which they are resembled. So God's hand, notes his power; his eye, his providence, etc. which also we must not proportion according to the scantness of a man, but extend according to the infiniteness of a God. CAP. XIII. Directions for raising observations out of the Scriptures for our own instruction and edification. ALl wise men in their writings, (as they do in other actions) First, propose unto themselves a scope or end at which they aim especially. Secondly, in relation thereunto they make choice of matters and subjects fit for that end which they propose unto themselves. Thirdly, those matters which they intent to handle they digest and dispose in such a method; and Lastly, they express and set them out in such phrases and forms of speech, as may best fit the matter which they have in hand. Seeing therefore God in these holy writings (which we call the Scriptures) speaks to men after the manner of men (as he must do, For raising observations out of Scripture, 1. Search after the scope. 2. Take notice of the matter. 3. Observe the order. 4. The phrases or expressions. if he will be understood by them) we must necessarily in the First place search after the end and scope at which he aims principally in these books. Secondly, we must take notice of the matters or subjects which he handles therein. Thirdly, we must carefully observe the order and method; and Lastly, the words and phrases of speech, which the Lord makes choice of in expressing and setting down those things which he delivers in this sacred Volume. Now the general scope which God aims at in these holy writings (which we call his word) is that which he also proposeth unto himself in all his works; The general scope of Scripture is to make God known. namely, to make himself known unto men, that they may honour him as God, advancing him alone in their hearts, and believing in and serving him alone, may by that means further their own salvation. That this is the end of the Scriptures, is clearly testified by our Saviour himself, Joh. 5.39. who upon this ground exhorts us to search the Scriptures, because in them (saith he) ye think (that is, you make account) you have eternal life, and they are they which testify of me. And that which is spoken of the history of Christ, Joh. 20.31. that it was written that we might believe him to be the Son of God, and believing on him might have eternal life, may be truly verified of God himself, and of the scope of his word in general. For these purposes, For which end God's spirit handles subjects fit for it. Recording his works, and for the furthering of these ends, God makes choice of, and handles in the Scriptures such subjects as may make him best known unto us. Such as are all his wares & works as well of Creation as of Providence in the administration, supporting, and disposing all that he hath made, Especially in the government of his Church. 1. His laws. 2. The application of them by the Prophets. especially in the government of his Church. Secondly, his Laws and Precepts, which he hath given to his people for the right ordering of their ways. Thirdly, we have in the Prophecies the Application of these Laws and of the Sanctions annexed thereunto, unto the manners and conditions of the people to whom they are delivered, together with the histories both of the godly prospering in the ways of God's service, and of the wicked perishing in their rebellions, Psal. 92.15. Hos. 14.9. 1 Cor. 10.6. All discovering his glorious attributes, In all which the Lord hath wonderfully discovered unto us his power, goodness, wisdom, faithfulness, justice and mercy. The consideration whereof must needs, or aught at least to work our hearts to a firm adherence to him, To win us to adhere to him in faith, love and fear. in faith, love, and fear, and quicken us to all duties of obedience, in which he requires to be served, unto which we are wonderfully encouraged by such examples as are laid down before us in the Word, which manifest the righteousness and holiness of God, rewarding every man according to his deeds, so that all the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein, Hos. 14.9. SECT. I. Of the subject matters handled in the Scripture, and first of God's works. THe Scriptures in recording & setting out before us the history of God's works, In the work of creation is manifested Gods begin first with the creation of the world, with all things therein by his mighty word: wherein is discovered unto us, Eternity, first, God's eternity, who was before all things, Psal. 90.2. yea before time itself, in which they were created, and therefore must needs be from everlasting. Secondly, Self-being, we may take notice of his self being, who being before all things, and giving being to all things, must necessarily be of himself, and could not otherwise have imparted that being to the Creatures, which he had not in and of himself. Thirdly, we discover his free and overflowing bounty, Bounty, whom nothing could possibly move to create the world, but his own goodness: and who in creating it hath furnished and stored it with such infinite variety of all things, all of them excellent and perfect in their kind, so that the heavens and earth are full of his riches, Psal. 104.24, 25. Fourthly, Power, we cannot but acknowledge his infinite power, who by his word alone created the vast bodies of the heavens, and the earth, and the host of them by the breath of his mouth, Psal. 33.6.9. Fiftly, Majesty, we cannot but admire his incomprehensible majesty manifested in that magnificent palace of Heaven, which he hath prepared and furnished for himself, whence he sends forth that glorious creature the light, and makes it his covering, as he doth the clouds his chariots, Ps. 104.2, 3. Perfection, In the sixth place his infinite perfection is manifested in imparting to the creature all those several perfections that we find in them, which must needs therefore be in a far more eminent degree, in him that gave them. Lastly, Wisdom. his unconceivable wisdom is fully evidenced, in the infinite variety, wonderful order, mutual correspondence, and useful serviceableness of all those creatures that he hath made one to another, Psal. 104.24. Next to the Work of Creation are God's acts of Government and Administration of all that he hath made, All which appear likewise in his works of administration or providence. wherein we may again take notice of all those glorious Attributes that we have formerly mentioned, especially of his wonderful power and faithfulness, in supporting by his own hand, all that he created by his Word: So that they continue to this day according to his Ordinance, Psal. 119.90, 91. propagated in their kinds (which we must esteem no other than a continued Creation, Psal. 104.30.) provided for by his care, Psal. 145.15, 16. and Psal. 147.8, 9 directed by his wisdom and power to do whatsoever he commands. job 37.12. Psal. 148.8. So that the creatures several motions and operations, even of those which are carried according to the course of nature, are to be looked upon as so many acts of God, in and by them, in whom they move and have their being, Acts 17.28. ordered by him according to his Will, and that even the smallest amongst them, and in their most inconsiderable motions, even to the Sparrows lighting to the ground, Mat. 10.29. These Acts of God's Providence are most clearly and especially manifested in ordering and disposing of the affairs, Especially in ordering the affairs of men: and ways of the sons of Men, whose courses of life and works, if we compare with God's dispensations towards them, we shall easily be able to discover his perfect Justice, Discovering his Justice and Holiness in rewarding men according to their deeds. and Holiness, in rewarding every man according to his deeds; his mercy and faithfulness towards his servants, notwithstanding their manifold failings, which either God graciously passeth by, Ps. 130.10, 11. or corrects only in mercy, His faithfulness and mercy towards his own. as Psal. 89.32, 22. and faithfulness, Psal. 119.75. turning even their chastisements and afflictions to their good: Psal. 119.771. His exact Justice upon the wicked, whom he puts away like dross, Psal. 119, 119. His Patience towards the wicked. His incredible patience and long suffering, even towards the vessels of wrath fitted to destruction, Rom. 9.22. continuing unto them the common blessings of this life, Mat. 5.45. although fatting them thereby to the day of slaughter, that when they have filled up the measure of their iniquities, the wrath of God may come upon them to the uttermost, 1 Thes. 2.16. His faithfulness and truth, in fulfilling his word not only in his promises of mercy to his own servants, as it is testified, His Faithfulness and Truth in fulfilling his Word. Josh 21.45. but withal in executing his judgements threatened, 2 Kings 9.36. of which there fails not one word, as that wicked King testifies, 2 Kings 10.10. His Power in raising and casting down whom he will. His power in raising up, and pulling down, at his pleasure, Psal. 113.7. Luk. 1.52. His wisdom in preventing and overthrowing the devices of the crafty, job 5.12, 13. His Wisdom in preventing wicked men's policies taken in their own snares. causing their own tongues to fall upon themselves, Ps. 64.8. and bringing about all their counsels to concur to the execution of his will, even in those ways & by those means, by which they labour most to oppose it, as it evidently appeared in the cursed practices of the jews and Pilate against our Saviour Christ, Act. 4.27, 28. For the discovering and observing of those glorious Attributes of God, in those works of his Providence, we must of necessity make a diligent enquiry into every kind of them particularly, and distinctly, All which that we may discover, we must search into his works particularly: (as indeed the works of God are sought out of all that have pleasure therein, Psal. 111.2.) as well that we may yield unto God his due honour, as that we may from the consideration of those works, gather grounds of comfort and instruction to ourselves; Above all the rest into that glorious work of our Redemption. But above all the rest of these great works which God hath wrought, we must be most careful in searching throughly into that glorious, and never sufficiently admired mystery of man's Redemption by Jesus Christ, which the very Angels themselves desire to search into, 1 Pet. 1.12. In whose coming into the world, by the will and appointment of his Father, and taking unto himself the nature of Man, his abasement in that Nature, not only to the form of a servant, but besides to the very death of the Cross, his Triumphing therein over Satan, death, and hell, manifested to the world by his glorious Resurrection from the dead: Wherein his unsearchable wisdom, unconceivable love, exact justice, almighty power and faithfulness, are more clearly discovered then in all the rest. The unsearchable wisdom, unspeakable, yea, unconceivable love and mercy, exact Justice, Almighty Power, and steadfast Faithfulness, and Truth of the holy Lord, are more clearly discovered unto us, than they are in all the rest of the works, which he hath wrought. And for that cause the History wherein these things are recorded, is above all others most fully and exactly penned, and the truth thereof most faithfully attested by four several witnesses, and those without all exception, and consequently it is to be most carefully studied and throughly searched into by us. What the main scope of the Evangelists is in penning that History of the Birth, Life, The main scope aimed at, in the penning that history is, that we might believe that Jesus is the Son of God. Death, and Resurrection of our Blessed Saviour, hath been intimated already, namely to work our hearts to believe that Jesus Christ is the Son of God, that believing we might have eternal life, john 20.32. And to this purpose they in the first place begin with the description of our Saviour's person, and therein they set out unto us his two distinct Natures, both his Deity, and his Humanity, (although united into one person,) and by full and clear evidences they prove both the one and the other. That Jesus Christ was truly God, the Son, nay, Which is proved by Testimonies of God from heaven, of angels, of men, even enemies, nay, of devils themselves. the Everlasting and only begotten Son of the Father, the Evangelists prove by Testimonies of all sorts: First, of God himself proclaiming it from heaven, with his own voice, Mat. 3.17. and 17 chap. 5. Of the Angel, Luk. 1.32, 35. and not only of his own Disciples, Mat. 16.16. john 6.69. but besides by the acknowledgement of those that crucified him, Mat. 27.54. nay, But especially by his own works wrought by a divine Power. of the very devils themselves, Mark. 1.24. But above all the rest his manifold and wonderful Works, which he wrought publicly in the view of the world, which were acknowledged to be done by a divine Power, as the commanding of the winds and seas, healing of all diseases by his word, casting out Devils, giving sight to those which were borne blind, john 9.32, 33. restoring the dead to life, Luk. 7.14, 15. john. 11, 43. And beyond all these the raising of his own Body, Especially the raising of his own body out of the grave. by his own Power, out of the grave, (which declared him mightily to be the Son of God, Rom. 1.4.) are produced as a cloud of witnesses for the manifesting of the deity of our Saviour Christ, recorded by holy men, who were eye and ear-witnesses of all that they relate unto us, 1 Joh. 1.1. In the next place the Evangelists prove our Saviour to be truly man divers ways, Withal Christ is proved to be truly man by his conception and birth, growth, actions and passions after the manner of men. by his Conception, and Birth, by his growth, both in the stature of his body, and in the abilities of his mind, Luk. 2.52. By his actions of eating, drinking, sleeping, etc. By his passions of grief, Luke 19.41. joy, Luke 10.21. anger, Mark 3.5. fear, Mark 14.33. Heb. 5.7. By his infirmities of hunger, Mat. 4.2. thirst, john 19.28. and weariness, john 4.6. All of them showing not only the truth of his humane nature, but besides his abasement to the taking up of the very infirmities thereof. The Evangelists having showed him to be truly Man, 2 Yea to be the man promised, by fulfilling all the Prophecies in him. in the next place show him to be the same man, the same Christ that was promised to the Fathers, and foretold of by the Prophets, by making it appear how all the Prophecies were fulfilled in him: That concerning his Stock, Born of the stock of David; and Parentage, he was of the house and family of David, Mat. 1. Luk. 3. which was further manifested by his parents coming to Bethlehem the City of David to be taxed, because he was of the Lineage of David, In Bethlehem Augustus; the Emperor having appointed every man to be taxed in his own City, Luke 2.3, 4. Secondly, that he was born in Bethlehem, the place where Christ was to be borne, as the Priests and Scribes testify to Herod, and prove it out of Mic. 5.2. Thirdly, Of a Virgin. that he was conceived and borne of a Virgin, Mat. 1.22, 23. Fourthly, that in the accidents that befell him in this life and death, he was every way answerable to the Prophecies, Called out of Egypt, that he was called out of Egypt, Mat. 2.13, 15. Road into jerusalem upon an Ass, Mat. 21.4, 5. Riding on an Affe, Crucified between two thiefs, etc. Was crucified between two thiefs, Mark 15.27. received venegar to drink, John 19.28, 29. had lots cast upon his garments by the soldiers, Mat. 27.35. had his side, hands, and feet pierced, john 19.36, 37. and the like: in all which circumstances, seeing our Saviour so fully answered all that had been foretold of him by the Prophets, it is evidently and fully proved that he was the same Messiah that was promised and spoken of by the Prophets. Having thus demonstrated by unquestionable testimonies, 3. Performing the office of a Mediator, that Christ the Messiah promised was truly God and Man, the Evangelists in the next place make it evident by particular instances, that in the days of his flesh he performed all that belonged to the Office of a Mediator. As first, 1. As a Prophet. that he performed the Office of a Prophet, as was promised, Deut. 18.18. who should teach his people all things, john 4.25. and to this end they gave unto us a brief sum of divers of his Sermons, in which he dispenseth the truth of God faithfully, and gives the true and full interpretation of the Law, clearing it from the corrupt glosses of the Scribes and Pharisees, Mat. 5.21.27, 33, 38. whose hypocrisy and pride he lays open before the people, and sharply reproves upon all occasions, warning men to take heed of them as dangerous seducers especially, Mat. 23. Above all the rest the greatest care of the Evangelists, 2. As a Priest offering up himself a Sacrifice for sin; is to set out and describe unto us the office of our Saviour's Priesthood, which they do at full, as being of greatest importance to us for the establishing of our faith, in the assurance of our Redemption. In setting forth of Christ's execution of the office of his Priesthood, and therein of the offering up of himself a sacrifice for the sins of men, they especially labour to manifest three things. First, And a sacrifice, 1. Holy without blemish. that this Sacrifice of his was without blemish, holy and pure, without which it could not have been acceptable to God, that they sufficiently evidence by the Innocency of his Person, manifested by the holiness of his Life, and Conversation. 2. Voluntary. Secondly, they make it appear that this Sacrifice was every way free and voluntary, which also himself professeth, john 15.18. 3. Real and sufficient. Thirdly, by divers circumstances they make it evident, that his suffierings were both real, and not feigned, or only in show, and in all respects sufficient for the satisfying of God's Justice to the full, and consequently for the pacifying of his wrath, and for the purchasing of our Peace, and Reconciliation. All which we must firmly believe if we mean wholly to rely upon that Sacrifice, the means of establishing a full and perfect Peace between God and man. To begin with the first, of these, our Saviour's Innocency in the whole course of his life, is manifested divers ways. First, That Christ was holy, manifested 1. By his holy life. the History set him out to be a careful observer, not only of the whole moral Law, but even of all the Legal ceremonies, even to the fulfilling of all Righteousness, as himself speaks, Mat. 3.15. Secondly, it describes him to be one that stood fast against all Satan's temptations, which he resisted and overcame, that he kept an holy Communion with God, not only in his forty days fast, he entered upon the execution of his Office in the Ministry publicly, but continually upon all occasions in frequent and fervent prayers, wherein sometimes he spent whole nights, Luk. 6.12. Thirdly, the histories instance particularly in his dutiful respect and subjection to his parents, Luke 2.51. and to all Authority, Mat. 17.27. In his lowliness and meekness, Mat. 11.29. Merciful and kind disposition to all men, amongst whom he went about doing good, Acts 10.38. and divers the like. Besides, Justified against his adversaries, unjust and false cavils against him, our Saviour's holy Life is justified and sufficiently cleared even by his professed adversaries, who although they slandered and traduced him continually to the people, observed and watched him narrowly in all his ways, Luk. 6.7. and chap. 14.1. and chap. 20.20. laid snares for him to entrap him in his words, Mat. 22.15. notwithstanding could fasten nothing blame-worthy justly upon him. Neither for any breach of the Sabbath, wherein he justifies against all cavillers, his actions of mercy and necessity, Mat. 12.10. and Luk. 6.3. Nor in keeping company with sinners, which he makes good, Mat. 9.12, 13. Nor in slighting of the Law, which he professeth he came not to destroy, but to fulfil, Mat. 5.17. Nor in advancing himself against authority, in which point his own Acts sufficiently clear him, who denied to be a Judge, Luk. 12.14. much more to be a King, john 6.15. and pays his tribute quietly unto Caesar, Mat. 17.27. (though his adversaries charged him with the contrary, Luke 23.2.) and at the last submitted himself to the sentence of death pronounced against him by Pilate, from which he had power enough in his hand to have freed himself, if he had pleased to make use of it to that end, as himself tells Peter, Mat. 26.53. Beyond all this the testimonies of his Father from heaven, By the Testimonies, 1. Of God from heaven; styling him his well-beloved Son in whom he is well pleased, Mat. 3.17. & chap. 17.5. Yea of the Devil himself from hell, who entitles him, The holy one of God, Mark. 1.24. Of Judas who betrayed him, 2. Judas who betrayed him; and witnessed openly to the chief Priests and Elders, that he had sinned in betraying the innocent blood, and being smitten in conscience with the horror of so execrable a fact, departed and hanged himself. 3. Of the Judge that condemned him Of the Judge that condemned him, who even then when he gave sentence of death upon him, yet gave him this testimony, that he was a just person, and washed his hands from his innocent blood, Mat. 27.24. Yea of the very high Priests themselves, who searching out matter of accusation against him, and finding none, at last were fain to condemn him upon the disagreeing testimony of two false witnesses, Mat. 26.60. Mark. 4. By the disagreeing testimony of the Witnesses produced against him. 14.59. and that too for that which in truth contained (though it had been true) nothing worthy of blame. All these testimonies laid together are more than sufficient evidences to clear his holiness and innocency to the whole world. Thus the Evangelists having cleared the first point, That his Sacrifice was voluntary, is evidenced, that Christ was an innocent & holy person, and therefore fit to be offered up as a pure and acceptable sacrifice unto God his Father; In the second place they make it as evident, that this sacrifice was every way free and voluntary. Now this appears, not only by our Saviour's own profession, that he did lay down his life for his sheep, that none did take it from him, but he laid it down himself, and that he had power to lay it down, and take it again, john 10.18. that he was straightened, and pained till his Baptism (he means his sufferings) was ended, an expression which manifests in him a restless desire (as he speaks in express terms, Luke 22.15.) to accomplish that work of our Redemption, by offering up himself upon the Cross for the sins of his people. 1. By his actions before his sufferings. But besides is farther manifested more fully by his actions before his sufferings, and by his behaviour in them. Before his sufferings, His often predictions of the time, place, and kind of death which he was to suffer. take notice how often he speaks of his Passion, and foretells and gives warning of it to his Disciples; and that not only in general terms, as Mat. 16.21. but distinctly and particularly lays down before them the time, place, and kind of death that he was to suffer, and by what means, and by whose hand. Pointing out the Traitor before the Treason plotted. Yea, when he comes up to jerusalem, before the Treason was plotted, he both knows and points out the Traitor, Mat. And discovering those that were to apprehend him, before they were in view. 26.21, 25. And at the very instant when the officers came to apprehend him, before ever they came within view, he gave notice of their approach to his Disciples: So that it cannot be questioned (which also S. john witnesseth) that he knew before hand all that should come upon him, Notwithstanding, he goes up to jerusalem, john 8.4. Notwithstanding all this he goes up voluntarily from Galilee to jerusalem, at that very feast when he knew the time of his suffering was come; when he comes thither, he hides not his head, but enters into and teacheth openly in the Temple, Luk. Teacheth openly in the Temple. 21.37. And although he withdrew himself out of the City, Luke 21.37. Retires to the place, which the Traitor knew; yet he never so much as changeth his accustomed place whither he was wont to retire, although it was well known to judas, john 18.2. nay beyond all this, when the Officers that came to apprehend him knew him not, (no not so much as judas himself, who was with them, And discovers himself to such as apprehended him, and puts himself into their hands. for their guide) he discovers himself unto them once and again; and though at his presence the Officers went backwards, and fell to the ground astonished, yet he puts himself into their hands, john 18.4, 5, 7, 8. All these things are full and manifest evidences, that howsoever he prayed earnestly for the passing away of that Cup from him, yet he freely and willingly submitted to the good pleasure of his Father (as himself speaks, Mat. 26.42.) to make his Soul an offering for the sins of his people, and thereby to finish the work of our Redemption. Much more evidently did this readiness of our Saviour, to lay down his life for his people, Much more is Christ's Sacrifice manifested to be voluntary by his actions in his sufferings. appear afterwards when he came to his sufferings, when he not only refused to ask help of his Father, or to make use of his own Power (by which he might as easily have destroyed those that came to apprehend him, as he drove them backwards and felled them to the ground, John 18.6.) to rid himself out of the hands of his enemies, as he might have done, Mat. 26.53. But besides, when he came to his answer, he doth not so much as plead for himself, When he doth not so much as plead for himself; either before the high Priest, Mat. 26.63. or afterwards before Pilate, Mat. 27, 12, 14. but (as it was foretold of him by the Prophet, Isaiah 53.7.) stood as a sheep before the shearer, dumb, and opened not his mouth. And lastly, when he was nailed to the Cross, And breathes out his Soul into his Father's bosom, while his life was yet whole in him. he voluntatarily breathed out his Soul into the bosom of his Father, as it is evident both in that he was dead a good space before the two thiefs that were crucified with him, whereas by reason of the strength of the natural constitution of his body, he might have subsisted under those torments longer then they. And besides, by yielding up his life, when it was yet whole in him: as it evidently appeared by that loud cry which he uttered at the very instant of his death, as is testified, Mark 15.37, 39 Luk. 23.46. All which are undeniable evidences of our Saviour's voluntary resigning up, and laying down his life by the will of his Father for his people's sins. The third and last circumstance in our Saviour's Passion which the Evangelists lay down before us, is that (without which the rest had been of little worth) that his sufferings were both real, and sufficient. And for the former of these, That Christ's Sufferings were real, is cleared that they were real, and not feigned, appears evidently by the whole narration of our Saviour's buffeting, scourging, and crucifying at last, and by his death which followed thereupon. By the soldiers who found him dead, and therefore forbore to break his legs; By the wound which they gave him in his side; By the Centurion's Certificate to Pilate of his death; By his burial. The truth whereof is sufficiently testified sundry ways. First, the Soldiers forbore to break our Saviour's legs, because they saw apparently that he was already dead, john 19.30.33. Secondly, it appears by the wound which the Soldiers gave him in his side, which pierced his very heart, as appeared by the water which issued out of the wound. Thirdly, by the Certificate which was given in to Pilate by the Centurion, that he had been a good while dead, Mark 15.44, 45. Fourthly, by the burial of his body by joseph of Arimathea, Mat. 27.60. together with the preparations which the women made to embalm it, Luke 23.56. And Lastly, by the watch which the chief Priests and Pharisees set about his grave to prevent the stealing away of his body by his Disciples, Mat. 27.66. It is true, That they were sufficient, that those divers torments and death at last, yea, the most cruel, painful and accursed of all deaths, the death of the Cross, which our blessed Saviour endured in his body, were but a part of that debt, Appears not only by his death, part of the punishment of sin, which we ought unto God for sin, and which as our surety he took upon him to satisfy for us. For the death & outward pains of the body, were neitheral, nor the greatest part of that curse which was brought upon man by sin. The heaviest weight of the wrath of God lay upon his soul; So that it was needful, But besides, by his suffering in Soul. that the Soul of Christ also should bear the wrath of God, and be made an offering for our sin, as was foretold, Isa. 53.10. The Evangelists therefore are very careful to set before us the pangs and anguish of our Saviour's Soul, So great, that himself professeth his Soul was heavy to the death; That it caused him to sweat great drops of blood; the agonies whereof were such that himself professed that his Soul was heavy to the death, Mat. 26.38. and the violence thereof so great, that he did sweat great drops of blood, which fell from him to the ground, Luke 22.44. So that we cannot conceive that a person of so incomparable fortitude as our Saviour was, could have so deep an impression made upon his Soul, by any other thing, then by the sense of his Father's wrath, wherewith he wrestled in that conflict, God withholding from him at that time, And to cry out upon the Cross, My God, my God, etc. the comfort of his favour, as himself implies, when he cries out in the anguish of his Spirit upon the Cross, My God, my God, why hast thou forsaken me? Mat. 27.46. That such speeches, and such effects, could proceed from no other cause then the sense of his Father's wrath, So that he might truly say, that work of our Redemption was finished, and the debt fully paid. cannot be denied. In what manner, or measure he felt it, is too much vanity and curiosity to inquire. It is enough unto us that it was so much as God accepted in full satisfaction for our debt, which also our Saviour himself seems to imply in the words uttered immediately before his death, It is finished, john 19.30. He means both his Sufferings and the price of our Redemption. This work of man's Redemption discovers 1. God's unconceivable love to man. This great and glorious work of God in Redeeming, and Reconciling himself to the world, by the blood of his only begotten Son Jesus Christ, discovers unto us in the first place, such a measure of God's unspeakable and unconceivable love to man, as passeth all knowledge, to use the Apostles phrase, Eph. 3.19. Secondly, 2. His wonderful Wisdom. it gives an evidence of his wonderful and infinite wisdom, in devising and finding out a means, by which that holy God, who will by no means pardon the guilty, Exod. 34.7. might yet without any impeachment unto his Justice at all, pardon sins, yea, more than that, might admit men into an holy Communion & fellowship with himself, being before enemies, and by sin wholly separated from him, by joining God and man together in the person of his Son, who assuming unto himself our nature, 3. His mighty Power. thereby came Emanuel, God with us, Mat. 1.23. Thirdly, herein God manifests his wonderful power, not only in spoiling Principalities and Powers, and triumphing over them, Col. 2.15. but besides in conquering death by dying, and leading captivity captive, by becoming a Captive unto those whom he subdued wholly and triumphed over in his Cross. Fourthly, 4. His infinite Justice. God made known his Justice, and Holiness, in the hatred of sin, when he spared not his own Son, when he became our surety, and took our sins upon him, but would bruise him and put him to grief, when he made his Soul an offering for sin, though himself had done no violence, neither was any deceit found in his mouth, Isa. 53.9, 10. Lastly, 5. His faithfulness & Truth. God's faithfulness and truth evidently appeared in fulfilling and making good his gracious Promises, in the fullness of time, whereby he had engaged himself both to our first Parents in Paradise, and to the Patriarches, and Prophets in succeeding ages, so that nothing hath failed of all that he had promised. The serious consideration of these particulars laid all together, The serious consideration of these particulars ought to fill our hearts, and by heedful meditation laid home to our hearts, cannot but furnish us with variety of most useful and profitable instructions, which ought to raise up our hearts to an astonishing admiration of those glorious Attributes, 1. With admiration. and excellencies shining out so clearly unto us in this wonderful work. 2. With God's love. Next, it cannot but fill them with the love of him, who so fare abounded in his love to us, that he gave his own Son to be a propitiation for our sins, 3. With a faithful dependence on him. 1 john 4.9, 10. Thirdly, it is an effectual means to establish our hearts in a firm dependence upon that God, who having freely given us his Son, cannot but together with him give us all things, Rom. 8.32. Fourthly, 4. With his fear. it must needs possess our hearts with an awful and reverend fear of that justice of that righteous and holy God, who makes it so evidently appear that he will by no means clear the guilty, Exodus 34.7. seeing he spared not his own Son, though innocent in himself, yet when he took only our sins upon him, and became a surety for us, he punished sin in him to the utmost. This consideration should be a more effectual means, to move us to pass the time of our dwelling here in fear, hating the very garments spotted with the flesh, jud. 23. then the casting off of the Jews, sometimes God's ancient and only people, the casting of the Apostate Angels into hell, the drowning of the whole world by the Flood, and consuming of Sodom and Gomorrah into ashes: see 2 Pet. 2.4, 5, 6. 