BX 7117 . S 5 185 3 v . 3 Shepard, Thomas, 1605-16A9. The works of Thomas Shepard L / //; Lyi' y'-t-if. yy-pTC. THE JUL 2 1968 '. WORKS OP THOMAS SHEPARD, FIRST PASTOR OF THE EIRST CHURCH, CAMBRIDGE, MASS. MEMOIR OF HIS LIFE AND CHARACTER. VOL. Ill BOSTON : DOCTRINAL TRACT AND BOOK SOCIETY. 1853. 10-13 CONTENTS VOLTOIE III. THESES SABBATIC^. OF THE THESES CONCERNING THE MORALITY OF THE SABBATH. Pagb God is the superior Disposer of man's time, 25, 26 Man, who is made next to God, and to return to his rest at the end of the larger circle of his life, is to return to him at the end of the lesser circle of every week, . . 26, 27 What a moral law is not, 28, 29 14, 15. How a divine law may be said to be moral, 29 16. What a moral law is, strictly taken, 29 17I20. A moral law, considered in a strict sense, is not good merely because commanded, but is therefore commanded be- cause it is good, 30-32 21-23. What is that goodness in a moral law for which it is com- manded, 33-35 24 25. By what rules may that goodness be known, which are four, 36, 37 Divers consectaries flowing from the description of a moral law, 37-41 26-28. That divine determination of something in a law doth not always take away the morality of it, 42-44 29-37. That those are not moral laws only, which are known to all men by the light of corrupt nature, 44-51 38. That the whole decalogue, in all the parts of it, is the moral law of God: Theses 30, where objections are answered to, 39-42. Three sorts of laws which were among the Jews, moral, ceremonial, judicial, 51-53 43. The true state of the question whether the Sabbath be a moral or ceremonial law, ^'^ 44, 45. The agreement on all hands how far the law of the Sab- bath is moral, 5^' ^^ 3 IV CONTENTS. 46. Something general is agreed on, and whether it lies under this general, viz., a seventh day, 57 47. The chief means of resolving this controversy in opening the meaning of the fourth commandment, .... 57-59 48-52. The things which are moral in the fourth commandment are either primarily or secondarily moral. Those things which are primarily and generally moral in the fourth commandment are three: 1. A time of worship. 2. A day. 3. A seventh day determined, 58-60 53-55. Not the worship itself, but only the solemn time of it is re- quired in the fourth commandment, 61,62 56-58. How holy duties are for time, 62, 63 59-62. Instituted worship is not directly required in the fourth, but in the second commandment, wherein the meaning of the second commandment is occasionally cleared against WallaBus, 64-69 63. If the moral worship itself be not required herein, much less is the whole ceremonial worship, 70 64. Neither the public worship only, nor Jewish holy days, re- quired in this fourth commandment, 71 65. Not a part of a day, but a whole day, is moral, by the fourth commandment, 72 66. 67. God's wisdom did rather choose a whole day together for special worship than borrow a part of every day, . . 73 68. The sin of Familists and others who allow God no special day, but make all days equal, 73 69-71. How any day is said to be holy, and that though all places are alike holy, yet all days are not therefore alike holy, 74, 75 72-78. Answer to such scriptures as seem to make all days alike holy under the New Testament, 75-79 79. The chief reason why some abolish the day of the Sabbath in the fourth commandment is because they abandon the whole decalogue itself as any rule of life unto his people, 80 80. An inward Sabbath may well consist with a Sabbath day, 80 81-85. The great controversy whether the law be a rule of life to a believer, discussed in sundry theses, 83-86 86-90. The Spirit is not the rule of life, 86-89 91, 92. Not the will of God's decree, but the will of his command, is the rule of life, 90-92 93. The fundamental error of Antinomians, 92 94. The rule of the law is kept in Christ as matter of our jus- tification, not sanctification, 92 95, 96. How Christ is our sanctification as well as our justification, 93 97. Duties of Christian thankfulness to God were not per- CONTENTS. V formed by Christ for believers under that notion of thankfulness, but by way of merit, 94 98, 99. Whether a believer is to act in virtue of a command, . 94-96 100 The sin of those who affirm that Christian obedience is not to be put forth by virtue of a command, ... 97 101. To act by virtue of a commandment, and by virtue of God's Spirit, are subordinate one to another, ... 99 102-104. "Whether the law is our rule as given by Moses on Mount Sinai, or only as it is given by Christ on Mount Sion, 99-101 105, 106. How works and law duties are sometimes commended and sometimes condemned, 102 107. The new creature, how it is under the law, 102 108, 109. How the children of God under the Old Testament were under the law as a schoolmaster, and not those of the New, 103-108 110. How the gospel requires doing, and how not, and about conditional promises in the gospel, 109 111. Various motives to obedience from the law and gospel, from God as a Creator, and from Christ as a Re- deemer, do not vary the rule, 110 112. Unbelief is not the only sin, Ill 113. Three evils arising from their doctrine who deny the di- rective use of the moral law, 112 114. The sin of such as deny the humbling work of the law under gospel ministrations, 112 115, 116. Their error who will not have a Christian pray for par- don of sin, or mourn for sin, 118, 119 117. Whether sanctification be a doubtful evidence, and may not be a just evidence, and whether the gospel and all the promises of it belong to a sinner as a sinner, and whether sight of corruption be (by the gospel) the settled evidence of salvation, as some plead for, 119 118. Whether the first evidence be without the being, or only the seeing of grace, 128 119= The true grounds ofevidencing God's love in Christ cleared, 131 120-122. Not only a day, nor only a Sabbath day, but a seventh day determined, is the last thing generally moral in the fourth commandment, 133-135 123, 124. That which is particularly moral herein is this or that particular seventh day, 138 125. The morality of a Sabbath may be as strongly and easily urged from the commandment of observing that particular seventh day from the creation, as the morality of a day, 139 rt * VI CONTENTS. 126-129. It is not in man's liberty to take any one of the seven days in a week to be the Christian Sabbath, . . . 139-141 •130, 131. A determined time is here required, but not what nature, but what counsel, shall determine, and consequently this or that seventh day, 142, 143 132, 133. The force of God's example in resting the seventh, and working six days, how far it extends, 143, 144 134-136. No reason that God must have a seventh year, because he will have a seventh day, 145 137. How a circumstance of time is capable of morality, . . 146 138. The law of the Sabbath is a homogeneal part of the moral law, and is therefore moral ; and whether it be moral in respect of the letter, 146 139. Whether the decalogue is said to be the moral law in re- spect of the greater part only, 147 140-150. The law of the Sabbath hath equal glory with all the other- nine morals, ana hath therefore equal morality, 148-154 151-161. The Sabbath was given as a moral law to man in in- nocency, 155-158 162-173. The Sabbath said to be sanctified, (Gen. ii.,) not merely in a way of destination or anticipation, 158-165 174-176. Adam in innocency might need a Sabbath, 166-168 177. No types of Christ given to man in innocency, .... 168 178-188. The Sabbath was no type in respect of its original in- stitution, 169-174 189-193. The heathens, by the light of corrupt nature, had some kind of knowledge of the Sabbath, 174-176 194-197. The law of nature diversely taken, and what it is, . . . 176-179 198. No argument to prove the Sabbath ceremonial, because Christ appointed no special day for the Lord's supper, 179 199. No argument to prove the Sabbath ceremonial, because it is reckoned among the ceremonials, 179 200. Christ is not said to be the Lord of the Sabbath, because it was ceremonial, 180 201. Though the Sabbath be made for man, yet it is not there- fore ceremonial, 181 202. A fond distinction of the Sabbath in sensu mystico et Uterali, 1 82 203. Although we are bound to rest every day from sin, yet we are not therefore to make every day a Sabbath, 182 204. 205. The Sabbath was not proper to the Jews, because they only were able (as some say) to observe the exact time of it, 182,183 206, 207. An answer to M. Carpenter's and Heylin's new-invented argument against the morality of the Sabbath, . . 184 CONTENTS. Vll n. OF THE THESES CONCERNING THE CHANGE OF THE SABBATH. 1. Sufficient light in Scripture for change of the Sabbath, . 187 2. Apostolical unwritten traditions no ground for change of it, 188 3 Neither church's custom, nor any imperial law, ground of 1 88 the change of it, 4-6. How the observation of the Christian Sabbath ariseth from the fourth commandment, ^^^ 7-9. How the first day in the week may be called the seventh day, 1 89-1 91 10-12. The will of God the efficient cause, the resurrection of Christ the moral cause, of the change of the Sabbath, 191, 192 13-15. The ascension no ground of the change of the Sabbath, . 192, 193 16, 17. The rest of God being spoiled in his first creation by the sin of man, hence the day of rest may be well changed, 193, 194 18, 19. Neither the three days' resting of Christ in the grave, nor the thirty-three years of Christ's labor, the ground of our labor and rest now, 194, 195 20. Not only Christ's resurrection, but an affixed type to the first Sabbath, is the ground of the abrogation of it, . 195 21-24. What the affixed type to the Sabbath is, 195-198 25. The mere exercises of holy duties upon a day are not any true ground to make such a day the Christian Sabbath, 199 26. How holy duties on a day may evince a Sabbath day, . • 199 27-29. The first day of the week honored by the primitive churches from the commandment of the Lord Jesus, . . • .199,200 30-33. The apostle's preaching on the Jewish Sabbath doth not argue it to be the Christian Sabbath, 201, 202 •^4 The first day of the week proved to be the Christian Sab- bath by divine institution, ^"* 35. The first place alleged for the Christian Sabbath (Acts XX. 7 ) cleared by nine considerations, 204 36. The second place (from 1 Cor. xvi. 1, 2) cleared from seven considerations, 37-^9, The third scripture (Rev. i. 10) cleared by two general branches, 210,211 40. How the Christian Sabbath ariseth from the fourth com- mandment, although it be not particulariy named in it, 213 41. The error of those, especially in the eastern churches, who observed two Sabbaths, 214 42,43. How the work of redemption may be a ground for all men to observe the Sabbath, 214 44. How far the judgment of God upon profaners of the Lord's day is of force to evince the holiness of the Sabbath, . 215 VOL. III. 1 Vlll CONTENTS. III. OF THE THESES CONCERNING THE BEGINNING OF THE SABBATH. 1,2. Five several opinions concerning the beginning of the Sabbath, 216 3-12. The time for beginning of the Sabbath not according to the various customs of divers nations, 216-218 13-27. The time of the artificial day not the beginning and end of the Sabbath, as it begins and ends, 218-222 28-47. The beginning of the Sabbath not midnight, 222-228 48, 49. The morning doth not begin the Sabbath, 228 50-57. That place of Matt, xxviii. 1, usually alleged for the be- ginning of it in the morning, cleared, 229-233 58. The resurrection of Christ not aimed at by the evangel- ists to be made the beginning of the day, although it be of the change of it, 233 59-63. John xx. 10, cleared, 234-236 64-67. Paul's preaching till midnight no argument of the begin- ning of the Sabbath in the morning, 237-239 68. The various acceptation of the word day and morrow to answer many proofs alleged for beginning the Sab- bath in the morning, 239 69-71. Some that hold the beginning of the Sabbath was from even to even until Christ's resurrection, and then the time was changed, confuted, 239-241 72. There is not the like reason for the Sabbath to begin at the first moment of Christ's entrance into his rest, as for the first Sabbath at the beginning of the Father's rest, 243 73, 74. The reasons for the change of the day are not the same for the change of the beginning of the day, 243, 244 75. The conceived fitness for the beginning of the Sabbath in the morning rather than in the evening is a vanity, . . 244 76, 77. The evening begins the Christian Sabbath, 244 78-80. The place Gen. i. 2, cleared, 245 81-85. The darkness mentioned Gen. i. 2 was not punctum temporis, 245, 246 86-89. The separation of light and darkness (Gen. i. 2) cleared, 247,248 90-93. Levit. xxiii. 32 proves the beginning of the Sabbath at evening, 248,249 94-96. Nehemiah an exemplary pattern for beginning the Sabbath at evening, 250 97-99. Those that prepared for the burial of Christ began their Sabbath in the evening, 251,252 100. Christ's lying three days in the grave, 252 101, 2. Those northern countries who have the sun in view divers weeks together in a year yet know when to begin the day, 252 CONTENTS. IX IV. OF THE THESES CONCERNING THE SANCTIFICATION OF THE SABBATH. 1. ' The word Sabbath, what it signifies, 254 2. All weekly labor for the rest of the Sabbath, 254 3. The rest of the Sabbath the means for a higher end, . . 254 4-9. As strict a rest now required as was formerly among the Jews, and those places cleared which seem contrary, . 254-256 10. What work forbidden on the Sabbath day, 257 11-13. Servile work forbidden, and what is a servile work, . . .257-259 14-19. The holiness required upon the Sabbath in five things,. . 259-262 20. A lamentation for profanation of the Sabbath, 263 A WHOLESOME CAVEAT FOR A TIME OF LIBERTY. Transgression cause of war, 285 Forsaking the Lord the provoking sin, 285 What is meant by service, " 286 God justified in his judgments, 286 The Lord's end gracious in his corrections, 286 Bondage caused by casting off God's government, 287 Knowledge twofold, notional and experimental, 287 God's government over his people twofold, outward and inward, 288 God's external government either in churches or commonwealth, 289 God's wisdom seen in subordination of all things to himself, . . 289 God takes his own time to punish those that cast ofi" his government, 290 God turning the edge of lawful authority against us, 291 God giving up to be oppressed of one another, 291 God taking away of good governors from us, 291 Just with God that those who would not be under his government should be under the power of lust, 292 God brings into bondage that we may know the better how to prize liberty, 293 To be under Christ's government the sweetest liberty, 293 Why God deprives churches of their liberties, 294 Sins for which God casts people from under his government, . . 296 Why some are delivered up to the bondage of lust who seem to be delivered from it, 297 X CONTENTS. Difference of the saints' bondage under sin and Satan from others, 297-299 Wherein the inward goveniment of Christ consists, 300 When the government of Christ is east off, Christ himself to be received, 301 When the soul receives Christ himself, 302 AVliole soul must close with the whole will of Christ, 302-304 Will of Christ directing or correcting, 304 Will of Christ cast off in judgment or practice, 305 Come to Christ for strength to do his will, 306 The benefits of receiving Christ for strength, 307 How men refuse to do this, 308 For what ends we must submit to Christ, 309 The church Christ's kingdom, 310 Threefold power of Christ in the church, 310 Supreme power of Christ in his church, 311 Breach of covenant a provoking sin, 312 Breach of covenant procures the desolation of churches, ... 313 Setting up human inventions casting off Christ, 314 Sin of casting off ordinances for temporal advantages, .... 315-318 Secret pollution of ordinances what drives the Lord away, . . . 318, 319 To come to ordinances, and not to Christ in them, is to cast off Christ, 320 We must be content with nothing short of the power of the life of Christ, 322 The church the highest tribunal of Christ on earth, 323 What power given the church, 323, 324 Neglect of living in church society, 324 Power of binding and loosing, 325 Duty of church members to edify one another, 326 Means of edification, 327-330 Hinderances of mutual edification, 330, 331 Power of church officers, 331-339 The sin of those who usurp it, 333 The evil of not submitting to them, 336 Miscarriage of church members, 338 Commonwealths, when ordered according to Christ's will, are his kingdom, 339 No one form of civil government jure divino, 340 We must be subject to the civil magistrate, and why, 341 When this subjection is cast off, 342 Whether he may punish sins after the first table, 342, 343 Error and heresy die by opposition, truth thrives the more, . . , 343 Error and heresy may not make what laws they please, .... 343 Two things occasion tlie breach of all laws, 343 CONTEXTS. ^^ 344 Seldom a persecutor, but he is an adulterer, • • • ^^^ The evil of loose company, . • ■ • ' ' * ; qi4 345 Soldiers not to neglect the command of the.r leaders, 344,345 Townsmen should obey town orders, 345 346 God's laws only absolutely bind conscience, •••••'•' AU good laws either expressly mentioned in the word, or deduced ^^^ from it, '. ' ' ,, 347 Whv all laws should be according to the word, •••;■•• , Human laws, agreeable to the word, bind conscence, and -■hy._ What a Christian should do in case they be not accordmg to the ^^^ word, 1 ' 348 Things indifferent not to be restrained by law, ^^^ Laws for public good to be submitted to, ' ^^^ Of breach of laws merely penal, ^^^ The sin of servants not subject to their masters, In places of liberty, most danger of licentiousness • ' ' ' * God hath many ways to bring into bondage .hen h.s government ^^^^ ^^^ is cast off, 352 Reason to be thankful for our liberties, *.*.*.* 352, 353 Means of thankfulness, ^^^ g^^ Ways in which liberty may be abused, ' ^^^ Look not for an earthly paradise of Christ, . . • ' -^ ' ' , ' Spiritual refreshments abundant recompense for temporal dis^ ^^^ tresses, * 355 Motives to come under Christ's government, ;••;•''* ^.g Difference between God's service and the service of others, . . . 356 Wherein to submit to Christ, • Every one to whom the gospel comes bound to beheve, .... 35« Objections against believing answered, • • • • ^^g Love to Christ an evidence that we are his, • ^^^ How great a sin to neglect this, ^^^ Means to submit to Christ, • INEFrECTUAL HEARING OP THE WORD. . . 363 Christ the true Messiah, ^^^ What was the Father's testimony, ^^^ Two degrees of knowing God, ; ''■ ' ' „. . o^r A man may hear the word, and not hear God speaking m it, . . 364 3t,b ^11 CONTENTS. Why the saints find such alterations in themselves when they hear the word, 367, 368 How are we to know whether we have heard the Lord's voice in the word, 369-371 God's voice carries home Christ, 372 The efficacy of the word may lie hid, 373 The efficacy of the word may be lost after it hath been felt, . . . 373, 374 Not needful always to feel it alike, 373, 374 Not preserved in a spirit of prayer, 374 Not thankfulness for the good found, 376 A double virtue in the word to beget and nourish, 377 Efficacy of the word appears in a power of conflict against corruption, 378 Feeling the efficacy of the w^ord an evidence of election, .... 378 Victory against sin either complete or incomplete, 379 Ministers how to preach, 380 Rest not in outward hearing, 380 How to hear the word effectually, . 380 Come to hear, mourning under a sense of infirmities, 380 How to hear God speaking in the word, 381 Trust not to the outward word, but to the grace of God with it, . 381 Place our happiness in closing with the word, 381,382 Every tittle of the word cost the blood of Christ, 383 If not under the power of the word, we are under the power of lust, 383 The comfort of the word remains till death, yea, unto eternal life, 383 MEDITATIONS AND SPIRITUAL EXPERIENCES, 385 (Preface, By David Brainerd,) , 387 THE CLEAR SUNSHINE OF THE GOSPEL BREAKING FORTH UPON THE INDIANS IN NEW ENGLAND, 445 THE CHURCH MEMBERSHIP OF CHILDREN, 517 THESES SABBATIC^, THE DOCTRINE THE SABBATH; WHEREIN AKE CLEARLY DISCUSSED THE MORALITY, TIIE CHANGE, THE BEGIXXIXG, AND THE SANCTIFICATIOX OF THE SABBATH, DIVERS CASES OF CONSCIENCE RESOLVED, a:;d the moe.vl law, as a rule of life to a believer, occasionally and distinctly handled Neh. xiii. 17, 18. — " What evil thinsj is this that ye do, and profane the Sabbath day ? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city ? yet ye bring more ■s^Tath upon Israel by profaning the Sabbath." Jer. xvii. 24, 25. — " If ye hallow the Sabbath, to do no work therein, then shall there enter into the gates of this city kings and princes." PREFACE OF THE AUTHOR TO THE READER. That a seventh part of time hath been religiously and univer- sally observed both under the law and under the gospel, is without all controversy; the great doubt and difficulty which now re- mains concerning this time is the morahty of it, whether it was thus observed in the Christian churches by unwritten tradition, or by divine commission ; whether from the churches' custom, or Christ's command ; whether as a moral duty, or as a human law : for although some would make the observation of such a portion of time the sour fruit of the Ebionites' superstitious doc- trines, yet all the ancient and best writers in the purest times do give such honor to it, that whoever doubts of it must either be utterly ignorant, or willfully blinded in the knowledge of the his- tories and doctrines of those times, and must desire a candle to show them the sun and noonday. Clemens only seems to cast some stains on it by making all days equal, and every day a Sab- bath ; but upon narrow search, his meaning may appear, not to deny the observation of the day, but only to blame the froth and vanity of sundry Christians, who, if they externally observed the day, they cared not how they lived every day after : nor is it to be Pondered at if Origen turn this day sometime into an allegory and a continual spiritual rest day, who miserably transforms (many times) the plainest Scriptures into such shapes, and turns their substance into such shadows, and beating out the best of the kernels, feeds his guests with such chaff and husks ; and although many other festivals were observed by those times, which may 9 10 PREFACE. make the Sabbath suspected to be born out of the same womb of human custom with the rest, yet we shall find the seventh day's rest to have another crown of glory set upon the head of it by the holy men of God in those times than upon those which superstition so soon hatched and brought forth ; so that they that read the histories of those times, in observing two Sabbaths in some places, Easter, Whitsunday, yea, divers ethnic and heathen- ish days, will need no other comment on those texts of Paul, wherein he condemns the observation of days ; which, beginning to fly abroad in the daylight of the apostles, might well outface the succeeding ages, and multiply with more authority in darker times ; yet so as that the seventh day's rest (call it what you will) still kept its place and ancient glory, as in the sequel shall appear. When, therefore, the good will of Him who dwelt in the burn- ing bush of the afflicted primitive churches gave princes and emperors to be their nursing fathers, pious Constantine, among other Christian edicts, enjoins the observation of the Lord's day ; wherein (if he was bound by his place to be a nourishing father) he went not beyond his commission, in swaddling and cherishing this truth and appointment of Christ, and not suffer- ing it to die and perish through the wickedness of men ; the power of princes extending to see Christ's laws observed, though not to impose any human inventions and church constitutions of their own. It is true, indeed, that this princely edict was mixed with_ some imperfection and corruption, it falling too short in some things, and extending too far in others"; but there is no just cause for any to stumble much at this, that knows the sick head and heart by the weak and feeble pulse and cross temper of those clouded though otherwise triumphing times. The successors of this man child (born out of the long and weary throes of the poor travailing church) were enlarged gener- ally in their care and conscience to preserve the religious honor due to this day, until the time of Charles the Great, who, in the latter end of his reign, observing how greatly the Sabbath was profaned, (especially by the continuance and lewdness of church- I'll E FACE. 11 men.) did therefore call five national councils, (which I need not here mention,) in all which the Sabbath is advanced to as strict observation to the full as hath been of late years condemned by some in the Sabbatarian reformers, that it is a wonder how any man should cast off all shame, and so far forget himself as to make the Sabbath a device of Fulco, or Peter Bruis, Eustachius, or the Book at Golgotha, and put the visor of novelty upon the aged face of it, as if it w^ere scarce known to any of the martyrs in Queen Mary's time, but receiving strength and growth from Master Perkins, w^as first hatched and received life from under the wings of a few late disciplinarian zealots. And it can not be denied but that the Sabbath (like many other precious appointments and truths of God) did shake off her dust, and put on her comely and beautiful garments, and hath been much honored and magnified, since the times of the reformation ; the doctrine and darkness of Popery (like that of the Phari- sees) not only obscuring the doctrine of faith, but also of the law and obedience of faith, and so hath obscured this of the Sabbath ; only herein they did excel their forefathers the scribes and Pharisees, for these added their own superstitious resting from things needful and lawful to their merely external observation of the day ; but they (unto their external observation of the name of the day) added their abominable profanations to it, in May games, and May poles, in sports and pastimes, in dancing and revelings, and so laid it level, and made it equal, (in a man- ner,) to the rest of their holy days ; that as they came to shuiiie out tlie second commandment almost out of the decalogue, so in time they came to be blinded with that horror of darkness, as to translate the words of the commandment into some of their catechisms, remember to keep the holy festivals ; and therefore those worthies of the reformation who have contended for all that honor which is due to this day are unjustly aspersed for plead- ing for a Jewish and superstitious strictness, when the cause they handle is no other, in truth, than to vindicate the Sabbath, both in the doctrine and observation of it, from Papists' profaneness ; and therefore all the world may see, that under pretense of op- 12 rREFACE. posing ill others a kind of Judaizing upon this day, the adversa- ries of it do nothing else but maintain a gross point of practical Poperj, who are by law most ignorant and gross profaners of this day ; and therefore when many of Christ's servants are branded and condemned for placing so much of religion in the observation of this day, and yet Bishop White and some others of them shall acknowledge as much as they plead for, if other festivals be taken in with it ordained by the church, (as that they are the nursery of religion and all virtue, a means of planting faith and saving knowledge, of heavenly and temporal blessings, and the profanation of them hateful to God and all good men that fear God, and to be punished in those which shall offend,) they do hereby plainly hold forth what market they drive to, and what spirit acts them in setting up man's posts by God's pillars, and in giving equal honor to other festivals and holy days, which those whom they oppose do maintain as due to the Sab- bath alone, upon better grounds. The daystar from on high visiting the first reformers in Ger- many, enabled them to see many things, and so to scatter much, yea, most, of the Popish and horrible darkness which generally overspread the face of all Europe at that day ; but divers of them did not (as well they might not) see all things with the like clearness, whereof this of the Sabbath hath seemed to be one: their chief difficulty lay here ; they saw a moral command for a seventh day, and yet withal a change of that first seventh day, and hence thought that something in it was moral in respect of the command, and yet something ceremonial, because of the change ; and therefore they issued their thoughts here, that it was partly moral and partly ceremonial, and hence their observa- tion of the day hath been (answerable to their judgments) more lax and loose ; whose arguments to prove the day partly ceremo- nial have (upon narrow examination) made it wholly ceremo- nial ; it being the usual unhappiness of such arguments as are produced in defense of a lesser error to grow big with some man child in them, which in time grows up, and so serve only to maintain a far greater; and hence by that part of the rREFACE. 13 controversy they have laid foundations of much looseness upon that day among themselves, and ha^■e unawares laid the corner stones of some gross points of Familism, and strengthened hereby the hands of Arrainians, malignants, and prelates, as to profane the Sabbath, so to make use of their principles for the introduc- tion of all human inventions under the name and shadow of the church, which if it hath power to authorize and establish such a day of worship, let any man living then name what invention he can, but that it may much more easily be ushered in upon the same ground ; and therefore, though posterity hath cause forever to admire God's goodness for that abundance of light and life poured out by those vessels of glory in the first beginnings of reformation, yet in this narrow of the Sabbath it is no w^onder if they stepped a little beside the truth ; and it is to be charitably hoped and believed, that, had they then foreseen what ill use some in after ages would make of their principles, they would have been no otherwise minded than some of their followers and friends, especially in the churches of Scotland and England, who might well see a little farther (as they use to speak) when they stood upon such tall men's shoulders. It is easy to demonstrate by Scripture and argument, as well as by experience, that religion is just as the Sabbath is, and decays and growls as the Sabbath is esteemed: the immediate honor and w^orship of God, which is brought forth and swaddled in the three first commandments, is nursed up and suckled in the bosom of the Sabbath. If Popery will have gross ignorance and blind devotion continued among its miserable captives, let it then be made (like the other festivals) a merry and a sporting Sab- bath ; if any state 'would reduce the people under it to the Romish faith and blind obedience again, let them erect (for law- ful pastimes and sports) a dancing Sabbath ; if the God of this world would have all professors enjoy a total immunity from the law of God, and all manner of licentiousness allowed them with- out check of conscience, let him then make an every-day Sabbath. If there hath been more of the power of godliness appearing in that small inclosure of the British nation than in those vast VOL. III. 2 14 PUEFACt. continents elsewhere, where reformation and more exact church discipline have taken place, it cannot well be imputed to any out- ward means more than their excelling care and conscience of honoring the Sabbath ; and although Master Rogers, in his Pref- ace to the 39 Articles, injuriously and wretchedly makes the strict observation of the vSabbath the last refuge of lies, by which stratagem the godly ministers in former times, being driven out of all their other strongholds, did hope in time to drive out the prelacy, and bring in again their discipline, yet thus much may be gathered from the. mouth of such an accuser, that the worship and government of the kingdom and church of Christ Jesus is accordingly set forward as the Sabbath is honored. Prelacy, Popery, profaneness must down, and shall down in time, if the Sabbath be exactly kept. But why the Lord Christ should keep his servants in Eng- land and Scotland to clear up and vindicate this point of the Sabbath, and welcome it with more love than some pre- cious ones in foreign churches, no man can imagine any other cause than God's own free grace and tender love, whose wind blows where and when it will ; Deus nobis hcec otia fecit, and the times are coming wherein God's work will better declare the reason of this and some other discoveries by the British nation, which modesty and humilty would forbid all sober minds to make mention of now. That a seventh day's rest hath (therefore) been of universal observation, is without controversy; the morality of it (as hath been said) is now the controversy. In the primitive times, when the question was propounded, Servasti Dominicwn ? (Hast thou kept the Lord's day ?) their answer was generally this : Chris- tianus sum ; intermittere nonpossum, (i. e., I am a Christian ; I can not neglect it.) The observation of this day was the badge of their Christianity. This was their practice ; but what their judgment was about the morality of it is not safe to inquire from the tractates of some of our late writers in this controversy ; for it is no wonder if they that thrust the Sabbath out of para- dise, and banish it out of the world until Moses' time, and then PREFACE. 15 make it a mere ceremony all his time till Christ's ascension. If since that time they bring it a peg lower, and make it to be a human constitution of the church, rather than any divine insti- tution of Christ Jesus, — and herein those that oppose the morality of it by dint of argument, and out of candor and conscience, propose their grounds on which they remain unsatisfied, — I do from my heart both highly and heartily honor, and especially the labors of Master Primrose and Master Ironside, many of whose arguments and answers to what is usually said in defence of the morality of the day, wdioever ponders them shall find them heavy ; the foundations and sinews of whose discourses I have therefore had a special eye to in the ensuing theses, with a most free submission of what is here returned in answer thereto, to the censure of better minds and riper thoughts ; being verily persuaded, that w^hoever finds no knots or difficulties to humble his spirit herein, either knows not himself, or not the controversy. But as for those whose chief arguments are reproaches and re- vilings of imbittered and corrupt hearts, rather than solid reasons of modest minds, I wholly decline the pursuit of such creatures, whose weapons is their swell, and not any strength, and do leave them to His tribunal who judgeth righteously, for blearing the eyes of the world, and endeavoring to exasperate princes, and make wise men believe that this doctrine of the Sabbath is but a late novelty ; a doctrine tending to a high degree of schism ; a fanatic Judaizing, like his at Tewksbury ; Sabbata sancta colo, i. e., a piece of disciplinary policy to advance Presbytery ; a super- stitious seething over of the hot or whining simpHcity of an over- rigid, crabbed, precise, crackbrained. Puritanical party. The righteous God hath his little days of judgment in this life to clear up and vindicate the righteous cause of his innocent servants against all gainsayers ; and w^ho sees not (but those that will be blind) that the Lord hath begun to do something this w^ay by these late broils ? The controversy God hath with a land is many times in defense of the controversies of his faithful wit- nesses ; the sword maintains argument, and makes way for that which the word could not ; those plants which (not many years 16 niEFACE. since) most men would not believe not to be of God's planting, hath the Lord pulled up. The three innocent firebrands so fast tied to some foxes' tails are now pretty well quenched, and the tails almost cut off. This cause of the Sabbath, also, the Lord Jesus is now handling ; God hath cast down the crowns of princes, stained the robes of nobles with dirt and blood, broken the crosiers, and torn the miters in pieces, for the controversy of his Sabbath. (Jer. xvii. 27.) He hath already made way for his disciijline also, (which they feared the precise Sabbath would introduce again,) by such a way as hath made all hearts to ache, just according to the words, never to be forgotten, of Mr. Udal, in his Preface to the " Demonstration of Discipline." The Council of Matiscon imputed the irruption of the Goths into the empire to the profanation of the Sabbath. Germany may now see (or else one day they shall see) that one great cause of their troubles is, that the Sabbath wanted its rest in the days of their quietness. England was at rest till they troubled God's Sabbath. The Lord Jesus must reign ; the government of his house, the laws of his kingdom, the solemn days of his worship must be established ; the cause of his suffering and afflicted ser- vants, (not of our late religious scorners at ordinances, laws, and Sabbaths,) who are now at rest from their labors, but in former times wept, and prayed, and petitioned, and preached, and writ, and suffered, and died for these things, and are now crying under the altar, must and shall certainly be cleared before men and angels. Heaven and earth shall pass away before one tittle of the law (much less a whole Sabbath) shall perish. But while I am ^hus musing, methinks no measure of tears are sufficient to lament the present state of times ; that when the Lord Jesus was come forth to vindicate the cause and con- troversy of Zion, there should rise up other instruments of spir- itual wickednesses in high places, to blot out the name and sweet remembrance of this day from off the face of the earth. The enemies of the Sabbath are now not so much malignant time- servers and aspiring brambles, whom preferment principally biased to knock at the Sabbath ; but those who have eaten bread TREFACE. 17 with Christ (a generation of professing people) do lift up their heel against his Sabbath. So that, what could not formerly be done against it by angels of darkness, the old serpent takes another course to effect it, by seeming angels of light ; who, by a new device, are raised up to build the sepulchers of those who persecuted the prophets in former times, and to justify all the books of sports, and the reading of them ; yea all the former and present profanations ; yea, scoffs and scorns against the Sabbath day. For as in former times they have ceremonialized it out of the decalogue, yet by human constitiUio have retained it in the church ; so these of later times have spiritualized it out of the decalogue, yea, out of all the churches in the world. For by making the Christian Sabbath to be only a spiritual Sabbath in the bosom of God out of Heb. iv., they hereby abohsh a seventh-day Sabbath, and make every day equally a Sabbath to a Christian man. This I hope will be the last, but it is the most specious and fairest color and banner that ever was erected to fio-ht under against the Christian Sabbath ; and is most fit to de- ceive, not only some sudden men of loose and wanton wits, but especially men of spiritual, but too shallow minds. In times of light, (as these are reputed to be,) Satan comes not abroad usually to deceive with fleshly and gross forgeries and his cloven foot, (for every one almost would then discern his baitings,) but with more mystical, yet strong delusions, and invisible chains of dark- ness, whereby he binds his captives the faster to the judgment of the great day. And therefore the watchword given in the bright and shining times of the apostle was, to try the spirits, and beUeve not every spirit. And take heed of spirits, who indeed were only fleshly and corrupt men, yet called spirits, because they pretended to have much of the Spirit, and their doctrines seemed only to advance the spirit ; the fittest and fairest cobwebs to deceive and entangle the world, in those discerning times, that possibly could be spun out of the poisonful bowels of corrupt and ambitious wit. The times are now come, wherein, by the refined mystical divmity of the old monks, not only the Sabbath, but also all the 2* 18 PREFACE. ordinances of Christ in the New Testament, are allegorized and spiritualized out of the world. And therefore it is no marvel, when they abolish the outward Sabbath, because of a spiritual Sabbath in Christ, if (through God's righteous judgment blinding their hearts) they be also left to reject the outward word, because of an inward word to teach them ; and outward baptism and Lord's supper, because of an inward baptism by the Holy Ghost, and spiritual bread from heaven, the Lord Christ Jesus ; and all outward ordinances, ministries, churches, because of an inward kingdom and temple. And the argument will hold strongly, that if because they have an inward Sabbath of rest in the bosom of Christ, (which I deny not,) that they may there- fore cast away all external Sabbaths, they may then very well reject all outward baptism. Lord's supper, all churches, all or- dinances, because herein there is also the inward baptism — spiritual feeding upon Christ, and inward kingdom and temple of God. But thus they wickedly separate and sever what God hath joined and may well stand together, through the madness of which hellish practice I have long observed almost all the late and most pernicious errors of these times arise ; and those men who have formerly wept for God's precious Sabbaths and ordi- nances, and have prayed for them, and pleaded for them., and have offered their lives in sacrifice for them, and fought for them, yea, that hath felt perhaps the comfort, sweetness, and blessing of God's Sabbaths, yea, the redeeming and saving power of God's ordinances to their own souls, yet through pretenses of more spiritual enjoyments above, and beyond, and without all these, they can part with these their old friends without weeping, and reject them as polluted rags, and fleshly forms, and dark veils and curtains which must be drawn aside, that so they may not hinder the true light from shining in them. This, therefore, is the reason why the love of many at this day is grown cold toward the external Sabbath, because the in- ternal and spiritual Sabbath is now all in all. And therefore many men walk either with bold consciences, and will observe no Sabbath, or else with loose consciences, thinking it lawful to PREFACE. 19 observe it, (if men will enjoin it,) but not thinking that they are tied and bound thereunto from any precept of God. That place of Heb. iv. which they so much stick to, wants not light to demonstrate that the Sabbatism there may vrell agree not only with the internal, but the outward Christian vSabbath. But some of the ensuing theses will serve to clear up these things. This only I fear, that because of these indignities done thus to God's Sabbaths, even by the underworkings of some of God's own peo- ple, that the time hastens, wherein if no man should speak, yet the right hand of the sore displeasure of a provoked God, by plagues and confusion upon the glory of all flesh, will plead for his own name, and for that in special which is engraven upon the forehead of his holy Sabbaths. Jerusalem remembered with regret of heart, in the days of her affliction and misery, all her pleasant things, and especially this of the Sabbath. (Lam. i. 7.) If the days of our rest and quietness can not make us to rehsh the good things of his temple in the fruition of our Sabbaths, then doubt not of it, but that the days of our affliction shall make a remnant to remember that they were pleasant things. Of all the mercies of God to Israel, this is reckoned to be one of the greatest, that he gave his laws to Israel, (Ps. cxlvii. 