5. And teach us to deny ourselves. Lastly, there cannot be a more effectual means to move us to deny ourselves for him, and for the service of his Church, than such a pattern laid before us in the example of our blessed Saviour, which himself urgeth to that purpose, Mark 20.44, 45. and the Apostle most effectually, Phil. 2, 5, 6, 7. Hitherto we have considered the main scope at which the Scriptures aim, Besides the general work of Creation, and Redemption, in recording Gods works unto us; namely, the setting out and advancing the glory of him that wrought them, that by bringing our hearts to a reverend fear of that glorious and dreadful Name, The Lord our God, as he is styled, Deut. 28.58. filling them with an holy rejoicing in him, and establishing them in a firm dependence on him, we might further our own salvation. For which purpose we have laid before us only those general works of Creation and Providence, We are to consider divers particular acts of Providence. especially in the Redemption of the world by Jesus Christ. It will not be an unprofitable work, in the next place to take a surview of some particular acts of Providence, wherein we shall easily discover those glorious Eminencies of God, in some Examples one of them, in some more, whereof we shall give a few instances, which will show us the way how to make the like observation in the rest. That history of saving Noah and his family in the Ark, Noah's preservation in the deluge, Lot's deliverance in Sodom, Manifest God's faithfulness and mercy to his servants. when the rest of the world were overwhelmed and swept away in the general deluge, and the delivering of Lot, and his family, out of the burning of Sodom, and Gomorrah, are strong evidences of God's faithfulness, and mercy to his own servants, as both Moses, Gen. 19.29. and the Apostle, 2 Pet. 2.5.7, 9 make use of them to that purpose. In delivering of the Children of Israel, His wonders in bringing his people out of Egypt, out of that heavy bondage, under which they had been long held by the Egyptians by such strange wonders, with a strong hand, an outstretched arm as David calls it, Psal. 136.12. slaying great and mighty Kings, Psal. 136.18. and giving his people possession of their lands, and in the land of Canaan, Planting them in Canaan; possessed by Giants (to whom the children of Israel being compared, seemed but as grasshoppers, Num. 13.33.) Notwithstanding their Cities walked up to heaven, Deut. 1.28. And generally the plucking down of the mighty from their seats, Luke 1.52. and raising up of the poor out of the dust, to set them with Princes, Discover his Power, and Sovereignty. Ps. 113.7, 8. discovers his infinite Power, & absolute Sovereignty by which is both enabled, and hath right to do whatsoever he pleaseth, in heaven and earth, Psal. 135.6. and none can stay his hand, or challenge him for what he doth, Dan. 4.35. His preserving and advancing Abraham, and his posterity, The blessings of God upon Abraham and his posterity whom he so mightily increased in a strange Country, in riches, in honours, that he was esteemed as a mighty Prince, by those amongst whom he dwelled, Gen. 23.6. preserved among strangers, shadowing them under his own wings, rebuking even Kings (as Pharaoh, Gen. 12.17. and Abimelech, Gen. 20.3. for their sakes, Psal. 105.14.) Are evidences of his truth and Al-sufficiency. His taking the wise in their craftiness. And turning the counsels of men to serve his own ends, evidently declare both God's All-sufficiency and faithfulness, in making good his Word, Gen. 12.2, 3. His taking of wise men in their craftiness, job. 5.13. causing their own tongues to fall upon them, Psal. 64.8. (as he did haman's, Hest. 6.9, 10. and chap. 9, 10.) argue his Power, Wisdom, and Justice. The making use of the malice of josephs' brethren to bring him into Egypt, both for his own advancement, Argue his wisdom, and goodness. and for the preservation of jacobs' family, Gen. 45.5. Psal. 105.17. set out both his Wisdom, and Goodness, as joseph observes, Gen. 30.20. and generally the histories of the particular acts of divine Providence are but instances of the wonderful effects of those glorious Excellencies in God, whereof one or more of them are minifested unto us thereby. Now that we may the better discover that God is righteous in all his ways, and holy in all his works, as David testifies, Psal. 145.17. seeing that all righteousness consists in the just proportioning of all dispensations to the ways, and works of men, whether they be good or evil, we must carefully compare the ways in which men walk, with the ways in which God walks towards them, whereby we shall easily and plainly discover the justice of God as well in rewarding the righteous, In comparing the ways of men with God's dispensations towards them, as in taking vengeance on the wicked. Withal we must take notice that God hath an especial aim to make it appear to the world, that all his mercies which he bestows upon men are every way free, Appears his free mercy even to his dear servants, and that he is no debtor to the best and most holy among the sons of men. For which cause he hath left upon record the failings of such men as are most renowned and honoured in the Church: Manifest by the failings of the best amongst men. As the grosser slips of Noah into drunkenness, Gen. 9.21. of Lot into drunkenness and incest, Gen. 19.33, 35. David into adultery and murder, 2 Sam. 11.4.15. Yea the smaller errors of others, though in sins not so scandalous, as Abraham's twice failing in his faith, manifested in concealing, through fear, that Sarah was his wife, Gen. 12.12. & chap. 20.2, 11. and Moses his speaking unadvisedly with his lips in his passion, Numb. 20.10. Psal. 106.32. though Abraham's faith was the grace for which he was most renowned, who is therefore styled, Faithful Abraham, Gal. 3.9. and the father of the faithful, and one strong in faith, Rom. 4.16, 20. And Moses most eminent grace was meekness, for which he is preferred above all others, Numb. 12.3. Examples which may indeed both support the hearts of such as find themselves subject to those infirmities, from which the best are not free, and move all men to walk in fear and trembling, seeing they that stand may so easily fall, and may besides easily clear this truth that in the sight of God no man living can be justified, Psal. 143.2. much less can challenge any thing at God's hand, but must acknowledge, that if they be not condemned, much more if they be rewarded, it is out of free mercy and grace. Again, whereas God seems, as it were, To understand the justice of God's administration in to suspend sometimes the execution of his justice against wicked men, at least for a while, notwithstanding their desperate and rebellious courses by which they provoke the eyes of his glory, for the manifesting of his patience, The prosperity of the wicked, even towards the vessels of wrath fitted to destruction, as the Apostle tells us, Rom. 9.22. and the affliction of the godly, And on the other side seems to set his face against his own children, exercising them under his rods, and withholding from them the comfort of his favour, as in bitterness of spirit they complain, Psal. 77.7, 8. That in these cases we may understand and judge aright of God's ways, and give him the honour of his justice and faithfulness, we must take with us these two directions. First, look not on the beginning, 1. Look not on the beginning, but on the end of God's work. but on the end and issue of all God's dispensations, both towards the godly and the wicked: thus are we advised, Psal. 37.37, 38. Mark the perfect man, for his end is peace, but the end of the wicked shall be cut off. This indeed was the means by which the Prophet David supported his heart, when he was full of fretting and envy at wicked men's prosperity, and as much discouraged at his own chastisements, which lighted upon him every morning, Psal. 73.3, 14, 17. when by searching the Scriptures, he found that how fair and glorious soever the present state of wicked men appeared to the outward view, yet the end of them was sudden and horrible destruction, and his own end, besides all the comfort of God's counsel at present, was advancement to glory, Psal. 73.19, 24. The Second thing to be taken notice of in God's patience, 2. Observe the cause whence ' both arise. The wickeds prosperity proceeds from wrath; the Godlies' afflictions from his love. in bearing with wicked men for a time, and in chastening his own children, is the fountain whence these dispensations both towards the one, and the other proceed; the forbearance of wicked men comes from his wrath, and the chastising of his own from his love and faithfulness, Psal. 119.75. And this evidently appears by the contrary effects wrought upon them both. For wicked men's hearts by God's patience towards them are the more hardened in sin, Eccl. 11.8. thereby treasuring unto themselves wrath against the day of wrath, Rom. 2.5. Increase in pride, opening their mouths in blasphemy against Heaven, Psal. 73.8, 9 and fill up their iniquity to the uttermost. So that the Lord, even then when be seems to spare them outwardly, notwithstanding executes his judgements upon them inwardly, in a more secret, but yet in a more fearful way. On the other side the Godly profit by their afflictions, grow more humble-minded, tenderhearted, and more tractable to the will of God, Psal. 119.67, 71. jer. 31.18, so that God's patience towards wicked men, as it proceeds from wrath, so by the just judgement God of it increaseth their condemnation by hardening their hearts: as on the other side afflictions of the godly, proceeding from his faithfulness and mercy, work together to their good, Rom. 8.28. SECT. II. Of the Laws given by God to his Church, and Recorded in Scripture. HItherto we have considered part of the subject matter which the Scriptures handle, namely, the Works and Acts of God, How Gods honour is manifested in his Law recorded in Scripture. which are therein recorded; and have observed that the main end which the Holy Ghost aims at in registering them is, to set out the glory of God manifested in them, the wisdom, power, holiness, goodness, justice, and faithfulness of him, that wrought them, which easily appear in those works if we search into them, that those glorious Excellencies being made known to men, they might honour him as God, and cleaving unto him, and serving him in holy fear might further their own salvation. We are in the next place to set before us the Laws, that the Lord hath given unto his Church, which being every way Perfect, Psal. 19.7. Right concerning all things, Psal. 119.128, very Pure, ver. 140. Wonderful, ver. 129. Holy and good, Rom. 7.12. Psal. 119.39. manifest the perfection, righteousness, purity, and goodness of that God that gave them, as the Psalmist concludes God to be righteousness, because all his judgements, (in which he includes his Laws) are upright, Psal. 119.137. Especially seeing these Laws are given to men as rules of their practice, according to which if they walk they please God, 1 Thes. 4.1. and are accepted of him, which is a further argument that the Lord himself is Righteous and Holy, who is pleased with nothing but righteousness, and holiness, and requires nothing else of those that serve him. Under this name of the Law of God the Scriptures oftentimes comprehend not only the Commandments which are the Rules of our life and practice, By which we mean not the whole Word of God as it is sometimes taken; but besides the Principles and grounds of faith, and generally the whole Word of God, as Psal. 19.7. when it is said that the Law of God converts the soul, which is the most proper effect of the Gospel, it is evident that in that place under the name of the Law the Psalmist must understand the Gospel too. As likewise when he tells us that his delight is in the Law of God, which sustained his spirit, that he perished not in his afflictions, Psal. 119.92. he must of necessity understand God's promises aswell as the precepts of the Law, seeing they be the promises, rather than the precepts, that support the soul in times of trial, when we know whom we believe, who is both able and willing, and ready to make good what he hath promised, as his children find by experience that there failed not aught of any good which the Lord had spoken unto the house of Israel, but all came to pass, Iosh. 21.45. But as for the Promises (especially those that concern the Kingdom of Christ, which were revealed to the Patriarches, delivered by the Prophets, and lastly, enlarged and more fuly and clearly opened by the Evangelists and Apostles) we shall consider them apart hereafter. But only the Commandments, For the present we have now in hand only that which is properely, and most commonly understood by the name of the Law, which contain those commandments and rules of practice which God hath given to his Church for her direction, and left upon record in the Scriptures. Now these we know are distinguished by the names of Laws moral, Judicial. Ceremonial. Moral. ceremonial, and judicial, which by Moses in sundry places are promiscuously called Laws, Statutes, Judgements, and Ordinances. Of these several sorts of Laws, that which we call Moral comes to be handled in the first place. Of these this which is called the moral Law (because it was given by God for regulating of men's manners and conversation) is of all the rest of the Laws most ancient, Which is the most ancient of all Laws, most general, and most perpetual. First, most ancient, Psal. 119.160. as being given to our first Parents in Paradise, As given to Adam in Paradise, that is, to man assoon as he had any being. I grant indeed that we have no record of any other Laws given to Adam, but those which we find mentioned, Gen. 2. which are only some branches of the Second Commandment in the tree of life, of the Fourth in the Institution of the Sabbath, of the Seventh in the Law of Marriage, and of the Eight in appointing them to keep Paradise, which are all of them positive Laws, and therefore need to be expressly set down, or else they could not have been known, whereas the rest of the Laws, being all Laws of nature, and therefore discernible by natural right reason (for which cause they are said to be written in man's heart) might be known although they were not recorded, and therefore are omitted by Moses in that brief history. But that the rest of the moral Precepts were given unto Adam, although perhaps not by word of mouth, Either by word or written in his heart; but written in his heart at the same time, must needs be granted, unless we conceive that God made Adam more imperfect than any other of his creatures; for that he gave all the rest of the creatures rules of their motions and operations either imprinted in their natures if they want sense, or by the direction of sense in those that have it, is as clear as the light. Now that God should either give no law, or (which is almost one) an imperfect law to man, who most needed, was most capable and best able to make use of a law, must needs much disparage either his kindness to mankind, or his wisdom in rendering the most eminent and serviceable of all the creatures upon earth, unuseful and unprofitable at the least for most part if he had no perfect law to guide him. It must therefore be necessarily granted that the whole moral Law was given to Adam (that is, to mankind) in Paradise, And consequently most universal, as given to the whole nature of man in him. and by necessary consequent must be acknowledged to be of all laws the most ancient, and upon the same ground must necessarily be general, or universal; seeing it was given in our first parents to the whole nature of man, which when that law was given was wholly in them. It is true, that the change of man's condition by Adam's fall hath seemed to cause some small alteration in the law, as it is not a duty that now binds us to labour in Paradise, or to abstain from the one, or to eat of the other of the trees that stood in the midst of it. Notwithstanding even by that law all men in general are bound to labour in such employments as God calls them unto, and to abstain from all things that God forbids, and to make use of all such ordinances as the Lord appoints for the confirmation and strengthening of their faith. So that those laws given to Adam bind all men still, in the grounds and scope of them, although they oblige not his posterity in those things, which had relation to that state wherein he then stood, and from which afterwards he so suddenly fell. And upon the same ground, it must as necessarily follow, Upon the same ground those moral laws must needs be perpetual, that those laws which were given to Adam, are perpetual, to continue as long as men have a being on earth. For seeing they were given to him as the root of mankind, they necessarily bind his posterity, in succeeding generations, to the end of the world. We never find any new law given to the Church in any age. It is true, that the law given to Adam hath been since renewed; perhaps to Noah, after the flood, Which have been renewed, (as may be probably guessed by that which we read concerning murder, Gen. 9.6.) And it may be to Abraham, after God called him out from Vr of the Chaldeans, seeing we find him commended for keeping Gods commandments, his statutes, and his laws, Gen. 26.5. But most fully and clearly, it was renewed and restored by Moses, upon mount Sinai. But not altered; And that the law then published, for the substance of it, was no new law, appears by comparing the law given to Adam, which is in effect the same with the second, fourth, seventh and eighth commandments of the decalogue, with which in a general consideration, they are all one, if they be compared together. That this which we call the Moral law, was founded for ever, (as the Psalmist witnesseth, Psal. 119.152.) and was to remain, and to be observed as a rule of life unto God's Church, our Saviour himself witnesseth in express words, Mat. 5.18. where he professeth that until heaven and earth pass (that is, till the world's end) one jot, or one tittle shall not pass from the law. Wherefore whatsoever was prescribed in that law, we may observe and guide ourselves by it, to direct our practice, and tender it unto God, as a duty required and commanded in his own law. For which end both our Saviour Christ himself and the Apostles also after him (even then when both the Judicial and Ceremonial laws were abolished) yet upon all occasions press the observation of the Moral Law, And is therefore urged in the very letter of it by the Apostles. and that too in all the duties thereof, and that by virtue and from the letter of the commandment itself, Rom. 13.8, 9 Ephes. 6.2. James 2.10, 11. As for those, who (because the Apostle encourageth us to obedience, Object. 1 because we are not under the law, but under grace, Rom. 6.14.) We are not under the Law, but under Grace. plead, that we are therefore now no more under the command and rule of the law; they mistaking the end and scope at which the Apostle aims, put a sense upon his words, Answer. It is only an encouragement to mortify our lusts which the Law forbade, but brought us no power to subdue as Grace doth. which he never intended. For he makes use of this Position, in that place, only as a strong motive to encourage us to resist sin, and not to suffer it to reign in our mortal bodies to obey it in the lusts thereof, Rom. 6.12. because we have now, under the Gospel, power to master and means to obtain victory over it, which we may be assured of upon this ground, that we are not under the Law (which indeed forbids sin, but in the mean time, furnishing us with no power to resist it, by the corrupt inclination of our rebellious spirits rather awakens and quickens our corrupt lusts, by restraining them, than subdues them) but under Grace, and consequently under the government of the Spirit which supplies us with ability to resist sinful motions, and to conform to the law, that our thoughts may be brought under the obedience of Christ which the law of itself could not give us. So that by that Spirit we have the fear of God planted in our hearts, that we shall not departed from him, Jer. 32.40. Yea, but (will some object) the Apostle tells us, Object. 2 We are no longer under a Schoolmaster. Gal. 3.14, 15. that the law was our schoolmaster to bring us unto Christ, but after faith is come we are no longer under a schoolmaster. To which we answer, that the Apostle intending in that place to prove against those who pressed the observation of the law to establish their own righteousness, for the obtaining of eternal life, Rom. 10.3. and laying before himself this scope, to make it evident that there can be no justification by the works of the law, but only by the righteousness of faith, (because for want of ability to fulfil the law perfectly in every point (which is impossible to us through the weakness of the flesh, Rom. Answer. 8.3.) we are so far from being justified by it that it leaves us under a curse) he takes in hand and hath just occasion to make it appear that one special use of the law is to drive us unto Christ, The moral law drives to Christ for justistification. in which respect he is said to be the end of the law to those that believe, Rom. 10.3. Which is true indeed even of the Moral Law: especially if we take in with it the promises and threats annexed thereunto, whereof, neither the one can be obtained, nor the other escaped, but by Christ alone. But the Apostle speaks there of the ceremonial law especially. But in this place the Apostle especially points at the ceremonial la, which under types and shadows represented Christ unto that Church of the Jews, which now by the coming of the body of whom they were shadows are wholly taken away. Now whereas the same Apostle tells us, 1 Tim. 1.9. Object. 3 that the Law is not made for a righteous man; The law is not made for a righteous man. he means not that the Law was not made for such a man for his direction, to be the rule of his life, but seeing a just man voluntarily submits to the Law, & both desires & endavours to walk according to it, Answer. that man needs not the Law as a bridle, True, as a bridle, because he hath a stronger means to hold him in, a sanctified spirit within him. to hold him in by way of restraint, because he is kept within his bounds by his own spirit, which inclines in itself unto God's Testimonies, Psal. 119.112. chooseth the way of his Truth, v. 99 vows to keep God's judgements, ver. 106. makes them his desight, ver. 143. and finds delight in them, ver. 103. and therefore having within himself a principle that enforceth more strongly to the duties of obedience, than the terrors of any law can do, the law in that respect is not given to a righteous man who is a law unto himself, (and yet so that he guides himself by the rule of that Law alone, Psal. 119.24, 105.) But, as he adds in the words that follow, it is made for the lawless, and disobedient, and the like, who need this Law, both as a bridle to keep them within their bounds, by the terrors thereof, and besides as a Judge to condemn them for their disobedience, when they become transgressors and walk contrary thereunto. It is true indeed, Christ indeed freed us from the ceremonial Law, that from the Ceremonial law, we are wholly freed by the coming of Christ into the world, who is the body of those shadows; and it is as true that the Judicial law is likewise made void to us, And Judicial; as being given to the jews, as such a State, not as a Church, and therefore cannot be continued, not only because the State of the jews, to which it was given is, and was, shortly after Christ's Ascension dissolved, but besides because the Church, being spread over so many different Nations, and States, it was impossible for them all to be grounded by the same rules of civil Policy. Not from the Moral. But for the Moral Law, seeing it sets down rules of governing a man, as a man, it is communicable to all men of what Nation soever, and is therefore universally and perpetually to be observed. Notwithstanding even concerning that Law we gain ease and relief by Christ, three ways, by which that yoke, (if we think fit so to term it) is made easy unto us, although to speak truly the Commandments in themselves are not grievous, as the Apostle testifies, 1 john 5.2. First, therefore, we are by Christ freed from the rigour and curse of the Law, Christ also hath freed us from the curse of that Law. which required of us full and exact obedience thereunto in all things, and that under the penalty of an everlasting curse, to rest for ever upon our bodies and souls, if we failed in the least duty required therein, as it is denounced, Deut. 27.26. Now Christ being made a curse for us hath taken off from us, and redeemed us from this curse of the Law, Gal. 3.13. and seeing this exact obedience which the strictness of the Law required, is now made impossible unto us by reason of the weakness of our nature, corrupted by Adam's fall; God through Christ hath been pleased to moderate unto us the rigour of the Law, in respect of the obedience required therein, and is pleased to accept our sincere, constant, and faithful endeavours to perform to the uttermost of our power what we are able to do, although we come short of what the Law requires, and are accepted where there is a willing mind according to that which we have, and not according to that which we have not, 2 Cor. 8.12. The Second benefit which we have by Christ in relation to the Law, 2. And from exacting our obedience to Justification. is, that whereas the Law requires of us perfect obedience to every commandment thereof to be performed by us in our own persons, for the attaining of eternal life, as our Saviour implies in his answer to the young man, Mat. 19.19. Now Christ having in his own Person perfectly fulfilled the whole Law, Mat. 3.15. his Righteousness apprehended by Faith is imputed to us, and accounted ours, as if we ourselves had performed it, & is accepted by God for the justifying of us before him, Phil. 3.9. Rom. 5.18, 19 so that we have thereby a just title to eternal life, which otherwise we could have laid no claim unto by any righteousness of our own, which is so fare from justifying of us before God, that the best of it before him is no better than filthy rags, Jsa. 64.6. rendering us abominable in his eyes, which are purer than to behold evil: So that in his sight no man living in himself can be justified, Psal. 143.2. Lastly, 3. And from that ill effect of the Law to quicken our lusts. by Christ we are freed from an ill effect, which the Law wrought in us, yet only occasionally, not properly by itself, (for the Commandment is holy, just, and good, Rom. 7.12.) But sin taking occasion by the Commandment slew us, so that the Commandment which was ordained to life, we find unto us to be unto death, Rom. 7.10, 11. because the Law laying a restraint upon our corrupt lusts, but bringing with it no power of the Spirit, to enable us to subdue and conquer them by making a bar against them, caused them to swell the higher and to rage the more violently, (as waters do when they are penned by a dam that is made against them) which the Apostle calls the reviving of sin, when the Commandment came, Rom. 7.9. But Christ bringing with him the Spirit of grace and Sanctification, by which those corrupt lusts are in some measure mortified, and subdued, the Spirit of Christ taking away that enmity and contrariety of the flesh against the Law, and working our hearts to a complyanie therewith, By giving his Spirit to work us to a compliance with Law. causeth it to work in us a quite contrary effect to that which it hath in natural men, an exceeding love unto God's Testimonies, Psal. 119.167. an holy delight in them, ver. 77. Rom. 7.22. for the sweetness which we find in them, Psal. 119.103. so that our hearts incline to perform them always even to the end, v. 112. This gracious effect of the Spirit working with the Law in the hearts of the godly, is part of that new Covenant, which God promiseth to make with his people, unlike the Covenant which he made with their fathers, which they broke, to write his Law in their inward parts, jer. 31.32, 33. and 32, 40. A DIGRESSION CONCERNING THE MORALITY OF THE Fourth Commandment. BY john White Master of Arts and Preacher of God's word in Dorchester in the County of Dorset. LONDON, Printed for Richard Royston. A Digression concerning the Morality of the Fourth Commandment. SECT. I. That the Law of the Sabbath in the fourth Commandment, is Moral, and therefore perpetual. FOr the evidencing of this truth, The first Argument, it was given to the whole nature of man in Adam. our first Argument shall be drawn from the Institution of this day of holy Rest, immediately upon man's creation, recorded Gen. 2.3. which upon the examining thereof, will appear so strong and clear in itself, that it might be sufficient to convince any man, that is not forestalled beforehand by too much prejudice. And it may be thus framed. What Law soever was given to our first Parents in the beginning without relation to their present state binds all mankind to the world's end. But such was this Law of the Sabbath. It is true that there happened upon the fall of our first Parents, a change in the Law, Two changes of the Law given to Adam, occasioned by his fall. which was given them by God in the beginning. The First change happened to the whole Law, in respect of the conditions, and in part of the use of it. For whereas of man in the state of innocency and perfection, full and perfect obedience to the whole Law was required, 1. In respect of the whole Law, perfect obedience thereunto being then possible, to be performed by him in his own Person, whereunto he was sufficiently enabled by the perfection of his nature, in which he was created, but by the fall of Adam that ability was so fare weakened, that such obedience was made impossible to him, or any of his posterity after him: But by his fall made now impossible, the righteousness of Christ is accepted for us. now in stead of our personal obedience, the Righteousness of Christ, who in our nature fulfilled the whole Law, is imputed to us for our justification, and our obedience is required, only as a fruit of that faith, by which we are justified. This makes so great a change in the Covenants made between God and man, before, and since the Fall, that they are usually esteemed to be two divers Covenants, the former before the Fall we call the Covenant of works, and this latter, since the Fall, we term the Covenant of Grace. The Second change which happened in the Law, 2. In respect of some Laws given Adam in respect of his condition rather than of his nature. by occasion of Adam's fall, was in respect of some duties commanded in the Law, the Sacramental tree of life, and the whole use thereof, were of necessity taken away, because the promise whereof that tree was the Seal was void, by Adam's breach of the Covenant, to which it was annexed. And the charge of keeping, and dressing Paradise, was by like necessity utterly void, when man for his rebellion was cast out of that Garden. Other commandments, as those concerning man's labour, and women's subjection to their husbands, were made straighter than they were before, but the substance of these Laws remained still. And these changes happened only in such particulars, as respected rather the state of man's innocency in which he then stood, than the nature of man in general; and are therefore excepted in the Major proposition, wherein is asserted no more but that these laws are perpetual, which were given to Adam as a man, not as to perfect man. This proposition thus understood is founded upon this ground of truth, God made his Covenant with Adam in respect to his nature, not to his person. that God established his Covenant with Adam principally in respect of his nature, and not so much in respect of his person; so that by consequent it must follow, that all who are partakers of that nature are bound by that Covenant. Of this faith we have an evident demonstration, in the punishment which light upon the whole nature of man for Adam's transgression, which of necessity supposeth the sin of man's whole nature, in Adam's person, in whom it was then included: seeing otherwise we know the son shall not bear the iniquity of the father, Ezek. 18.20. So that the argument holds strongly and convincingly in this manner. As appears because the nature of man becomes guilty of the breach of that Covenant. If Adam's breach of Covenant made between God and him, brought guilt upon all his posterity, that is, upon the whole nature of man, than it must needs follow that the Covenant obliged the whole nature of man, it is utterly impossible that one should become a guilty person by breach of a Covenant to which he was never bound. But the punishment inflicted upon the whole nature of man, makes it evident that the whole nature of man was made guilty by Adam's transgression; wherefore the whole nature of man was bound in the Covenant which God made with Adam, and consequently is obliged by the Law which was given in that Covenant. Unto this argument, Secondly, Christ urgeth the Law of marriage given in Paradise as then in force: may be added another proof taken from our Saviour Christ's reasoning with the Scribes and Pharisees, Mat. 19.48. about their question concerning divorce, which they pretended to be permitted by Moses his Law, Deut. 24.1, 2. For in disputing with them our Saviour grounds his argument against the divorce pretended to be permitted by the Law of Moses, because it crossed that Law given unto Adam. So that all the strength of our Saviour's argument against their divorce must rest upon this Maxim. Implying that the Law given in the beginning is unalterable. That which the Law given to Adam in the beginning did not allow, that ought not to be allowed: which is all one as if he had said, that the Law given to Adam from the beginning is unalterable, and therefore remains still in full force, so that all men to the world's end are bound to yield obedience thereunto. Some perhaps may object, Objection. 6 that this answer of our Saviour Christ unto the Pharisees is applied by him to that particular case alone, which was then proposed, but extends not farther, and therefore determines no more but that the law of marriage, which was given to Adam in the beginning, stands still in force, but resolves nothing concerning the Obligation of the rest of the Laws which were given to Adam at the same time, whether they be of force still or no. Answer. To which exception two things may be answered: First, we say that seeing our Saviour resolves that the divorce supposed to be permitted by the law of Moses is therefore not to be allowed, because it was contrary to the law of marriage given by God to Adam in the beginning, then by all the rules of Logic and reason, it must necessarily follow, that whatsoever is contrary to any Law established in the beginning must needs be unlawful, because the reason of disallowing that kind of divorce, is not drawn from any thing that is peculiar to the Law of marriage, but from that which is common to all the rest of the Laws which were given at the same time, as well as to that particular, namely, that the Law given by God from the beginning did not permit it. Secondly, if our Saviour's answer to the Pharisees, wherein he condemns the divorce pretended to be permitted by the law of Moses, be restrained to Marriage only, and extend not to the rest of the Laws given at the same time, it leaves unto the Pharisees a fair ground of exception against such a resolution of the question proposed. For they might easily have replied that this law was not in force any more than the rest of the Laws given at the same time to our first Parents: now it is absurd to imagine that our Saviour who knew their cavilling humours by experience, would leave them that starting hole. Wherefore when he condemns the divorce pretended to be permitted by Moses, for that only reason because it was contrary to the Law given to Adam in the beginning, he must necessarily infer that the Laws which were then given are still in force, both unto us, and unto the end of the world. The major proposition of that syllogism that concludes the morality and perpetuity of the Sabbath (namely, that all laws given to Adam, which had respect to his nature, and not to his present condition, are moral and perpetual) being thus fully cleared and confirmed, there remains only the minor or second proposition to be made good, which consists of two branches: Now the law of the Sabbath was given from the beginning. The first that this law of the Sabbath was given to Adam in Paradise. The second that it was given to him in respect of his nature, and not of his person; that is, to him as a man, not as an innocent or perfect man. Of these two branches, the opposers of the morality of the Sabbath, meddle not with the latter, but oppose only the former: affirming that the institution of the Sabbath by God was not from the beginning. The reasons of which opposition we shall examine after we have given our reasons for the proving of the contrary; namely, that the Sabbath was instituted by God from the beginning. The dispute concerning the day in which Adam fell, whether it was on the sixth day on which he was created or on the next day; (which seems more probable if all things be duly weighed) as also of the time when the Sabbath day was first instituted, whether it was before Adam's fall, while he was yet in Paradise; or after his fall, when he was driven out of Paradise; is not of any great moment to the point which we have in hand; (although seeing in the series of the history written by Moses, we find the giving of this, and divers other laws, recorded before Adam's fall, we have reason to think all things to have been done in the same order in which they are related; unless we had better arguments then mere surmises to induce us to judge otherwise) it is enough to our present purpose to have that acknowledged, which no man denies, that the law was given, while the whole nature of mankind was in our first Parents, upon that ground therefore supposed and granted by all, we thus argue. That which Moses relates God to have done, Proved by the series of the history, Gen. 2. that he did in the manner and order that he relates: but Moses relates that God instituted the Sabbath from the beginning, as well as marriage, and some other Laws: therefore it was so and then done. The words of Moses his relation of the Institution of that day of rest, Gen. 2.3. are these. And God blessed the seventh day and sanctified it. Now that these words Blessed, and Sanctified, in the most proper and ordinary construction signify instituted and annexed a blessing to the observation of it, I conceive no man will deny. Wherefore seeing this is the most usual and proper signification of these words, and seeing no incongruity with other clauses and expressions in the letter of that text, no contradiction to any other place of Scripture, nor repugnancy to any principle of faith, enforce us to seek out any other more unusual signification of them, we have sufficient warrant to construe, and interpret them according to their usual, literal, and proper sense in this place. Now that Blessing and Sanctifying the Sabbath was from the beginning (besides the series of the history, And by the terms blessed and sanctified, which is a stronger & more convincing argument to prove that it was so, than any that is, or can be alleged, to prove the contrary) may be evineed and farther made good by these reasons. First, we find the Lord himself in the fourth Commandment affirming that he had blessed and sanctified the Sabbath day (for so all the Interpreters render these words according to the most proper signification of them in the original tongue) as remembering and referring unto an act done before the giving of the Law. Repeated in the fourth Commandment, and pointing at an act past. Now we find in no place of Scripture, any mention of the Lords blessing, & sanctifying the Sabbath day, before the publishing of the Decalogue upon Mount Sinai, but in this only, Gen. 2.3. Neither do those that deny the Morality of the Sabbath, mention or suppose any time, precedent to the delivery of the Law by Moses, wherein God blessed and sanctified the Sabbath day, neither if any such thing had been done by God, would the Scripture have omitted the recording of it, being a matter of so great importance; neither lastly, 3. Neither was any time so fit for giving this Law of the Sabbath as in the beginning: was there any time so fit for the giving of this Law, as when the ground of the Institution of this holy Rest, which was Gods manifesting of the perfecting of the world's creation by his resting on that day, was new and fresh in memory. This reason taken from the fitness of the time for the enacting and publishing of this Law, carries with it the greater weight, because we know how careful God is to make every thing beautiful in its time, Eccl. 3.11. and consequently, we have no reason to imagine, that God would omit the fittest time for the giving of this Law, and defer it to a time less seasonable: As appears in instituting other Feasts. especially seeing we see that in the Institution of the Feasts of less imporportance, as Easter, and Pentecost, of less frequent observation, and to last but for a time, he took care to ordain them, when the mercies were yet fresh and new, for the preserving of the memory whereof they were appointed. The same course the Church took afterwards, in the ordaining of the Feast of Purim, wherein both the occasion and Institution of the Feast went both together. Nay even the Heathen themselves by the very light of nature were directed to follow the same rule, as all men know. But the strongest and clearest argument to prove the Institution of the Sabbath by God from the beginning, is the testimony of the Apostle, The Apostle affirms it, Heb. 4.3, 4. Heb. 4.3.4. in these words. Although the works were finished from the foundation of the world, for he spoke in a certain place (namely, Gen. 2.2.) of the seventh day on this wise. And God rested the seventh day from all his works. To show the force of the argument, which is to be drawn out of this place, we must in this whole disputation of the Apostles, begun chap. 3.12. and ending, chap. 4.11. consider what he chief aims at, and intends to prove, which is to dissuade men from unbelief; to which purpose he sets before them the dangerous consequents thereof, namely, that it excludes men out of heaven. To prove this he allegeth the testimony of the Prophet David, Psal. 95.11. who threatens the people of his time to be shut out of God's rest, as their Fathers by hardening their hearts through unbelief were shut out of Canaan, (a Type of heaven) if they proved unbelievers, and hardened their hearts thereby, as their fathers had done. If it should be replied unto the Apostle, that David in that place alleged out of the Psal. meant not heaven by the rest which he there mentions, the Apostle demonstrates plainly that David in these words, which he relates, could not possibly by the name of Rest, mean any thing else but the rest of heaven. The Apostle's argument by which he demonstratively proves, that the Prophet in the words which he citys out of him, could mean no other rest, but the rest of heaven, is this in brief. The rest, which David mentions in that place, must needs be such a rest, as the men to whom he speaks had not entered into; (for then it had been a vain thing, to threaten to shut them out of that, which they had already in possession) but had a possibility to enter in it (or else it were a like folly to threaten that as a judgement upon them, to deprive them of that, which they should never have any possibility to obtain.) But (saith the Apostle) there was no such rest to be entered into by them in David's time, but only the rest of heaven, therefore David in that place, cited by the Apostle, could mean no other rest, but the rest of heaven. To make good this argument he gives a sufficient enumeration of all the kinds of rests, which were possible to be meant by David, in the place alleged, (which must all of them have this condition, that they might be entered into by men) which were three, the rest of the Sabbath, the rest of Canaan, and the rest of heaven: into all which men had a possibility to enter. Now the rest out of which they are threatened to be excluded, must be a rest which they had not already entered into; But (saith our Apostle) into two of these Rests men had entered before David's time, into the rest of the Sabbath, from the foundation of the world, in which God rested, after he had perfected his works, and into the rest of Canaan, in the days of joshua; therefore David could not threaten them to be excluded out of either of those rests; there could therefore be no other but the rest of heaven, out of which they might be excluded, because there was no other, but the rest of heaven, to be entered into in David's time, from which yet they might, and were in danger to be shut out by unbelief. That the Rest of the Sabbath was entered into from the foundation of the world, the Apostle expressly affirms in these words, And God rested the seventh day from all his works. But (say our opposites) the Apostle here affirms no more, but that God entered into that Rest of the seventh, or Sabbath day, but he speaks not one word of man's entering into rest on that day. Nowun to this we answer, that these particulars which follow cannot be denied. First, that the conclusion, which the Apostle intends to prove, is, that unbelief, shuts a man out of heaven. Secondly, it is as manifest, that to prove this he produceth the Prophet David's testimony, threatening men to be shut out of God's Rest, if they hardened their hearts by unbelief, as their Fathers had done. Thirdly, it is evident that the Apostle assumes, that David by this rest could mean nothing else but heaven. Fourthly, it is as clear, that he proves that the Psalmist by the Rest which he mentions in that place, could mean no other Rest but heaven, because there was no other rest left, out of which men might be excluded, but heaven, in David's days. In the Fift place, to make that good the Apostle proceeds by way of enumeration or induction, and reckons up three several sorts of Rests, which might be called Gods Rests, namely, the Rest of the Sabbath, the rest of Canaan, and the Rest of heaven. Sixtly, the Apostle farther assumes, that the rest which David mentions, could not be the rest of the Sabbath, nor the rest of Canaan. Seventhly, it cannot be denied, but that he affirms that the people had many years, ages before David's time, entered into Canaan, under the conduct of joshua. Every one of these particulars is so clear in itself, that no man with any colour of reason can deny any of them. The question is only, by what argument the Apostle proves, that by the Rest mentioned by David, he could not mean the rest of the Sabbath, for that only branch was left to be made good, to make up the full demonstration of the conclusion, that the Apostle took on him to prove, that by that rest, out of which David threatens them to be excluded by unbelief, the Psalmist could not mean Canaan, all men will acknowledge that the Apostle reasons thus. The Prophet David could not threaten them to be shut out by unbelief, from that rest which they had in their own possession: but of the rest of Canaan they had been possessed long before even from the days of joshua. Now it remaining upon the Apostle's hand to prove, that David by God's rest could not mean the Sabbath, he must of necessity take up the same argument, by which he had before proved, that he could not mean Canaan by God's rest, that is, because they had entered into that rest many years before. In like manner, if he will make good his argument, he must prove that David could not mean the rest of the Sabbath, because they had entered into that rest long before. The opposites tell us, that the Apostles words can import no more, but that God entered into the rest of the Sabbath, from the foundation of the world, but there is no mention made of man's entering into that rest at that time. But how vain this exception is, we are now to show. If we understand these words Heb. 4.4. only of Gods entering into his rest on the seventh day, (as the letter of the Text at the first view seems to carry it) the Apostles argument, if it be brought into form, must be thus framed. That rest which was entered into already, could not be the rest which David meant, because he speaks of a rest yet to come: But the rest of the Sabbath was entered into long before David's time, even by God himself, from the foundation of the world; Therefore the rest of the Sabbath could not be the rest that David meant in that place. I grant indeed that the conclusion necessarily follows out of these premises. But I affirm withal, that the major proposition is utterly false, and no way futes with the scope of the Apostle in this disputation. For it is true, that notwithstanding Gods entering into the rest of the Sabbath, David could not mean that rest in this place, because it is possible, that men might not enter into that rest, although God did, & it is only men's entering into that rest, that makes it impossible to be meant by David here, who speaks of excluding men from entering into that rest which he there means, from which they could not be shut out, if they had entered already, and therefore, if they had entered into the rest of the Sabbath before, David could not mean that rest in that place. So then the opposition lies not between men's excluding, and Gods entering, both which might perhaps stand together; but between man's excluding and man's entering, upon which the whole weight of the disputation lies, and that so evidently that it may be justly wondered, that any man that desires to submit to the truth, should not acknowledge it. If therefore we frame the major proposition so, that it may suit with the Apostles scope, which best interprets the meaning, it must be composed in this form, or at least to this purpose. That rest into which the Jews had entered already, could not be the rest out of which David threatens that they should be excluded by unbelief. Whereunto if we add this minor, or second proposition; But into the rest of the Sabbath God had entered from the foundation of the world; there could follow no conclusion at all. But if we add our minor proposition, and so form our syllogism thus: That rest, into which the Jews had entered from the beginning, cannot be the rest, out of which those that harden their hearts by unbelief, are threatened to be excluded: But into the rest of the Sabbath men had entered from the beginning: Therefore, the rest of the Sabbath could not be that rest out of which they are threatened to be excluded, that harden their hearts through unbelief: This conclusion naturally and necessarily follows out of the premises, and fully suits with the whole course of the Apostles disputation, and with the scope at which he aims. If there were no other Argument, but this which we have already produced, to prove thta the Apostle, although he names only Gods resting on the Sabbath day, yet must necessarily imply man's resting on that day as well as Gods, and that man's entering into the rest of the Sabbath, suits most fully with the Apostles scope, but Gods entering into that rest makes nothing to his purpose, in this disputation, unless it be to show the ground of man's rest at the same time; it might sufficiently satisfy any man that is willing to be guided by reason. Notwithstanding as we have taken notice of the main drift, at which the Apostle aims in this disputation, so it will not be amiss to consider the grounds, which the Apostle lays, for the raising of his argument: To prove then, that David threatens unbelievers to be shut out of heaven, which he here calls by the name of God's rest, he lays this for his ground, that this name of God's rest can be applied only to three things, the Sabbath, Canaan, and Heaven. Now these three being all members under one general head, and distinguished one from another, must needs have something common to them all, and something proper and peculiar, wherein they differ. That which is common to them all, is first, that they are Gods rests, that is, rests which God ordains for, and bestows upon men. Secondly, that they are therefore rests into which men may enter. The difference between these rests is, that two of them were possessed by men already, and one of them was yet to come. Now the Prophet David's words expressly mention a rest to come, and to conceive and affirm, that the Apostle building his argument upon this distinction, as it plainly appears he doth, should impertinently intent to bring in Gods resting in his own person, is to confound this distinction of rests, which the Apostle lays for the ground of his Argument, and by consequence his whole disputation that is built thereupon. To conclude, the Apostle not only lays down a distinction of the several kinds of Gods rests, in that dispute, Heb. 4. but farther in applying it to his purpose insists most strongly upon the opposition between the words in Gen. 2. and the words of David, Psal. 45. by which he makes it manifest, that David could not mean that rest of the Sabbath, that Moses speaks of, Gen. 2. For Heb. 4.3. thus he reasons: David speaks of a rest to come, but Moses speaks of a rest past, therefore David cannot mean the rest of the Sabbath of which Moses speaks, which was entered into so long before. And again, v. 5. he takes up the same opposition, in these words. And in this place (of David) again, If they shall enter: both in the 3. and 5. vers. the Apostle insists upon David's expressions [If they shall enter] which he shows cannot refer to the rest of the Sabbath which was entered into (as Moses relates) long before. Now wherein stands this opposition between the relation of Moses that [God rested] the seventh day, & David's intermination [they shall not enter?] there is no opposition between these two expressions, God hath entered, and, They shall not enter, but between these two, They have entered, and, They shall not enter, there is a manifest opposition; whereas therefore the Apostle presseth strongly this opposition, ver. 3. & ver. 5. it must be granted, that though he expresseth only Gods resting on the seventh day, yet he specially intends man's resting, which was grounded thereupon. Some amongst the opposites grant that the Apostle may in the 3. & 4. verses of Heb. 4. though he mention Gods resting too, as being instituted and grounded upon Gods resting upon the same day. But this (they say) was intended only indirectly and by consequence. Neither (say they) doth the Apostle limit Gods resting, and man's resting unto the same time, but mentions only God's rest, which was indeed from the foundation of the world, but not man's rest, which began only from the delivering of the Law by Moses. To this we answer, that it must needs be that man's resting is principally and directly intended in that place by the Apostle, although it be not expressly mentioned, & that Gods resting is only named as the ground of the institution of man's rest: so that when he affirmeth that God rested from the foundation of the world, he implies, that man rested with him at the same time; seeing (as we have showed) the whole weight of his Argument lies upon man's, and not upon Gods resting. And when he affirms that man had already entered into that rest, it was fit for him to assign the time when he entered into that rest, as he doth afterwards set down the time when he entered into the rest of Canaan: because the expressing of the time of entering into that rest, is that which gives most strength to his Argument. Besides, if man's resting upon the giving of the Law by Moses, were meant by the Apostle, it was easy for the Apostle to have named that time, as it was to name the other. But what may be the reason (may some say) why the Apostle in this place, principally intending and meaning man's resting on the Sabbath, mentions notwithstanding only Gods resting on the Sabbath day, but speaks not a word of man's resting on that day; and proves that out of Gen. 2.2. when he might as easily have proved the other out of the verse following? To this we answer, that the whole course of the Apostles dispute, shows evidently what he means. Secondly, we say that Gods rest sufficiently implies man's resting at the same time, as being the very ground and foundation upon which the rest of man on the Sabbath day was grounded. Thirdly, why the Holy Ghost was pleased rather to imply man's resting on the Sabbath day, under the phrase of Gods resting, then to express in plainer terms, we can no more give a reason, than we can tell why the same spirit of God sets down divers disputations in such broken expressions, that need the supply of many clauses to make up the sense clear and full, or why in other places of Scripture he shadows out many things, under obscure phrases, which might as easily have been expressed in clearer and plainer forms. SECT. II. Answer to the Arguments against the Institution of the Sabbath in Paradise. TO avoid the Institution of the Sabbath, recorded Gen. 2.3. Exceptions against this argument from Gen. 2. in express and plain terms, (and so distinctly related in that place, that any man may justly wonder, that any one endued with reason should oppose so clear an evidence) the opposites have invented strange interpretations of these words [Blessed and sanctified] which carry the Institution. 1. There is related only, what God did, not what he ordained. Some interpret them as relating an act of God, what he did, not as his command what he appointed men to do, as if the words signified no more but this, That God honoured and advanced the day by his resting thereon. This absurd interpretation the very letter of the text sufficiently and plainly confutes, which relates Gods resting, and his sanctifying that rest, Answer. as two distinct Acts, God's resting and sanctifying are related as two distinct acts. the one grounded on the other, vers. 3. That he sanctified the day, because he had rested therein. Besides, men, because they are most employed in secular affairs, are said to sanctify a day by leaving of their labours in secular things that they may spend their time in holy duties. And how can God sanctify a day by his act of resting? But how God can be said to sanctify one time above another; seeing he is holy in all his works, (Ps. 145.17.) who can imagine? Others interpret the words, Sanctified and Blessed, 2. Sanctified means that he decreed to do it only, as Jer. 1.5. to express, not what God did at present, but what he decreed then to act and do afterward, viz. when he gave his Law to his people by the hand of Moses, upon mount Sinai. And to give the better countenance to this interpretation they parallel it with another place, Jer. 1.5. where God tells Jeremiah, that he sanctified him before he came out of the womb. In which place, Sanctified, can signify no more, Answer. than he decreed to sanctify. Now to forbear all other exceptions against that parallel place in Jeremiah; Where doth Blessed, signify Decreed to bless? admit the word Sanctify, signify decree to sanctify, where doth the word Blessed signify decree to bless? But admit such an instance might be found for that also: Again it is taken so in one, proves not that it must be so in this. This were a mad form of reasoning. The words, Sanctified and Blessed, in one place signify, Decreed to sanctify and bless, where the circumstances of the Text admit other interpretations: therefore the same words, where they may have a better construction, according to their usual and proper signification, must be interpreted in a sense less proper and usual, though no necessity urge us thereunto. If such a liberty as this were admitted, we should never be able to draw any certain conclusion out of any place of Scripture whatsoever. A third sort there are, who acknowledge that these words, 3. It is related in Genesis by anticipation. Gen. 2.3. import an institution, but that is (say they) related in that place by way of anticipation, referring and pointing out unto us, a time when this was done more than 2400 years after, when the Law was given by Moses upon mount Sinai. Now this interpretation must suppose the whole third Verse, Gen. 2. to be inserted there by a Parenthesis, and then some clause must be added by way of supply, to make up some such sense as this: But what enforceth to admit an anticipation? This resting of God upon the seventh day, was the reason and ground of Gods sanctifying and blessing the seventh day, in the Law which God gave unto his people, by the hand of Moses upon mount Sinai. But first what incongruity with the scope of this place, or with any circumstances of the Text, in which this is related; or with any other place of Scripture, or with any principle of faith, enforceth us to allow such an anticipation in this place, as we are forced to admit in some other places; because we cannot otherwise find how they may agree, either the words with themselves, or with some other place of Scripture, without which necessity to admit anticipations were to confound all order of Scripture. For the countenancing of this anticipation, they say, that Moses (Gen. 2.) having mentioned God's rest (vers. 2.) upon the seventh day, had thereupon a fit occasion to point at the Law, which being given afterwards, It cannot be proved that the Law was given before Genesis was written. was grounded upon that rest of God, which is here related. To which we answer; First, this conceit supposeth, that which no man in the world shall be ever able to prove, that the book of Genesis was written by Moses after the giving of the Law (otherwise how could Moses in this place give a reason of that Law which was not then in being?) but it seems more probable (if conjectures may have any place in reasoning) that the book of Genesis, as it is placed first in order, The contrary seems more probable. so was first written. For it is manifest by Saint Stephen's words, Act. 7.25. that God had revealed himself to Moses before he went out of the land of Egypt into Midian, and had designed him to be the deliverer of his people. Again, that Moses, during his abode in Midian, had leisure enough to pen that history, it is evident in itself. Lastly, that the penning and reading of that history might be of singular use to stir up the children of Israel to go up out of Egypt to take possession of the land of Canaan in which their Fathers had been so long a time sojourners, and so blessed and advanced by God, that they were esteemed as Princes amongst those with whom they lived, especially God having so freely and fully given that land to them and their posterity, is so evident that no man can with any colour deny it. So that it must needs follow that in settling their anticipation upon such a supposition they build at the best upon a very uncertain ground. Besides, 2. The pointing at the Law in Genesis had been superfluous. it had been merely superfluous to have pointed at the ground of instituting the Sabbath in this place in Genesis, seeing it is clearly expressed in the body of the Law given by Moses. Now whosoever considereth, what brevity Moses useth in penning the history of the world, allowing but 6 Chapters to the setting out of an history of 1650 years, must needs judge it to be very improbable that he would lengthen it with needless and useless repetitions. Lastly, all that can be inferred on it, the fairest that are produced to countenance this feigned anticipation, proves no more but this, (if all were granted that they allege) that there may be an anticipation; but how will they prove that it must be? and that is it which it concerns them to make good, especially seeing there are so many strong, if not convincing arguments which prove the contrary, as we have showed already. Hitherto there appears (for aught that we see) no great occasion, Arguments against the giving of the Law of the Sabbath to Adam. or use at all of this pretended anticipation, Gen. 2.3. which notwithstanding we must be enforced to acknowledge, if it can be proved, that the Sabbath was not Instituted before the giving of the Law by Moses upon mount Sinai, or till the first intermission of the raining of Manna, which was not long before it. Wherefore they endeavour to prove that the Law neither was, nor could possibly be given to Adam in Paradise: This maintainers of that opinion labour to make good by three Arguments. First, 1. It was impossible for Adam to observe the Sabbath. that it were absurd to conceive that God would give Adam a law, which was impossible for him to observe. Secondly, that he should give him a law, 2. It was needless. which to him in the state of innocency, 3. The Patriarches till Moses his time never kept the Sabbath. was altogether needless and superfluous. Thirdly, they insist strongly upon this, that if God had given Adam such a law at that time, then had the Patriarches been bound to the observation of that law. Now (say they) if the Patriarches had been bound to the observation of that law, they had certainly kept it: but that neither all or any of them observed any such, is manifest by the history of their lives written by Moses, wherein there is no mention of any such thing. For the first of these three arguments, which is, Answer to the first. that it was impossible for Adam in Paradise to keep a Sabbath, they reason thus: The Sabbath (say they) was appointed for the public worship of God, 1. That supposeth public worship to be the whole duty of the Sabbath. as all men must needs acknowledge: But Adam and his wife could not make a public assembly, nor consequently worship God publicly, nor by the same observe a Sabbath according to the Law. To this we answer in the First place, Though public worship be the principal, yet it is not the sole duty of the Sabbath. Honouring God, forbearing to do ones own ways, or to find his own pleasure, or to speak ones own words are duties of such an holy day of Rest, as God delights in, Isa. 58.13. as well as public worship. And the Fourth Commandment, which sets apart an whole day unto the Lord entirely, and commands therein a total cessation from all our employments in our ordinary calling, makes it evident. The sequestering of ourselves from our ordinary secular affairs for religious duties is the full scope of that fourth Commandment, which if a single person shut out by sickness, or any other casual accident from public Assemblies perform, he keeps an acceptable Sabbath unto God, though he cannot join with the Congregation in the duties of public worship. Again, why may not two persons where there are no more, 2. Two, where no more are, may be esteemed a public assembly. be esteemed to be a public Assembly? It is clear that our Saviour esteems the meeting of two or three for prayer a gathering together, Mat. 18.20. And then it's plain that Adam and Eve, meeting together in Paradise, and employing the whole day in prayer and other holy, and religious exercises, may in a true and proper sense be said to worship publicly: so that in this argument brought against possibility of keeping a Sabbath by Adam and Eve in Paradise, 3. It is no good argument, Adam could not then keep the Sabbath, therefore he had no Law for it. the propositions are both faulty. Besides, this is no good argument, Adam and Eve could not at that present keep a Sabbath, therefore they had no Law given them by God to command it. The fifth Commandment prescribing the duties of Parents to their Children, is questionless a Law of nature, shall we say that this Law was not at the least written in Adam's heart from the beginning, because he had then no child? We think it wisdom to make laws for wars in time of Peace, although there can be no execution of them for the present. The Next Argument against the Institution of the Sabbath in Paradise, Answer to the second. is, that then Adam needed no Sabbath, neither for his body, nor for his mind. For his body (they say) he needed no Sabbath, because that he being exercised in no painful or toilsome labour, but exercised only in such work as might be accounted rather a recreation then a labour, needed no rest at all or refreshing of his body thereby. 