19, 20 ;) and of all laws, this of the Sabbath ; for so the remnant of the captivity acknowledged it, (Neh. ix. 14,) who perhaps had far lower thoughts of it before their bondage. And if the very making of it known be such a sweet mercy, what then is the rest and peace of it, the blessing and comfort of it ? for which I doubt not but many thousands are admiring God in heaven at this day. And shall a shady imagination of an every- day Sabbath make us sell away for nothing such a heavenly and precious season, and make it common ? The Lord Jesus wished his disciples to pray that their flight from Jerusalem might not be in winter, nor on the Sabbath day, (Matt. xxiv. 20,) account- ing it a great misery that his people should lose the public benefit (through the disturbance of any) of one Sabbath day; (for be it Jewish or Christian Sabbath, I now dispute not ; sure I am it was a Sabbath day, which it seems was to continue after Christ's 20 PllEFACE. ascension to the Father, and therefore not wholly ceremonial.) And shall we account it no affliction or misery to fight or fly, to ride or go, to work or play, to hear the word in public or stay at home upon the Sabbath day ? Is it no mercy in these days to enjoy many Sabbaths, which was so sore a misery in Christ's account, and in the apostles' days to lose but one ? If man's heart be lost in the necessary cumbers of the week, (upon the Sabbath,) the Lord is wont to recall it again to him. If any fear that the time of grace is past, the continuance of the Sab- baths (the special seasons of grace) confutes him. If a man's soul be wearied with daily griefs and outward troubles, the bosom of Jesus Christ (which is in special wise opened every Lord's day) may refresh him. And shall we hav^e and profess so little love to such a time (more precious than gold to humbled hearts) as to cast away such a rich portion of precious time, and make it common, under a pretense of making every day a Sab- bath, which is either impossible to do or sinful ? The loudest voice (one of them of the love of Christ) which now sounds in the world continually in the ears of his people, is this : Come into my bosom, ye weary sinners, and enjoy your rest. And the next voice to that is this of the Sabbath, to call us off from all occasions, and then to say to us. Come to me, my people, and rest in my bosom of sweetest mercy all this day ; which call would not be a mercy if it were every day ; for then our own occasions must be neglected, which the wise and fatherly providence of God forbids, and spiritual work only minded and intended, which God did never command. Nor should any marvel that the voice of the law should contain such a voice of love, and therefore should not think that this controversy about the law (or for this one law of the Sabbath) is unfit and unsuitable to these evangelical and gospel times ; for although the law is dreadful and full of terror as considered without Christ, and is to man fallen a voice of words and a voice of terror and fear, which genders unto bond- age, yet as it is revealed with reference to Christ, and a people in Christ, so every commandment doth spirare amorem, (as he speaks,) and breathes out Christ's love, for which the saints can PREFACE. 21 not but bless the Lord with everlasting wonderment that ever he made them to know these heart secrets of his good will and love, especially then when he writes them in their hearts, and thereby gives unto them the comfort thereof. And verily if it be such a sweet voice of love to call us in to this rest of the day, certainly if ever the English nation be deprived of these seasons, (which God in mercy forbid,) it will be a black appearance of God against them in the days of their distress, when he shall seem to shut them out of his rest in his bosom by depriving them of the rest of this day. What will ye do in the solemn day, in the day of the feast of the Lord ? For lo, they are gone because of destruction ; Egypt shall gather them, Memphis shall bury them, their silver shall be desired, nettles shall possess them, thorns shall be in their tabernacles ; the days of visitation are come, the days of recompense are come, Israel shall know it ; the prophet is a fool, the spiritual man is mad, for the multitude of thine iniquity, and the great hatred. (Hos. ix. 5-7.) But let men yet make much of God's Sabbaths, and begin here ; and if it be too tedious to draw near to God every day, let them but make conscience of trying and tasting how good the Lord is but this one day in a week, and the Lord will yet reserve mercy for his people, (Jer. xvii. 24-26 ;) for keep this, keep all ; lose this, lose all ; which lest I should seem to plead for out of a frothy and groundless affection to the day, and lest any in these times should be worse than the crane and the swallow, who know their times of return, I have therefore endeavored to clear up those four great difficulties about this day, in the theses here fol- lowing : — 1. Concerning the morality. 2. The change. 3. The beo-innino:. 4. The sanctification of the Sabbath. Being fully persuaded that whosoever shall break one of the least commandments, and teach men so, shall be called least in the kingdom of God. I do therefore desire the reader to take along with him these two thinsfs : — 22 TREFACE. 1. Suspending his judgment concerning the truth and validity of any part or of any particular thesis until he hath read over the whole ; for they have a dependence one upon another for mutual clearing of one another ; and lest I should bis coctum apponere^ and say the same thing twice, I have therefore purposely left out that in one part, and one thesis which is to be cleared in another, either for proof of it, or resolution of objections against it ; and although this dependence may not so easily appear, (because I have not so expressly set down the method,) yet the wise- hearted, I hope, will easily find it out, or else pick out and accept what they see to be of God, in such a confused heap ; for it was enough to my ends if I might lay in any broken pieces of timber to forward this building, which those that are able to wade deeper into this controversy may please to make use of (if there be any thing in them, or in any of them) in their own better and more orderly frame ; for it hath been, and still is, my earnest desire to heaven, that God would raise up some or other of his precious servants to clear up these controversies more fully than yet they have been, that the zeal for God's Sabbaths may not be fire without light, which perhaps hath hitherto been too little, through the wickedness of former times, encouraging the books one way, and suppressing those of most weight and worth for the other. 2. To consider that I do most willingly give way to the pub- lishing of these things, which I could in many respects have much more readily committed to the fire than to the light ; when I consider the great abilities of others ; the need such as I am have to sit down and learn ; the hazards and knocks men get only by coming but into the field in polemical matters, and the unusefulness of any thing herein for those in remote places, where knowledge abounds, and where to cast any thing of this nature is to cast water into the sea. I confess I am ashamed therefore to be seen in this garment ; and therefore that I have thus far yielded, hath been rather to please others than myself, who have many ways compelled me hereunto. The things for substance contained herein were first preached in my ordinary rilEFACE. 23 course, upon the Sabbath days, in opening the commandments. The desires of some students in the college, and the need I saw of resolving some doubts arising about these things in the hearts of some ordinary hearers among the people, occasioned a more large discussing of the controversy ; to which I was the more in- clined, because one among us (who wanted not abilities) was taken away from us, who had promised the clearing up of all these matters. When therefore these things were more plainly and fully opened and applied to the consciences of some more popular capacities as well as others, I vras then put upon it to reduce the doctrinal part of these sermons upon the fourth -com- mandment into certain theses, for the use of some ~ students de- sirous thereof; when being scattered, and coming to the view of some of the elders in the country, I was by some of them desired to take oflf some obscurity arising from the brevity and littleness of them, by greater enlargements, and a few more explications of them ; which promising to do, and then coming to the hearing of many, I was then desired by all the elders in the country, then met together, to commit them to public view ; which hitherto my heart hath opposed, and therefore should still have smothered them, but that some have so far compelled me, as that I feared I should resist and fight against God in not listening to them ; in which many things are left out, which perhaps might be more useful to a plain people, which then, in the application of matters of doctrine, were publicly delivered ; and some few things are added, especial in that particular, wherein the directive power of the moral law is cleared against the loose wits of these times. We are strangers here (for the most part) to the books and writings which are now in Europe ; but it is much feared that the increase and grovvth of the many tares and errors in England have been by reason of the sleepiness of some of the honest hus- bandmen ; and that those who are best able to pluck them up have not seasonably stood in the gap, and kept them out by a zealous convicting and public bearing witness against them by word and writing ; and that, therefore, such as have with too much tenderness and compliance tolerated errors, error will one 24 PKEFACE. day grow up to that head that it will not tolerate or suffer them to speak truth. We have a proverb here, that " the devil is not so soon risen but Christ is up before him ; " and if any of his precious servants have slept and lain longer abed than their Master hath done, and have not spoken or printed soon enough for Jesus Christ in other matters, yet O that in this matter of the Sabbath God would betimes awaken, and that these weak- nesses might stir up their strength ; for I much fear and foresee that if it be not done, there is an hour and a nick of temptation in such a juncture of times approaching, wherein the enemy will come in like a flood, and rise up from all quarters against the doctrine of the Sabbath, and then farewell all the good days of the Son of man, if this be lost, which then men shall desire to see, and shall not see them. I have therefore been the more willing to let my own shame and weakness appear to the world, (if so it be found,) if this might be any means of doing the least good for keeping up the price of God's Sabbaths in the hearts of any. I have therefore spent the more time about the morality of the Sabbath, because the clearing up of this gives light to all the rest. THE MORALITY OF THE SABBATH Thesis 1. Time is one of the most precious blessings which worthless man in this world enjoys ; a jewel of inestimable worth ; a golden stream, dissolving, and, as it were, continually running down by us, out of one eternity into another, yet seldom taken notice of until it is quite passed away from us. Man (saith Solomon) knows not his time. (Eccl. ix. 12.) It is, therefore, most just and meet that He who hath the disposing of all other things less precious and momentous should also be the supreme Lord and Disposer of all our times. Tfiesis 2. He who is the Disposer of all our times is the sovereign Lord of our persons also, and is therefore the utmost and last end of both ; for if our persons and all our times be of him, they are then to be improved for him, as he sees most meet. Thesis o. Now, although all creatures in the world are of God, and for God, so that, being of him, they receive their being from him as their first efficient, and being for him, are therefore preserved and governed by him as their utmost end; yet no other inferior visible creature is set so near to God, and consequently is not in that manner for God, as man is. Thesis 4. For although all inferior creatures are made lastly for God, yet they are made nextly for man ; but man, having nothing better than himself, between him and God, is therefore made both lastly and nextly for God ; and hence it is that no in- ferior creature, which comes out and issueth from God, hath such a reflux and return again back unto God, as man hath ; because, in and by this reflux and return into him, man's immortal being is eternally preserved, like water running into the sea again, from whence it first came. Thesis 5. For whatever is set next, and, as it were, contig- uous to eternal, is eternal : Omne contiguum ceterno spirituali est ceternum, (say some,) and hence it is that the soul is eternal, VOL. III. 3 25 20 THE MOIIALITY Or THE SABBATH. because it is made nextly for God, and as it were contiguous to him. The body also shall be eternal, because contiguous to the eternal soul. But no other inferior creatures are thus eternal ; for although they be made nextly for man, yet so as that they are firstly for the body, which is of itself mortal, and not eternal, and therefore, not being contiguous to that which is spiritually eternal, are not so themselves ; and the reason of this is, because all inferior creatures, as they come out from God, so their motion is toward man, for whom they are nextly made, and they go out straightforward from God, as it were, in a straight line toward man, to the last end and term of which straight line when they are come, in the service of man, they then can not proceed any farther, and do therefore perish and cease to be, without reflecting, or returning back again immediately unto God. But man, being made immediately and nextly for God, hath therefore his motion so toward God as that he returns im- mediately unto him again, and is not led in a straight line, but led (as it were) about in a circular motion, and hence returning immediately to him, he is hereby eternally preserved in him, for whom he is immediately made, and unto whom he is nextly contiguous, as hath been said. Thesis 6. Now, although, in this return of man to God, (sup- posing it to be internal, regular, and spiritual,) man's blessed being once lost is hereby recovered and preserved in God, yet when man is left unto himself, the motions of his soul out of this circle, in straying from God, are innumerable, and would be end- less, if God, who set him next unto himself, did not some time or other recall, return, and lead him back again (as it were in a heavenly circle) into himself Thesis 7. Look, therefore, as when man hath run his race, finished his course, and passed through the bigger and larger circle of his life, he then returns unto his eternal rest, so it is contrived and ordered by divine wisdom, as that he shall in a special manner return unto and into his rest once at least within the lesser and smaller circle of every week, that so his perfect blessedness to come might be foretasted every Sabbath day, and BO be begun here ; that look, as man standing in innocency had cause thus to return from the pleasant labors of his weekly paradise employments, (as shall be shown in due place,) so man fallen much more from his toilsome and wearisome labors, to this his rest again. And therefore, as because all creatures were made for man, man was therefore made in the last place after them ; so man being made for God and his worship, thence it is that the Sabbath (wherein man was to draw most near unto 27 THE MORALITY OF THE SABBATH. God) was appointed after the creation of man, as Peter Martyr * observes, for altliough man is not made for the Sabbath merely in respect of the outward rest of it, as the Pharisees dreamed, yet he is made for the Sabbath in respect of God in it, and the holiness of it, to both which, then, the soul is to have its weekly revolution back again, as into that rest which is the end ot all our lives, labor, and in special of all our weekly labor and work. Thesis 8. As, therefore, our blessed rest in the fruition of God at the end and period of our lives is no ceremony, but a glorious privilege and a moral duty, it being our closing with our utmost end to which we are called, so it can not be that such a law which calls and commands man in this life to return to the same rest for substance every Sabbath day, should be a cer- emonial, but rather a moral and perpetual law ; unless it should appear that this weekly Sabbath, like the other annual Sabbath, hath been ordained and instituted principally for some ceremo- nious ends, rather than to be a part, and indeed the beginning of our rest to come ; there being little difference between this and that to come, but only this, that here our rest is but begun, there it is perfected ; here it is interrupted by our weekly labors, there it is continued ; here we are led into our rest by means and ordinances, but there we shall be possessed with it without our need of any help from them ; our God, who is our rest, bemg then become unto us immediately all in all.. Thesis 9. Were it not for man's work and labor ordained and appointed for him in this life, he should enjoy a continual Sabbath, a perpetual rest. And therefore we see that when man's life is ended, his sun set, and his work done upon earth, nothing else remains for him but only to enter into his perpetual and et'ernal rest. All our time should be solemn and sacred to the Lord of time, if there were no common^ work and labor here, which necessarily occasions common time ; why, then, should any think that a weekly Sabbath is ceremonial, when, were it not for this life's labor, a perpetual and continual Sab- bath would then be undoubtedly accounted moral._ It is hard for any to think a servant's awful attendance of his Lord and Master at certain special times not to be morally due from him, who, but for some more private and personal occasions allowed him 'to attend unto, should at all times continually be serving of him. * Tu hie ordincm considera, alia creantur propter hominem, ideo post ilia conditur homo. Homo vero ad Dei cuhum ideo statim post illius creatioa em Sabbathi benedictio et sanctificatio inducitur. — Pef. Mart, in FrcecAm. 28 THE MORALITY OF THE SABBATH. Thesis 10. The word is uygucpop, and no Scripture phrase, and therefore not proper fitly and fully to express the question in controversy, to wit, whether the fourth commandment be a moral precept. The best friends of this word find it slippery, and can hardly tell what it is, and what they would have to be understood by it, and hence it is become a bone of much conten- tion, a fit mist, and swamp for such to fight in, who desire so to contend with their adversaries as that themselves may not be known, either where they are or on what ground they stand. Yet it being a word generally taken up and commonly used, it may not therefore be amiss to follow the market measure, and to retain the word with just and meet explications thereof. TJiesis 11. They who describe a moral law to be such a law as is not typically ceremonial, and therefore not durable, do well and truly express what it is not, but they do not positively ex- press what it is. Thesis 12. Some describe and draw out the proportions of the moral law by the law of nature, and so make it to be that law which every man is taught by the light of nature. " That which is morally and universally just, (say some,) which reason, when it is not misled, and the inward law of nature dictateth, by common principles of honesty, or ought to dictate unto all men without any outward usher. It is that (say others) which may be proved not only just, but necessary, by principles drawn from the light of nature, which all reasonable men, even in nature cor- rupted, have still in their hearts, which either they do acknowl- edge, or may at least be convinced of without the Scriptures, by principles still left in the hearts of all men." But this descrip- tion seems too narrow; for, 1. Although it be true that the law natural is part of the lav/ moral, yet if the law moral be resolved into the law of nature only, and the law of nature be shrunk up and drawn into so narrow a compass as what the principles left in corrupt man only suggest and dictate, then it will necessarily follow, that many of those holy rules and principles are not the law of nature, which were the most perfect impressions of the law of nature in man's first creation and perfection, but now, by man's apostasy, are obliterated and blotted out ; unless any shall think worse than the blind Papists, either that man's mind is not now corrupted by the fall, in losing any of the first impressions of innocent nature, or shall maintain, with them, that the image of God (of which those first impressions were a part) was not natural to man in that estate. 2. It will then follow that there is no moral discipline, (as they call it,) that is, nothing moral by discipline informing, or positively moral, but only by nature THE MORALITY OF THE SABBATH. 29 dictating, which is cross not only to the judgments, but sohd argu- ments, of men judicious and most indifferent. 3. If that only is to be accounted moral which is so easily known of all men, by the light of nature corrupted, then the imperfect light of man's corrupt mind must be the principal judge of that which is moral, rather than the perfect rule of morality contained in the Scrip- ture, Avhicli assertion would not a little advance corrupt and blind nature, and dethrone the perfection of the Holy Scripture. Thesis 13. They who define a moral law to be such a law as is perpetiml and universal, binding all persons in all ages and times, do come somewhat nearer to the mark, and are not far off from the truth, and such a description is most plain and obvious to such as are not curious ; and in this sense our adversaries in this cause affirm the Sabbath not to be moral, meaning that it is not a law perpetual and universal. Others, on the contrary, affirming that it is moral, intend thus much — that it is perpetual and universal, a law which binds all persons, all times, and in ail ages; and herein lies the chief matter of controversy at this. day. Now in what respect and how far forth the law of the Sabbath is perpetual, shall be hereafter shown ; meanwhile it may not be amiss to inquire more narrowly into the nature of a moral law. For though a law primarily moral is perpetual, yet perpetuity seems to be an adjunct rather than of the essence of a moral law, and the difficulty will still remain untouched, viz., to know when a law is perpetual, and what is internal and intrinsical to such a law as makes it perpetual, or moral ; whereinto I would not search, lest I should seem to affect curiosity, but that our critical adversaries put us upon it, with whom there is nothing lost in case we gain nothing by wrestling a little with them upon their own grounds, where for a while we shall come up to them. Thesis 14. A divine law may be said to be moral two ways. 1. More largely and generally moral. 