1. Ease by rest, though it be a consequent, is not the scope of the Sabbath. To this we answer, that the ease of man, and beast from labour, although it be a consequent of the rest of the Sabbath, yet was it never the scope of it, seeing the moderation of labour belongs properly to the same commandment, which enjoins labour, that is, unto the Eight, as the Apostle also interprets it, Eph. 4.28. The Fourth Commandment forbids labour indeed, but not so much for mercy, as for Piety, nor so much for easing of the toil of the body, as for the preventing of the distraction of the mind by labour, seeing we know the body cannot labour, but the mind must needs be more or less employed withal, which therefore at that time cannot so freely be wholly exercised in Spiritual duties, as it ought. So that Adam might have use of a Sabbath in Paradise, although he needed it not for the ease of his body. 2. Adam might make use of the Sabbath in respect of his mind. Yea, but (say they) Adam much less needed a Sabbath in respect of his mind, than he did in respect of his body, because his mind in that state of Innocency being continually filled with heavenly thoughts, he could not choose but keep a perpetual Sabbath. To this Objection we have answered in part already, that the Sabbath requires of us not only the filling of the mind with heavenly Meditations, but besides a total sequestration of the whole man to the exercise of all holy duties; forbidding us to find our own pleasure, or our own ways, Isa. 58.13. that is, take up any employment either of body, or mind, about any of those affairs which may properly becalled our own, such as are all our secular affairs. Now although Adam in Paradise had not in that ease and pleasure of his in keeping the Garden, his mind so wholly taken up with that business, as ours are now in our more toilsome works; yet it must needs be and was his duty too to attend, and to have his mind exercised in the thoughts of those things that he took in hand, which on the Sabbath ought to be wholly laid aside. In one word, Adam was and ought on other days to be wholly heavenly minded in the use of earthly things, but on the Sabbath day, he was to be wholly heavenly minded in the use of heavenly things. All then that can be made good in this parcular is only this, that Adam in some respects less needed a Sabbath than we do, whence cannot possibly be inferred that he therefore needed none at all; nay, upon the same ground it will follow, that because he being riper in knowledge, stronger in faith, and more quickened and fervent in affection, less needed the Sacraments, or other like helps as we do, it was not fit for him to have any Sacrament at all. As well as of the Sacraments, etc. Rather we may conclude, that because Adam infinitely excelled us in all these abilities, therefore, though he less needed, yet he was more fit to keep a Sabbath than we are, having more leisure, and being more heavenly minded than we are. All this while we speak of the Sabbath as if it were given to man only for his own good, whereas the principal scope of it is the honouring of God, which was Adam duty as well as ours: So that in respect of the principal end of the Sabbath Adam needed that Law for the observation thereof, as well as we. In the last place it is urged that if the Sabbath had been instituted in Paradise, Answer to the third. then had the Patriarches been bound to the observation of it, and had certainly observed it. Now that the Patriarches did not observe it, it is evident (say they) because we find no mention, upon record, of the observation thereof by any of them either before, or after the Flood, till Exod. 16. immediately before the giving of the Law. We answer, that if they can make it appear that none of the Patriarches did observe the Sabbath, we will be willing to grant them that they had no Law that bond them to any such observation: But it will be a very hard matter to make that appear by any convincing argument. Yes, (say they) if they had observed it there would have been left some record of it by Moses, who wrote their lives; as (say they) he hath left us instances of their observing of the other Nine Commandments, but for their observation of the Sabbath day he makes not so much as the least mention at all. To this we answer divers things. First, 1. It follows not; we have no recording of the Patriarches observing the Sabbath, therefore they observed it not. we except against this form of arguing from Negative authority, which according to the sentence of Logicians proves nothing at all; and hereof, though we might give other instances, we will content ourselves with one only concerning the point which we have in hand. In all the Books of joshua, judges, Ruth, For 550 years after Moses we have no record of keeping the Sabbath. the two books of Samuel, and the first book of Kings, (containing the history of the Church, for 550. years, and written much more largely than the books of Genesis, and the beginning of Exodus) we find not upon record so much as the very name of the Sabbath; shall we therefore conclude from thence that the holy men of those times, especially joshua, Samuel, and David, kept not the Sabbath, when we know they had a Law that bond them thereunto? and yet we have instances enough out of the same books of their keeping of the other nine Commandments. It will not be sufficient to except against the instance produced by us, that we know these holy men kept the Sabbath, though there be no record of their keeping of it, because we are sure that they had a Law, that bound them to keep it, but the Patriarches had no such law; this I say is no just exception against our instance, for it is to beg the point in question. All that they can gain by this Allegation is, that it is not so certain that the Patriarches kept the Sabbath, because it is not so certain that they had a Law that bond them to observe it. Now this is a wild form of arguing. It is not certain, (though we prove it is) or at least not so certain that the Patriarches had a Law that bond them to keep the Sabbath, therefore it is certain that they kept it not. As for that colour that they make use of for the strengthening of their exception against our instance, that Moses records the Patriarches keeping of the other nine Commandments: It were enough that we have said already, that we have the like evidences in the books of joshua, Objection judges, etc.. of those holy men's keeping of the other nine Commandments. We have records of the Patriarches keeping the other nine Commandments. But to give a fuller answer, I conceive they will not say, that in the book of Genesis, there be instances of the Patriarches observing of every duty required and prescribed in those Nine Commandments, Answer. but will name us some duties only which they performed in obedience to every one of them. Not of all the duties of all those nine. 4. And we have records of the Patriarches public worship. And we say that we find instances of the Patriarches observing of the Fourth Commandment, for we read that they worshipped God publicly, Gen. 4.26. chap. 12.8. (which that phrase of calling upon the name of the Lord implies, as I conceive they themselves will not deny.) And I am sure they acknowledge that public worship is a duty of the Sabbath. But hereunto they will reply, that the performing of this public worship proves not the observation of the Sabbath, or seventh day for that worship. To which we answer: that using of public worship necessarily supposeth a time, a fit time, and a time of Rest for that worship, for so much themselves acknowledge to be of the Law of Nature, And it is probable on the seventh day. Add hereunto what is recorded of the sending out of Noah's dove just at the distance of seven days, Gen. 8.10, 12. Surely this could not be done casually that they should accidentally light just upon the distance of seven days, so many times together: If then it were done purposely, why was that number chosen above all others? was there any mysterious holiness in that number? If conjectures might take place, we might with great probability conceive that Noah and his children had upon those days dedicated to his worship been suing for peace, and sent out to see whether there might be any tidings of a comfortable answer to their prayers. These I confess are no infallibly-concluding arguments to prove the Patriarches observation of the Sabbath, or seventh day, but seeing it is possible, nay more, very probable, that Moses in this relation points at some such thing, it is enough to overthrow the opposites conclusion which must be this; That it is certain that Moses makes no mention of the Patriarches observation of the seventh or Sabbath day. Secondly, we answer that the place, Exod. 16.23. 2. It appears Exod. 16.23. that the Sabbath was known before the Law was given. proves evidently that the observation of the Sabbath was a thing sufficiently known to the children of Israel before the Law was delivered unto them upon Mount Sinai. For when the Elders of Jsrael wondering that the people had gathered twice so much Manna on the sixth day, as they had done each of the five days going before, come to Moses to inquire of him what the reason of that strange event might be, ver. 22. he answers them presently, To morrow is the holy Sabbath of the Lord, etc. which is all one as if he had said (as he doth afterwards in express terms, ver. 29.) that the Lord gave them on the sixth day a sufficient portion of bread for two days, that no man might break the rest of the Sabbath, by going out to gather food upon that day. In that place you see Moses speaks of the Sabbath as of a thing which the children of Israel well knew beforehand, (or else he had spoken Parables to them in naming a day, and referring the into an Ordinance of which they had never heard before) yea neither the Elders nor any of the people so much as inquire of Moses, what he meant by that name of a Sabbath, as they would have done, if the name had been new unto them, but depart satisfied with Moses his answer, without any farther scruple or enquiry. Besides, the Lord by Moses rebuking those that contrary to God's Commandment went out to seek food on the Sabbath day, expresseth himself to them in this manner: How long will ye refuse to keep my Commandments, and my Laws? implying that this was a continued breach of the Sabbath, as well as of other Laws of God. By all those circumstances laid together, and duly weighed, it will appear that the observation of the Rest of the Sabbath, was well known to the Church of God, by a long continued Law, delivered from hand to hand to posterity, although in process of time, much disused and neglected by men in the course of their practice, especially in the Egyptian bondage. To elude the force of this Argument, Objection. 16 The Sabbath was not instituted till Exod. 16. And upon occasion of a double miracle. 1. The giving of a double portion of Manna on the sixth day. 2. And preserving it uncorrupted till the next day. there are that affirm that Moses, Exod. 16. mentions not the Sabbath as a thing formerly known, but delivers it at that time as a new Ordinance from God himself, instituted by him by occasion of giving them a double portion of Manna upon the sixth day, and consequently, being a Commandment than first given, it was impossible to be known before. Thus they make this declaration of Moses, Exod. 16.23. to be the first institution of the Sabbath, whereunto (they say) God prepares the people by a double miracle. The First, the giving a double portion of Manna on the sixth day: The Second, the preserving of that Manna, which was left on the sixth day, uncorrupted, that it might serve them for food on the seventh day, whereas upon other days that which was reserved and kept till the next morning stanck, and was full of worms, Exod. 16.20. And besides the words [To morrow shall be the Sabbath] carry the form of an institution. And that it may carry the full form of an Institution, they render that clause, ver. 23. not as we do, To morrow is the Sabbath of the Lord, but as it best suits with their own purpose, To morrow shall be the Sabbath of the Lord, that the whole sentence joined together in this form, [This is that which the Lord hath said, to morrow shall be the Rest of the holy Sabbath unto the Lord] may carry with it the complete form of an Institution. To begin, Answer. 17 first, with the double miracle; the former of them which was the giving of a double portion of Manna on the sixth day, 1. The first miracle 1. Perhaps was none at all. may be questioned, whether it were a miracle or no, it is out of question that the stinting of the gathering of Manna upon the other days, was by the melting of it through the heat of the Sun, ver. 21. Now if it were longer before the heat of the Sun did break out upon the sixth day, and by that means they had more time for the gathering of their Manna upon that day than they had upon other days, what miracle was that, that the same persons in a longer time gathered twice so much, as they had done in a shorter time before? 2. If it were, it honoured the sixth day, not the seventh. Besides, if it should be esteemed a miracle, it honoured the sixth day on which it happened, and not the seventh day which succeeded it. 2. The second was certainly no miracle at all. The second pretended miracle was questionless none at all. For Manna being so pure a food might easily without a miracle be kept uncorrupted a day and an half, as our ordinary provisions are preserved much longer without any corruption at all. Nay rather the corrupting of that food so suddenly-upon other days, that being sweet at night it should not only stink, but be full of worms too by the next morning, seems, if any thing to be miraculous. As for the formality of the words of this pretended institution, which they make out of them by translating them according to their own fantasy. First, the Original no more favours their interpretation than ours; 3. The words in the Original are only [to morrow the Sabbath] without [is, or, shall be.] the words translated exactly are these; To morrow the Sabbath of the Lord, without is, or shall be. Secondly, the context, if it be well examined, seems rather to favour our, than their interpretation: neither can it be proved, that there lies any command at all in that clause, which they take for the institution, And are a reason, not acommand. which seems more probably to be a reason of the command itself. It is true, the clause prefixed, gives notice of a command to follow, but of what Commandment? Not of any command expressed in the clause immediately following, but of that which comes after: Bake that which ye will bake, etc. Which is indeed an express command, & seems to be the only direction given by Moses from God to the Elders, the former words expressing only the reason of that which they enquired after, why God had given them a double portion of Manna on the sixth day. Namely, because he would not have the Rest of the holy Sabbath, violated by gathering of Manna upon the seventh day. To examine things somewhat more distinctly. First, we have instructions given by God unto Moses, and appointed to be delivered by him unto the people, containing a promise of giving them Quails and Manna, and of Manna a double portion on the sixth day, Reasons why those words. Exod. 16.23. can be no institution of the Sabbath. that they might not be put to the labour of gathering any upon the seventh day, and withal a direction to prepare that overplus which they should gather, that it might serve for provision for the day following; but in these instructions which God gives to Moses, there is not a word of the Sabbath, 1. God mentions not the Sabbath in his directions to Moses. but only upon the by. Again, in Moses his directions which he gives unto the people from God, all that he commands them is concerning Manna, the Sabbath is mentioned only occasionally. If God had minded to give this charge to Moses to deliver this Law for the observation thereof to his people, he would not have given him such exact rules concerning the use of Manna, and passed over the Sabbath almost in silence. But it appears plainly that only the direction of God concerning Manna, and the use thereof, was that new Commandment which he was to deliver to the people, and therefore is fully and clearly expressed, whereas the Sabbath as being mentioned by him occasionally is passed over in few words. Again, for three reasons we cannot conceive that in this Exod. 16. there is any institution of the Sabbath at all. For, first, 2. There happened at that time no memorable event to ground an institution. here is no ground of instituting a festival day, seeing that must needs be some memorable event which dignifies that day, that is to be consecrated above other days, which is a rule which God and the Church, and even heathen men by the light of nature guided themselves by. Secondly, here is no convocation of the people, 3. The people are not convened as they ought to have been to receive this law. who ought to have been assembled to hear that law that they must all obey, as they were not only Exod. 20. when God himself delivered them the moral law upon mount Sinai, but also when Moses his servant delivers unto them from God the Ceremonial and Judicial Laws, Exod. 34.32. & 35.1. whereas here we find only a meeting of the Elders, But only the Elders, and that occasionally only. and that too occasionally, not by the call of Moses, but their voluntary recourse to him, to inquire the reason why the people had gathered a double portion of Manna on the sixth day, and what should be done with it. Thirdly, 4. Here is no direction for the observation of this new feast. here is no direction for the observation of this new feast, and without it the law is not only imperfect, but in effect no law at all: Whereas there is a full direction for the use of their double portion of Manna, which makes it evident that the ordering of their Manna must needs be the only charge which the Lord sent by Moses to the people. Others therefore there are who go not so far as to plead for the institution of the Sabbath in this Exod. 16. Objection. 21 Though the words amounted to an institution, yet they are a preparation to a following institution. but will have these words of Moses to be only in the nature of a preparation to an institution which was to follow. To this also we answer; First, that this opinion is pressed with the same difficulties that the former is, if things be duly weighed. Answer. 1. The same reasons are against that too. 2. There is no like instance in giving any other law. 3. What needs it? 4. Why is this ground omitted in the fourth Commandment? Secondly, let them but give us one instance of any such kind of preparation used before the giving of any other law. Thirdly, let them show us what need there is of any such preparation at all, when the people were almost immediately after to be prepared in so solemn a manner for the receiving of that and the rest of the laws. Lastly, if the giving of a double portion of Manna on the sixth day, or the ceasing of Manna on the seventh, were such great means to win credit to this new Sabbath, how is it that neither the one nor other is so much as once mentioned in that whole fourth Commandment wherein notwithstanding, is so fully and largely laid down the ground of the institution of that law, especially, this mercy being so new and fresh in memory, whereas God in the fourth Commandment goes back to the beginning of the world to seek out another and firmer foundation of instituting the Sabbath, without mentioning of this at all. Thus when all circumstances are duly weighed, it will easily appear to any not forestalled by prejudice, that in this Exod. 16. Moses speaks of the Sabbath to the Elders of Israël, Whence it appears that Moses mentions the Sabbath to the Elders, Exod. 16.23. as a thing known. as of a thing well known unto them beforehand, and by consequent which the Jews were wel-acquainted with before the Law was given to Moses on mount Sinai, whereupon it must needs follow, that they received it from the Patriarches, delivered from hand to hand as other truths and laws of God were, and consequently by that the Patriarches in their generations observed the Sabbath, although their observation thereof be not left upon record by Moses, whose task was not to write a diary of the Father's lives, but to leave to posterity the remembrance of the most memorable examples both of their actions, and of the events that befell them, both for God's honour and our instruction. SECT. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandment. IF this principle (which will at last appear to be an undoubted truth) were generally received and acknowledged, that the whole Decalogue is moral, and consequently immutable; this question concerning the morality of the Sabbath were at an end. Now the general opinion wherewith most men are possessed (but without any firm ground, either out of reason, or Scripture) that it must needs be granted, that there is something ceremonial in the fourth Commandment, either the set day, or the strict rest of the Sabbath, or both, hath been a great occasion of begetting and cherishing this error, that there is something mutable in the Decalogue, and consequently that it is neither moral nor perpetual. If therefore upon a due and thorough examination of all the several clauses and expressions which we meet with in the fourth Commandment, we can make it appear that there is nothing in that fourth Commandment that is any way ceremonial, and therefore mutable; we shall remove a great scruple which hath long troubled the minds of many men, divers of them much esteemed both for their learning and piety. Before we begin to take this task in hand, it will be needful to premise this one thing by way of caution, That in this case we are not bound to prove that the phrases and expressions which we meet withal in this Commandment, The words of of the fourth Commandment in a fair construction enjoin nothing ceremonial neither in the day nor rest: can have no other sense then that in which we take them. It will be sufficient for us to make it appear that according to the usual course of grammatical construction, and without any incoherence or incongruity with other parts of the law, they may be taken in such a sense as we give them. For if we can but make this appear, that our construction of the words is as fair and proper as any other that is given by others, the consequent of establishing the immutability of the Decalogue is of that weight, that I conceive any man of two probable interpretations will be willing to embrace that which most makes for the establishing of the moral law. Which is as much as needs to be proved. It must therefore be our care to make it appear that the sense, which we give of the words of this law, may stand according to a fair and usual manner of grammatical construction, and those that will oppose us, must prove on the other side that it cannot stand. That we may proceed methodically in the interpretation of the Commandment, we must, first, inquire what the scope is at which it aims. The appointing of a day of rest cannot be the scope of the fourth Commandment. For all Laws being rules directed to some end proposed, cannot so well be interpreted any way, as by the end unto which they are directed. Now the appointing of a day of rest, cannot possibly be the last scope of this Commandment, seeing we know rest from labour is enjoined to give us freedom for holy duties, and the exercising of ourselves therein, But of rest for holy duties, which consequently must be the principal thing intended in the fourth Commandment. But than it will be questioned, to what kind of holy duties this day is consecrated. For there are many that imagine that God hath set it apart only for duties of public worship. Public and private. But this opinion seems not to agree with the letter of the Law, which in express terms gives the whole day unto the Lord, for his own immediate service in religious worship. Now we know public worship takes not up the whole day. It must needs be granted therefore, the Lord appointed that day of holy rest for the performance of something more unto God then public worship, and so much is expressly affirmed, Isa. 58.13. where we are forbidden to find our own pleasure, or speak our own words upon that day, which, as all men must acknowledge, must needs extend to the ordering of our carriage in private, as well as in public, so that the setting apart of a whole day of rest unto God, for his public, and private worship, seems to be the full scope of this fourth Commandment. Next to the scope of this Law, 3 Parts of the fourth Commandment, the 1. Sum. 2. Explication. 3. Reason. we are to consider advisedly the frame and composure of it, and therein we are first to take notice of the principal parts of the Law, which we shall find to be three. First, we have laid down unto us the sum of the Law, Exod. 20.8: Secondly, we have the explication of that sum, ver. 9 Thirdly, we have the reason of all, v. 11. Each of these two first parts contain three heads of duties pointed out in the sum, and opened and unfolded in the explication, and confirmed in the reason of the Law. The first duty is Preparation, intimated in the word Remember: The second, the Sequestration from ordinary employments, implied in the word Sabbath. The third is, Sanctification of that rest, expressed in the phrase, to keep it holy. All these are explained in their order. Our Preparation must be by the dispatch of all our Secular affairs in six days: Our rest must be a cessation by all persons from our usual labours and employments in secular affairs. The Sanctification of our rest, must be by employing ourselves in holy duties. The confirmation of all follows in the reason of the Law; of Preparation and rest from Gods own Act of Creating the world in six days, and ceasing from his work on the seventh, and the Sanctifying of that rest from God's Commandment, and ordaining the seventh day to be a day of rest unto us for ever. Now wherein the strength of that Confirmation lies, will be the main point in question, of which hereafter. To come now to the Explication of the words and phrases in this Commandment. The first word in the sum of this Law, Remember, is diversely interpreted, some conceive that it implies the importance of the duty commanded, as that word is used many times to intimate some matter of special observation, as Deut. 9.7. Others there are that think it points at the Antiquity of that Law, given many ages before, and therefore to be called afresh to mind, as the Psalmist saith, he will remember the works of the Lord, his wonders of old, Psal. 177.11. and 143.5. and withal some conceive that he taxeth the people's forgetfulness of that Law, and neglect of the observation of it in the time of their bondage in Egypt. Some or all of these senses may be implied in this word Remember, but beyond all these we may probably conceive that it may import. Remember implies [Think upon, and by dispatching of thy business, provide for the Sabbath] Think upon, and accordingly beforehand provide for the observation of this holy rest by dispatching of all the works of thy calling, that nothing may be undone, which providence and diligence might prevent, that might hinder thy rest on the seventh day. As for those which conceive that in this Law labour upon the six days is commanded, as well as rest upon the seventh, they are much mistaken. The precept for labour is delivered in the eight Commandment, as the Apostle interprets that Law, Eph. 4.28. In this place is commanded the dispatch of our secular affairs before the Sabbath, whether it be done in six days or fewer it is not material, as to this Law. The next term to be explained, Sabbath is a day of rest, which only, and not seventh, is expressed in sum and conclusion of the Commandment. is the name of the Sabbath or day of rest, and easing from labour, (as that word properly signifies) which is repeated again in the conclusion of the Commandment. And it is not to be passed by without observation, that whereas the old Sabbath from the beginning till Christ came was the seventh day, or last of the week, and both in the explanation, and reason of the Commandment is appointed to be one of the seven, yet God mentions not the name of seven either in the Sum or in the Conclusion of the Commandment. We have therefore reason to conceive that seeing God in this Law was to prescribe something of the Law of Nature, The day of rest being of the law of nature, & the set day of positive institution. which is the appointing of a day of holy Rest to be consecrated unto God for his worship, which the very light of nature teacheth, and in the explanation and reason of the Law, to add something which is of positive Institution, namely, the proportion of the time, and the set day wherein this rest was to be observed, he first settles that which is of the Law of nature, and afterwards establisheth that which is Positive. God purposely makes choice of such fit expressions (especially in his Law, in which he is most exact) as may best acquaint us with his mind. Wherefore seeing this is a fit Method to be observed by him, and seeing the composure of this Law agrees with it, we have reason to conclude that the Lord himself intended it in this place. The last phrase in the sum of this Commandment remains, which is, To keep it holy. To keep holy, is to employ the day in holy duties of Gods immediate worship. Now to keep a day holy, is to employ it in holy actions, directed to the immediate service and worship of God in the use of such ordinances as he hath left unto his Church, and to pass our time therein in holy speeches and meditations. Actions may be holy, either in the manner of doing them, as when we perform duties either to God or men in obedience to Gods will, in a reverend and holy fear of his name, in thankfulness for mercies received, and for the advancement of his glory, which ought to be our main scope in all things, 1 Cor. 10.31. And so we are redeemed out of the hands of our enemies, that we might serve him in holiness all the days of our lives: as Zachary tells us, Luke 1.75. which reacheth to all our ways and actions. Or else actions are holy besides in the matter or subject of them, In meditations, conferences, prayer, hearing, reading, etc. as divine meditations, conferences, prayers, reading, or hearing God's word etc. These duties or the most part of them must have a place in our daily employments, but must be so our whole work upon the Sabbath day, as the works of our ordinary callings ought to be on the other six days. This then is the brief sum of the law: after which there follows a larger explication thereof, describing more fully and clearly what God means by that day which he calls the Sabbath, what manner of rest it must be, and within what compass and revolution of time it must be observed; In the explication is assigned the proportion of time for this rest, a day of seven. namely, that it must be one day in seven, or one day in every week. And in the limiting and assigning of that proportion of time, that he may show unto us at once, not only the meaning, but also the equity of this Law, he makes a distribution of the week into seven parts, whereof he allows unto us six for our ordinary labours and employments in our several callings, and contents himself with the seventh day only, which he appoints to be a day of holy rest for his own immediate worship, which is notwithstanding not a day lost unto us, but indeed a day of blessings, a day of thriving in grace, and a day of enjoying an holy Communion with our God, and rejoicing in him; a day of enjoying heaven upon earth, if it be observed as it ought to be. To take up the words themselves in order as they lie before us, Six days allowed for labour, whether the six first, or last, is not expressed. it follows [six day's shalt thou labour,] which six days those days of labour shall be he expresseth not, whether the six first, or the six last, but speaking indefinitely he leaves the words to be understood indefinitely: Questionless the main thing that he prescribes in this explication is the proportion of time to be set apart for this holy rest, the order to be observed therein he sets down afterwards, in the reason of the Commandment, wherein he leaves a rule to direct us which of the seven days we are to set apart for this holy rest: But in this explication the chiefest thing that God sets before us is the equity of reserving this proportion of time, that is, In this proportion of time the equity of the Law appears. one day of seven, for his own worship, which will be sufficient for that use, and yet lee ves sufficient time for the dispatch of our own affairs. Day here is a natural day, such as the other six are. By a Day he means a natural day consisting of four and twenty hours, which is the seventh part of the week. Shalt, is as much as Mayest, a word rather of permission then command; God in this place having no purpose to order any thing concerning our secular affairs farther, than they have relation to his own worships and to the making way for the better observation of this holy day of rest. It follows, And do all thy work, in which, if in any clause of this Law, Do all thy work, is, dispatch thy work that thou mayst be free to keep the Sabbath. lies the force of a command, but that command is not so much to require us to labour, as by labour to dispatch all the business of our secular employments, leaving no needful thing undone, that by care and diligence might have been finished in the six day's precedent, the neglect whereof might be an occasion of violating the rest of the Sabbath. Our works are the works of our secular callings, excluding businesses which our callings lay not upon us. By all our work he means all the work that our particular callings lay upon us, in which God hath placed us, and which alone are properly called our own works. So that by this clause he excludes all business that cannot properly be called our own, as not imposed on us by God in the callings assigned us by him, and by consequent prohibits intermeddling with unnecessary business, Three things laid before us in this explication. 1 A command to dispatch our works. 2 A promise implied that we shall be able to do it. 3. The manifestation of the equity of this Law. and overlading ourselves with many employments which may be more than six day's labour can dispatch. So that in this clause we have three things laid before us. First, a direction or command expressed to dispatch our works in six days: Secondly, we have a promise implied, that by God's prospering hand assisting us we shall be able to compass our works; for he saith we shall do, etc. a word that includes a promise, as well as it expresseth a command. Thirdly, we have God's equity in the command, who requires no more time of us, than we may spare without prejudice, God then having allowed us a sufficient proportion of time for our own employments, in the next place takes order for his own worship, in the words following. But the seventh day, etc. Seventh is an ordinate number signitying one of seven. Now the word Seventh being indeed an ordinate number, may either signify one in seven. and so note out only the proportion of time which God reserves to himself, (as the tenth part of an Ephah, Exod. 16.16. and the third part of an Hin, Numb. 15.6, 7. signify no more but such a proportion of either measure.) Or it may note the seventh in order, (as when David is named the seventh Son of Jesse, 1 Chro. 2.15. we are to understand the last & youngest of seven) & in this sense our opposites generally take it in this place; but in whether of the senses it must be taken here, we are now to examine, the determination of this point being of great importance to guide us aright in the interpretation of this Commandment. Objection 1 Those who take Seventh in this place, Ha' prefixed before Seventh notes a particular day. for the seventh in order, or the last of seven, strengthen their opinion with a double reason. First, (say they) here is Ha' Notificative, prefixed before Shebigni, Answer. of purpose to point out a particular day, Ha' doth not always notify. 2. Where it doth, it points out things by their eminency as well as by their particularity. of purpose to point out a particular day, as that particule usual restrains an indefinite signification to a particular. To this we answer. First, though this particle ha' do often notify or put an Emphasis to the word to which it is prefixed, yet very often it hath no notification nor Emphasis at all. Secondly, when it does notify it notes out things by their eminency as well as by their particularity: as if we should translate it in English, That seventh day; why may it not signify that eminent Seventh day, Objection 2 as well as that particular seventh day? Ha' added to a Numeral notes always a particular. Yea, (they reply) but Ha' added to a Numeral notes always a particular of that number. We answer, divers instances may be given to the contrary where ha' prefixed to a Numeral notes nothing at all. Answer. Not always▪ Instances to the contrary. The four branches of the River of Paradise, are reckoned up by the names of, first, second, third, and fourth, Gen. 2.11.13, 14. where ha' is prefixed to them all, yet signifies indefinitely without Emphasis, or respect to order. The Pillars in the Temple, Jachim, and Boaz, are numbered the first, and second, 1 King 7.16. and have ha' prefixed, yet signify no more but one, and the other, without reference to order. josephs' brethren answer him concerning themselves and their brethren, One is not; the particle ba, which is prefixed notes not which of their brethren, whether eldest, or second, or sixth, or eleventh it was that was not. But suppose ha', Objection. 13 in this place notifies a particular, why may it not note a partibular in proportion as well as in order? Seventh in the reason of the Commandment implies seventh in order, therefore it is so to be understood here. The Second reason, which they bring to prove that Seventh in this place, must necessarily signify seventh in order, or the last of seven, is this. The same seventh day, (say they) must be meant in this place in the explication of the Commandment, which is meant afterwards in the confirmation of it. But in that confirmation the seventh day mentioned is the last of seven, therefore it must be so taken here. Answer. To this we answer, It will appear when we come to the reason that it is not so taken there. that admitting that the term seventh is so taken in the next verse, that proves not that it is so to be taken here, unless it be manifest withal that the force of the reason of the Commandment lies in the taking of the term Seventh in that sense; which will appear to be otherwise, for we shall show that the strength of the confirmation of the argument lies in the term Seventh taken indefinitely, not taken particularly, that is, for seventh in proportion, not for seventh in order. All words and phrases used in Arguments are not argumentative, All terms in an argument, are not ●rgumenttaive. some of them serve only to fill up the sense, but prove nothing at all. As for example, Moses, Deut. 4.15, 16. to dissuade the people from making any resemblance of God, reasons in this manner. Some are added to fill up the sense only, and have no force of reason in them. You saw no manner of similitude when the Lord spoke unto you in Horeb, out of the midst of the fire, take heed therefore lest you corrupt yourselves. In this argument the naming of the place where, and the fire in which God appeared to his people, only fill up the narration, the whole force of the argument lies in this, that because they saw no similitude, therefore they should make none: So it is in Gods mentioning his Rest on the seventh day. In this Commandement which we have before us, Gods manifesting of the perfecting of the world's Creation by his resting on the seventh day, could not be clearly expressed without mentioning the day in which he rested, which was indeed the seventh day from the Creation, but the Lord proves nothing from the order but from the proportion of the time wherein he rested. In arguing, the terms of the proporsion to be proved, must (where there is any Ambiguity) interpret the terms of the argument, because the argument is brought for the proporsition to be proved, not the proposition for the argument. The proposition to be proved then being that one day in seven must be consecrated unto God, and the arguments brought to prove it, being taken from Gods resting one day in seven: although that happened to be the last of the seven days, yet the proportion of the time of rest, being the only thing intended to be proved, is the only thing to be respected both in the argument, and in the terms wherein it is expressed. So then hitherto we see no reason why the term Seventh in the explication of the Commandment may not be taken indefinitely for one in seven, as well as particularly and strictly for the last in seven. Yea, if all circumstances be duly weighed, the taking of the term Seventh indefinitely best suits with the principal scope which God aims at in this Law, and with the coherence of the Text. The strongest of those arguments which evince this truth it will be most convenient to forbear till hereafter. In the mean time we may take notice of this by the way, that the very clause precedent to these words directs us to take the term Seventh in this place indefinitely, The allowing of six days for labour indefinitely directs to take the seventh indefinitely. as pointing only at the proportion, and not all at the order of the time, wherein we are to rest. First, this is evident and unquestionable, that God dividing the whole week into seven parts, allows unto us six days for the dispatch of our business in our secular affairs, and reserves the seventh for himself for his own worship. In the next place it is as clear, that as the six days allowed for labour are to be taken, so we must take the seventh which is set apart for this holy Rest. Now that these six days allowed unto us for our labour are to be taken indefinitely, and to be respected only according to the proportion of the time, I conceive no man with any colour of reason can deny, seeing the main thing that God insists on, and labours to clear unto us, is, that six days are sufficient for the dispatch of our secular affairs. Now if the proportion of time be all that God respects in the six days of labour, than the proportion of time must needs be all that God can intent in the seventh day, which he sets apart for a day of rest. The next clause in the Law follows, Is the Sabbath of the Lord thy God, that is, Sabbath of the Lord thy God; that is, consecrated, and dedicated to him. a day of holy rest consecrated to the Lord thy God. Now things are said to be Gods for the peculiar interest that he hath in them, whether by Creation, as Psal. 100.3. He made us, and therefore we are his people; By redemption or purchase, so the children of Israel God challengeth to be his own, because he had bought them, Isa. 43.1. By deputation or designation, as Christ is called God's king, Psal. 2.6. and David a Type of Christ, Psal. 89.19, 20. Or by advancing or honouring, so a day may be called Gods, because he hath advanced or honoured it above other days, Psal. 118.24. Or lastly, by consecration and dedication to God; so the Priests are the Lords, Levit. 20.26. the tithes, vessels, etc. the Lords, for his service. Now in both these latter respects, the day of holy rest is the Lords day, as he calls it, his Sabbath, Exod. 31.13. Both because his works have advanced that above any other day; and besides, because upon that ground it is consecrated to him and set apart for his service. To restrain men from violating of the holy rest of the Sabbath, it is sufficient that it is the Lords, but to make a deeper impression of it upon men's hearts, he thought fit to add, The Lord thy God, a dreadful name to his people, Deut. 28.58. This foundation being laid, that the Sabbath is the Lords, No manner of works, that is, of thy calling, not excluding, he hath a sufficient ground to take upon him to dispose of it, and therefore in the next ensuing clause, strictly enjoins, In it thou shalt do no manner of work, he means none of the works mentioned before, properly called our own works, 1. Works about God's service. or works of our particular callings. As for works about God's service, such as were those about the service of the Tabernacle, justified by our Saviour, Mat. 12.5. Works of necessity for the creatures preservation, which also Christ allows, Mat. 12.11. 2. Works of necessity. (from which also God himself ceaseth not, Joh. 5.17.) Works of mercy, 3. Works of mercy. though not of absolute necessity, such as was the restoring of the man's withered hand, Matth. 12.12, 13. yea though it be to ourselves, vers. 7. they are not to be accounted among the works forbidden upon this day. If there were any stricter rest than this enjoined the Jews, (which perhaps will not so easily be proved) it is not required by any restraint in this Commandment, and therefore not exacted upon us Christians. As for the forbidding of the kindling of a fire, and dressing of meat, Exod. 16.5.13. & 35.3. they were inhibitions which determined (as it is most probable) with the Israelites peregrination in the wilderness, and laid upon them by other laws; so that hitherto we meet with nothing ceremonial in this fourth law. The last main branch of this law is the reason or confirmation of it. No reason annexed to any law but only to this fourth Commandment. But before we undertake the opening of the phrases and terms in which it is penned, we cannot but take notice of one thing by the way, that we find no reason annexed to any other Commandment of the Decalogue but to this alone. We find indeed some Sanctions annexed to the second, third, and fift Commandments, but none save this fourth is confirmed by a reason. The cause hereof can be no other but this, because whereas the duties commanded in other laws are either laws of nature, or at least approvable by natural reason as soon as they are delivered, Because the grounds of other laws are evident in themselves, but the ground of this law could not be known unless it had been revealed. because the grounds upon which those laws are founded, are evident in themselves; the grounds of this fourth Commandment could not have been known, unless they had been revealed by God himself. Indeed that God must be publicly worshipped, That a set time must be appointed, and that it must be a time of rest from private employments, are dictates of natural reason. But why we must observe a weekly Sabbath and not a monthly, and why the seventh or first day of the week rather than the third or fourth, no man could have found out the reason unless God had revealed unto us the Creation of the world in six days and his resting upon the seventh, by the consideration whereof the equity of this law clearly and manifestly appears, and upon the manifestation thereof is as easily approved and assented unto even by the light of natural reason. So then the reason alleged in this Commandment shows us not why God ordained a Sabbath, (which the very light of nature taught even the very heathen, as we know) but why he commands a weekly Sabbath, and why upon such a day of the week rather than upon any other. That therefore which we are to search after in the examining of this reason, is, how the equity of these two particulars is discovered therein, that we may acknowledge this Commandment also to be just and good, as S. Paul speaks of all the rest. Rom. 7.12. yea equal and right concerning all things, as the Prophet David speaks, Psal. 119.128. and thereupon submit unto it, not by constraint, but by a willing mind, 1 Pet. 5.2. Now concerning the former of those two particulars, why God allots out such a proportion of time, as one day weekly for his Sabbath, we have already in a great part discovered the equity thereof in the explication of this law, wherein it appears that so much time may be spared, without prejudice to our particular callings, which if it should be denied, God makes farther manifest by this reason annexed, which we have before us. To make it appear that six days in the week are sufficient for the dispatch of our secular affairs, one ground must be supposed, Why we may spare one day of seven for this holy rest. which is unquestionable, that men's labours about the things of this world, are only for the conservation of the creatures, and fitting of them for man's use. That ground being laid, this reason for the strengthening of our faith lays before us the example of God himself, who created the world and all things therein in six days: from whence we may strongly reason, that he that without the help of man's labour, created the world in six days, can easily by man's labour of six days support and conserve the world. If it be questioned whether he will do it; reason will easily conclude, that the same goodness that moved God to give a being to things that were not, will much more move him to conserve and provide for the things that are, being all the work of his own hand, seeing we know him to be a faithful Creator, as the Apostle calls him, 1 Pet. 4.19. Wherefore we find that the godly for the strengthening of their faith, and dependence on God upon any incident occasion, usually have recourse to the creation of the world, as the means to assure themselves of his protection, or supply in any thing that they need, as Psal. 119.73. Jer. 14.22. unto which God himself directs us, Isa. 45.11, 12. Our help stands in the name of the Lord which hath made heaven and earth, Psal. 121.2. The Lord having made it appear that the consecrating of a day weekly unto God for his worship, will be no prejudice to our secular affairs, Why we must observe such a particular day. gives us next a reason, why he makes choice of the seventh day rather then any other to be this day of holy rest, even because himself rested from all his works of creation upon that day. Now that this rest of God is the ground of appointing this to be the day of rest, all men acknowledge, but how the reason must be drawn out from this ground, and wherein the force of it consists, is all the question: For whereas in God's rest there is a double consideration, the one of the act itself simply, the very resting of God from his work, the second of the consequent of it, If we draw the reason from God's act of resting, it must be the seventh day. If from the honouring of that day thereby, it enforceth the observation of the first day as well as of the seventh. the advancing and honouring of that day above other days thereby: If we draw the reason of the instituting of this day from God's simple act, it necessarily enforceth the observation of that very seventh day from the creation after God's example: But if we draw it from the consequent of his rest, the advancing and honouring of that day thereby, it binds us as well to the observation of the first day of the week now, as it did the Jews to the observation of the seventh day heretofore. Those that oppose the morality of the Sabbath, labour to draw the reason which is laid down in this fourth Commandment, for the observing of this day of rest, We cannot make God's act of resting the ground of instituting the Sabbath. from God's bare act of resting himself upon that day: which if they do, they must form their argument in this manner, That day in which God himself rested from his works, he appointed to be a day of men's resting from their works: but that was the seventh or last day of the week: therefore God ordained that to be the day on which men should rest from their works. Now against the argument framed in this manner there lie two main exceptions; 1. God's example is not the ground of any Commandment. the first of them is, the example of God neither is, nor can be any warrant to us to do the like, neither do we ever find it proposed unto us as a rule which we must follow. This is true, that Gods or Christ's examples are are set before us sometimes as incitements to stir us up to the performance of such duties as are required of us by the law, as Luke 6.36. Be merciful as your heavenly father is merciful, and Phil. 2.5. Let this mind be in you which was also in Christ: but we never find any act of Gods or of Christ's proposed unto us as a rule to teach us what we should do. God's actions declare that it is his will, that it should be done, but when he directs us what he will have us to do, he sends us unto the law and to the testimony, Isa. 8.20. Neither do we ever find that the mere act of God was ever the ground of any law. Although as in this particular case, (and in the institution of some other feasts) some consequent, or something that accompanies that act, may be an occasion of an institution. Perhaps to this some may reply, Objection. 23 that in this fourth Commandment we have, first, a law given in these words, We have the precept first, and then God's example to encourage us to observe it. [The seventh day is the Sabbath of the Lord thy God] and then we have God's example to stir us up to the practice of that duty required in that law. To this we answer, that we have a law indeed that commands the observation of an holy day of rest unto God, Answer. We have no precept for the particular day of rest before the reason. and a second branch of that law, which appoints the proportion of the time of that rest, that it shall be one day in the week, but concerning the third branch, (without which the law itself is not perfect) that is, which day of the week shall be the day of that rest is not expressed (as we have partly already showed in opening the explication of this Commandment) but only in the reason annexed unto this law. Unless therefore it can be proved, that the term [seventh] mentioned in the explication of this Commandment, signifies the last day of seven; we have no law precedent to God's example here mentioned, that commands the observation of the last day of the week for the day of rest. As hath been showed already that [seventh] in the explication of the Commandment notes not the particular day. Now the weakness of the reasons alleged, to prove that this term [seventh] used in the explication of this law, signifies the last day of the week, we have showed already. And by one reason have made it more than probable, that this term [seventh] in that place signifies only indefinitely one of seven, and not particularly such a certain day of the seven. The second reason which farther manifests that truth, and makes it evident, And is further proved, because God mentions it not at all in the conclusion of the Commandment. we have deferred until now, and it is this; If God had intended to command that the last day of the week should be observed for the Sabbath, he must and would have mentioned it in the conclusion of that reason by which he shows us the equity of the observation of that day rather than any other. Now he is so far from doing that, that he forbears the mentioning of that name of [seventh] in the conclusion at all. That this which we allege may have the greater sway with us, take special notice that the conclusion of this Commandment hath the very same words which we find in the first giving of this law, Gen. 2.3. whether the words themselves were taken out of that history I will not peremptorily define, though it seems most probable. Whereas he precisely names it in the Law given to Adam, Gen. 2. This is clear, the words in both places are the same in every title else, save only that in stead of the term [seventh] in Genesis, God useth the name [Sabbath] in this Law. This questionless he doth not without reason (for God neither forgets, nor mistakes, nor speaks unadvisedly, as men do too often:) now what may be the reason why God makes choice of this word [Sabbath] in the conclusion of this Commandment? This is evident that by changing the word Seventh into Sabbath, which is of larger signification, the day of rest is not so precisely tied to the last day of the week in this fourth Commandment, as it is in the Law given to Adam, Gen. 2. why then should we not think that God intended in this law given by Moses, to leave the set day of this holy rest more at large, than he had done in the Commandment given to Adam? Why God might think it fit to do so, And might do, because till Christ came the Creation of the world was God's greatest work, and fittest to ground the law of the Sabbath upon. we see manifest reason; for until the fall of man, there could be no day fit for the observation of an holy rest unto God than the last day of the week, in which by the rest of God from creating the creation of the world was declared to be fully perfected, which was the greatest work then done, or to be done, if man had not fallen. But now when man was fallen, But man's redemption by Christ being a greater work, required the altering of the Sabbath to the First day of the week. and therefore to be redeemed and created anew, which was a greater work than his creation at the first, so that a greater work and mercy of God to men was to be remembered, there was in a sort a necessity of changing the day of rest from the last to the first day of the week, on which man's redemption was to be perfected. And consequently it was fit that the law given to man fallen, and to be redeemed, should be so penned in general terms, that when this glorious work of man's redemption should be perfected, there might be a change of the day of rest without any change of the law. A second exception that we take against the drawing of the reason of this fourth Commandment, 1. To urge the keeping of the Sabbath from the act of resting, shows not the equity of the law. from the example of God resting on the Sabbath day, to bind us thereupon to the observation of the same day, for the day of our rest, is this; A law we know is a rule of equity, and to give a reason of a law is to make it appear to be so. God then in giving this for a reason of this Commandment, could have no other aim before him, but by this reason to show the equity of this law, both in appointing the proportion of time for an holy rest, and in limiting it to such a particular day. Now to draw the reason of our resting from Gods resting, Because God's condition and ours is not alike. shows no equity in the law at all. We cannot make good this position, It is equal and just that we should rest because God rested. There is infinite odds between God's condition and ours. God might rest as long and as often as he pleased, seeing he hath al-sufficienty in himself, and is not supported by labour, as men and their estates are, who if they should cease from their labours too long or too often, must necessarily perish. So that by reasoning in this manner, that we must rest because God rested too, cannot make the equity of this law appear at all. Seeing therefore the equity of the law cannot be evidenced by reasoning from God's mere act of resting upon that day; let us now try whether the other way of deducing the reason of the law from Gods advancing and honouring the seventh day by his resting thereupon, and establishing the rule of our rest thereupon, do not more clearly manifest the equity of this law in that particular. But drawing the reason from Gods honouring of that day by his rest, the equity of the law is evident. If we draw the reason of the law from the honouring of the seventh day, by Gods resting upon that from all his works, we may conceive that he argues in this or that manner. That day which is honoured by God above other days, by his most eminent works of mercy to mankind, shall be the day of holy rest, to be consecrated to him for his worship; but the day in which God ended and perfected the creation of the world, is the day honoured and advanced above all other days by that wonderful work, therefore that shall be the day of your holy rest. In this syllogism the minor or second proposition only is expressed in the words of the law, and that too only in part, for there is no more said, but that God rested that day, not that he honoured that day by his rest, which notwithstanding is necessarily implied; for he that saith that Christ risen the first day of the week, must mean as much as if he had said, Christ made the first day of the week honourable & memorable by his resurrection on that day. As for the major or first proposition in this syllogism, it is a principle acknowledged by all men by the light of nature. It is evident that days and times in themselves are all equal, that which advanceth one day above another must be some memorable event that hath happened on that day. Again, that such memorable events ought to be the ground upon which such days as God hath marked out by them, Laying down a ground upon which God instituted other feasts. And the Church. and advanced above other days, aught to be observed above other days, is as clear and evident. Wherefore we see that God himself hath taken that for his ground of justifying the feasts of Passeover and Pentecost, and in imitation of him the Jews upon the same ground took upon them the observation of the feast of Purim, Hest. 9.21, Yea the very heathens led thereto by the light of nature. 23. Yea the very heathen themselves, as all histories testify, have always made the days of their birth, of founding their Cities, of obtaining memorable victories, and the like to be days of annual observance in joy and feasting. So that to consider the day of God's rest, as a day advanced above other days, and thereupon to ordain that to be a day of holy rejoicing in God in remembrance of his great and glorious works, is to show an equity acknowledged by light of nature in the institution of the Sabbath. Now whereas God both in all his ways, God therefore purposing to show the equity of this law, could not but set down the reason so as that might best appear: but more especially in his laws, takes special care to make it appear unto men that they are all equal and just in all things, (as the Prophet David acknowledgeth, Psal. 119.128. both for his own honour, and withal to draw us the more cheerfully to obey and serve him) we cannot imagine that he being to give a reason of this law, and having so fair a ground, by which he might manifest the equity thereof even to natural reason itself, should conceal that, and propose another reason in which the equity of the law could not be manifested at all. Nay farther, whereas God insists so much upon that ground, especially in the institution of the Passeover, Especially seeing he doth it in ordaining other feasts of less importance. Exod. 12.42. it seems very strange that he should against his custom neglect or pass by that ground upon which he instituted other feasts, in the institution of the greatest of all feasts that ever was ordained in the Church. It seems therefore more than probable, that this reason drawn from Gods resting upon the seventh day, must be deduced, not from God's act in resting on that day, but from the consequent of that rest, the honouring of that day by his resting therein. Some man perhaps may reply, that whether the very act of Gods resting, Objection 1 or the honouring of the day wherein he rested be made the ground of appointing that the day of our rest, Which way soever we draw the reason, it still enforceth the observation of the seventh day. it is all one, because either way it binds us still to the observation of the same seventh day. We answer, that although to the Jews it was all one, which way soever the reason was deduced, yet it makes a wide difference in the Commandment, to ordain the day to be observed, because God rested upon that day, or to command it to be observed, because God honoured that day by his resting therein: Answer. for Gods resting being a particular act, Not so, for the act of Gods resting is appliable only to that day: But the honouring of the day thereby is appliable to other days. cannot be communicated to any other than that very day wherein he rested: but the honouring of that day being of a special nature, may be communicated to any other day that shall be honoured in like manner. So that if the reason be drawn from God's act of resting upon that day, if we change the day we altar the law, but if we draw the reason from Gods advancing of the day by his resting therein above other days, we altar not the law when we observe another day upon the same ground. It may be objected yet farther, that this rule by which this holy day of rest is assigned in this general way, is both uncertain and obscure; Uncertain, Objection 2 because if the advancement of one day above another by some eminent mercy bestowed on that day, The rule thus laid down is, 1. Uncertain. 