2. More strictly and specially moral. Thesis 15. A law generally moral is this — that the whole sovereign will of the Lord be done and submitted unto by every creature ; and in this large sense, every law of God, whether ceremonial, judicial, or for special trial, may be said to be moral, because the sovereign will of God is in all these laws to be adored. It is a moral duty that God's will be done ; and hence it is that so far forth as the will of God is in them, so far forth to yield obedience to them is a moral duty; but the question is not about this morality, nor what things are thus moral. Thesis 16. A law more strictly and specially moral, which concerns the manners of all men, and of which we now speak, 3* 30 THE MORALITY OF THE SABBATH. may be thus described; viz., it is such a law, which is therefore commanded, because it is good, and is not therefore good merely because it is commanded. Thesis 17. This is Austin's description of it long since, whom most of the schoolmen follow ; which learned Cameron, with sundry late writers, confirms, and which our adversaries in this controversy plead hard for, and unto which the evidence of Scrip- ture and reason seems to incline ; for laws merely judicial and ceremonial are good laws, (Dent. vi. 18, 24;) but this was merely because they were commanded, and therefore it had been simply evil to burn incense, offer sacrifice, or perform any ceremonial duty in the vvorship of God, unless they had been commanded. What is there therefore in moral laws which is not in those laws ? Verily, this inward goodness in them which others have not, and because of which goodness they are therefore commanded ; for to love God, to honor parents, to preserve the life of man, to be merciful, and bountiful, and just in all our dealings, etc., are in- wardly good, and are therefore commanded, and are therefore moral laws ; and hence we see that when the apostle would set forth the glory and excellency of the moral law, (for of no other law can he speak, Rom. vii. 7, 12,) he gives these titles to it — that it is holy, just, and good; Avhich holiness, justice, and goodness he opposeth to his own moral (not ceremonial) wickedness. I am carnal, (saith he,) but the law^ is holy, just, and good. And look, as it was evil in itself for to have a nature contrary to the law, so the law which was contrary to that nature was good in itself, and was therefore commanded ; and therefore in this thing moral laws are in a higher degree good than such as were only ceremonial, which were therefore good merely because com- manded. The prophet Micah therefore perceiving how forward many were in ceremonial duties and sacrifices, in opposition hereunto, he tells them, " The Lord hath showed thee, O man, what is good," (speaking of moral duties, of showing mercy, and walking humbly with God, Micah vi. 8.) Were not sacrifice and offerings good, as well as mercy and \valking humbly ? Yes, verily ; but herein lies the diiference, (as our most orthodox gen- erally make it,) sacrifice and offerings were not per se and in themselves good, but only as commanded for higher ends, and to further moral obedience, (Jer. vii. 22, 23, and vi. 19, 20. Is. i. 14, 16. Ps. I, 13-15;) but such moral obedience as the prophet mentions, viz., to show mercy and to walk humbly, were good in themselves, and were therefore commanded of God, and here called by the prophet good. The sum of moral obedience is love to God and man. (Matt, xxii.) But wdiat love is this ? THE MORALITY OF THE SABBATH. 31 Surely it is in such things as are in themselves lovely, and con- sequently in themselves good ; for otherwise ceremonial obedience should be a part of moral obedience, because in performing such obedience as is merely ceremonial, we show our love to God also, it being a branch of love to have respect unto all God's com- mandments. (Deut. vi. 1-3, with v. 6.) Only herein our love toward God appears in ceremonial duties, because these laws are commanded ; our love appears in the other, because the things commanded are also lovely in themselves. The image of God is good in itself, as God himself is good in himself. Now, the moral law is an exact rule of nothing else but God's image, as is evident, Eph. iv. 24, where the image of God is made to consist in holi- ness and righteousness, the first table being the rule of the one, the second table being the rule of the other ; and hence it follows undeniably, that moral laws, respecting only God's image, have respect only to such things as are good in themselves, and where- in we resemble and are made like unto God. Some things (saith Cameron) are good in themselves, viz., such things wherein God's image shines forth, as he is holy, just, and good. (Col. iii. 10. Eph. iv. 24.) Some things are indifferent, neither good nor bad in themselves, but merely as commanded or forbidden, wdiich also bear not God's image, unless it be suh ratione entis, but not suh ratione boni moralis ; i. e., they resemble God as he is a being, but not as he is holy, just, and good in himself, the rule of which resemblance is the moral lav/, which therefore commands things because they are good. Thesis 18. God, out of his absolute sovereignty, could have made laws binding all persons in all ages, (and in this respect moral,) without having any more goodness in them than merely his own will ; but it is his will and good pleasure to make all laws that are moral to be first good in themselves for all men, before he will impose them upon all men. And hence it is a weakness for any to affirm, that a moral law is not such a law which is therefore commanded because it is good, because (say they) it is not the goodness of the thing, but the sovereign will of God, which makes all things good ; for it is the sovereign will of God (as is proved) to make every moral law good, and therefore to command it, rather than to make it good by a mere command- ing of it. Thesis 19. The will of God is indeed the rule of all good- ness, and consequently of all moral laws ; but we know there is voluntas decreti and voluntas mandati, the first of which is, viz., the will of God's decree, (as it appears in the execution of it,) makes a thing to be good, whether it be creature or law ; the 32 THE MORALITY OF THE SABP.ATPI. second of these, viz., the will of God's command, enjoins the practice of such a duty, the rule and law to guide which is first made good (if it be a moral law) by the wisdom and power of the will of God's decree ; so that the will of God appearing in both these (viz., God's decreeing and commanding will) is the complete rule of every moral law ; so that as no law is morally good merely because it is commanded, so neither is it thus good unless also it be commanded. God's \viil in all moral laws is first to make them good, and then to command them, when they are thus far made good ; both which together make up a moral law. Thesis 20. It is true that sin is the transgression of God's law. There is nothing, therefore, sinful but it is the transgression of some law ; and hence there is no obedience good but what is con- formable unto some law. But we must know that as transgres- sion of any law doth not make a thing morally sinful, (for then to break a ceremonial law would be a moral sin,) so also obedi- ence to every law doth not make a duty morally lawful and good, (for then obedience to a ceremonial law must be a moral obedience.) Moral transgression, therefore, is a breach of such a law which forbids a thing because it is evil, as moral obedi- ence is our conformity to such a law which commands a thing because it is good ; not that any thing is morally evil in itself be- fore it be forbidden, for then there should be a moral sin before, and without any law to forbid it, which is most absurd ; but because a thing is evil in itself, and is therefore forbidden, it is there- fore morally evil. God may and doth make it fundamentally evil before it be forbidden, but it is not morally evil until it be forbidden. The like may be said concerning moral obedience according to any moral law. No man should therefore think that this description given of a moral law should give occasion to any to imagine that some things are morally good or evil, before any law pass upon them, and that therefore there are some duties, and some sins, which are so without, and before, any law of God. For we see that things good in themselves must be commanded, else they are not moral duties ; yet withal they are therefore com- manded, because they are good in themselves. It is true that, by the verdict of some of the schoolmen, some duties are mor- ally good before any law commands them, (as to love and mag- nify God,) and that some sins (as to curse and blaspheme God) are morally evil, before any law forbids them ; but (to omit other answers) if such suppositions may be rationally made, (which some deny,) yet it may be upon good grounds denied that any duty can be morally good, or any sin morally evil, until some THE MORALITY OF THE SABBATH. 33 law pass upon them either to command or forbid the same. It is indeed suitable and meet in nature for man to love God, and unsuitable and unmeet to blaspheme and hate God ; but such suitableness or unsuitableness, as they make things fundament- ally good or evil, so they can not make any thing morally good or evil, unless we suppose some law ; for it would be, in tiiis case, with man as it is in brute creatures, who do many things unnatural, (as to eat up and destroy their own young.) which yet are not morally sinful, because they are not under any moral law ; and one of the most ancient and best of the schoolmen, though he thinks that the observance of the Sabbath before Moses' time was not seciuuhun rationem prcecepti, or dehite fieri, i. e., was not actually commanded, yet that it was secundum ratio- nem honesti, hoc est dig ne fieri ; i. e., it was congruous, and a thing meet and worthy to be observed, even from the first creation. But will any of our adversaries hence say, that because it was meet and worthy to be observed, that therefore it was a moral law from the beginning of the world, while it had no command (as is by them supposed) to be observed? For it must be some- thing meet and congruous, and worthy to be observed of man, which, when it is commanded, makes it to be a moral law ; for then the law commands a thing that is good, and because it is good it is therefore commanded ; which goodness we must a lit- tle more narrowly now inquire into. Tliesis 21. If it be demanded therefore, What is that good- ness in a moral law for which it is therefore commanded? the answer is given by Vasques, Suarez, Smisinga, and most of the schoolmen, and sundry of our own writers, that it is nothing else but that comely suitableness and meetness in the thing commanded unto human nature as rational, or unto man as ra- tional, and consequently unto every man. When I say as rational, I understand as Master Ironside doth, viz., as right reason, nei- ther blinded nor corrupted, doth require. When I say as suit- able to man, and consequently to every man, I hereby exclude all laws merely judicial and evangelical from being moral ; the first of which are suitable to some men only ; the other are not suitable to some men as men, but to man as corrupt and fallen, and therefore bind not all men, but only those among whom they are sufficiently and actually promulgated, as is evident. (Rom. X. 14. John xv. 22.) But moral laws are suitable to all men, and have an inward meetness and congruity to be observed of all men. For look, as when the Lord gives laws to any par- ticular nation, whether immediately by himself, or mediately by man, he ever makes them suitable to the people's peace and good S4 THE MORALITY OF THE SABBATH. of that nation ; so when he makes laws binding all mankind in all nations, he makes them suitable to human nature, or all man- kind therein. And look, as national laws bind not merely by the mere will of the lawgiver, but from the goodness and suitable- ness in the thing unto their common good, so here moral laws, which concern all nations, bind not merely because of the will of God, (which of itself is sufficient to bind all men, if he had pleased to put no more in moral laws,) but also because of some goodness in the things commanded, which is nothing else but such suitableness as is mentioned unto the common good of man. "What this suitableness to human nature is, we shall show in due place ; meanwhile, I do not understand, by suitableness to human nature, the inclination of human nature now corrupted by sin ; for infused and supernatui'al virtues and graces (to which therefore human nature is not inclined) are (as Vasques truly and strongly maintains) in some sense natural and good in themselves, not because human nature is inclined to them, but because they are very congruous and consentaneous thereunto, and perfecting human nature, as such, and consequently suitable thereunto. A good is said to be utile et delectahile in respect of some profit or delight which comes to man by it ; but honum hones- turn in genere moris (as Suarez and his fellows call it) con- sists in a kind of decency, comeliness, and sweet proportion be- tween such an act and such a nature as acts by right reason ; to which nature it is exceeding comely and suitable, whether any profit or delight come thereby, yea or no. As now in the di- vine nature it is exceeding beautiful and comely for it (and there- fore good in itself) to be bountiful and merciful, and to do good unto the creature, although no profit could come to him thereby. It is God's nature, as I may so say, so to do ; so it is in human nature ; it is a comely thing to honor parents, reverence God's name, to be loving and merciful to all men, in heart, word, and deed ; to give God a fit and the most meet proportion of time for solemn service of him, who allows us many days to serve our own good : this is good nature, and being thus seemly and suitable to it, this, and such like things, are therefore good in themselves, though perhaps neither profit nor pleasure should come unto man hereby. And hence it is well observed by some of the schoolmen, that right reason doth not make a thing mor- al, but only judgeth and discerneth what is moral ; for right rea- son doth not make a thing suitable, but only seeth whether it be so or no : a thing may be suitable before right reason see it, yet when it is presented to reason, it sees it suitable, as the wall is wliite before the eye see it, yet when the eye doth see it, it THK MORALITY 01- THE SABBATH. OO appears white also. It may be a meet and comely thing to give God a seventh part of our time, though no man's reason can of itself find out such a meet proportion ; yet when reason sees it, it is forced to acknowledge a comeliness of equity, and suitable- ness therein, as shall hereafter appear. Thesis 22. But here let it be observed, that although all moral laws are thus suitable to man's nature, yet they are not all alike suitable thereunto, and consequently not equally good in themselves; for some laws are more immediately suitable and good, others mediately. And as Wallceus well observes, out of Scotus, that there is a double morality : " The first is de lege naturce stride sumpta, i. e., such laws as are so deeply en- graven upon nature as that these principles can not be blotted out but by abolishing of nature; the second is de lege natu- rce late sumpta ; and these laws do much depend upon the will of the Lawgiver, but yet they are very congruous and suita- ble to human nature, even from the light of those principles of nature." And hence I suppose it will follow, that the law for a seventh part of time to be dedicated to God, may well be a moral law, although it depends much upon the will of the Lav/giver, and is not so immediately written upon man's heart, nor so equally suitable to human nature, as the law of love and thankfulness to God our Creator is. For (as Cameron well observes) that some things which are good of themselves have more of God's image stamped upon them, some have less of it ; and hence it is, that though all moral laws are good in themselves, yet not equally so : there is more unsuitableness to hate and curse God than to lust after another man's house or servant ; and yet both are evil in themselves, and breaches of moral rules. Thesis 23. Hence, therefore, it follows, that because moral precepts are of such things as are good in themselves, they are therefore perpetual and unchangeable, and because they are in this respect good in themselves, to wit, because they are suitable and comely to man's nature as rational, hence also they are universal : so that perpetuity and universality seem to be the inseparable adjuncts, rather than the essence of a moral law : yet when they are called perpetual and unchangeable, we must understand them in respect of God's ordinary dispensation ; for he who is the great Lawgiver may, and doth sometimes extraor- dinarily dispense with moral laws. Abraham might have killed his son by extraordinary dispensation: Adam's sons and daugh- ters did marry one another by special commission, which now to do ordinarily would be incestuous, and consequently against a 36 THE MORALITY OF THE SABBATH. moral law, as is evident. (Lev. xviii.) Only let it be here re- membered, that when I call moral laws perpetual and universal, that I speak of such laws as are primarily moral, which do first- ly and originally suit with human nature ; for laws as are at second hand moral, and as it were accidentally so, may be change- able, as hereafter shall appear. Thesis 24. How these things may evince the morality of a seventh part of time will be difficult to conceive, unless further inquiry be made ; to wit, when and by what rules may it be known that any law is suitable and agreeable unto human nature, and consequently good in itself? For resolution of v/hich doubt, there is great silence generally in most writers : Bishop White endeavors it by giving three rules to clear up this mist ; but (pace tanti viri) I much fear that he much darkens and obscures the truth herein, and muds the streams. For, 1. Because the Sab- bath is not simply moral, but hath something positive in it, he therefore makes it temporary, as appears in his conclusion of that discourse ; whenas it is evident, by his own confession, that some laws positively moral are general and universal. " For laws positively moral (he saith) are either personal only, as was Abra- ham's coming out of his own country. (Gen. xii. 1.) Some are for one nation or republic only. (Ex. xxii. 1, 3, 7.) Some are common and general for all mankind, as the law of polygamy." 2. He seems to make laws simply and entirely moral to be such as are in their inward nature morally good, before and without any external imposition of the Lawgiver. Now, if by external imposition he means the external manner of Mosaical administra- tion of the law, there is then some truth in what he affirms ; for doubtless before Moses' time the patriarchs had the law revealed after another manner ; but if by external imposition be meant external revelation, whether immediately by God himself unto man's conscience, or mediately by man, then it is most false that any thing can be morally good or evil, much less entirely and simply so, before and without some such law : for though it may be good and suitable to man before a law pass upon it, yet nothing can be morally good or evil without some law, for then there should be some sin which is not the transgres- sion of a law, and some obedience which is not directed by any law, both which are impossible and abominable. 3. " He makes moral laws by external imposition and constitution only to be such as, before the external imposition of them, are adiaphorous, and good or evil only by reason of some circumstance." When- as we know that some such laws as are most entirely moral, yet in respect of their inward nature generally considered, they are THE MORALITY 01' THE SABliATH. 37 indifferent also ; for not to kill and take away man's life is a moral law entirely so, yet, in the general nature of it, it is indif- ferent, and by circumstance may become either lawful or un- lawful ; lawful in case of war or public execution of justice ; unlawful out of a private spirit and personal revenge. In one word, the whole drift of his discourse lierein is to show that the Sabl)ath is not moral ; and this he would prove because the Sabbath is not simply and entirely moral, (which is a most feeble and weak consequence;) and this he proves " because the Sab- bath dav hath (in respect of its inward nature) no more holiness and goodness than any other day, all the days of the week being equally good by creation." But he might well know that the day is not the law of the fourth commandment, but the keep- in^ holy of the Sabbath day, which is a thing inwardly good, and entirely moral, if we speak of some day. Nay, (saith the bishop,) the law of nature teacheth that some suflacient and con- venient time be set apart for God's worship ; if, therefore, some day be moral, although all days by creation be indifferent and equal, according to his own confession, what then should hinder the quota pars, or the seventh part of time, from being moral.'' Will he say because all days are equally holy and good by crea- tion ? Then why should he grant any day at all to be entirely moral in respect of a sufficient and convenient time to be set apart for God ? If he saith the will and imposition of the Lawgiver abohsheth its morality, because he binds to a seventh part °of time, then we shall show that this is most false and lee- ble in the sequel. Thesis 25. There are, therefore, four rules to guide our iudo-ments aright herein, whereby we may know when a law is suitable and agreeable to human nature, and consequently good in itself; which will be sufficient to clear up the law of the Sab- bath to be truly moral, (whether in a higher or lower degree ot morality it makes no matter,) and that it is not a law merely temporary and ceremonial. 1. Such laws as necessarily flow from natural relation, both between God and man, as well as between man and man: the^^e are n-ood in themselves, because suitable and congruous to human nature ; for there is a decency and sweet comeliness to attend to those rules to which our relations bind us. i^or from this ground the prophet Malachi calls for fear and honor of God as moral duties, because they are so comely and seemly for us, in respect of the relation between us. If I be your Lord, and Master, and Father, where is my fear ? where is my honor .'' (Mai. i. 6.) Love also between man and wife is pressed as a VOL. III. 4 38 THE MORALITY OF THE SABBATH. comely duty by the apostle, from that near relation between them, being made "one flesh." (Eph. v. 28, 29.) There are scarce any who question the morality of the duties of the second table, because they are so evidently comely, suitable, and agree- able to human nature, considered relatively, as man stands in relation to those who are or should be unto him as his own flesh ; and therefore he is to honor superiors, and therefore must not kill, nor steal, nor lie, nor covet, nor defile the flesh, etc. ; but the morality of all the rules of the first table is not seen so evident- ly, because the relation between God and man, which makes them comely and suitable to man, is not so well considered ; for if there be a God, and this God be our God, according to the first commandment, then it is very comely and meet for man to honor, love, fear him, delight, trust in him, etc. ; and if this God must be worshiped of man in respect of the mutual relation between them, then it is comely and meet to worship him with his own worship, according to the second commandment, and to worship him with all holy reverence, according to the third command- ment ; and if he must be thus worshiped, and yet at all times (in respect of our necessary worldly employments) can not be so solemnly honored and worshiped as is comely and meet for so great a God, then it is very fit and comely for all men to have some set and stated time of worship, according to some fit pro- portion, which the Lord of time only can best make ; and there- fore a seventh part of time which he doth make, according to the fourth commandment. 