2. Obscure. be our rule for the observing or altering the day of holy rest, it may fall out that divers days being made remarkable by such events, it will be hard to judge which of them is most eminent, and consequently pointed out unto us by God to be observed. Answer. To this we answer, that the Sabbath day must needs be esteemed the highest of all consecrated times, 1. Not uncertain, as being perpetually, univerfally and more frequently to be observed then any other festival day. Because it is grounded upon the honouring of the day by the greatest, most universal and perpetual mercy bestowed on the Church. Whence it must needs follow that the work of mercy, upon the memory whereof that day is founded, must be such, as not only brings an universal and perpetual benefit, but besides, the greatest of all benefits unto the Church. Now that the works of creating the world by God's word in the beginning, and since of the redemption of it by Jesus Christ, are the most eminent of all the mercies bestowed by God upon man; and indeed the fountain and foundation of all the rest, the benefits whereof remain to the world's end, is more evident than the light. And of these two the later being in all respects the far greater mercy, and therefore deservedly carrying the observation of this holy day in remembrance thereof, yet hath the wisdom of God so ordered it, that in the consecrating this day of rest, both should be remembered; the creation in the proportion of the time by setting apart one day of seven, and the redemption by changing the Sabbath from the last day of seven to the first, in which our Saviour by his resurrection from the dead perfected that glorious work. So then the rule for the observation of the day of this holy rest, is not uncertain, as is pretended. Neither is this rule so obscurely laid down unto us, 2. Nor obscure, because the light of natural reason may discover it. but that it may be understood of as many as desire seriously to search into it. For whereas the light of nature acknowledgeth & teacheth (as we have showed already) this principle, that the observation of festival days, is most fitly grounded upon the remembrance of some memorable event or other, which hath happened upon those days which are to be observed, when we read in this Commandment, that God appoints his Sabbath to be kept upon the day on which he finished the Creation of the World, even natural reason will suggest, that in this institution God observes the rule of nature in ordering that for the day of this solemn Feast, on which the greatest general benefit which (till the Redemption of the world by Jesus Christ) had been wrought for mankind from the beginning, was accomplished. Now that rule which the very light of nature approves being observed by God, in appointing the day for this holy rest, natural reason will lead us on to conclude, that when a more eminent work then the Creation of the World is performed, it must carry the observation of the Sabbath unto that day on which it was accomplished, upon the same ground, and by the same rule, by which it was first ordained to be observed upon another day. Reason easily draws particular directions out of general rules, when it finds the grounds of that rule appliable to more than that particular. For instance, the command for Circumcising Infants, because they were within the Covenant, quickly taught the Church of God the Baptising of Infants upon the same ground, because they are within the same Covenant. It may be farther objected, that the rule for the observation of the Sabbath had been much plainer, 3. The rule had been plainer if God had said, you shall keep theseventh day in memory of the Creation, till I perform the greater work of your Redemption, if God had laid it down in express terms, as thus, You shall keep the Sabbath upon that day which you shall find most honoured above other days by my most eminent Work, which I shall accomplish upon that day, or yet more clearly, till the coming of Christ, you shall observe the last day of the week for your Sabbath, in remembrance of the Creation of the world, and after Christ's resurrection you shall celebrate the first day of the week in memory of the redemption of mankind, Answer. which was perfected by him. We answer, 1. So might the second Commandment have been plainer. we grant that the rule had been plainer, if it had been so expressed. And questionless the second Commandment had been plainer, if it had been expressed in some such manner as this, Thou shalt not worship me with any worship of thine own devising, but in such manner, and in the use of such ordinances, as I shall prescribe. 2. And the Commandment for baptising of Infants. And it had been plainer, if our Saviour in giving commission to his Apostles to baptise, had expressly named the Infants of believing Parents, as he did in commanding them to be Circumcised. Many passages in Scripture might have been expressed in plainer terms than those in which they are delivered. It is enough to satisfy any sober mind, that God who was at liberty to express himself as he pleased, thought it fit to speak to us in this manner. We may add farther, if we observe it well, God manifests great wisdom in penning the second, The discovery of such changes to follow, had brought the services into contempt. and fourth Commandments in this obscure manner, for if God had in the second Commandment expressed himself at full, that the jews should for the present worship him according to the ordinances which Moses gave them, but after the coming of the Messiah they should in stead of them use such Rites as he should ordain. And if in the fourth Commandment he had thus expressed himself; Your Sabbath for the present shall be the last day of the week, but after the Resurrection of Christ you shall change it to the first day of the week, the discovery of the changes to come in the Rites and form of God's worship, had in all probability bred in God's people, a contempt of those duties which they were to perform, at present, as being temporary and imperfect, and such as were to give place to better ordinances, that were to succeed them, which they could not endure to hear of, Acts. 6.14. It pleased God therefore to pen the Law in such a form, that his people might understand out of it, as much as concerned them to practise at present, and yet we Christians might find in it farther directions when there should be occasion to make use of them. God's wisdom in concealing these changes illustrated by the policy of Princes. Thus Princes sometimes, to keep their Counsels secret, send out their commands with sufficient instructions what to do at present, and with farther Commissions sealed up, and not to be opened till they come to the place where those farther directions, which are contained therein, are to be put in execution. Having now examined the reason of this Commandment, [For] in the Law shows the equity of the proportioning of the time set a part for this rest. and shown how it must be deduced and applied, let us next consider the words wherein it is expressed. This particle [For] refers both to our labour of six days, and rest upon the seventh, & manifests the equity of the Law, in requiring such a rest of us, as if we deal providently in managing our affairs, needs not to hinder them, seeing God allows as much time to us for the dispatch of our business, as he took up in the Creation of the world, requiring no more of us but the setting apart one day in seven to be kept holy in remembrance of the Creation of the world, and that too for our own comfort & improvement in grace, and for the farther quickening and strengthening of our souls, In six days God made all things, and therefore by six day's labour, can, and will assist thee to dispatch all thy work. as well as for his own honour and glory. In six day's God made heaven, earth, etc. and therefore both is able, and as a faithful Creator, will be ready to assist and prosper thee so in all thy labours, that all thy business shall be dispatched in six days, namely, whatsoever thy calling and needful occasions shall require to be done, as God in six days created whatsoever was needful, as is implied in these words; All that in them is. It hath been before observed, that God's creation of the world is often mentioned, as a means to move men to depend upon him; and it may be probably conceived, is remembered here to stay our murmuring at the sparing of one day weekly from our implomyments. And rested the Seventh day: which must not therefore be the last day of the week, And rested, etc. And 1. thereby established his work. 1. And rejoiced in it. but is mentioned here only as one of seven, not as the last of seven. This was not a total cessation (whereof God being a continual Act is uncapable) but only a resting from works of Creation, and implies two acts of God. The first, the establishing and settling all his works to continue in himself according to his own Ordinances, Psal. 119.89, 90, 91. The other, his rejoicing and delighting himself in the work of his hands. This Rest of God was not as ours for a day only, for he never wrought in the work of Creation any more, and may perhaps point at our eternal Rest, wherein we shall cease from all our labours for ever. Therefore the Lord blessed the Sabbath day, Therefore the Lord blessed, etc. as declaring by his rest that the Creation was perfected. and sanctified it: because he had by his resting on that day, manifested the perfecting of the Creating of the world, all things being made that were needful, so that there was no cause to go on with that work of Creation any longer; wherefore in memory of this great work of the Creation of the world, God sanctified this day, as being dignified above other days, by perfecting of so glorious a work. God's blessing of the day is the ordaining of it to be a day of blessing, a day of thriving in Grace, and abounding in spiritual comforts, a day of rejoicing in God, and his goodness, and encouraging ourselves by the remembrance thereof to serve the Lord with cheerfulness and gladness of heart. Sanctifying is a setting apart of the day unto God to be employed in holy exercises, as preaching, hearing, reading, praying, etc. Thus fare then we find in examining the phrases, and expressions of the fourth Commandment, nothing that may enforce us to acknowledge any thing to be Ceremonious in this Law, nor consequently mutable, seeing the set day of rest being not commanded there in particular, but only assigned by a general rule, which is appliable to the Sabbath of the Christians as well as to that of the Jews, in changing of the first day of rest, there is nothing altered in the Law. It remains only that we examine whether we find any Ceremony in the rest, which if we do not, we must acknowledge that the Church of God is for ever bound to the observation of this, Objection 1 as much as to any other of the Moral Laws. The rest of the Sabbath was a type of Christ's rest in the grave, and therefore abolished. It is objected that the Rest commanded in the fourth Commandment, was a figure of Christ's rest in the grave, and therefore is now banished with the rest of those shadows. We answer: this typical relation to Christ, Answer. was accidental to the Sabbath, not essential; That was accidental to the Sabbath, it was a Sabbath before it was a Type. for it was a Sabbath before Christ was looked upon as a sacrifice for sin, that is, before man had fallen, and consequently before there was any need of our Saviour's resting in the grave. Seeing therefore it was a Sabbath before it was a type, it may remain a Sabbath though the type be taken away. They will, it may be, grant that there must be a rest from labour upon the Sabbath day, Objection 2 but the strictness of that rest, such as the Jews observed, The strictness of the rest enjoined the Jews is taken away. is ceremonious and abolished. The rest (say they) to be observed of us Christians, is only for public worship, and no longer, so that the remainder of the day after public duties are ended is free, and then men are at liberty to make use of the time remaining for recreations, or for any secular affairs as occasion shall required. In answer hereunto we have showed already, that although public worship be principally, yet it is not solely provided for in this Law, which as we have proved out of Esay 58.13. reacheth to our private carriage also. And the Law calls the whole day the Sabbath, or rest of the Lord, that is, both commanded by him, and consecrated to him. For the whole week being distributed into seven parts, six are allowed for labour, and the seventh is consecrated unto God, which therefore must be a natural day, as the other six are. To reply, that we are not bound by that Law, is to beg the question. But why should not Christians be bound to rest the whole day as well as the Jews? The Jews not bound to rest but for holy duties. Surely if the Sabbath were a type of Christ's rest in the grave, yet there could be no type in a whole day, as there was in Ionas his three days: So the rest of the whole day having no type in it, is not abolished for that cause. What then? was it a part of the burden of those ceremonious observances from which Christ hath freed us? To give the fuller answer hereunto, let us examine what rest was enjoined the Jews, that we may discover wherein the burthensomenesse of that rest consisted. First, I conceive no man will think that the Jewish rest was a total cessation from all action, like that in the Egyptian darkness, Exod. 10.23. as if men after the public exercise were to sit still and to do nothing. Was it then a ceasing from labours to follow sports, that the Sabbath might be like the feast of the Calf? Exod. 32.6. or was it rest from worldly labours, to fit men & give them the more leisure to attend holy duties? Such a rest indeed the Law requires, For which we have as much need of rest as they. and the Sabbath to be kept holy. Now if this were all that God required of the Jews to rest, that they might be exercised in hearing, reading, praying, etc. Is this the liberty Christ hath purchased unto us, that we may be less godly than they? less frequent in prayer and other holy duties than they? For if we are bound at least to equal, if not to go beyond them in our exercise in those holy duties, we have as much need of rest from ordinary employments as they had. This will be made more evident unto us if we lay before us these five particulars. First, 1. As having a more weighty ground for observing this holy rest. our ground of consecrating the Sabbath is as great and weighty, and more clear and evident to us than it was to the Jews, seeing Gods mercies towards man, are more clearly represented us in man's redemption, than they could be to them in the world's creation and conservation. Secondly, 2. And are as much bound to advance God's majesty as they. 3. And more helps than they. 4. And as much need to prevent distractions as they. 5. And our duties are as many or more than theirs. the majesty and greatness of God to whom we consecrate this day, is as fully manifested to us as to them. Thirdly, our helps and means for the raising up of our spirits to an holy rejoicing in God, are greater and more effectual than they were unto them. Fourthly, we need as much as they, all helps to prevent the distraction of our minds, and to the quickening of our spirits. Lastly, our exercise in spiritual and holy duties, is in all respects as much or more than theirs. So that if all be laid together, the observing of a whole day of rest for our exercise in holy duties, is as useful and as needful to us Christians as it was heretofore to the jews. To clear this point yet more fully, 1 Private prayer and reading. let us lay before us the right manner and order of performing the duties in which the Sabbath day is to be sanctified. First, therefore all men must needs grant that the private exercises of prayer, reading God's word, and meditation, which are constantly to be used on other days, are not to be neglected, but ought rather to be enlarged on the Sabbath day. 2. Recordation of God's mercies, general and, Particular. Again, as the Sabbath ought to be a day of gladness and rejoicing in God, Psalm 118.24. for all his mercies to man in general, so it is a time of recounting his extraordinary favours to our own souls in particular, which will be of special use to quicken and fill our hearts with the love of God by tasting the sweetness of his goodness, and to carry us on with more cheerfulness and life of spirit in the performance of all the duties of that day, both private and public. Thirdly, 3. Preparation to public duties. for the public duties themselves, they can never be rightly performed without precedent preparation: David will wash his hands in innocency, and so compass God's Altar, Psal. 26.6. and Solomon tells us we must take heed to our feet when we enter into God's house, Eccles. 5.1. and bethink ourselves of the majesty and greatness of that God before whom we present ourselves, and of our own vileness, that are but dust and ashes, Gen. 18.27. nay, which is worse, unclean and filthy persons, Isa. 64.6. unworthy to stand before a God that hath pure eyes: and the Apostle tells us of superfluity of naughtiness that must be laid aside, when we come to hear, that we may receive the word with meekness, Jam. 1.21. into an honest and good heart, Luk. 8.15. Meditations by which we must prepare our hearts in our private exercises of reading God's word and prayer, much more in these which are more solemn and public. Again, 4. Recordation and application afterward. hearing of the word without recordation, meditation, and particular application after we have heard, profits not much more than our meats do without digestion. Add unto all these, 5. Instructions to the family. 6. Works of mercy. instructions to the family: Works of mercy in visiting of the sick, comforting the afflicted, relieving the poor, etc. and we shall find little spare-time left on the Lord's day, for other then religious and holy employments. As for the objection that the Jews are precisely restrained from going out of their places to gather Manna on the Sabbath day, or kindle a fire throughout their habitations on that day, Exod. 35.3. For the restraint from going out to gather Manna, we know that must needs be taken away when Manna ceased, and bound the Jews no longer, who had liberty otherwise not only to go out of their places, but to go small journeys on the Sabbath days, as appears, Acts 1.12. As for the inhibition to kindle a fire on the Sabbath day, some conceive it respected only the building of the Tabernacle, which work though God would have hastened, yet he would not have the rest of the Sabbath violated for the furthering thereof, nor so much as a fire kindled in any of their tents about that work, to which they allege, that charge of building the Tabernacle, and of forbidding work on the Sabbath day, go both together, both God's direction to Moses, Exod. 13.11, 13. and in the delivery thereof to the people, Exod. 35.2, 3, 4. Howsoever that inhibition of kindling fire was but temporary during the Israelites peregrination in the wilderness. The reasons by which it appears that this restraint of kindling a fire on the Sabbath day was only temporary, Restraint from kindling a fire on the Sabbath was but temporary. 1. It hath not the form of a continuing ordinance. 2. It crosseth our Saviour's rule, The Sabbath was made for man. 3. The losing of a beast on the Sabbath, allowed. 4. Christ was at a great feast on the Sabbath, which could not be without a fire. are these. First, we find not the usual clause which is added in most ordinances, which were to continue, added in this restraint, that it should be observed throughout their generations. Secondly, this seems to cross our Saviour's general rule, Mark. 2.27. That the Sabbath was made for man, and not man for the Sabbath; he means for man's comfort and refreshing, for which kindling of fire and dressing of meat may be, and are in a sort necessary. Thirdly, our Saviour allows the losing of a beast from the stall, and leading of him to the water on the Sabbath day: now we know, the beast might be provided for by setting water in the stall overnight, which would refresh it sufficiently, and better than meat dressed overnight could comfort many men. Fourthly, we find our Saviour present at a great feast, Luk. 14.1. where many, and it seems persons of quality, vers. 7.12. were bidden: now it is very unlikely that the provisions for that feast were dressed over night; and if it were dressed on that day, neither would the Pharisee have permitted, nor our Saviour have countenanced the dinner with his presence, if dressing of meat, kindling of fires on the Sabbath day, had been forbidden by the law, Now why the dressing of Manna, while the Israelites were in their peregrination in the wilderness was forbidden, though the dressing of other meats might be allowed afterwards, there may be some reason given. For Manna it may be might be as good and comfortable eaten cold as hot, and the preparing overnight, might be no inconvenience at all; howsoever it is out of question that in that unsettled condition of the Israelites wand'ring in the wilderness, when they were enforced to pick up fuel, where they could get it, baking and boiling must needs be more troublesome and laborious than it was afterwards in Canaan, where being settled in their dwellings, they had all things whereof they were to make use for such works provided and ready at hand. But to conclude, suppose the strictness of the rest unto which the jews were bound, Howsoever such strictness of rest was not required of them by the fourth Commandment. to have been as great as they imagine, it must needs be granted that there is no clause in the fourth Commandment that enjoins it, which requires no more than a rest from our ordinary secular employments, that we may be at leisure to attend wholly upon the duties of religious worship, that we consecrate the whole day unto God, as the words of that law do clearly express it. So the rest of the laws that enjoin such strictness of rest being taken away, the fourth Commandment may remain fully in force in every clause of it. And (as it hath been already intimated) it concerns us to take special notice of God's expression, [Six days shalt thou labour and do all thy work] by which he can mean nothing else but the works of our particular callings, which only may be properly called our works: for there be general works which be proper to all callings, and subordinate thereunto, as to eat and drink, and to ourselves, and to make use of the rest of the comforts of this life, by which we are strengthened and enabled to labour in our particular callings. These cannot properly be called our works, and are as well to be done on the Sabbath as on other days, with this difference only, that whereas they are done on other days to enable us to labour, they are to be done on the Sabbath to strengthen us to holy duties. These reasons which we have laid down before, amount to little less than a Demonstration, that the rest of the Sabbath must be the rest of a whole day, or the seventh part of the week, which we Christians have both as much cause, and as much need to consecrate unto God as ever the jews had in times past. And that we may do it with as little detriment to ourselves in our secular affairs, and with as much assurance to have our labours of six days so blessed, that they shall be sufficient for the dispatch of our needful employments, is evident by the reason which is annexed to that Commandment, which proves it by the creation of the world by God in six days, a ground of faith which concerns us as well as the jews. Wherefore seeing we have as great reason, as great helps, and as great encouragements by the assurance of God's blessing upon our six days labour, to sanctify an entire day of holy rest unto God, as the jews had; And seeing the express words of the law appoint the whole day to be consecrated unto God, why should not we take ourselves to be as strongly bound as the jews were to the keeping of the holy rest of this whole day, which we call the Sabbath, seeing there appears no sufficient reason why we should judge any jot or title of this law to be taken away? For as for those allegations, that the rest of the Sabbath was a type of Christ's rest in the grave, and a part of the jewish bondage, how little force they have, we have showed before. Now than if it evidently appear to all that will consider things with any indifferency, by all that we have said, that neither the resting from our labour one day in seven, nor the continuing of that rest for the whole day, nor yet the strictness of any rest enjoined by the fourth Commandment, are either as ceremonious, or upon any other ground to be altered: neither that the particular day of rest which now by Christ's resurrection is altered from the last to the first day of the week, is there commanded, otherwise then in a general rule equally communicable both to the jewish and Christian Sabbath, there appears no necessity of granting any thing to be mutable in this fourth Commandment more than in any of the laws of the Decalogue. It hath been intimated before, that men's mistake of the right interpretation of the fourth Commandment, hath been a great occasion of questioning the perpetuity and immutability of the moral law; and of how dangerous consequent it is to admit that there is any thing mutable therein, experience teacheth us, when we find how ready men are to embrace and hold that dangerous error of casting aside the whole law, and that so far as to deny it to be a rule of direction unto us Christians in the course of our practice, whereby they open a wide gap to all licentiousness, and by that means overthrow the very life and power of godliness, to the high dishonour of God, and to the extreme peril of their own souls: so that we see how nearly it concerns all such as have any true zeal for the furthering of God's honour and their own salvation and their brethren's, to endeavour by all the means that they can, the establishing and maintaining of this truth, that the moral law given by God to Adam in the beginning, and renewed afterwards by Moses upon mount Sinai, is an everlasting rule left by God unto his Church for the right ordering and guiding them in all their ways. The premises then being duly weighed and laid together, we have a sufficient ground to argue in this manner: All the laws written in the Decalogue are moral and immutable in all things. But the fourth Commandment concerning the observation of the Sabbath day, is one of the laws of the Decalogue. Therefore this law of the Sabbath is perpetual and unchangeable in all things which are concerned therein. And so much concerning the morality and perpetuity of the fourth Commandment in the Decalogue by way of digression. SECT. iv A continuation of the consideration of the rest of the Laws recorded in the Scripture, with such instructions as may be drawn from them. HAving now established the perpetuity of that Law which we call Moral, in all the Commandments thereof, it is time to return to that from which we digressed; namely, the delivering of rules for our direction in drawing out observations from the Laws recorded in Scripture for our instruction, and there being three kinds of these Laws, Moral, Judicial, Ceremonial, (as we have showed before) of these the Moral law comes first to be considered. Now, that Law being given to Adam, the root of mankind, and that not so much to his person, as to the nature of man, which was wholly in him, when he received this Law from God; and consequently binding all those who are partakers of that nature, it must needs be acknowledged that whatsoever commands we find therein, we must guide ourselves by, as the rule of our practice. Which that we may the better do, it will be needful to lay before us some rules, All duties to God, and man are commanded in the Moral Law. that may direct us in the right interpretation of these Commandments. Before we give these rules it will be necessary to lay before us this evident ground of truth, that these ten words, (as they are called) comprise all the heads of duties to be performed both to God, and man. This is clearly manifested by our Saviour's answer to the Lawyer that tempted him, Luke 10.26. enquiring what he might do to inherit eternal life, to whom Christ replies, that whatsoever duty was needful to the attaining thereof, was to be found in the commandments, where he wils him to seek it. Now these precepts being delivered in such brief expressions, as they are, it must needs follow that every one of the terms in them must needs be of exceeding large comprehension. First therefore, Rules for interpreting the Law. whereas we find these Laws of the Decalogue penned, some in the form of a command, and most of them in the form of a prohibition, Rule. 1 we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded, All the Commandments forbidding any sin command the contrary duty, and commanding the duty forbidden the opposite sin. and in every prohibition a command of all duties opposite to that which is forbidden. For example; in the second Commandment, which under the name of Images, forbids the inventing or using of any form of worship of man's devising, there is withal commanded the worship of God according to his own will in the use of the ordinances prescribed, and warranted by his Word, as prayer, and hearing of the Word, receiving the Sacraments, etc. And in the third Commandment, under the prohibition of taking God's name in vain, is commanded the taking up of it with all holy reverence and fear. Secondly, Rule. 2 under the name of any duty commanded there is required not only the performance of the outward act of that duty, The Law besides the outward act requires the obedience of the heart; but withal the inward obedience of the heart to the Law which requires it, Rom. 6.17. and the letting out of all the affections of the soul in the performance of it, as Psal. 119.167. the Prophet professeth that his soul had kept God's Testimonies, and that he did love them exceedingly: whence it is that both our Saviour Christ, and his Apostles after him, both comprise all duties commanded in the Law under the name of Love, being an affection of the heart, and tell us that the holy affection of love is the fulfilling of the Law, Rom. 13.10. implying that whatsoever the act be, which we perform, yet if it proceed not from that holy disposition of the heart, And the use of all helps to any duty commanded; it is not answerable to the Law. Again, together with the duty commanded in any Law, there is required the use of all helps, and means which may further us thereunto; on the other side, where any sin is forbidden, there the inward root of that evil, And forbids the original corruption of the heart with all motions flowing from thence. even as far as the original corruption and Propension of the heart thereunto, with all the evil thoughts, and motions of the mind that flow from thence, are forbidden. Thus our Saviour interprets murder to reach not only to the outward violence done to the person of our neighbour, but to the hating of them inwardly in the heart, yea, even to rash, and unadvised anger towards him. And he extends adultery as far as the lusting after a woman in ones heart, Mat. 5.22, 28. In the Third place take special notice of the names which God gives unto every sin forbidden in the Law, 3. We must judge of sins as God in his Law judgeth of them; anger is murder; lust, adultery, etc. by which we may easily judge, both how God himself values it, and how he would have us to value it. As in the sixth Commandment, where he forbids anger, and malice, he calls them murder: In the seventh, where he forbids lust, and wantonness, he calls them adultery: In the eight, where he forbids idleness, fraud, mercilessness to the poor, he names them all theft. Now God we know is the only impartial Judge of all things, and we are sure he speaks of things as he judgeth of them, and consequently seeing he calls the thoughts and motions to sin, by the names of the acts of it, we learn so to judge of our sins, not as the world judgeth of them, but as they are weighed out unto us by the balance of the Sanctuary, not small, and scarce worthy the observation, but foul, and abominable. Thus whereas men think vain thoughts scarce worthy the least censure, David hates them, Psal. 119.113. and whereas we take no notice of idle words, our Saviour tells us we shall answer to God for them, Mat. 12.36. This valuing and esteeming of sin according to the foulness of it, as it is just in itself, so is it of singular use unto us, as well to make sin so hateful unto us, Which will move us, 1. To tremble at motions to sin. that we may fly from it as from a Serpent, trembling at every motion, or allurement thereunto; as also to bring us to an abhorring and loathing of ourselves, Ezek. 36.31. 2. Loath ourselves. 3. To esteem and embrace Christ. and lastly to raise up our hearts to an high esteem of Jesus Christ, hungering and thirsting after him, and admiring and adoring the riches of God's mercy in giving him out of his free love to be a means of purchasing our peace, and taking away from us the guilt of so many foul and abominable transgressions. A Fourth direction for the making a right use of the Moral Law, Rule. 4 is to consider the force, and weight of every Commandment thereof, 1. In respect of the authority, all Commandments are equal. wherein we are to take special notice of three things. First, that in respect of the authority that commands, all the Laws are equal, as S. James tells us, 2. In respect of the object, the Commandments of the first Table are groatest. James 2.11. upon which ground he infers in the same place, that whosoever offends by transgressing of any one of these Laws, is guilty of the breach of all the rest, because he offends against that authority by which all those Laws are established. In the second place, in respect of the objects of the duties commanded in that Law, the Commandments of the first Table are of grcatest importance, according to our Saviour's own determination, Mat. 22.38. because the services therein required are more immediately directed unto God, and consequently his honour is more immediately concerned in them, then in the duties of the second Table, in the observing whereof, although we honour and serve God, yet our services therein are immediately directed to men. Consequently, infidelity, love, fear, and dependence on the creature, we are to abhor as the sins of the highest nature, by which above all others God is most dishonoured, although the world judge of them fare otherwise. Lastly, 3. The negative binds more strongly than the affirmative. the negative Commandments bind us more strongly than the affirmative, in this respect, because the negative oblige us always, and to all times (as a man is not to commit Idolatry, to blaspheme God's name, etc. at any time) whereas the affirmative Commandments, although they bind us always, yet they bind us not to all times, as though one is still bound to pray, hear, etc. yet he is not found to perform them at all times. Fifthly, Rule. 5 although we find not the promises of rewards and mercy, The promises and curses belong to every Law, although they be not expressed. and threaten of wrath, and vengeance expressed in every Commandment, and annexed thereunto, yet that which we find expressly set down in some of the Laws, we must understand, and conceive to belong to the rest of the Laws, in which there is no such thing expressed, even a curse denounced against every one that confirms not all the words of the Law, (that is, every Commandment, and every duty required in any one of them) to do them: And a blessing promised to the keeping, and yielding obedience to the whole Law. Both which we must not limit (as some do) to outward and temporary blessings, And are not only temporary, but spiritual and eternal. and curses, but must extend beyond them to those which are spiritual, and eternal, even the pouring out of the full measure of the wrath of God upon the body and soul of every person who is a transgressor of the Law, and that to all eternity; and the rewarding of every man that yields sincere and constant obedience in every thing which the Law requires, with all manner of blessings upon soul and body for evermore. Sixthly, Rule. 6 all those premises of blessings and threats of curses, Yet they must not be the ground of obedience; be annexed to the whole Law, yet our ground of yielding obedience to that Law must not be so much either the hope of the one, or fear of the other, (although by reason of the infirmity of the flesh, both for the awing, and quickening of our hearts, we may make profitable use of both, But subjection to the authority that commands. with the Prophet David, Psal. 119.120, 166.) as the submitting of ourselves to the righteous, and holy will of God, whose we are wholly, and therefore own unto him, all that we can do with our best abilities, whence the Psalmist presents his earnest request unto God, to teach him to do his will, Psal. 143.10. that is, both what God wills, and because he wills it. And the way to interest ourselves in God's Promises, is (as the Apostle tells us, Heb. 10.36.) The doing of his will. Indeed as the Lord is our God, by the strongest, and justest of all titles, both because we are his creatures, and beyond that, his redeemed ones, so the manifesting of his will unto us, either in his Law, what he would have us to do, or in his dispensations towards us, what he would have us to be, aught to be the ground of our submission, both to do what he commands, and to be what he ordains concerning us, in the course of his Providence. Upon this ground it is that as well those glorious works, For want whereof all works though never so specious are abominable. done according to the rules of moral honesty, by the heathen, who neither knew God, nor his Law; As also, the like actions done upon the same grounds by many amongst us, that carry the name of Christians, cannot possibly be accepted by God, because though those things done, be the same that he commands in his Law, yet the will and command of God, is not the ground upon which they are done, but rather a respect to civil honesty, and often a desire to honour ourselves by conforming thereunto, so that (to speak truth) we do therein not so much the will of God, as our own will. Seventhly, the method and order in which God delivers his Law unto us must not be neglected. For instance, in the preface of the Law, Rule. 7 Take notice of the method of the Law. God before he gives any one Commandment, lays before us the interest that he hath in us, that he hath purchased us to himself, and therefore we are his, and consequently to be ordered and disposed by him, according to his own will. This method teaches us a leston, without which no service of ours is accepted, that all our services must be tendered unto God as duties, as we are taught to do by our Saviour himself, Luk. 17.10. which as it reserves unto God the honour of his free grace, when he rewards our services, for which he owes us nothing, seeing they are all but debts, and duties, so withal it takes away all our boasting, even in our best services. Again, when God gins his Law with that Commandment to have the Lord for our God, it teacheth us to lay that for the foundation of all duties of obedience, that we have avouched the Lord to be our God. This method Joshua observes in renewing the Covenant betwixt God and his people, immediately before his death, Iosh. 24.15. putting them first to choose what God they will serve, which when they had done, than he presseth them with the duties of his service, verse 22.23. And indeed this is the most effectual of all motives, both to draw us on to all duties of obedience, and to hold us fast to continue therein, that they are services to that God whom we have chosen and set up to ourselves for our God. Neither can there be an higher aggravation of any sin against God and his Law, than this, that we have thereby in a sort cast off God's yoke, and denied the Lord to be our God. This foundation being once laid, that we have advanced, and set up the Lord to be our God, the Lords next care was in the second Commandment, to prescribe the means by which we may hold communion and fellowship with him, which he appoints to be only in such ordinances as himself hath established, and no other way expecting blessings from him, and rendering our services to him in them alone. In the third Commandment, God requires us to make public profession of this Covenant that we have made with God, but still in sincerity and uprightness of heart, always mentioning his name, whether by way of attestation in an oath, or upon any other occasion, with such reverence and fear as becomes the Majesty of so great and holy a God. The fourth Commandment appoints the time, not only of meeting together in public, for God's worship, but besides that of sequestering ourselves from all worldly employments, that we may enjoy an holy communion with God, in those things that are spiritual and heavenly. The same method that the Lord useth in setting down the Commandments of the first Table, he observeth in ranking the Laws of the second. First, he establisheth authority, which is the bond, and foundation of civil society, in the fifth Commandment. Secondly, he provides for the safety of men's persons, forbidding murder, or any wrong or hurt tending thereunto, in the sixth. Thirdly, in the seventh Commandment, under the name of adultery, besides the prohibiting of all uncleanness in the propagation of posterity, the Lord forbids the inordinate use of any creature, as meats, and drinks, etc. Fourthly, the eight Commandment provides for the support of community by honest labour, and discreet and charitable distribution (after the necessities of ourselves, and ours are supplied) of the profits of our labours for the relief of our neighbour's wants. Fifthly, in the ninth Commandement God establisheth truth among men, without which commerce in civil society cannot stand. Lastly, in the tenth he settles propriety in such things as God by his dispensation hath shared and allotted out unto every man apart, so that no man may so much as in his thoughts reach out after any thing that an other man possesseth by a just title, but may content himself with his own portion. Eightly, whereas the Laws of men bind us only by the power of the authority that commands, (or though to that indeed for conscience sake of that Law of God, Rule. 8 by which authority is established) the Laws of God bind the conscience immediately by themselves, The Laws of God, and they only, bind the conscience. and not only by the power of the commander. So that those Laws which are given by God, being once made known unto us, we are bound to acknowledge them to be just & holy, (as the Psalmist doth,) Ps. 119.39.128, 140. as manifesting the will of God which is the rule of righteousness and holiness, & upon that ground to embrace them, and submit unto them, & to esteem ourselves unrighteous, and wicked, if we swerve from them. But as for the laws of men, though we are bound to submit unto them, because they have upon them the stamp of that authority, which God hath established and set over us, yet neither are we bound to judge the Laws themselves to be righteous, and holy, nor consequently to esteem ourselves unholy and wicked if we yield not obedience unto them, unless withal we despise that authority that commands them, or be an occasion of disturbing the public peace, for the conservation whereof the authority, and power of the Magistrate was ordained. Lastly, the obedience which the Lord requires of us unto this Law of his which we call Moral, Rule. 9 Our subjection to the law must be, 1. Voluntary. 2. Upon knowledge. must necessarily have these four conditions. In the first place our subjection thereunto must be every way free, and voluntary, such as the Prophet David professes his was, Psal. 119.30, 173. In the second place that it may be so, this free choice of ours must be firmly grounded upon the clear, and distinct knowledge, of the justice and equity, Psal. 119.128. of the purity and holiness, Psal. 119.140. of the absolute perfection, Psal. 19.78, 119, 96. yea, farther of the goodness of those Laws, and judgements, Rom. 7.12, 16. Psal. 119.39. Thirdly, this obedience must be constant, 3. Constant and perpetual. both in the duration of it for ever, Psal. 119.112. and in the continuation of it without interruption, Psal. 119.117. and that not only in our steps, (which yet we must desire to have well ordered, Psal. 119.133.) but in the whole course of our ways, 4 Exercised, 1. With all our strength. 2. Mixed with faith, and spring from love. Psal. 119.5, 59 Fourthly, our obedience to this Law if it shall be accepted, requires two qualifications: first, that in the practice thereof we put forth the uttermost of our strength and abilities of our souls, with holy David, Psal. 119.34, 106.131. which God requires, Deut. 10.12. & 11.13. Secondly, that we mix it with faith, without which, it is impossible to please God, Heb. 11.6. and love, which is the fulfilling of the Law, Rom. 13.10. Now let all that we have spoken be laid together: first, that the Law is of so large extent, that it regulates not only men's outward actions, but besides the very inward thoughts of the heart, and that so far that it prescribes a rule to the very first motions that arise therein, though they be not seconded either with deliberation, or consent; nay, beyond all that it exacts rectitude & uprightness in the very frame and disposition of the heart, commanding not only consent unto the law, but withal practise answerable to the rules thereof. Secondly, that it strictly requires the putting forth of all the strength, and the utmost ability of all the faculties of soul, and that in every part of obedience, yea and so far that it requires, that both in the substance of the duty, and in the manner of performance, and in the end at which we aim, we come fully home to that measure of perfection, that the law requires. And lastly, that it lays an everlasting curse upon every one that comes short of the full performance of every thing contained in the law. Let (I say) all these be laid together, and seriously pondered in the heart, and it will easily be discovered, that, considering the weakness of our present condition, by which the fulfilling of the law is made utterly impossible to us, one of the principal uses of the law must needs be that which the Apostle says before us, Gal. 3.24. to be a Schoolmaster to lead us and drive us to Christ, to seek from him that righteousness which may justify us before God, which we have not in, or of ourselves, and that satisfaction by which he fully discharged our debt, which he took upon himself, when he made his soul a sacrifice for our sins, and thereby wholly freed us from that curse of the law, which our disobedience thereunto had brought upon us. So then we see that the moral law hath a double use unto us: A double use of the moral law. 1. To be our guide, and rule to walk by. The first to serve for a rule to guide us in the whole course of our practice, (in which respect holy David used it as a lantern to his feet, and a light unto his steps, Psal. 119.105.) unto which we are to come as near as possibly we are able, considering our ways that we may turn our feet to God's testimonies, Psal. 119.59. and using our uttermost endeavours to make our practice fully conformable thereunto, laying those judgements always before us, Psal. 119.30. calling ourselves daily to account, and laying all our actions to that perfect rule which will easily discover unto us our errors and failings in all the course of our conversation, which when we have bewailed in the bitterness of our spirits, and taken shame to ourselves for our gross and manifold neglects, our hearts are kept in a low frame, and we are fitted to walk humbly before our God with reverence and holy fear, and in all meekness towards our brethren, and are withal moved to engage ourselves by new purposes and promises, to walk more faithfully, and watchfully with God for time to come. 2. To show us the great need of Christ, and to drive us to him. The second use of the Moral law unto us, is, to show us the great need of Christ by whose righteousness only (and not by our own) we are justified before God, and by his satisfactions and sufferings are delivered from the wrath to come: By the consideration whereof we are brought to prize and value Christ above all things in the world, to use all endeavours to get a sure interest in him, although it should be with the loss of all things besides, and to cleave fast unto him who is our life, living in him by faith, (as the Apostle speaks, Gal. 2.20.) giving up ourselves to live wholly to him, who hath died for us, and redeemed us unto himself, that we might serve him in holiness all our days. Thus fare then of the Moral law, and the use thereof; Of Laws ceremonial. the next kind of laws which we are to consider, are those which we call Ceremonial, because they prescribed the rules of those ceremonies, which God appointed to be used in his worship by the Jews until the coming of Christ, of whom many of them were shadows. Now wholly taken away in use of them. Now although all those rites and ordinances are by Christ's coming wholly taken away, so that we are no longer obliged to observe any of them in the worship of God, nor indeed can use many of them, without the denying of Christ's coming in the flesh: notwithstanding seeing it hath pleased the Lord to leave both them, and the Judicial laws upon record, amongst those holy writings which he hath thought fit to preserve, and to commit unto the Church to be kept for posterity, to the end of the world; we cannot conceive that he hath taken so much care to preserve them in vain, nor indeed for any other end than that which is the scope of the rest of the Scriptures, Yet may they be of use to us in reading them. that they might be for our learning and instruction. What instructions therefore we may gather to ourselves by reading these laws, we are now to consider. And that the rather, because many men upon this opinion and supposition, that these laws are now utterly abolished to us Christians, either totally neglect the reading of those books, 1. In that they were shadows of Christ, it proves that from the beginning there was no salvation but in his name. as containing those things that concern them not, or at least read them in such a perfunctory manner, without searching into them, that they receive no profit, nor instruction by them at all. That we may therefore show what instructions the reading of the ceremonial law may yield us, we must first take notice that these ceremonies may be ranked under two heads; For they are either figures that represented to the Jews Christ to come, as did their Passeover, sacrifices, scapegoat, etc. or they were outward shadows of inward sanctification, such as were many of their washings, separating, and cleansing of lepers, etc. As for the former sort of these, which under divers types point us out Christ to come, we are more particularly to observe that they represent him as a sacrifice for sin, a lamb slain from the beginning of the world; the scape-goat sets out the fruit of his suffering, the utter removing from us, carrying away our sins into the wilderness, that they may never appear nor be remembered against us any more: the like representations we have in many of the rest. By which we learn that as from the beginning there was no other name by which men might be saved but only the name of Jesus Christ, promised to our first Parents, expected by the Patriarches, and both to them after they were form into a state, represented many ways although under figures and shadows, so they were to expect salvation by him no other way but by his death, nor any other salvation then by taking our sins upon him, and thereby making our peace with God his Father. This consideration is a great means to strengthen our faith, when we are compassed with so great a cloud of witnesses, testifying that truth which we believe, in all ages from the beginning. The second sort of ceremonies are such as are under the figures of washings, 2. As under legal washing sanctification is shadowed, we are taught to cleanse ourselves in drawing near unto God. legal separations and purifications, and the like represented to the jews, that inward purity and cleansing of the heart, which God requires in all his people, especially those that draw near unto him in the performance of such duties of his worship as he hath commanded: unto this the Psalmist alludes in that expression of his, Psal. 26.6. as likewise doth the Prophet, Isa. 1.16. Now although we are freed from those outward ceremonies & the observation thereof; notwithstanding, seeing we are every way as much bound as the jews ever were, to labour after inward holiness, and the cleansing of ourselves from all filthiness both of the flesh and of the spirit, and the keeping of our hearts and consciences pure and undefiled, we may and aught by the reading of these laws to be stirred up to the practice of that inward duty of sanctification, which those outward ceremonies represented; especially when we draw near unto God in those holy exercises of prayer, that we may lift up holy hands, as we are exhorted, 1 Tim. 2.8. and in hearing, purging out of all naught inesse and superfluity of maliciousness, as we are warned, Jam. 1.2. that we may receive the word with meekness, into honest and good hearts, Luk. 8.15. in which only it is fruitful, and so in other like duties. In general all those ceremonies of what kind soever, 3. The burdensomeness of those ceremonies may encourage us to more cheerfulness in our more easy services: whether types of Christ, or shadows of inward holiness, being every way so burdensome, as Saint Peter affirms, Act. 15.10. both in respect of toilsome labour, and of the great charges and expense about them: And when all was done, being so dark and obscure that the Children of Israel could not look unto the end of that which is abolished, (as the Apostle speaks, 2 Cor. 3.13.) that whole frame of service and worship wherein the jews were exercised, being compared with those ordinances which Christ hath left unto us, so easy, so cheap, so few in number, and yet so plain, that now we behold as with open face the glory of the Lord, 2 Cor. 3.13, 14. the reading of that law of ceremonies, and the comparing of their manner of worship in them with ours, may teach us two things: Acknowledging thankfully the liberty purchased to us by Christ; First, to raise up our hearts to a thankful acknowledgement of God's great mercy to us, who hath been pleased by jesus Christ, to take off that heavy yoke from our shoulders, and to set us at liberty in comparison of them, Galat. 5.1. which should be a great inducement unto us, not only to bear, but to take up that easy yoke (as he himself calls it, Matth. 11.29.) and to be constant in the cheerful use of those holy and quickening ordinances, which Christ hath left unto his Church, and that without any weariness at all, or any murmuring at our condition. Secondly, seeing those laws had no more but shadows of good things to come, And bewailing our blindness in this clear sunshine of the Gospel, but had not the things themselves, as the Apostle speaks, Heb. 10.1. and even those shadows too, but in carnal ordinances, as they are called, Heb. 9.10. whereas we now have the things themselves, and those also represented unto us in a more spiritual way: Let it be in the reading of those ordinances, and comparing them with the writings of the Evangelists and Apostles (wherein both Christ's himself, and the things freely given us by God in him, are so fully and clearly set before us, that he that runs may read them) be an effectual means to move us to reflect upon ourselves, that bewailing our blindness in so clear a light, shining out unto us like the Sun in his strength, and our deadness of heart in the use of these spiritual and quickening means which the Lord hath so graciously afforded unto us, May be stirred up to labour for more knowledge as having more effectual means to obtain them. we may with all earnestness and constancy labour to attain to a greater measure of knowledge, faith, and of every other grace, and unto more fruitfulness in every good work, especially unto more life and fervency of affection in the duties of God's worship. One thing more it may be fit for us to take into consideration in the reading of the ceremonial law, which is this; 5. Though we use not the ceremonies themselves, yet we may draw rules from them for our direction. Howsoever those ceremonies be abolished, yet wheresoever they are directed to an end, which is common to us with them there, though we observe not the ceremony itself, yet we from them draw a rule which may be of use unto us in the duties of our worship: As for example, our Ordinances and the Jewish agree in this, that as they are holy, so they ought to be kept holy, and free from pollution, by excluding unclean persons from the use of them. The care of this under the law was committed to the Priests who had the charge of the holy things, and are therefore justly taxed for neglect of their duty in not keeping strangers and uncircumcised persons from the sanctuary, & from those holy things that were offered therein, Ezek. 44.7, 8. Now seeing our ordinances are in all respects as holy as those of the jews were, the charge of keeping their holy things undefiled, cannot but extend unto us that are Christians. And seeing that charge was part of the office of the levitical Priesthood, unto which our Ministry under the Gospel succeeds; how can we deny that the care of keeping our Sacraments, and other ordinances from pollution by the promiscuous admission of unworthy persons to partake of them with us, aught to be a special part of the care of the Ministers under the Gospel, as it was of the Priests under the law? Having then hitherto discovered what instructions we may draw out unto ourselves from the consideration of the ceremonial Law in general, we shall forbear to descend to the scanning of the particular ceremonies prescribed therein, as being a work not altogether so necessary, nor altogether suitable to that brevity that we aim at in this short Treatise. Thus much only is fit to be intimated by the way, that where the signification of those ceremonious shadows is plain and evident, it will be both a delightful and profitable exercise, to take special notice both of the things signified by them, and of the shadows themselves that represent them. In the last place we are to take into consideration those laws which we call Judicial, Of the Judicial laws given by Moses, given by God unto the jews for the ordering of their civil State, which are but deductions out of the moral law applied and fitted to the present State of the jews, and by consequence binding no other State to the observation of them, but that alone; yea now, Which by the dissolution of the Jewish State are made void: that State to which they were given is utterly dissolved, quite made void and taken away. Notwithstanding, seeing these laws as well as the ceremonial, are left upon record unto the Church of God, Yet being left upon record unto us, we may draw from them some directions for ourselves. we are to judge of those as well as we have done of them, that they are preserved unto us for some special use (as the Apostle tells us, that whatsoever things were written before time were written for our learning, Rom. 15.4.) the rather, because we know that God hath suffered some writings of holy men, as Iddoes History, 2 Chron. 13.22. and henoch's Prophecy, Judas 14. to perish, as not esteeming them so necessary for the use of the Church, as those books which are preserved and left unto us to this day. Let us therefore inquire what instructions we may gather unto ourselves, out of the reading and considering of those laws, which we call judicial, or rules for the ordering of the civil state of the jews. 1. We must acknowledge that God hath a special hand in civil government. Not to insist upon particulars, out of the consideration of them in general there will arise these four observations: First, in that God took so much care for his own people, as not only to give them rules for his own worship, but besides to leave with them directions and laws for the ordering of their civil affairs, we may take notice that even the disposing of civil government belongs unto the Lord himself, by whom King's reign and Princes decree justice, Prov. 8.15, 16. and the Apostle tells us, that the powers that be are ordained of God, Rom. 13.1. Neither are the rulers only from him, but the government also; as they judge by him, so he judgeth among them, Psal. 82. and howsoever men seek the Ruler's favour, yet every man's judgement comes from the Lord, Prov. 29.26. It is true that in this the Jews had a peculiar privilege above any nation on the earth, that they had the whole frame of their Civil government laid out unto them by God himself, they had not only his Laws, but his Statutes, and his Judgements too, Psal. 147.20. under which name Moses comprehends both the Judicial, and Ceremomiall Law, Deut. 5.31. Notwithstanding we have sufficient warrant, that the Lord hath the same care of his Church in any State, that he had of the Jews then; so that the Laws in any Nation, as fare as they are just and equal, are to be esteemed the Laws of God, and the judgements executed by them, come from the Lord. Whence we are taught, as to pray unto God for those that are in authority, that we may lead a peaceable life under them, 1 Tim. 2.2. So when Rulers so govern, that the righteous may flourish in abundance of Peace, (as it shall be in Christ's Kingdom, Psal. 72.7.) that they that do well may have praise, and wrath may be executed upon those that do evil, Rom. 13.3, 4. the honour and praise for such agreement must be returned to God alone. A Second Rule that we may frame unto ourselves out of the consideration of the judicial Law, 2. All lawmakers must ground their laws upon Moral Precepts as God doth his. ariseth from the precedent that God himself hath given us, in the framing of that Law; the precepts whereof are but so many deductions out of the Moral law, applied unto that state of the Jews. Whence all lawmakers may take a pattern in making their laws, to square them out by no other rule, then that which God himself observed in the making of his Laws for his own people. So that although States in making their Laws may make use of Christian Prudence, in applying them to times, places, persons, and emergent occasions; yet we must be sure that all such laws must have the Moral law for their foundation, which being right and equal in all things, Psal. 119.128. is withal the fountain of all justice and equity. A Third use which we may make of the consideration of the Judicial Law, 3. Though those laws bind us not in particular, yet they do in the general grounds of equity on which they are founded. is to set it before us as a Rule to guide us by, although not in the particulars thereof in which it is applied to the Jewish state, yet in the general grounds of equity, whence those particulars are deduced, and whereat they aim. For example, the Lord commands his people to make battlements about their houses, Deut. 22.8. the reason whereof he expresseth in the same place, was the preventing of danger to men's lives, if any should fall from thence in walking upon the roof thereof, unless there were some such means to prevent it. Now although we have no cause in building our houses to build such battlements about them, seeing our houses being not slat-roofed as theirs were, have no such walks on the tops of them, from which men falling might endanger their lives, yet we are by the scope and end at which the law aims, taught in general to use the best means to prevent all danger to our neighbour's person, which our care and providence might foresee. Lastly, seeing we must needs acknowledge that there cannot be found so exact a Pattern to follow, in establishing Government, as is that which the Lord himself framed for his own people, we can do no less than endeavour, to bring our Civil Government as near as may be unto that, in all Cases wherein our State, 4. We must endeavour to bring our civil government as near as we can to that pattern. and theirs agree. As for instance, whereas the Lord thinks it sufficient to punish simple theft with restitution of double or four fold, Exod. 22.1. we may do well to consider whether our laws be not too strict in punishing bare theft, (at least in women) with death without remedy. On the other side seeing God appoints death to be the punishment of adultery, Levit 20.10. Deut. 22.22. we have just cause to think our laws defective that pass it over with a lighter censure. For who can better judge of the quality of offences, and punishments fit for the restraint of them, than God himself? Neither can we excuse ourselves by this, that those laws being Judicial are now taken away and made void unto us, seeing where our case is the same (as adultery and theft are the same in what state so ever) there our rules of judgement in all equity ought to be the same. In general it will be very needful to observe carefully the equity and righteousness of all these laws, as well Judicial as Moral, 5. In those as well as in the Moral laws, we must take notice of God's equity and justice. as the Psalmist acknowledgeth that all the Testimonies which God hath commanded are righteous, and very faithful, Psal. 119.138. Right concerning all things: ver. 128. that we may thence conclude that he is a righteous God whose judgements are upright, Psal. 119.137. a God without iniquity, just, and upright, Deut. 32.4. and may with the more care and diligence endeavour to bring both our hearts and practice to a full conformity to those just, and equal Commandments, both in our general and particular callings, seeing the Lord in all his ordinances aims only at that end, as is evident by all those Laws wherein there is nothing prescribed but equity and justice. Of those subjects or matters which the Scripture handles, we have hitherto considered, what observations we may gather unto ourselves out of the works and laws of God which are recorded therein: The rest of the matters which these holy writings hold out unto us, are either principles of faith, or Prophecies of the events which were to befall the Church, or histories either of the state of the Church in general, or particularly of men's lives and actions, either good or evil. All which we are to take notice of, and of the instructions which may be gathered out of them for use. Now for the first of these, which are the principles of faith, The principles or faith are plain. they describe unto us both God himself, and his Son Jesus Christ, and the things which are freely given unto us by God in him, as the Apostle terms them, 1 Cor. 2.12. and are for the most part of them expressed in so clear and plain terms, and therefore so easily understood, according to the literal sense of them, that being in themselves rules of faith, as the Commandments are rules of practice, any man that reads and observes them carefully, may easily without further direction discover what they teach us. Only because they are in themselves of a spiritual nature, things that neither eye hath seen, nor ear heard, neither have entered into the heart of man, 1 Cor. 2.9. (he means a natural man, who can neither comprehend, nor much less approve them, 1 Cor. 2.14.) they need a light above nature, to enable us to comprehend them as we ought. But being spiritual, in reading them we must 1. Deny our own wisdom; Wherefore we are seriously to be exhorted, to come to the reading of them with humble minds, wholly laying aside, and denying our own wisdom, and with earnest prayers begging at God's hand the light of his Spirit, for the revealing unto us those wonderful Mysteries, (as David prays that God would open his eyes, 2. Beg the help of the Spirit to reveal them to us spiritually. that he might behold wondrous things out of his Law, Psal. 119.18.) and that not only to discover them unto us in a rational way, but to manifest them unto us spiritually, that we may taste, and see the things that God hath given us (as the Psalmist speaks, Psal. 34.8.) which is the only means to affect the heart, as the sight of Christ's day filled Abraham's heart with joy, John 8.36. In the next place for the Prophecies, In the Prophecies observe, (in which the Law with the Sanctions thereof is applied to the state of the Church, as it was in the times of those Prophets) the first thing to be observed in them is the answerableness of God's dispensations in the Government of his people, 1. That God's dispensations to his Church are answerable to his Law. to the Law that he gave them, whereof the Prophet Daniel takes special notice, Dan. 9.13. This observation both justifies God, when he is found, not to go beyond the conditions of the Covenant, which he hath made with his people, and consequently to be just even in his chastisements and judgements which he brings upon his own, Neh. 9.33. And besides is a great means to awe the hearts of his servants the more with the terror of God's judgements, when they observe that God's threaten are not vain words, but are made good in real performances, as the treading down, and putting away of the wicked like dross, caused David to be afraid of God's judgements, Psal. 119.118, 119, 120. Secondly, in reading those Prophecies, take special notice of God's care of his people, 2. God's unwillingness to grieve his people, forewarning them of the evils to come; and tenderness of their good, and unwillingness to grieve them, Lam. 3.33. Hos. 11.8, 9 manifested by sending his Prophets both to reduce them to obedience, by counsel and fair means, from their wicked ways, wherein they walked contrary to God, (as Moses terms it, Levit. 