2. Such laws as are drawn from the imitable attributes and works of God are congruous and suitable to man's nature ; for what greater comeliness can there be, or what can be more suit- able to that nature which is immediately made for God, than to be like unto God, and to attend unto those rules which guide there- unto ? Hence to be merciful to men in misery, to forgive our enemies and those that do us wrong, to be bountiful to those that be in want, to be patient when we suffer evil, are all moral du- ties, because they are comely and suitable to man, and that be- cause herein he resembles and is made like unto God. Hence to labor six days and rest a seventh is a moral because a comely and suitable duty, and that because herein man follows the example of God, and becomes most like unto him. And hence it is that a seventh year of rest can not be urged upon man to be as much moral as a seventh day of rest, because man hath God's example and pattern in resting a seventh day, but not in resting any seventh year ; God never made himself an example of any ceremonial duty, it being unsuitable to his glori- THi: MORALITY OF TIIK SABD.VTII. 39 ous excellency so to do, but only of moral and spiritual holiness ; and therefore there is somewhat else in a seventh day that is not in a seventh year ; and it is utterly false to think (as some do) that there is as much equity for the observation of the one as there is of the other. *• And here, by the way, may be seen a gross mistake of Mr. Primrose, who would make God's example lierein not to be morally imitable of us, nor man necessarily bound thereunto, it being not naturally, and in re- spect of itself, imitable, but only because it pleaseth God to com- mand man so to do ; as also because this action of God did not flow from such attributes of God as are in their nature imitable, as mercy, bounty, etc., but from one of those attributes as is not imitable. and which we ought not to imitate, viz., his omnipo- tency. But suppose it did flow from his omnipotency, and that we ought not to imitate his omnipotency, and that we, who are weakness itself, can not imitate omnipotent actions, yet it is obvious to common sense, that such acts which arise from such attributes as can not be imitated of us, in respect of the particular eflfects which are produced by them, yet in the actings of such attributes there may be something morally good which is imitable of us ; as, for example, though we are not to imitate God in his mirac- ulous works, (as in the burning of Sodom, and such like,) yet there may be that justice and wisdom of God shining therein which we ought to imitate ; for we ought to see, before we cen- sure and condemn, as God did in proceeding against Sodom. So it is in this extraordinary work of making the world, where- in, although we are not to go about to make another world with- in that time, as God did, yet therein the labor and rest of God was seen, which is imitable of man ; which labor and rest, as they are moral duties, so they are confirmed by a moral exam- ple, and therefore most seemly and Comely for man to imitate from such an example ; and whereas he aflirms that this example was not moral, because it wa§ not in itself imitable, being grounded only upon God's free will." The reason is weak ; for to labor in one's calling is, without controversy, a moral duty, (as idleness is a moral sin ;) yet if one would ask why man is to labor here, and not rather to^ lead a contemplative life in the vision and fruition of God immediately, I suppose no reason can be given but the good pleasure of God, who, in his deep wisdom, saw it most meet for man to spend some proportionable time in labor for him- self, and some in rest for God ; whereunto he gave man such an eminent example from the beginning of the world. Master Primrose can not deny but that a convenient time for labor and rest, in general, is moral. " But," saith, he, " if God had not de- clared his will by a commandment particularly to labor six days. 40 THE MORALITY OF TIfE SABBATH. and rest the seventb, the Jews would not have thought themselves bound to this observation from God's example only ; wliieh shows that there is no morality in it to bind the conscience forever." But it may be as w^ell doubted whether acts of bounty and mer- cy (to which he thinks we are bound merely from God's ex- ample) in respect of the particular application of these acts to enemies of God and of ourselves, as well as to friends, be of binding virtue merely by God's example, unless w^e had a com- mandment thereunto ; for in moral precepts, as the thing is com- manded because it is good, so it is not morally good unless it be commanded : but suppose that God's example of labor six days, and rest the seventh, should not have been binding as other ex- amples, unless there had been a commandment for so doing ; yefc this is no argument that this example is not moral at all, bnt only that it is not so equally moral, and known to be so, as some other duties be ; for man may spend too much time in labor, and give God too short or too little time for rest. If, therefore, he wants the light of a commandment or rule to direct and guide him to the fittest and most meet proportion of time for both, is he not apt hereby to break the rule of morality, which consists (as hath been shown) in that wdiich is most suitable, comely, and conven- ient for man to give to God or man ? The commandment, there- fore, in this case, measuring out and declaring such a proportion, and what time is most convenient and comely for man to take to himself for labor, or to give to God for rest, it doth not abolish the morality of the example, but doth rather establish and make it. It sets out the most comely and meet proportion of time for labor and rest, and therefore such a time as is most good in itself, because most comely and proportionable, v/hich, being therefore commanded, is a moral duty in man, and the example hereof morally binding in God. • 3. Such laws, which man's reason may see, either by innate lighter by any other external help and light, to be just, and good, and fit for man to observe, such laws are congruous and suitable to human nature. I say by any external help, as well as by innate light; for neither internal nor external light makes a thing just and suitable to man, no more than the light of the sun, or the light of a lantern, makes the king's highway to the city ; but they only declare and manifest the way, or that which was so in itself before. Hence it comes to pass, that although man's rea- son can not see the equity of some laws, antecedenter, by innate light, before it be illuminated by some external light, yet if by this external light the mind sees the equity, justice, and holiness of such a law, this may sufiiciently argue the morality of such a law, which was just and good, before any light discovered it, and THE MORALITY OF THE SAIiBATH. 41 is now discovered only, not made to be so, whether by internal or external light. "And henc-e Aquinas well observes, that moral laws (which he makes to be such as are congruous to right reason) sometimes are such as not onlv command such things which rea-on doth readily see to be comely and meet, but also such laws about which man's reason may readily and easily err, and go astray from that which is comely and meet." And hence it is, that although no reason or wit of man could ever have found out the most just and equal proportion of time, or what proportion is most comely and suitable, or that a seventh part of time should have been universally observed as holy to God, yet if any external light and teaching from above shall reveal this time, and the equity and suitableness of it, so that reason shall acknowledge it equal and good, that if we have six days for our- selves, God should have one for himself, this is a strong argu- ment that such a command is moral, because reason, thus illumi- nated, can not but acknowledge it most meet and equal ; for though reason may not, by any natural or innate light, readily see that such a division of time is most suitable, and yet may readily err and misconceive the most suitable and convenient proportion and division of time, it is then a sufficient proof of the morality of such a command, if the congruity and equity of it be discerned con- sequenter only, (as we say,) and by external light. 4. Whatever law was once writ upon man's heart in pure na- ture is still suitable, and congruous, and convenient to human nature, and consequently good in itself and moral. For what- ever was so writ upon Adam's heart was not writ there as upon a private person, but as a common person, having the common na- ture of man, and standing in the room of all mankind. Hence, as nothing was writ then but what was common to all men, so such things thus writ were good for all men, and suitable to all men, it being most injurious to God to think that any thing evil should be imprinted there. If, therefore, it be proved that the law of the Sabbath was then writ upon man's heart, then it undeniably follows that it is meet and suitable to all men still to observe a Sabbath day ; and indeed to the right under- standing of what is suitable to man as man, and consequently moral, there is nothing more helpful than to consider of our prim- itive estate, and what was suitable to our nature then ; for if that which is moral in marriage is to be searched for in the first and ancient records of our first creation by the appointment of our Saviour, I then know no reason (whatever others object) but morahty in all other laws and duties is there to be sought also ; for although our original perfection is now defaced aud 4* 42 THE MORALITY OF THE SABBATH. lost, and in that* respect is a merum non ens, (as some call it,) yet it bad once a being, and, tberefore, in this con- troversy, we may lawfully inquire after it, considering espe- cially tbat tins being which once it had may be sufficiently known by the contrary being of universal corruption that is in us now, as also by the light of the Scriptures, in which the Searcher and Maker of all hearts declares it unto us ; and, indeed, there are many moral duties which will never appear good and suitable to man, but rather hard and unreasona- ble (because impossible) until we see and remember from whence we are fallen, and what once we had. Thesis 26. If, therefore, a moral law command that which is suitable to human nature, and good in itself, then it follows from hence, (which was touched before,) that divine determina- tion of something in a law doth not always take away moral- ity from a law ; for divine determination is many times no more but a plain and positive declaration of that which is suitable, just, and good, and equal for man to observe. Now, that which points out and declares unto us the morality of a law can not possibly abolish and destroy such a law. For a moral law commanding that which is suitable and good, (as hath been shown,) it is impossible that the commandment which determineth and directeth to that which is good, that by this determination it should overthrow the being of such a good law, nay, verily, particular determination and posi- tiveness (as some call it) is so far from abolishing, as that it rather adds to the being, as well as to the clearing up and manifestation, of such a law. For if it be not sufficient to make a moral law, that the thing be good in itself, but that also it must be commanded, then the commandment which many times only determines to that which good (and consequently determination) doth add unto the being of a moral law. Thesis 27. There is scarce any thing but it is morally indif- ferent, until it falls under some divine determination ; but divine determination is twofold : 1. Of such things which are not good, fit, or needful for man to observe without a command, as sacri- fices and sacraments, and such like : now herein, in such laws, positive determination may be very well inconsistent with moral- ity ; and it may be safely said, that such a law is not moral, but rather positive ; and thus the learned sometimes speak. 2. Of such things as are equal, good in themselves, needful, and suita- ble for man ; and here particular determination and morality may kiss each other, and are not to be opposed one to another : and hence it is, that if God's commandment positive determines TIIK MORALITY OF TlIK SAB15ATH. 43 US to observe any part of instituted worship, (suppose sacraments or sacrifices,) yet such hiws are not moral, (akhough it be moral in general to worship God after his own will,) because the things themselves are not good in themselves, nor needful : but if God shall determine us to observe a Sabbath day, this determination doth not take away the morality of the command, because it being good in itself to give God the meetest and fittest proj/ortion of time for holy rest, and the commandment declaring that this seventh part, or so, is such a time, hence it comes to pass, that this time is good in itself, and therefore determination, by the commandment in this case, doth not abolish the morality hereof. It is a moral duty to pay tl-ibute to Ciesar, to give to Ciesar that which is Ca3sar s : hence because a man may give too much or too little to him, that determination which directs us to that par- ticular which is Cajsar's due, and most meet for him to receive and us to give, that is best in itself, and is therefore moral : so prayer is a moral duty ; but because a man may be tempted to pray too oft or else too seldom, hence determination of the fittest, and this fittest season, makes this or that moral. So it is here in the Sabbath. I do willingly and freely profess thus far with our adversaries of the morality of the Sabbath ; that it is a moral duty to give God some time and day of holy rest and wor- ship, as it is moral to give Cfesar his due, and to pray to God : but because we may give God too many days or too few, hence the determination of the most meet and fittest proportion of time, and particularly of this time, makes this and that to be also moral. If no day at all in general was good and fit for man to give to God, and God should, notwithstanding, command a seventh day, then the commandment of such a day with such positive determination could not be moral any more than the determination of sacrifices and such like. But every day, (say some of our adversaries,) some day, (say others of them,) being acknowledged to be equal, just, and good, and most meet to give God, hence it is that determination of a seventh day doth not abolish, but clear up, that which is moral, because it points out unto man that which is most meet and equal. Hence, therefore, it follows that a seventh day is therefore commanded, because it is good, and not good merely because commanded. Determina- tion, also, declaring what is most meet, declareth hereby that this commandment is also moral, and not merely positive and ceremo- nial ; which not being well considered by some, this fourth com- mandment (having some more positiveness and determination than divers of the rest) hath therefore been the chief stumbling stone and rock of offense to many against the morality of it, by 44 Tin: mohality of the sabhath. which they have miserably bruised themselves, while they have endeavored to destroy it, upon so gross a mistake. Thesis 28. It is true that God, out of his absolute sovereignty and good pleasure of his will, might have determined us to ob- serve a fourth, a ninth, a twentieth part of our time in holy rest, more or less, as well as to a seventh ; yet let us consider of God as acting by counsel, and weighing and considering Avitli himself what is most meet and equal, and what proportion of time is most fit for himself; and then (with leave of better thoughts, when I see better reason) I suppose no man can prove (unless he be made privy to the unknown secrets of the wisdom of God) that any other proportion had been as meet as this now made by the actual determination of God ; there was not, therefore, the mere and sovereign will of God which thus determined of this seventh part of time, but also the wisdom of God, which, considering all things, saw it most meet and suitable for man to give, and God to receive from man, and therefore, being com- manded, and thus particularly determined, becomes moral. Thesis 29. If that commandment be moral which is there- fore commanded because it is good, then hence it follows, in the second place, that such laws only are not moral laws, which are known to all men by the light of corrupt nature. For, as hath been already said, a law may be holy, just, good, suitable, and meet for all men to observe, whether the light of corrupt nature,, by awakening or sleeping principles, (as some call them,) know it or no, and such a comeliness and suitableness in such a law is sufficient to make it moral. There were many secret moral sins in Paul, which he never saw, nor could have seen by the light of corrupt nature, until the law fell upon him with mighty efficacy and power, (Rom. vii. ;) for God is not bound to crook his moral laws to what our corrupt minds are actually able of themselves to see, any more than to what our corrupt wills are actually able to do. If the light of nature be imperfect in us since the fall, (which no wise man doubts of,) then there may be many things truly moral, which the light of nature now sees not, because it is imperfect, which in its perfection it did see ; and this consideration of the great im})erfection of the light of nature is alone sufficient forever to stop their mouths and silence their hearts, who go about to make an imperfect light and law of nature the perfect rule and only measure of moral duties, and who make so narrow a limitation of that Avhich is moral to that which is thus imperfectly natural. It is not now lex nata, but lex data, which is the rule of moral duties : the whole Scriptures contain the perfect rule of all moral actions, THE MORALITY OF THE SABBATH. 45 Avhetlier man's corrupted and imperfect light of nature see them or no. It is a common, but a most perilous, and almost groundless mistake of many in this controversy, who, when they would know what is moral, and what is not so, of such things as are set down in the Scriptures, they then fly to the light of corrupt nature, making it to be the supreme judge hereof, a!Kl there fall to examining of them, whether they are seen by the light of nature or no, which is no less folly than to set up a corrupt and blind judge to determine and declare that which is moral, to make the perfect rule of morality in Scripture to bow down its back to the imperfection and weakness of nature, to ])ull out the sun in heaven from giving light, and to walk by the light of a dim candle, and a stinking snuff in the socket almost gone out ; to make the hornbook of natural light the perfec- tion of learning, of the deepest matters in moral duties ; to make Aristotle's ethics as complete a teacher of true morality as Adam's heart in innocency ; and, in a word, to make man fallen, and in a manner perfectly corrupt and miserable, to be as sufficiently furnished with knowledge of moral duties, as man standing, when he was perfectly holy and happy. Ima- gine, therefore, that the light of nature could never have found out one day in seven to be comely and most meet for man to give unto God ; yet if such a proportion of time be most meet for man to give to God, and it appears so to be when God reveals it, it may and should then be accounted a moral law, although the light of nature left in all men could never discern it. The schoolmen, and most of the Popish generation, not considering these things, (which, notwithstanding, are some of their own principles,) have digged pits for themselves, and made snares for some of their followers, in abolishing the fourth commandment from being (in the true sense of it) moral, because they could not see how such a special part of time, viz., a seventh part, could be natural, or by the light of corrupt nature discernible ; which things so discern- ible they sometimes conclude to be only moral. But how far the light of corrupt nature may discern this proportion shall be spoken to in its proper place. Thesis 30. If, lastly, those things which are thus commanded because they are good be moral, then the whole decalogue may hence appear to be the moral law of God, because there is no law in it, which i^ therefore good only because it is commanded, but is therefore commanded because it is good and suitable to human nature. When I say, suitable to human nature, I do not mean human nature considered absolutely, but -relatively, either 46 THE MORALITY OF THE SABBATH. in relation to God, or relation unto man ; for not only the light of nature, but of common sense also, bears witness that every precept of the second table, wherein man is considered in rela- tion to man, is thus far good ; for how comely and good is it to honor parents, to be tender of other men's lives and comforts, to preserve one's self and others from filthy pollutions, to do no wrong, but all the good we can to other men's estates ! etc. Nor do I think that any will question any one commandment of this table to be good and suitable to human nature, unless it be some Nimrod or Brennus, (that professed he knew no greater justice than for the stronger, like the bigger fishes of the sea, to SM^allow up the lesser in case they be hungry,) or some Turkish Tartar or cannibal, or some surfeited professor, transformed into some licentious opinionist, and so grown master of his own conscience, and that can audaciously outface the very light of nature and common sense, through the righteous judgment of God blinding and hardening his heart. And if the commandments of the second table be thus far good in themselves, are not those of the first table much more ? Is love to man (when drawn out into all the six streams of the second table) good in itself, and shall not love to God, drawn out in the four precepts of the first table, as the spring from whence all our love to man should flow, much more ? Are the streams morally sweet, and is not the spring itself of the same nature ? Love to God and love to man are the common principles (saith Aquinas truly) of the law of nature ; and all particular precepts (saith he, perhaps unawares) are conclusions flowing from these principles, out of Matt. xxii. And are the principles good in themselves and suitable to human nature, and do not all the conclusions participate of their nature. For what are all particular precepts but particular unfoldings of love to God and love to man ? If all the precepts of the second table be moral, which do only concern man, why should any of the first fall short of that glory, which do immediately concern God? Shall man have six, and all of them morally good, and God have but four, and some one or more of them not so ? Is it comely and good to have God to be our God in the first commandment, to worship him after his own mind in the second, to give him his worship with all the highest respect and reverence of his name in the third ; and is it not as comely, good, and suitable that this great God and King should have some magnificent day of state to be attended on by his poor servants and creatures, both pub- licly and privately, with special respect and service, as oft as himself sees meet, and which we can not but see and confess to be most equal and just, according to the fourth commandment? THL MOKALITV OF THi: sAlUJAlH. 47 If man's life must be divided into labor and rest, is it not equal and good, if we have six days, that God should have a seventh ? If the brute beasts could speak, they would say that a seventh day's rest is good for them, (Ex. xxiii. 12;) and shall man, who hath more cause and more need of rest, even of holy rest, say that it is not good for him even to rest in the bosom of God himself, to which he is called this day? Take away a Sabbath, who can defend us from atheism, barbarism, and all manner of devilisni and profoneness ? And is it evil thus to want it, and shall it not be good to have it ? I confess, if God had com- manded a perpetual Sabbath, it had not then been good, but simple, to observe any set Sabbath ; but if God will have man to labor for himself six days, and this labor be morally good, being now commanded, w'hy is it not then as good to observe a seventh in rest to God, being also commanded of him ? Thesis 31. It is therefore at least an indigested assertion of those who affirm that the decalogue sets out the precepts of the law of nature, and yet withal doth superadd certain precepts proper to the Jewish people ; in wliich last respect they say all men are not bound to the observance thereof, (and they produce the fourth commandment for proof,) but in respect of the first they are. But although, in the application of a law, something may be proper to the Jewish people, yet (with leave of the learned) there is never a law in it but it is moral and common to all ; for to make any law in the decalogue proper is an assertion springing from a false and blind principle, viz., that that law only is moral which is natural ; not natural, as suitable to human nature, but which is seen and known by the common light of corrupt nature, without the help of any external usher or teacher. If also any la^^^s in the decalogue be proper, how will any find out and discern moral laws which concern all, from proper laws which appertain only to some ? For if God hath made such a mingling, and not severed moral laws by themselves, then man hath no law^ or revelation by any distinct and severed laws left unto him, to discern laws proper and peculiar from laws moral and com- mon, which how pernicious it may be to men's souls to be left to such uncertainty, as also how injurious to God, and cross to his main ends in discovering moral laws, let the wise consider ; for if they say that we must fly for help herein to the light of corrupt nature, then, as hath been shown, an imperfect light, and a blind guide, and a corrupt judge must be the chief rule of discerning that which is moral from that wdiich is peculiar and proper, for doubtless such a kind of light is the light of corrupt nature. Thesis '^2. Some think that those commandments only are 48 THE MORALITY OF THE SABBATH. morally good which the gospel hath declared and confirmed to be so ; and by this shift they think to avoid the absurdity of flying to the blind guide of corrupt nature to judge of these colors, viz., what is moral and what is not. Mr. Primrose therefore excludes the fourth commandment from being moral, the other nine being ratified by the light of the gospel, which this (he saith) is not; but if his meaning be, that there must be a general ratification of laws moral by the verdict of the gospel, then the fourth com- mandment can not be excluded from being moral, because it hath a ratification in general from the gospel; for therein we read that the moral law is holy, just, and good, (Rom. vii.,) and that Christ came not to destroy the least jot or tittle of the law, (Matt, v.,) much less a whole law of the fourth commandment. In the gos- pel also God promiseth to write his law upon our hearts, wherein the fourth commandment is not excepted. But if his meaning be this, that the gospel must particularly mention, and so make a particular ratification (as it were) by name of every moral law, then his assertion is unsound ; there being many judicial laws of Moses of which some are wholly moral, others containing in them something of common and moral equity, which we have no ex- press mention of in the blessed gospel ; and let him turn over all the leaves of the gospel, he shall not find that proportion of time, which himself affirms to be moral in the fourth commandment, to be expressly and particularly mentioned in the gospel ; and there- fore that also must be excluded from being moral upon his own principles, as well as what we contend for in this commandment so to be. Thesis 33. " Some of those who maintain the law of the Sabbath to be ceremonial afiftrm that every law in the decalogue is not moral, upon this ground, to wit, because the law is called God's covenant, which covenant they show, from sundry instances, not only to comprehend morals, but also ceremonials ; for they make it the excellency of the decalogue to comprehend, as a short epitome, all God's ordinances, both moral and ceremonial, which epitome is more largely opened in the writings of Moses, where not only moral, but also ceremonial laws are expressed and dis- persed. And hence they think, that as the other nine are the summary and epitome of all moral ordinances, so the fourth commandment, whicli was kept w^ith the practice of ceremonies, was the summary and epitome of all the ceremonial ordinances, and hence the fourth commandment becomes ceremonial. But for answer to this wily notion, unjustly fathered upon Austin and Calvin by some, it may thus far be granted, that as the word law is sometimes taken more strictly for the decalogue only, (Rom. THE MOllALITY OF TIlK SAlUiATIt. 19 iii. 20 ; James iii. 8,) tind sometimes more largely, for the whole doctrine contained in all the Avritings of the Old Testa- ment, wherein the gospel also is comprehended, (Ps. xix. 7 ; cxix. 1, 51, 57.) so the word covenant is sometimes taken more strict- ly for the covenant of works, which is contained compendiously in the decalogue only, writ by the finger of God in two tables, (Deut. iv. 13, 14; Ex. xxxiv. 38,) and sometimes more largely for all the holy writings of Moses. (Ex. xxiv. 7, 8, and xxxiv. 10. Lev. xxvi. 14. Jer. xxxiv. 13.) Now, ahhough all the Asritings of Moses may be called the covenant, as it is largely taken, and so the covenant comprehends not only moral but ceremonial laws, yet they are never called that covenant which was writ by the finger of God in two tables of stone, and given to Moses ; and in this strict sense the word covenant com- prehends no other laws but moral, iwr can the places and texts which they allege evince the contrary, for, in that place of Ex. xxiv. 7, it is not said that the tables of the covenant, but the book of the covenant, was read in the audience of all the peo- ple ; which book we readily acknowledge to comprehend cere- monials as well as morals, but not the tables of the covenant, of which the question now is. So also when the Lord saith (Ex. xxxiv. 10) that he will make a covenant, his- meaning is, that he will revive his covenant by writing, (as it is there set down in the same chapter.) in which writing it is very true that there is mention made of many ceremonial laws ; but suppose this cov- enant written by Moses comprehends sundry ceremonial laws, will it therefore follow that the tables of the covenant written v.ith the linger of God did the like ? No such matter ; and therefore there is an express difference put in the same chapter, (ver. 27, 28.) between the covenant written by Moses, and the ten commandments written by the finger of God. But secondly, let it be granted that the decalogue comprehends summarily all the laws which are particularly dispersed here and there in the writings of Moses, yet it doth not follow that there must be one ceremonial law written by the finger of God, and lifted up in the decalogue to be the epitome and summary of all ceremonial laws elsewhere explained in the writings of Moses. For all laws, whether ceremonial or judicial, may be referred to the decalogue, as appendices to it, or applications of it, and so to comprehend all other laws as their summary. But such a sum- mary will no way enforce a necessity of making any one of them the epitome of ceremonials, and the other nine of them of the morals, for we know that many judicial laws are comprehended under moral laws, being referred as appendices thereunto by VOL. III. 5 50 THt: MORALirr of the sabbath. Calvin, Martyr, Clieinnitius, Ames, and sundry others ; and yet it will not follow from hence, that one of the laws in the dec- alogue must be a judicial law as the summary of all judicials, which are branches of the covenant, as well as Master Primrose's ceremonials. Thesis 34. It should not seem strange that that law, which in the general nature of it is moral, may, in the particular application of it, be unto a thing ceremonial ; and in this respect it can not be denied, that the moral law may comprehend all ceremonial laws ; but it w^ill not hence follow, (as Mr. Primrose infers,) that one law in the decalogue must be ceremonial as the head and summary of all ceremonial laws, because, we say, ceremonial laws may be comprehended under some moral law, as special appli- cations thereof ; e. g., it is a moral law to worship God according to his owm will, and not after man's inventions, as the second commandment holds it forth. Now, in the application of this law, the Lord points out his own instituted worship in sundry significant ceremonies, sacrifices, sacraments, etc. ; which partic- ular institutions (though ceremonial) are to be referred imto, and are comprehended under, the second commandment, which is a moral law ; for if God will be worshiped w^ith his own worship according to this commandment, then it is necessary for the Lord to show (and that under his commandment) what those institu- tions be, wherein he will be worshiped, many of which are cer- emonial, which are therefore directly comprehended here. Thesis 35. There is therefore no necessity of making one law in the decalogue to be ceremonial, that it may be the sum- mary head of all ceremonials, viz., because ceremonials are branches of the covenant, which is the decalogue ; for upon the like ground, there must be one judicial law also as the summary of all judicials, nay, one evangelical law also as the head of all evangelicals, sprinkled here and there in Moses' writings, of which we read, (John v. 43 ; Rev. x. 6-8, with Deut. xxx. 12, 13 ; Gal. iii. 8, with Gen. xii. 3 ;) for judicials and evangel-, icals are branches of the covenant as well as ceremonials, if Mr. Primrose's principle be true ; but if, by his own confession, nine of them are morals, and one of them only the head of cer- emonials, how shall judicial and evangelical summaries come in ? which either he must make room for in the decalogue, or ac- knowledge his foundation to be rotten, upon which he hath built one ceremonial law among the nine morals. Thesis 36. It is true, that among men the same body of laws may be framed up of divers articles, as Mr. Primrose pleads ; but that the decalogue was such a body as had ceremonials mixed with morals, it can never be made good by any color of proof, THE MORALITY OF THE SABBATH. 51 except it be that which we have shown will as strongly enforce an introduction of some one judicial and another evangelical law into the decalogue, as well as one ceremonial ; but such a con- fusion of law and gospel, evangelicals and judicials, ceremonials and morals, the blessed God abhors ; for it neither suits with God's wisdom and end in giving the law, nor yet with man's weakness, (which God pities,) to make such a jumbling and con- fusion of things together ; for who can then tell what law is moral, and what eva'ngelical, and what ceremonial, unless it be (as was shown) by flying for light to the dictates and instinct of nature, to show unto poor deceitful man what laws are moral and what not, wherein the remedy would have been as bad as the disease. Thesis 37. If " there must be one law in the decalogue cer- emonial, that so the more authority may be procured hereby (as Mr. Primrose pleads) unto all God's ordinances, and therefore one of the ceremonials was written in the- decalogue with God's own finger, and honored with the like prerogatives as the moral laws were, which were immediately spoken by God himself," then (if this reasoning be solid) why was not one judicial and another evangelical precept alike honored also? For was there not as much need to procure authority to this as well as to cere- monials ? And yet we see their authority was sufficiently procured without being shuffled into the decalogue, and so might ceremo- nials also. Thesis 38. There w^ere three sorts of laws wdiich are com- monly known, and which were most eminently appearing among the Jews : 1. Moral. 2. Ceremonial. 3. Judicial. Thesis 39. The moral respected their manners as they were men, and are therefore called moral. The ceremonial respected them as a church, and as such a kind of church. The judicial as a commonwealth, and as that particular commonwealth. Moral laws were to govern them as a human society, ceremonial as a sacred society, judicial as a civil society. Thus the learned speak, and being candidly understood, are true. Thesis 40. The moral law, contained in the decalogue, is nothing else but the law of nature revived, or a second edition and impression of that primitive and perfect law^ of^ nature, which in the state of innocency was engraven upon man's heart, but now again written upon tables of stone, by the finger of God. For man being made in the image of God, he had therefore the law of holiness and righteousness, in which God's image consisted, written in his heart ; but having by his fall broken this table, and lost this image, neither knowing nor doing the will of God through the law of sin now engraven on it, hence the Lord hath in much 52 THE MORALITY OF THE SARBATII. pity made known his law again, and given us a fair copy of it in the two tables of stone, which are the copy of that which was writ upon man's heart at first, because the first table contains love to God in holiness, the second love to man in righteousness ; which holiness and righteousness are the two parts of God's image which was once engraven upon man's soul, in his primi- tive and perfect estate. (P^ph. iv. 24.) Nor indeed do I see how that Popish argument will be otherwise answered, pleading for a possibility in man to keep the law perfectly in his lapsed and fallen estate in this life, for, say they, God makes no laws of impossible things, it being unjust for God to require and exact that of a man which he is not able to do ; to which it is com- monly and truly answered, that man had once power to keep the law in his innocent estate, and hence, though man be not able to keep it now, yet God may require it, because he once gave him power to keep it ; and that therefore it is no more unjust to exact such obedience which he can not perform, than for a creditor to re- quire his money of his broken debtor, or spendthrift, who is now failed, (as they say,) and not able to repay. Man, therefore, having once power to keep the law, and now having no power, this argues strongly that the law of the decalogue contains nothing but what was once written as a law of life upon his heart in his innocent estate ; for I see not how God's justice can be cleared, if he exacts such obedience in the decalogue which is impossible for man to give, unless the very same law and power of obedience was written upon his heart at first ; and therefore it is a wild notion of theirs who think that the covenant of works which God made with Adam is not the same for matter with the covenant of works expressed in the moral law ; for we see that there is the same image of holiness and righteousness required in the tables of stone, as the condition of this covenant, which was once written upon man's heart, and required in the same manner of him. Now, this law, thus revived and reprinted, is the deca- logue, because most natural and suitable to human nature, when it was made most perfect ; therefore iris universal and perpet- ual ; the substance also of this law being love to God and man, holiness toward God, and righteousness toward man. (Matt. xxii. 37, 39. Luke i.) Hence also this law must needs be moral, uni- versal, and perpetual, unless any should be so wicked as to imagine it to be no duty of universal or perpetual equity, either to love God or to love man, to perform duties of holiness toward the one or duties of righteousness toward the other. Hence, again, the things commanded in this law are therefore commanded because they are good, and are therefore moral, unless any shall think THE MOKALITY OF TIIK SADKATII. 53 that it is not good in itself to love God or man, to be holy or i-ighteous ; and which is still observable, there is such a love required herein, and such a loveliness put upon these laws, as that, by virtue of these, all our obedience in other things which are not moral becomes lovely ; for there were many ceremonial observances, in which and by which the people of God expressed their love to God, as M. Primrose truly concludes from Deut. vi. 1-6, and Matt. xxii. 37, 38, 40 ; but yet this love did arise by virtue of a moral rule, for therefore it was lovely to worship God in ceremonial duties, because it was lovely to worship God with his own worship, (of which these were parts,) which is the moral rule of the second commandment. And hence M. Primrose may see his gross mistake in making one law of the decalogue ceremonial, because the summary of the decalogue being love to God and love to man, and our love to God being shown in ceremonial as well as in moral duties, because our love is seen and shown in our obedience to ail the commandments of God, ceremonial as well as moral. For though there be love in ceremonial duties, it is not so much in respect of themselves as in respect of some moral rule, by virtue of which such duties are attended. Thesis 41. The ceremonial law, consisting chiefly of types and shadows of things to come, (Heb. viii: 5,) and therefore being to cease when the body was come, (Col. ii. 17,) was not therefore perpetual, (as the law moral,) but temporary, and of binding power only to the nation of the Jews and their proselytes, and not putting any tie upon all nations, as the moral law did. Every ceremonial law was temporary, but every temporary law was not ceremonial, (as some say.) as is demonstrable from sun- dry judicials, which in their determinations were proper to that nation, while the Jewish polity continued, and are not, therefore, now to be observed. ITiesis 42. The judicial laws, some of them being hedges and fences to safeguard both moral and ceremonial precepts, their binding power was therefore mixed and various, for those which did safeguard any moral law, (which is perpetual,) whether by just punishments or otherwise, do still morally bind all na- tions ; for, as Piscator argues, a moral law is as good and as pre- cious now in these times as then, and there is as much need of the preservation of these fences to preserve these laws in these times, and at all times, as well as then, there being as much dan- ger of the treading down of those laws by the wild beasts of the world and brutish men (sometimes even in churches) now as then ; and hence God would have all nations preserve their fences 54 THE MORALITY OF THE SABBATH. forever, as he would have that law preserved forever which these safeguard ; but, on the other side, these judicials which did safeguard ceremonial laws which we know were not perpetual, but proper to that nation, hence those judicials which compass these about are not perpetual nor universal ; the ceremonials being plucked up by their roots, to what purpose then should their fences and hedges stand ? As, on the contrary, the morals abid- ing, why should not tlieir judicials and fences remain ? The learned generally doubt not to affirm that Moses' judicials bind all nations, so far forth as they contain any moral equity in them, which moral equity doth appear not only in respect of the end of the law, when it is ordered for common and univer- sal good, but chiefly in respect of the law which they safeguard and fence, Avhich if it be moral, it is most just and equal, that either the same or like judicial fence (according to some fit pro- portion) should preserve it still, because it is but just and equal that a moral and universal law should be universally preserved ; from whence, by the way, the weakness of their reasonings may be observed, who, that they may take away the power of the civil magistrate in matters of the first table, (which once he had in the Jewish commonwealth,) affirm that such civil power then did arise from the judicial, and not from any moral law ; when- as it is manifest that this his power in preserving God's worship pure from idolatrous and profane mixtures, according to the judicial laws, was no more but a fence and safeguard set about moral commandments ; which fences and preservatives are there- fore (for substance) to continue in as much power and authority now as they did in those days, as long as such laws continue in their morality, which these preserve ; the duties of the first table being also as much moral as those of the second, to the preserv- ing of which latter from hurt and spoil in respect of their mo- rality, no wise man questions the extent of his power. Thesis 43. If, therefore, the question be now made whether the law of the fourth commandment be moral or no, we must then remember that the true state of the question is not in this, _to wit, whether the law of the Sabbath be a principle of the light of nature, known and evident of itself, or at least such as every man that hath the use of reason may readily find out without some external revelation, (as Mr. Ironside injuriously states it, wrestling herein with his own shadow, with many others of his fellowship in this controversy.) For morality (as hath been declared) is of larger extent than such a naturality. But the question is, whether it is one of those laws, which is therefore commmanded because it is holy, just, and good in itself, THE MOKALITY OF TIIK SABBATH. 