26.23, 40.) and withal to warn them of the danger that hung over their heads, if they persisted in their rebellious courses. And indeed upon this ground God justifies both his compassion towards his people, and the righteousness of his judgements in taking vengeance even upon his own people for their rebellions, from which neither experience, nor advice and counsel could reclaim them, nor any other means, but the pouring out of the fury of his wrath upon them, 2 Chron. 36.15, 16, 17. And aiming at their good in the judgements that he brings upon them. which yet withal he doth both in respect to their good, and purging out of their dross in the furnace of afflictions, Isa. 1.15. as also to his own honour, much impeached by his people's evil courses, 2 Sam. 12.14. for which if he should forbear to take vengeance on them, he might be judged partial, or an approver of evil like unto wicked men, as God himself speaks, Psal. 50.21. Thirdly, the Lord by his Prophets not only denounceth in general, 3. In pointing out particularly the kinds, the time, and instruments of such judgements God manifests. 1. That they come not casually, but were the strokes of his hand. 2. That they were certain and already prepared. his judgements against his people for their rebellions against him, but withal foretells the times, the instruments, the manner and measure of these calamities, which he threatens to bring upon then; partly, that they might acknowledge those sad events to be not so much the effects of the power and rage of men, as of the righteousness of a just God, rewarding them (as he doth all men) according to their deeds: and partly to assure his People of the certainty of those judgements threatened against them, set out before their eyes with the whole manner and order of Gods proceeding therein, with all the events that should follow, as being prepared and decreed by God already. These Prophecies then thus answered with proportionable effects give us sufficient ground to conclude, that in the judgements executed by God upon his Church, nothing is left to chance or second causes, but the work is ordered by the wisdom and counsel of God beforehand, (as it was in the crucifying of our Saviour Christ, Acts 4.18.) the consideration whereof may both keep us from murmuring either at the instruments, or events of whatsoever befalls us, as it did David, Ps. 39.9. 2 Sam. 16.10. and besides may raise up our hearts to expect a comfortable issue of the work, how unpleasant soever it seems at present, because God hath the managing of it, who cannot fail in bringing any work that he takes in hand to a good issue in the end. Fourthly, we may observe out of these Prophecies, that in the midst of the Church's sharpest afflictions, 4. In these general afflictions yet God takes special care of his faithful servants, 1. Either sparing them; wherein God seems to pour out the fury of his wrath upon his people, yet he takes special care of such as are faithful in his Covenant, whom he makes up amongst his Jewels, Mal. 3.17. either sparing them in the general destruction, Ezek. 9.4. or preserving them like the three Children in the midst of the fiery furnace of affliction, as he did the godly in the Babylonish Captivity, 2. Or preserving them in the midst of those afflictions that come upon the Church. whom he carried out of their own country for their good, jer. 24.5, 6. and was a little Sanctuary to them when they were scattered among the Heathen, Ezek. 11.16. So that by their own experience they found that promise made good unto them, Rom. 8.28. That all things shall work together for the good of all those that love God. Fifthly, in the Prophecies of God's judgements threatened against his people, 5. God's scope in these afflictions is only the purging of his Church. we must especially observe what scope the Lord aims at in the chastisements of his Church, which we shall find to be, not to destroy it, but to purge it, Isa. 27.9. That when the Dross and Tin are taken away, and purged out, by casting his people into the Furnace of affliction, that is, when the wicked are consumed out of the midst of them, by the wrath of God, he may restore the judges as at the first, and the Counsellors, as at the beginning, that they may be called a City of righteousness, Isa. 1.25, 26. For which cause when he smites his Church, he debates with it in measure, and stayeth his rough wind in the day of the East-wind, Jsa. 27.8. destroying not his Church, as he doth her enemies, verse 7. Her he smites with rods, but them with Scorpions. So that his people out of experience may truly acknowledge, that God punisheth them far less than their deserts. Ezra 9.13. Sixthly, after God by those sharp afflictions hath throughly purged his Church, 6. Which when he hath done he returns to them in mercy. and humbled his people's uncircumcised hearts, (in such manner as is expressed, Jer. 31, 18, 19) the Lord will remember his Covenant, Levit. 26.44, 45. and be jealous for Zion, Zach. 8.2. and rejoice over his people to do them good, jer. 32.41. not only in outward blessings, but more especially in cleansing them from their sins, jer. 33.8. and changing their hearts, Ezek. 11.19. and planting his fear, and writing his Law in them, jer. 31.38, that they shall not departed from the Lord, jer. 32.40. and shall at last be able out of their own experience to say with David, I know that thou in very faithfulness hast afflicted me, But not for their sakes, but for his own Names sake. Psalm 119.75. And all this he will do not for their sakes, Ezek. 36.25.26, 32. but for his own Names sake, ver. 22. Seventhly, when God hath made use of the enemies of his Church, 7. And when he hath used the Church's enemies to purge it, he pours out his wrath upon them to the uttermost. as the Rod of his Anger, Isa. 10.5. and hath by their hand performed his whole work upon Mount Zion, verse 12. those Prophecies assure us, that God will not fail to call them to account for their pride and cruelty, Isa. 47.6, 7, 11. and their plagues when they light upon them shall not be like the chastisements of God's people, but shall be like the breaking of a Potter's vessel, even a total and final destruction, Isa. 14.21, 22. jer. 90.39, 40. and that in favour of his people to avenge them upon those that have ruled over them with rigour, and used them without mercy, jer. 51.35. Eightly, 8. He supports the spirits of the godly by happy times to follow, especially under the Gospel. the Prophets intermix the threaten of God's Judgements, with many sweet and gracious promises of happy times to follow after those sharp trials that they were to undergo, for the supporting and staying up of the hearts of the godly, which though few of those to whom they were uttered should live to see, yet if their zeal unto God's honour, and tender love unto his Church whereof themselves were members, could not but raise up their hearts, to embrace and rejoice in those sweet comforts of Gods gracious promises to his Church, supporting their drooping spirits, by carrying on their thoughts to look beyond the present sad condition, which they were to undergo, to fix them upon that happy estate which was to follow, as the Apostle supported his spirit, in those manifold afflictions, wherewith he was exercised, by looking not at the things which are seen, but at the things which being to come, are not seen, 2 Cor. 4.16, 18. But above all this, the Prophets most insist upon, and labour to set out that glorious enlargement of his Church by the calling in of the Gentiles, with the blessed and happy estate thereof, under the government of jesus Christ, whom with the fruits of righteousness and peace, which he shall establish in his kingdom, both the Psalmist, and the rest of the Prophets describe, and set out unto us at large. These which we have mentioned, are some of the special things, How to affect our hearts in the reading of these Prophecies. whereof we are to take notice, in reading the writings of the Prophets, wherewith if we mean throughly to affect our hearts, we must not only be persuaded, that these things which were written beforehand were written for our learning, as Saint Paul speaks, Rom. 15.4. but must besides set them before our eyes, as precedents and examples, as he represents and applies them, 1 Cor. 10.6. So that in reading of these Prophecies delivered to the jews, we must represent them to ourselves, not so much as the people of such a Nation, but under the notion of the Church of God, which now claim to be as they were at that time. So that not only any people, that is owned and esteemed to be a Church of God, but besides any particular person, that is a member of that Church, ought so to hear, and read the words of these Prophecies, as to apply them to themselves in particular, to take themselves taxed in their reproofs, threatened in the judgements denounced against them, and comforted in their promises; seeing we know, that all these are directed to, and executed upon the jews as not being such a Nation, but as being the people and the Church of God. So that in them as in a pattern, there is laid before us, the course and rule of God's administration towards his Church, in what Nation of the world soever it be planted. Having now in brief considered what use may be made of the reading of prophecies, How to make use of examples recorded in Scripture. we have now left us in the last place, to be considered, only the examples of the actions of men, what use we may make of them for our own instructions, and how fare we may follow them by way of imitation in the course of our practice. Now it must be remembered, that we have already taken notice of the actions of men, in relation to the Providence of God, dispensing either in mercy, or judgement to every one according to his deeds. We are now to consider the actions of those which are godly, how far they may be of use to us for instruction. First, Examples are not the rule of our practice but the Law. we must lay down this an evident truth, that we have no rule, but the Law only, that can warrant us in any thing that we do. That is our righteousness, if we observe to do all the Commandments of the Lord our God, as he hath commanded us. Deut. 6.25. The things that are revealed belong to us, and to our children, that we may do them, Deut. 29.29. As for the Apostles exhortations to us to be followers of him, 1 Cor. 4.16. Phil. 3.17. they must be understood with the limitation expressed, 1 Cor. 11.1. Be followers of me, as I also am of Christ. Now these examples which we are to take notice of, are either the examples of Christ, or of holy and godly men. Concerning the examples of Christ, In the examples of our Saviour that we may know what to imitate in them, we must consider in him his Deity, his Offices, and his humane nature, in which he was made under the Law, Gal. 4.4. What he did by the power of his Deity we cannot imitate. In respect of his Deity, he did many things unimitable by us, ●s all his Miracles, which were wrought by his Divine power, of which men are unfurnished, and and some other acts of his which he did by his Sovereign power, And what he did by his Sovereign power we may not. as Lord of all. As when he sent his Disciples to fetch away another man's Ass, Mat. 21.2. this was just in him, which was Lord of all things, to command that which was his own; but leaves no warrant for us to imitate it, being forbidden in the Law to meddle with that which is another man's. As for those things which were acted by our Saviour, What he did by virtue of his Offices, they may imitate that are called to those offices: by virtue of his Offices; some of them may by fitly proposed for imitation, to as many as are called unto the same offices, so fare as those offices are communicated to men. For it is true, that unto the offices of a Priest and Prophet God hath left a succession of men in his Church, but not to do and execute all that Christ himself did, and might do by virtue of those offices; Unless in the office of his Priesthood, when he offered himself a sacrifice for sin. especially in that office of Priesthood, wherein he offered up himself unto his Father a Sacrifice for the sins of his people, which none could do but himself alone. As for the offering up of Prayers unto God, the teaching and instructing of the people in all the Counsels of God, reproving of man's wicked lives, clearing the truth of God from the corrupt glosses of false teachers, they are duties wherein all that are called by God unto those public offices of instructing the Church, not only may and aught to imitate Christ, but are bound withal to striv as much as they may, to come up to those holy examples, that he hath left unto them. But wheresoever amongst our Savious actions we find recorded unto us, The examples of his obedience to the law we must make use of: any example of his obedience unto the Law, there we have not only sufficient warrant to imitate him therein, as going before us in the way of God's Commandments, but besides may draw from such actions of his a strong motive to double our endeavours, To stir up ourselves to the like obedience having him for our pattern. to tread in the steps wherein he walks before us, and to submit with all readiness to those duties, which we find practised by the Son of God himself, in obedience to his own Law, which seeing he gave unto his Church, he might by all right have dispensed with at his pleasure, which himself alleadgeth, Luk. 6.5. in defence of his Disciples, challenged by the Pharisees for breaking the Sabbath, that if it had been a breach of the Sabbath, he being Lord of the Sabbath had power to dispense with it. In the next place for the examples of godly men, men's examples must be followed no farther than they are warranted by the Law. we have no warrant to follow them farther than they are warranted by the Law, which (as we have showed already) is the only rule which we must follow. And even in such actions of theirs, we have many cautions, which we must take with us for direction, that we may not misapply their examples, as we shall see by and by. First therefore, we must consider, that some things which the Scriptures approve in them, And that only in the body of the action, not in the circumstances also. they approve in the body of the action, but not in the circumstances thereof. For example, the Hebrew midwives are commended for saving alive the man-children of the Israelites, yea, and rewarded too by God himself, Exodus 1.20, 21. But whether they are approved in their defence, which they make unto Pharaoh, (which can hardly be excused from a lie) it may be very questionable. Rebecca did well in endeavouring to establish the blessing upon the head of Jacob, to whom it belonged by the decree of God, that settled it upon him before he was borne, Gen. 25.23. But it is not so certain, that the way by which she brought her husband to give him the blessing, by deluding him, was to be justified. At least, if jacob did well in desiring the blessing, and may be some way excused in following his mother's counsel for obtaining it, he cannot be commended, much less imitated, in telling his father a flat lie, Gen. 27.19. that he was Esau the first borne. In such examples we may lawfully imitate the faith both of the midwives and of Rebecca, but must take heed, that we follow not the errors of their ways in doing that, 2. We may not imitate actions approved in men, if they were done upon special command. which in itself was commendable, in an unlawful way. Secondly, some actions in Scripture are approved which yet we may by no means imitate, as being justifiable by a particular commanded from God, to do what they did, though it were not according to the general rule of the Law. As the Israelites borrowed Jewels of Gold, and Jewels of Silver, of the Egyptians by God's express command, Exod. 11.2. which they never paid again; yet we know, that to borrow and not pay again is the Character of a wicked man, Psal. 37.21. Yea where there is no outward and verbal command from God, yet some times men by a secret instinct of the Spirit are warranted to do that which without it had been unlawful, as it was not lawful for the Apostles to call for fire from heaven to consume those Samaritans, that refused to receive Christ, Luk. 9.54. because Elijah had done the like, 2 Kings 1.10, 12. Thirdly, in imitating warrantable examples we must wisely compare our case with that which we set before us for our pattern, to see, 3. Where we follow examples of good men, we must consider whether our case and theirs be alike in all things. whether they be alike in all circumstances. For circumstances in actions do much vary the nature of them, as we know. Wherefore our Saviour to justify his Disciples rubbing the ears of Corn on the Sabbath day, by David's example of eating the shewbread, shows the case of his Disciples to be the same with david's, that they did it to relieve their hunger, as David had done, Luk. 6.3. Otherwise we have no warrant to disobey Magistrates commands, in lawful or indifferent things, because the Apostles refused to obey the rulers at jerusalem, in a case where they had a command from Christ to the contrary, Acts 4.19. Fourthly, 4. Where we imitate a good action we must withal strive to imitate the faith, zeal, etc. wherewith it was acted. in taking precedents from the actions of godly men, it is not enough to set before us the act done by them, but we must with all strive to imitate their faith, zeal, and other holy affections, which they manifested in doing it, and the right end at which they aimed therein. For we know that the works of men have their just estimation from the inward disposition of the heart, from whence they spring, and from the end to which they are directed. The end of the Commandment (saith the Apostle) is Charity out of a pure heart, and a good confidence, and faith unfeigned. And the scope of all our actions ought to be God's glory, Mat. 5.16. 1 Cor. 10.31. Lastly, when we follow the examples of holy men in those things wherein they walked according to the rule of the Law, 5. Lastly, we may not make the example, but the Law the ground of imitating the best men. we must not make their example, the ground of our action, but the Law only, which they were guided by, and which is the only rule, that must be our direction, as we said before. The only use which we are to make of examples is, to provoke and stir us up and to encourage us to such duties of Obedience as we see godly men have been enabled to perform, assuring ourselves that if we put to our endeavours, the same power of the Spirit of grace, that wrought in them, will be present with us to assist us in the like performances. FINIS. AN EXPLICATION Of the following DIRECTION For the Reading of the BIBLE over in a year. With an EXHORTATION to the necessary Use and Practise thereof. THE scope of this Direction is, to guide thee in the Annual reading of the holy Scriptures. The way of it is plain and familiar, because it most concerns the weak. Each page hath the figures for the day of the Month set in the first place, which serve for the three Months that are in that page. Each days task is three Chapters: two in the Old Testament, and one in the New, so long as the New doth last. And this order is constant, excepting in the Psalms: where, because some are so very short, there is sometimes two, sometime more to be taken together at one reading. Only the hundred-nineteenth, because it is too long for one reading, is divided into four portions: Six parts apiece for the two former, and Five a piece for the two latter: which portions exceed not the length of an ordinary Chapter. As for the day which is supernumerary in the Leap years (that is, which is above 365.) I rather leave to thy Discretion and Piety how to employ to God's glory, and thy own solace, then prescribe any thing. 2. For the time: It is very requisite to observe it strictly; that is, to read one Chapter in the morning, another at noon, and the third at night: so thou shalt never want heavenly matter to take up thy thoughts. But, whatever is omitted in the day time, must be made out at night. If it so fall out, that some days or week's task be omitted, (as by sickness, or the like) when thou comest to it again, double the daily task till the loss be repaired. And whereas the Lord's day is here made only equal to other days, in its task and service; thou must ever make it a Feast of Fat things, by adding to it a Portion in some Book or other, which thy soul most affecteth: be it Isaiah, or the Epistle to the Romans, or any of the Gospels, etc. But the Psalms in this respect, may not wholly be omitted; this day being a singular day above others, for singing and rejoicing. 3. For good success, and proficiency in this holy employment; pray constantly to him that hath the Key of David, to unlock thy Understanding, and use such helps as the Lord affordeth thee. And when thou Doubtest, fail not to go to the Master of the Assembly, Eccles. 12.11. Seek the Law at his mouth, for so thou oughtest to do, Malac. 2.7. To help a bad memory, do this; read with Leisure and Intention; Meditate with Delight, (this feeds the soul) Confer with others at all opportunities, especially, with those whom God hath set near thee, or given thee in Charge, as Psal. 34.11. Deut. 6.6, 7, 8, 9 & c. 11.18, 19, 20. Apply the Promises to thyself with joy. Consider the Threaten with Fear and Trembling, Isaiah 66.5. Psa. 119.120. But above all Helps, if thou wouldst have thy profiting appear indeed, when soever God hath taught thee any Duty, fall straightway in hand therewith, to Practise it thence forward. 4. This course (if carefully observed) will speedily bring thee acquainted with God and his whole Counsel, revealed in his Word. It will inform thee of his good will towards thee, and what great things he hath done for thy soul; and likewise, what duties he requires at thy hand. It will forewarn thee of all the enemies that way-lye thee: and of their great wrath, malice, subtleties, and power: and not only so, but (which is all in all) it will furnish thee with Wisdom, to foresee, with Courage, to stand, and Power, to withstand, and Armour, (even the whole Armour of God, Ephes. 6.10,— 17.) wherewith to encounter and overcome, the World, the Devil, and the Flesh. It will inform thee of the endless joys, and ineffable Treasures of Heaven, that thou mayest covet them earnestly, and inherit them: and also, of the insupportable Torments, and unquenchable Fire of Hell, to avoid them. By this thy Conscionable Practice, the work of the Minister shall be more profitable unto thee, and less grievous to him: the word of God shall dwell richly in thee; and also thou shalt be able to render a reason of the Faith that is in thee, whereas without this Diligence, he that is Ignorant, doth often live and die so, even under a Powerful Ministry. By this means (God blessing it to us) Christ's kingdom shall come into our hearts with Power, and his Sceptre (which is his Word) will bear Sway, and Rule in all private Families amongst us: even in those Families which hitherto have forgotten the Name of their God, and walking on still in Darkness, as without God in the World, Have counted those great things of God's Law, as a strange thing, Hos. 8.12. 5. If these Motives avail not to win thee to a liking of the Word, and the Practising of it; consider further, what need thou hast of it, and what it is which thou despisest, in rejecting it. Thy heart is as hard as a stone in thee, but this Word is as a hammer, that breaketh the Rock in pieces, Jer. 23.29. It is also a salve, to heal and cure a broken and contrite heart, Psal. 107.20. All holy zeal, and Spiritual desires, are extinct in thee, but this Word is a Fire to kindle Holy Affections in thee: it is his Furnace to purge out the dross of thy Natural Corruptions: Yea, it is as water to wash away uncleanness, john 15.3. In a word, the Virtues and Operations of it are innumerable: and for its worth, man cannot utter it. It is strengthening, as Bread: quenching thirst after sin, as Drink: Cheering, as Wine: Sweet, as Honey: Enriching as Gold. Quick and Powerful, sharper than any two-edged Sword. It is the word of God's power, even, The power of God unto Salvation, to every one that believeth, Rom. 1.16. 6. Up then and be doing. Work out thy Salvation. They that stand all the day idle, receive no wages: and the ignorant have no promise of life: but they that are wise, that turn many to righteousness, shall shine as the Stars for ever and ever. The hand of the Diligent maketh rich: but the field of the man void of Understanding, is all grown over with Thorns. Ignorance of the Scriptures, is the mother of Error, Matth. 22.29. leaving a gap open to all Lewdness, Riot, and Exorbitancy. Thinkest thou to have Eternal life in the Scriptures, and yet art not acquainted with them? The Promise is, Seek and you shall find. And thou mayest seek Eternal life, and Jesus Christ (the Author and giver of Life) where he is to be found, he commands thee to search the Scriptures, joh. 5.39. To go further yet; our Saviour intimates to us, that the jews would never have troubled him so often with sleight questions, if they had used to read the Scriptures as diligently as they ought. And when they posed him, he usually sent them to read the Scriptures for their answer. So Luke 10.26. he returns one to learn his Duty, What is written in the Law? How readest thou? And so others of them, Mat. 12.3. Have ye not read what David did? And vers. 5. Have ye not read in the Law? etc. So likewise Matth. 21.16. So that the reading of the holy Scripture, is a Duty that our Saviour pressed often. And his exhortation (before quoted) john 5.39. is to all. Neither should thy worldly employments hinder thy performance of this Duty, for even the king (though he might plead the greatest hindrances of any whatsoever, even the weighty affairs of his Kingdom) was not exempted from this daily task, the reading of the Word of God, Deut. 17.19. Here is both Precept and Promise. Yea, this Practice hath a Blessing, Rev. 1.3. Blessed is he that readeth, etc. 7. And that thou mayst not be discouraged, either through thy own incapacity, or its obscurity; know, that this course of exercising in the Word of God, is blessed with happy success from the first meddling with it, and that even to the weakest, Psal. 119.130. The entrance of thy words giveth light: it giveth understanding to the simple. But if after all these Incitements, thou count thyself unworthy of eternal life, and wilt not lay hold of it; I must also put thee in mind (ere I leave thee) that where these Blessings take no place, there the Curse enters. When they that search the Scriptures find Eternal life, they that neglect them will find Eternal death. When the Wise and Diligent enter into their Master's Joy, the Slothful and Foolish will be thrust into Hell. Consider what the Scripture saith, and the Lord give thee Understanding in all things. january A. February D. March D. 1 Gen. 1, 2. Mat. 1 13, 14. 4 2, 3. 16 2 3, 4. 2 15, 16. 5 4, 5. 17 3 5, 6. 3 17, 18. 6 6, 7. 18 4 7, 8. 4 19, 20. 7 8, 9 19 5 9, 10. 5 21, 22. 8 10, 11. 20 6 11, 12. 6 23, 24. 9 12, 13. 21 7 13, 14. 7 25, 26. 10 14, 15. 22 8 15, 16. 8 27, 28. 11 16, 17. 23 9 17, 18. 9 29, 30. 12 18, 19 24 10 19, 20. 10 31, 32. 13 20, 21. Joh. 1 11 21, 22. 11 33, 34. 14 22, 23. 2 12 23, 24. 12 35, 36. 15 24, 25. 3 13 25, 26. 13 37, 38. 16 26, 27. 4 14 27, 28. 14 39, 40. Luke 1 28, 29. 5 15 29, 30. 15 Leu. 1, 2. 2 30, 31. 6 16 31, 32. 16 3, 4. 3 32, 33. 7 17 33, 34. 17 5, 6. 4 34, 35. 8 18 35, 36. 18 7, 8. 5 36. Deut. 1.9 19 37, 38. 19 9, 10. 6 2, 3. 10 20 39, 40. 20 11, 12. 7 4, 5. 11 21 41, 42. 21 13, 14. 8 6, 7. 12 22 43, 44. 22 15, 16. 9 8, 9 13 23 45, 46. 23 17, 18. 10 10, 11. 14 24 47, 48. 24 19, 20. 11 12, 13. 15 25 49, 50. 25 21, 22. 12 14, 15. 16 26 Exod. 1, 2. 26 23, 24. 13 16, 17. 17 27 3, 4. 27 25, 26. 14 18, 19 18 28 5, 6. 28 27. Num. 1.15. 20, 21. 19 29 7, 8. Mark 1 22, 23. 20 30 9, 10. 2 24, 25. 21 31 11, 12. 3 26, 27. Acts 1 April G. May B. june E. 1 28, 29. 2 5, 6. 4 12, 13. 3 2 30, 31. 3 7, 8. 5 14, 15. 4 3 32, 33. 4 9, 10. 6 16, 17. 5 4 34. Iosh. 1. 5 11, 12. 7 18, 19 6 5 2, 3. 6 13, 14. 8 20, 21. 7 6 4, 5. 7 15, 16. 9 22.2 King. 1. 8 7 6, 7. 8 17, 18, 10 2, 3. 9 8 8, 9 9 19, 20. 11 4, 5. 10 9 10, 11. 10 21, 22. 12 6, 7. 11 10 12, 13. 11 23, 24. 13 8, 9 12 11 14, 15. 12 25, 26. 14 10, 11. 13 12 16, 17. 13 27, 28. 15 12, 13. Gal. 1 13 18, 19 14 29, 30. 16 14, 15. 2 14 20, 21. 15 31.2 S. 1.1 Cor. 1 16, 17. 3 15 22, 23. 16 2, 3. 2 18, 19 4 16 24. judg. 1. 17 4, 5. 3 20, 21. 5 17 2, 3. 18 6, 7. 4 22, 23. 6 18 4, 5. 19 8, 9 5 24, 25. Eph. 1 19 6, 7. 20 10, 11. 6 1 Chron. 1, 2. 2 20 8, 9 21 12, 13. 7 3, 4, 3 21 10, 11. 22 14, 15. 8 5, 6. 4 22 12, 13. 23 16, 17. 9 7, 8. 5 23 14, 15. 24 18, 19 10 9, 10. 6 24 16, 17. 25 20, 21. 11 11, 12. Phil. 1 25 18, 19 26 22, 23. 12 13, 14. 2 26 20, 21. 27 24.1 Kin. 1. 13 15, 16. 3 27 Ruth 1, 2. 28 2, 3. 14 17, 18. 4 28 3, 4. Rom. 1 4, 5. 15 19, 20. Col. 1 29 1 Sam. 1, 2. 2 6, 7. 16 21, 22. 2 30 3, 4 3 8, 9 2 Cor. 1 23, 24. 3 31 10, 11. 2 july G. August C. September F. 1 25, 26. 4 12, 13. 9 25-29. 6 2 27, 28. 1 Thes. 1 Esther 1, 2. 10 32-35. 7 3 29. 2 Chr. 1.2 3, 4. 11 37-38. 8 4 2, 3. 3 5, 6. 12 41-44. 9 5 4, 5. 4 7, 8. 13 47-50. 10 6 6, 7. 5 9, 10. Jam. 1 53-56. 11 7 8, 9 2 Thes. 1 Job 1, 2. 2 59-62. 12 8 10, 11. 2 3, 4. 3 65-68. 13 9 12, 13. 3 5, 6. 4 69-70. 14 10 14, 15. 1 Tim. 1 7, 8. 5 72-74. 15 11 16, 17. 2 9, 10. 1 Pet. 1 76-78. 16 12 18, 19 3 11, 12. 2 79-82. 17 13 20, 21. 4 13, 14. 3 86-89. 18 14 22, 23. 5 15, 16. 4 90-93. 19 15 24, 25. 6 17, 18. 5 97-102. 20 16 26, 27. 2 Tim. 1 19, 20. 2 Pet. 1 104-106. 21 17 28, 29. 2 21, 22. 2 107-109. 22 18 30, 31. 3 23, 24. 3 112-116-119. 1 p rt 19 32, 33. 4 25, 26. 1 Joh. 1 7. p. 13. p. 18. p. 20 34, 35. Tit. 1 27, 28. 2 120-125-130 21 36. Ezr. 1. 2 29, 30. 3 135-137-140 22 2, 3. 3 31, 32. 4 144. 147. Pro. 1 23 4, 5. Phil. 1 33, 34. 5 2 3 4 24 6, 7. Heb. 1 35, 36. 2 Joh. 1 5 6 7 25 8, 9 2 37, 38. 3 Joh. 1 8 9 10 26 10. Neh. 1. 3 39, 40. Judas 1 11 12 13 27 2, 3. 4 41, 42. Rev. 1 14 15 16 28 4, 5. 5 Ps. 1. to 5. to 2 17 18 19 29 6, 7. 6 9 to 11. to 3 20 21 22 30 8, 9 7 15-18. 4 23 24 25 31 10, 11. 8 19-22. 5 0 0 0 October A. November. D. Decemb. F. 1 26 27 28 2 3 4 35 36 37 2 29 30 31 5 6 7 38 39 40 3 Eccl. 1, 2 3 8 9 10 41 42 43 4 4 5 6 11 12 13 44 45 46 5 7 8 9 14 15 16 47 48. Dan. 1 6 10 11 12 17 18 19 2 3 4 7 Cant. 1, 2 3 20 21 22 5 6 7 8 4 5 6 23 24 25 8 9 10 9 7 8. Isa. 1 26 27 28 11 12. Hos. 1 10 2 3 4 29 30 31 2 3 4 11 5 6 7 32 33 34 5 6 7 12 8 9 10 35 36 37 8 9 10 13 11 12 13 38 39 40 11 12 13 14 14 15 16 41 42 43 14 Joel 1, 2 15 17 18 19 44 45 46 3. Amos 1, 2 16 20 21 22 47 48 49 3 4 5 17 23 24 25 50 51 52 6 7 8 18 26 27 28 Lament. 1, 2, 3 9 Obad. 1. Jon. 1 19 29 30 31 4 5. Ezek. 1 2 3 4 20 32 33 34 2 3 4 Mic. 1, 2. 3 21 35 36 37 5 6 7 4 5 6 22 38 39 40 8 9 10 7. Nah. 1, 23 41 42 43 11 12 13 3. Habak. 1. 24 44 45 46 14 15 16 3. Zeph. 1. 2 25 47 48 49 17 18 19 3. Haggai 1, 2 26 50 51 52 20 21 22 Zach. 1, 2. 27 53 54 55 23 24 25 4 5 6 28 56 57 58 26 27 28 7 8 9 29 59 60 61 29 30 31 10 11 12 30 62 63 64 32 33 34 13, 14. Mal. 31 65 66. Jer. 1 2 3 4 The End. ERRATA. PAg. 45. lin. 24. for power, rea. Proof. p. 83. l. 1. for your r. our p. 104. l. 3. for and. r. all. p. 127. l. 8. for how we should r. how should we. p. 147. l. 22. for. but, r. by. p. 168. l. 10. for unanswerableness, r. answerableness. p. 192. l. 24. for walked, r. walled. p. 198. l. 9 for righteousness, r. righteous. p. 206. l. 26. for grounded, r. governed. d. 215. l. 18. for faith, r. truth. p. 231. l. 1. for mention God's Resting too, r. mention God's Resting, yet implies man's Resting too. p. 334. l. 8. for which now claim. r. which we now claim. Misquotations. PAg. 5. l. 15. Hab. 113. p. 26 l. 25. Heb. 11.3. p. 28. l. 5. 1 Cor. 2.9. l. 14. 1 Cor. 1.23. ib. joh. 3.16. p. 48. l. 3. 1 joh. 1.5. p. 58. l. 13. Hab. 1.13. p. 77. l. 31. Act. 16.14. p. 82. l. 10. joh. 3.17. l. 13. Acts 2.17. p. 99 l. 14. 2 Tim. 2.13. l. 17. v. 152. p. 104. l. 28. Mat. 19 p. 107. l. 18.119.16. p. 109. l. 10. Ephes. 1.18. l. 27. 11.15. l. 31.13.2. p. 117. l. 23.131. p. 120. l. 8. Gal. 2.20. l. 12.101.6. p. 121. l. 26. Psal. 34.8. p. 122. l. 11. Dan. 9.23. l. 12 joh. 12.28. p. 123. l. 13. 2 Tim. 4.17. p. 126. l. 2. Psal. 55.17. l. 3. Psal. 119.147. l. 27. 1 Tim. 4.15. l. 29. joh. 5.39. l. 32. Prov. 30.2. p. 127. l. 10. Psal. 119.59. p. 128. l. 8. Isa. 66.2. p. 129. l. 27. Prov. 4.21. p. 135. l. 4. Isa. 8.20. l. 8. 2 Tim. 3.15.136. l. 2.43.13. p. 138. l. 16. Iosh. 24. p 141. l. 6. joh. 16.13. p. 147. l. 14. Psal. 119.39. p. 149. l. 1. Psal. 119.40. p. 150. l. 14. joh. 5.39. p. 158. l. 13. Deut. 6.25. p. 165. l. 17. 1 Tim. 4.10. p. 174. l. 29. Psal. 103. p. 175. l. 1. Psal. 119.71. p. 180. l. 31. joh. 10.15, 18. p. 184, l. 28. joh. 18.4. p. 191. l. 13. Mark. 10. p. 193. l. 22. Gen. 50.20. p. 230. l. 4. Psal. 95. p. 317. james 1.21.