55 whether man see it by any previous liglit of corrupt nature, ay or no ; and being thus commanded as such a law, whether it be not therefore of perpetual and universal obligation, binding all nations and persons in all ages, in their hearts, lives, manners, to the observance thereof, as a part of that holiness we owe to God, and which God requires of men according to rules of moral equity ; or, on the contrary, whether it be not rather a typical, ceremonial, figurative, and temporary precept, binding only some persons, or that one nation of the Jews for some time, from the obedience of which law Christians (in respect of any law of God) are now exempted. Thesis 4-4. For clearing up whereof it may not be amiss to take notice of the agreement (at least in words) herein, on all hands, even by those who oppose that morality of the Sabbath which we plead for. All sides agree in this, viz., that the law of this fourth commandment concerning the Sabbath is moral. But as the difterences about the meaning of Tit es Petrus are many, so here the difficulty lies to know how, and in what sense and respect, it may be called moral ; for M. Ironside expressly consents in this, viz., " that all the commandments of the deca- logue are moral, but every one in his proportion and degree, and so (saith he) is that of the Sabbath ; it is moral for substance, but not for circumstance. " Master Primrose also (when he is awake) expressly confess- eth thus much, viz., thaf the Sabbath is moral in its foundation, end, marrow, and principal substance ; and that a stinted time is moral, and grounded on the principles of nature ; and therefore the Gentiles (saith he) had their set days of religion ; and this (he tells us) is ratified by the gospel, which commendeth to the faithful the assembling of themselves together for word and sacraments, and consequently that they have appointed times to attend upon them, wherein the word of God be read and preached as under the Old Testament every Sabbath day ; nay, he yields yet more, viz., that not only stinted times, but that also there should be a convenient proportion and suitable fre- quency of time for God's service, now under the gospel as under the law ; and therefore affirms that the Jewish annual feasts and new moons, being but once a year or once a month, and so being rare and seldom, could not teach us the convenient and most suitable frequency of God's public service, as the Sabbath did, which returned weekly ; and therefore he saith tliat the com- mandment runs not thus, viz.. Remember to keep the new moons, but, Remember to keep holy the Sabbath day. So that by M. Primrose's concession, not only a time, but a stinted time, not only 56 THE MORALITY OF THE SABBATH. a stinted time, but also such a convenient proportion and suitable frequency of time, as is once in seven days, is morally holy by virtue of the fourth commandment. " Gomarus also concludes that the public worship of God, re- quired in the fourth commandment, calls for observation, not only of certain, but also of sufficient days for worship ; and what these sufficient days be, is to be gathered from the fourth com- mandment, viz., that they be not more rare and less frequent than the weekly Sabbaths of the Israelites, because, if God (as he shows) challenged a weekly Sabbath of a stiff-necked people laden with the burden of many other festivals and ceremonies, how then should Christians, freed from their yokes and bur- dens, have them less frequent ? " Master Breerv/ood also to the like purpose professeth, that Christians should not be less devout and religious in celebrating tlie Lord's day than the Jews were in celebrating their Sabbath ; and his reason (laboring with some spice of a contradiction) is this, viz., because the obligation of our thankfulness to God is more than theirs, although the obligation of his commandment to us in that behalf is less ; for I confess it is beyond my shallow- ness to conceive how the thankfulness should be more, and the commandment less, unless he will imagine some such Popish work as exceeds the command. Walla?us comes almost quite over the threshold unto us, and maintains, upon solid arguments, "that, by the force and analogy of this fourth commandment, all the true worshipers of God are bound to the exact observation of one day in the circle and compass of seven ; " and then he produceth a cloud of witnesses, both ancient fathers and the chief of our late reformers, tes- tifying to the same morality of one day in seven, which him- self maintains ; that whoever shall read him herein would won- der how it should ever enter into the hearts of learned men (as White, Rogers, Dow, the historian, and many others) to imagine and go about to befool the world, as if the morality of a seventh day was the late and sour fruit growing out of the crabbed and rigid stock of some English Puritans and reformers, wherein they are forsaken of all their fellows, whom in all other things they so much admire in other reformed churches. It being therefore confessed on all hands that the Sabbath is moral, (though I con- fess at other times our adversaries unsay this, at least in their arguments,) the controversy therefore only lies in this, viz., how and in what respect it should be so. Thesis 45. The genei-al consent herein also is this, to wit, that the morality of the Sabbath chiefly is in respect of some THE MORALITY OF THE SABBATH. ^7 generality, or in respect of something which is more general in thi^ commandment, rather than in respect of that particular day which the commandment doth also point at ; for if the morality of it did lie in observing that particular day only, how could there be a change of that day to another? For if the morality of a Sabbath was limited unto a particularity, or to that one partic- ular day, it is then impossible that any other day to which that fir-t is changed should be moral by virtue of the same command- ment ; but we shall show in fit place, that the day is lawfully changed, and morally observed, and therefore that which is in this commandment firstly moral must of necessity be somewhat more general. , , . , i Thesis 46. The general which we acknowledge to be moral in this command (rightly understood) is a seventh day. _ Our adversaries would make it more general, and resolve it into a day or some day for solemn worship ; yet when they are forced to see and acknowledge, by the dint of argument, that this is too general, because thus the commandment may be observed, if one day in a thousand, or once in one's life it be sanctified, they do, therefore, many times come nearer to us, to somewhat less gen- eral than a day, viz., to a stinted, fixed, and appointed day, and to such an appointed day as contains such a sufficient proportion of time for God, with convenient frequency, no less frequent than theirs in the Old Testament, which was every seventh day, as may be seen Thess. i. 44 ; and truly, thus much being ac- knowledged by them, one would think that the controversy (with this sort of men) was brought unto a comfortable and quiet issue and full agreement ; but it is strange to see how contrary the • lancruage is of these men sleeping, from what it is when they are awake. They strike fiercely at a seventh day, and a determinate time, as impossible to be moral, when they meet with them in the dark, and yet we see acknowledge them (in eff^ect) to be moral, when they meet with them sometimes in the light. Thesis 47. But because a seventh day may be accounted con- venient by some, and moral by others, and because the determina- tion of it may be made by some either more lax or narrow, viz., either to any in seven, which man or the church may appoint, or to such a seventh day as God shall determine, it is, there- fore, needful, for the clearing up of this controversy, to seek out with an impartial and sober mind, the true meaning of the fourth commandment, and to inquire more particularly and exactly what is required in it, and what is commanded by virtue of it, which some able men, not taking a right observation of in the dark and tempestuous times of controversy, have therefore made .58 THE MORALITY- OF TIIK SABBATH. miserable shipwreck, not only of the truth, bnt also of them- selves, and souls of others. Tliesis 48. The things which are morally enjoined in this com- mandment are these two : — 1. Some things are Primario, i. e., primarily, firstly, and more generally moral. 2. Some things are Secundario ; i. e., secondarily, derivatively, and consequently moral. A time, a day, a seventh day of rest are in the first respect moral, but in the other respect this or that particular seventh day may be said to be moral. Things primarily moral are per- petual ; things secondarily moral are not necessarily so. As, for example, to honor superiors and fathers, whether of common- wealth or family, is primarily moral ; but to honor these or those particular superiors is secondarily moral, because our honoring of them ariseth from that primary and general law of moral equity, viz., that if our fathers are to be honored, then, in the second place, it follows, that these and those particular persons, being our lawful fathers, are to be honored also. To honor our fathers whom God hath set over us is perpetual ; to honor these or those particular fathers is not perpetual, because themselves are not perpetual, but changeable. It was a moral duty to honor this particular King David, but it was not perpetual ; for when David was taken away, they were not bound to honor King David any more, when King Solomon, his son, became his successor : nor was it a ceremonial duty to honor this or that particular king, because it was changeable from one to another, but it was a moral duty so to do ; wherein the law and rule is not changed, (it being primarily moral,) but only the object, which we are bound to honor secondarily in respect of the general rule. So it is in this law of the Sabbath. To keep a day, a seventh day's Sabbath, is perpetual, it being primarily moral ; but to observe this or that particular day is of itself changeable, being seconda- rily moral ; for if it be a moral duty to sanctify a seventh day which God shall appoint, then it is moral, (as it were,) in the second place, to sanctify this or that seventh interchangeably which God doth appoint ; and yet it doth not follow that this or that particular seventh is in itself ceremonial, because it is changeable ; for in such a change the moral rule is not changed, but the moral object only, to which it is morally applied : the duty is not changed, but only the day ; and in this respect it should not seem hard to make some things moral which are not perpetual ; for laws primarily moral are properly perpetual, but laws secondarily moral, not necessarily so, but changeable, be- iHi: MoiiALiTV oi Tin: r- A III; A III. /)9 cause, as hath been said, herein there is no change of the rule, but only of the object or application of the rule, which may be variously and yet morally observed. Thesis 49. This distinction of things primarily and seconda- rily moral is taken from the truth of things, and which those who study this controversy will see themselves forced unto by the shifts and fallacies of the adversaries of the truth herein ; the conmiandments of God are exceeding broad, according to David's measure, (Ps. cxix. 9G,) and very comprehensive, and hence the generals include many particulars, and sometimes the par- ticulars have a special respect to things more general, as is evi- dent in the second and fifth commandments, which synecdoche Mr. Broad acknowledgeth to be in all other commands except the Sabbath, wherein he will have no general understood, but only a commandment to observe that particular day only, that so he may go one step farther than some of his betters, and utterly abolish the morality of this command : but whether this com- mandment is so narrowly restrained, will appear more fully in showing the truth of this distinction out of the commandment more particularly. Thesis 50. Those things first which are primarily and more generally moral, and morally commanded, are these three : — 1. That there be some solemn convenient time set apart for God's worship. 2. That this time be not any small pittance of time, but a solemn day of worship, bearing the most meet proportion to those days man hath for himself. 3. That this day be not any day indefinitely which man sees meet, but (as it is in the commandment) the Sabbath or rest day, which God himself interprets and determines to a seventh day. Some of our adversaries in this controversy will not acknowl- edge any set time or day to be moral by virtue of this command- ment, because they think that that particular seventh day from the creation is only commanded, but now abolished under the gospel ; and it only is commanded (they say) because it is only expressed and made mention of in the commandment. I confess that that particular seventh is expressed and pointed at, but not only expressed, (as we shall show in fit place ;) but suppose it Avere granted, that that seventh only is expressed, yet it will not follow that therefore a seventh day, and consequently a day, and consequently a time of worship, is excluded : for look, as it is in the second commandment, we see the worship of a graven image is particularly forbidden, and yet that which is more general is CO TliE MORALITY Ot' TllE SABBAtlt. also herein forbidden, viz., the worship of God by human inven- tions : and why may not the like general be enjoined by com- manding that particular seventh in the fourth commandment? Others of our adversaries, on the contrary, acknowledge, there- fore, that in this particular seventh (which they make ceremo- nial) something more general and moral is herein required ; but this general they limit to a time or some day of worship, but a seventh day which is more general than that particular seventh, yet less general than a day or time, they fly from this as from some serpent or bugbear, and will not admit it as any thing gener- ally moral in this commandment. But it is very observable in this controversy, that upon the same grounds on which they would exclude this general of a seventh from being moral, they may as well exclude their own generals, viz., a time or a day, from being moral ; for if they think it irrational, that because a particular seventh day is required, that therefore a seventh day more general can not be commanded, why is it not as irrational, upon the same ground, to exclude a time, a day, also ? Surely a seventh day lies nearer the bosom of a particular seventh, and is of nearer kin to it than a day. And I marvel that they should gather a solemn time and day of worship, which is more gen- eral, rather than a seventh out of that particular day, as not possibly to be intended, although in a manner expressed in the commandment itself. I know there are some who think that there is nothing generally moral in this commandment but a seventh day ; which unless it be well and warily explicated, I then crave leave to concur thus far with our adversaries, viz., that a solemn time, and a day of worship, are generally moral in this command, but not only moral, but that a seventh day also which God shall determine is generally, yea, principally moral also, in this commandment. Thesis 51. First, therefore, that which is most generally moral in this command is that which is called tempus cultus, or the time of worship : now, this time must either be indeterminate time, which necessarily attends all acts of worship and duties of piety, or else determinate and solemn time. Indeterminate time is not required here, because to make a special commandment about such a time would be both needless and ridiculous ; for if it be impossible that any duty should be performed without such time, then wherever that duty is required, the time which neces- sarily attends it must be supposed and enjoined in the same com- mandment. Some determinate and solemn time is, therefore, herein generally, though not only, commanded. Thesis 52. It is a scruple to some to know to what command- Tin: .MoKAi.iTV <>i THi: ,>ai;i;aiji. CI inent solemn time should be referred ; to which the answer is easy — that the same things may be referred in several respects unto several commandment^!, and so may this. Solemn time may be referred to the second commandment, where solemn worship (in respect of the means of worship) is required, in some resj)ect to the first commandment, which requiring us to acknowledge God as our sovereign Lord and happiness, he would have us there- fore to have some full scope of time to be serious and solemnly taken up in the worship of him. But it is referred to this fourth commandment as it stands in a general reference and relation to a seventh day's Sabbath, wherein this general of solemn time is swallowed up and preserved ; and, verily, if the six days' labor be required in the fourth commandment, in case it be done in refer- ence to the seventh day's rest, much more all solemn time of worship, as it stands in reference to a Sabbath day. Thesis 53. The worship itself therefore is not required in this commandment, if only the time of worship be enjoined ; and if ignorance or prejudice did not bias and sway men's judgments from the naked and genuine meaning of each commandment, it would soon appear that the whole Avorship of God itself is con- tained in the three first commandments, and therefore nothing left that could possibly be enjoined by the fourth, but only the time. I know a time of worship may in some respect be called worship, but the w^orship itself in all other respects is not required in this, but in other commandments ; for if in the first command- ment we are to have God to be our God, by love of him, trust to him, delight in him, etc., (which nature, as it were, calls for, if God be our God,) then all that which we call natural worship is re- quired here ; and if devised forms of worship be forbidden in the second commandment, which are of human invention and institu- tion, then all God's instituted worship must be commanded here- in ; and it vain and irreverent manner of worship be forbidden in the third commandment, then all common worship, as some call it, or rather all that holy and reverent manner of W'Orship which we owe to God, is required in the same command ; and if all natural, instituted, and common worship, or holy manner of wor- sliip, be required in the three first commands, I marvel then how any worship (any further than as a time of worship may be called worship) can be required in this fourth command. The time, therefore, and not the worship itself, is required herein ; for if any worsliip be required, it is either the whole worship of God, or some special kind of worship ; if the whole worship, then there should be no worship of God required directly in the three first commandments, but the very same which is commanded in VOL. III. 6 62 THE MUUALITY OF THE t^AtmATH. the fourth also, which gross tautology is most absurd to imagine in the short sum of these ten words ; but if any special kind of worship should be required, and not the whole, then the Sabbath day is sanctified to some one kind of worship, rather than to the exercise of all kind of M^orship, which is most false and profane ; for who will affirm that the Sabbath is to be sanctified, suppose by that kind of worship which is public, and not private also ; by external, and not by internal worship also ; by natural worship in love and fear of God, etc., and not with instituted in the use of all God's ordinances, and that with all holy preparation and reverence also ? TJiesis 54. The exercise of worship is one thing, the worship itself is another ; it is most true that the holy exercise of all worship is here required, but most false that the worship itself is so. The worship itself is required in the three first commands, but the special exercise of all this worship at such a time is re- quired in the fourth command : the exercise of holiness and holy duties is here required as the end, and a holy rest as a means thereunto ; and in this respect it is true which Walla^us observes, viz., that it is not a bare and naked circumstance of time, but the rest itself from labor, and the application of the day to holy uses, Mdiich is here enjoined ; but doth it therefore follow that the worship itself, and the holy duties themselves, are here directly commanded ? which he seems to maintain. No, verily, no more than that works of mercy in the second table are required in this fourth command of the first table, because the exercise of mercy and love, as well as of piety and necessity, is required also in this command. Thesis 55. It is gen«rally and frequently affirmed by those who seek to support the morality of the Sabbath, to wit, that the exercise of worship and holy duties, at this time, is required for the duties' sake, as, at other times, the time is required for the time's sake ; by which words they seem to make the bare circum- stance of time to be required here ; but this assertion had need be understood with much candor, and the true explication of it ; for in some sense it is most true which our Saviour affirms, that man is not made for the Sabbath or the time of it. (Mark ii. 27.) Thesis 56. This time therefore may be considered two ways : 1. Abstractly. 2. Concretely. 1. Abstractly, for the bare cir- cumstance of time, abstracted and stripped from all other con- siderations ; and so it is very absurd to imagine all the holy duties of the Sabbath to be for the time, as if God and all his holy worship should give homage unto, and attend upon, a naked, empty circumstance. Time, in this respect, is rather for the THK MORALITY OF THK SABIiATII. Oo worship's sake. 2. Concretely, as it is wliolly sanctified and set apart for God, or as it is a holy time, set apart for holy rest, that so man might attend upon God ; and in this respect all holy dmies are for this time, because in this respect they are for God,, who is all in all in holy time. And therefore Walheus need not put us upon search to see whether the holy rest of the day be required in the second or any other command, for it is not atBrmed by any, that the naked circumstance of time is here only required, v/ithout any holy rest ; but that a holy time of rest is herein commanded, and therefore to be referred to this command ; hence also it is most fiilse which some affirm, viz., " that the rest from ordinary labors on this day, as it is connected with holy duties of worship, without which they can not be performed, is as -necessary now as when the Jewish Sabbath was in being ; but otherwise out of these duties there is no holy time of rest com- manded." For such a restraint of time to holy duties as makes the time holy for the duties' sake, so that no time is holy but in the performance of holy duties, and these duties (upon narrow examination) only public duties, doth but open a gap for licen- tiousness, voluptuousness, sports, May poles, and dog markets, and such like profaneness, out of the time of holy public worship, or what private worship each man shall think most meet. For in this sense holy duties are for the time, because, the whole day being sanctified, holy duties are therefore to attend, and in this respect are for this time, and not the time for them, viz., that Avhen the time of the exercise of some holy duties doth cease, the time of holy rest or holy time must then cease also. Thesis bl. Nor should it seem strange that holy duties should attend holy time, and be for the sake of such time ; because, although it be true that this time is sanctified, that man may per- form holy duties, yet man is now called to the performance of all holy duties, that he may lastly honor God in all holiness in such a special time ; which time, if any human power only should put any holiness in, and it therefore should be attended on, what would 'it be else but an observing of days and times ? condemned by the apostle, (Rom. xiv. ; Gal. iv. ;) which dirty ditch of ob- serving times they unawares fall into who plead against a deter- mined^Sabbath, sanctified of God, and yet would have some time and day observed by the appointment of men ; for the observa- tion of such days which God shall appoint can not be condemned as an observing of times ; but the observation of days, which human wisdom shall think fit may be quickly reduced to such a transgression. Thesis 58. If any think that there is a peculiar manner of {)4 THK MOLALITY OF THE SAP.BATIT. holiness and of worshiping God herein required, which is not required in any other commandment, it may be readily granted, if by peculiar manner of sanctification be meant a more special degree and manner of exercising the whole worship of God, in respect of such a time ; but it doth not therefore follow, that any new kind of worship (which Wallj^us hence pleads for) is re- quired herein ; for this higher degree and special manner of worship is not the substance of any new worship, it being only a peculiar degree of worship, and therefore varies not the kind. And if the three first commandments enjoin the worship itself, then they do command the highest measures and degrees also severally ; for where any duty is required, the highest degree and extension of it is also therewithal required. Hence, there- fore, it still follows, that this peculiar manner of exercising holy duties upon this day is chiefly with reference and relation to the time which God hath sanctified, that herein he might be in a special manner worshiped and served ; and, verily, Walla^us, foreseeing the blow, had no other way to expedite himself from making the three first commandments either to be mere ciphers, or the fourth commandment from laboring with a needless tau- tology, biit by flying for refuge to this peculiar manner of holi- ness, which he thinks is required herein, and not in any of the rest ; * but what hath been said may be sufficient to clear up the ungroundedness of this mistake. Tliesis 59. A little error is a great breeder, and begets many more ; and hence it is that WaUaius, among many others, that he might make the worship itself to be required in the fourth com- mandment, disputes therefore against those who place the insti- tuted worship of God directly under the second commandment, which if he could make good, he had then the fairer probabilities to show that the worship itself was required directly in the fourth command ; wdiich principle, if it was granted, would expose the morality of the Sabbath to sorer blows and bruises than perhaps appears at first blush. It may not therefore be amiss, but be rather of special use for the clearing up both of the meaning and morality of the fourth command, to demonstrate, that the insti- tuted worship of God (which WallaBus calls cultus externus et instrumentalis saliUis 7iostrce,per audiium verbi et sacramentorum usum, etc.,) is directly required in the affirmative part of the second command. * In hoc quarto pracepto aliquem peculiarem sanctificationis modum mandari qute in aliis pneceptis non mandatur, a nobis quoque extra contro- versiam debet eollocari, cum in bis decern verbis tautologia supervacua non eommittatur. — WaL, Dissert, de 4 Prax\ c. 6. TIIK MORALITY OF TIH: SABBATH. 65 TTiesis 60. The clearing up of this depends much upon a right and true understanding ot" two things in the second com- mandment : 1. What the graven image and likeness is. 2. What is meant by those words, "Love me and keep my command- ments." Thesis 61. First. Graven images, after which the whole world almost hath been enticed, and gone a-whoring from the true worship of God, were worshiped two ways: 1. Termina- tive, i. e., when people terminated their worship upon the dumb idols themselves, as if they were gods, without looking any far- ther to any God more supreme and glorious. This is the sin of many of the ignorant sort of Papists, by Bellarmin's own confes- sion, as also many of the brutish sort of the blind heatliens. And this kind of worship and idolatry is directly forbidden, not in the second, but in the first commandment ; and that appears U})on this undeniable ground, to wit, that if the .first command- ment expressly enjoins us to have no other God but Jehovah, to trust in, pray to, love, fear no other God but Jehovah, then for any to have and w^orship such images as their gods which are not Jehovah, is directly forbidden here. Plence, therefore, it unde- niably follows, that by the making to ourselves- a graven image, in the second commandment, somewhat else must be understood than the worshiping of images terminatively as gods. 2. Or else they were worshiped relative, i. e., relatively, or in refer- ence to the true God, as means and helps, in which, at which, and by which the true God was worshiped. And thus the learned and well-instructed Papists maintain their abominable worship of images, whether graven or painted, crosses, crucifixes, etc., to be good and lawful ; for, say they, we do not wor- ship, nor are we so senseless as to honor the image or crucifix itself, but only as helps to devotion, to carry our hearts to God and Christ, resembled by these images. Thus, also, the Jews of old, they did never worship the images themselves, but God in them and by them. They were not grown so soon so ex- tremely sottish as to think that the golden calf was the true God himself which brought them a few weeks before out of the land of Egypt, but it was a visible help to carry their hearts to God only, and therefore the feast was proclaimed to Jehovah. (Ex. xxxii. 4, 5.) Micah's idolatrous mother professeth that slie had dedicated the eleven hundred shekels of silver to Jehovah to make a molten image, (Judg. xvii. 3 ;) she was not simple (no, not in those confused and blind times) to think that the image was Jehovah, nor did her son Micah think so, and there- fore he doth not say. Now I know that the teraphim will bless 6* 66 THE MORALITY OF TIIK SABBATH. rae, but that Jehovah will now bless me, having set up an image for his service. Nay, verily, the wisest and best instructed among the heathens did never think that the idols and images - themselves were God, but they only worshiped God by them ; which if any doubt of, let him but read Doctor Rainolds, who by pregnant and most eminent proofs demonstrates, that neither the Jews nor the heathens, in their deepest apostasies, did ever worship their images any other ways than relatively, as helps and means of the worship of the true God ; and hereby sets ' forth the abominable idolatry of the Romish church, for such a worship of their images, which even themselves condemn in the idolatrous Jews and heathens, who had as much to say for their image worship as the Papists have. Hence, therefore, it fol- lows, that if the graven image in the second commandment was not worshiped as God, but only as a means devised and invented by man to carry the heart unto God, then (by a usual synec- doche in every command) all human inventions, and institutions, and devised means of worship, or of carrying the heart better unto God, are forbidden in this commandment; and if all human institutions and devised means of worship be herein directly forbidden, then certainly all divine institutions and means of worship, and consequently all God's instituted worship, in ministry, sacraments, etc., are directly commanded in the affirma- tive part of this second command, and consequently not in the fourth command. And if all orthodox divines condemn the Popish relative worship of images, as directly cross and contrary to the second command, I then see no reason why any should question but that all the instituted means of worship (images, as it were, of God's own devising) should belong to the affirmative part of the same command. The second thing to be explained - in this commandment is. What is love to God, and keeping of his commandments, which we read of in the close of the command- ment? Love to God is here opposed to hatred of God, and those that love him to those that hate him. Now, this hatred is not hating of God at large, for there is a hatred of God in every sin, (Pro v. i. 29 ; viii. oG,) but in particular, when it appears in tliis particular sin of setting up of images and men's inventions, forbidden in this commandment, which therefore sets down the proper punishment for this sin. So by love of God is not meant love of God at large, (which is seen in keeping eveiy command,) but in particular, when we love God in his own ordi- nances and institutions. Look, therefore, as hatred of God in setting up man's inventions and institutions (which superstitious persons think to be much love to God) is here condemned in the TIIK MORALITY OF THE SABHATH. 67 negative part of the commandment, so, on the contrary, love to God in closing with him and seeking of him in his own institu- tions, whether word or sacraments, etc., is here enjoined in the affirmative part of this command, and consequently not (as "Wal- I'cPus would have it) in the affirmative part of the fourth com- mand, keeping my commandments being set down as a fruit of this love, and both together being opposed to hatred of God. Hence by commandments can not be meant in general all the ten commandments, (as some imagine upon miserable weak grounds, which I list not to mention,) but in special, God's in- stitutions and ordinances commanded in special by him, to which human inventions and images of men's heads and hands are commonly in Scripture opposed, and are therefore condemned, because not commanded, or because none of his commandments. (Jer. vii. 31. Deut. xii. 30, 31. Matt. xv. 9.) If, therefore, again, God's institutions and commandments are here enjoined in this second commandment, they can not be directly required in the fourth command. These things being thus cleared, the objec- tions of Wallas us are easily answered. For, first, he saith, " that from the negative part of this second commandment can not be gathered such an affirmative part as this is, viz., that God will be worshiped by the word and sacraments." But that this asser- tion, thus barely propounded, but not proved, is false, appears from what hath been said concerning the true meaning of the negative part of this command. For if human inventions, under the name of graven image, be forbidden, then divine institutions, such as word and sacraments be, are here commanded, and from that negative any ordinary capacity may readily see what the affirmative is. He saith again, secondly, '' that if instituted worship was contained under the affirmative part of the second commandment, then this commandment is mutable, because God was thus worshiped one way before Christ, and another way since Christ ; but (saith he) the second commandment is moral, and therefore immutable, and therefore such mutable Avorship can not be enjoined herein." But we have formerly shown that, although this commandment be moral and immutable in respect of itselt\ yet in respect of the application of it to this or that object or thing commanded, it may be in that respect mutable. For it is an immutable law that God must be worshiped with his own worship, such as he shall institute, (and this is the sum of the second commandment itself;) yet the things instituted (where- in there is only an application of the command) may be mutable : the second commandment doth not immutably bind to the obser- vaia9e of this or that particular instituted worship only, but to 68 THE MORALITY OF THE SABBATH. observe God's instituted worship, and to attend his appointments, which is the only moral law and rule in the affirmative part of this command. He thirdly objects, " that the worshiping of God in word and sacraments, etc., is never opposed in all the Scripture to the worshiping of images." But this is false ; for God's institutions (of which w^ord and sacraments are a part) are frequently opposed to human inventions, the worship appointed by God to the worship devised by man. Images of God's devis- ing are oft opposed to images of men's own inventing ; the voice of God, v/hich was only heard w^ith the ear, is opposed to an image or similitude which might be seen. (Deut. iv. 12.) A graven image, a teacher of lies, is o])posed to the Lord's teaching of truth, and also to his presence in his temple, which was the seat of instituted w^orship. (Hab. ii. 18-20.) The worship of images which God would have abolished is opposed to the wor- ship of God by sacrifices and ceremonies, in the place which God should choose, (Deut. xii. 1-20 ;) but yet he tells us, "• that to worship God in images, and to worship him in spirit and truth," (which is inw^ard worship,) "are opposite; as also the lifting up of pure hands in every place." (John iv. 28. 1 Tim. ii. 8.) He tells us also, that acknowledging of God in his immen- sity and infinite majesty are opposed to image worship. (Rom. i. 20-22. Is. xl. 22.) Be it so. But will it therefore follow, that to worship God according to his own institutions is not to worship him in spirit and in truth ? Is it rather a carnal than a spirit- ual worship, to attend on God in word and sacraments ? May we not lift up pure hands in the use of God's own institutions ? Is not God's immensity and majesty acknowledged and seen in the use of his own ordinances, as well as creatures and provi- dences ? I confess the blinder sort of heathens might worship stocks, and stones, and images of creeping things, and four-footed beasts, in the place of God himself, terminatively, and God might account of all their image worship as such, though used relatively ; and hence the opposition may well be made between worshiping them as God, and an infinite God ; and this worship (as was said) falls then under the first commandment : but assuredly this image worship which the apostle condemns, (Rom. i. 21, 23,) in debasing the infinite majesty, and limiting it to this and that image wherein they did worship it, is forbidden (being only rela- tive worship) in the second command. For I think the apostle (in Rom. i.) hath an eye principally at the most lascivious idola- ters in the world, viz., the Egyptians, among wdiom principally we read of those images of creeping things and four-footed beasts, in their hieroglyphics : and yet we know that all that base THK M QUALITY OF THE SABBATH. C9 worship did set out something or other of the Deity, which there- in (and so relativelv) tliey did worship. But I must not enter into the discourse ot" these things here ; sufficient is said to clear up this point, viz., that God's instituted worship falls directly under the second, not fourth command. Thesis 62. It is true that the exercise of public worship of many together is to be at this time upon the Sabbath ; but doth it follow that therefore this public worship itself falls directly under this command ? For if public assembhes be (as some think) a part of natural worship, so as that the light of nature directs all men dwelling together, as creatures, to worship God together publicly as Creator, then this worship falls directly under the first (not fourth) commandment, where natural wor- ship is directly commanded ; but if public assemblies be consid- ered as distinct churches politically united and combined, publicly to worship God, then such churches, considered thus as political, not mystical assemblies, do fall directly under the second com- mand, as parts^of instituted worship ; for as all devised forms of churches, whether diocesan, provincial, national, universal, (being the inventions of man to further the worship of God,) are con- demned directly in the second command, so all such churches as are framed into a spiritual polity, after the fashion and pattern of the word and primitive institution, are (with leave of Erastus and his disciples) enjoined in the same commandment, and there- fore not in the fourth. Gomarus and Master Primrose, therefore, do much mistake the mark and scope of the fourth command- ment, who affirm, "that as, in the three first commandments, God ordained the inward and outward service, which he will have every particular man to yield to him in private and sever- ally from the society of men every day, so in the fourth com- mandment he enjoineth a service common and public, which all must yield together unto him, forbearing in the mean while all other business." But why should they think that public worship is more required here than private ? Will they say that the Sabbath is not to be sanctified by private and inward worship, as well as by public and external worship ? Are not private prep- aration, meditation, secret prayer, and converse with God, re- quired upon this day, as well as public prayer and hearing the word ? If they say that these are required indeed, but it is in reference to the public, and for the public worship's sake, it may be then as easily replied, that the public worship is also for the gake of the private, that each man secretly and privately might muse and feed upon the good of public helps ; they are mutually helpful one to another, and therefore are appointed one for 70 THE MORALITY OF TilE SABBATH. another, unless any will think that no more holiness is required upon this day than wliile public worship continues ; which we hope shall apj^ear to be a piece of professed profaneness : in the mean while, look, as they have no reason to think 'that private worship is required in this command, because the exercise of private worship is at this time required, so they have as little reason to think that the public worship itself is herein enjoined^ because the exercise of it is to be also at such a time. It is therefore the time, not the worship itself, either public or pri- vate, which is here directly commanded; although it be true, that both of them are herein indirectly required, viz., in relation to the time. Thesis 63. If, therefore, the moral worship itself, whether pub- lic, external, or private, be not directly required in this fourth command, much less is the whole ceremonial worship here en- joined, as Master Primrose maintains ; for the whole ceremonial worship, both in sacrifice, ceremonies, types, etc., was significant, and w^ere, as I may so say, God's images, or media culhfs, means of worship, by carrying the mind and heart to God, by their special signitications, and therefore were instituted w^orship, and therefore directly contained under the second, and therefore not under the fourth command: "And if there be but nine com- mandments which are moral, and this one (by his reckoning) is to be ceremonial, and the head of ail ceremonials, and that there- fore unto it all ceremonial worship is to appertain," then the observation of a Sabbath is the greatest ceremony, according as we see in all other comnvandments, the lesser sins are condemned under the grosser, as anger under murder, and lust under adul- tery ; and inferior duties under the chief and principal, as hon- oring the aged and masters, etc., under honoring of parents ; and so if all ceremonials are referred to this, then the Sabbath is the grossest and greatest ceremony one of them ; and if so, then it is a greater sin to sanctify a Sabbath, at any time, than to observe new moons and other festivals, which are less ceremonial, and are therefore wholly cashiered, because ceremonial ; and if so, why- then doth Master Primrose tell us " that the Sabbath is moral for substance, principal scope and end, and that it is unmeet for us to observe fewer days than the Jews, in respect of weekly Sabbaths"? Why is not the name and memorial of the Sabbath abandoned wholly and utterly accursed from otf the face of the earth, as well as new moons and other Jewish festivals, which upon his principles are less ceremonial than the weekly Sabbatli ? It may be an audacious Familist, whose conscience is grown iron, and whose brow is brass, through a conceit of Ins immunity from» THE .MOKALirV OF THE SABBATH. 71 and Cliristiau liberty in respect of, any thing which hath the superscription of law or works upon it, may abandon all Sab- baths together with new moons equally : but those I now aim at, I suppose, dare not, nor I hope any pious mind else, who consid- ers but this one thing, viz., that when the Lord commands us to remember to keep the Sabbath holy, he must then (according to tliis interpretation) command us that, above all other command- ments, we observe his ceremonial worship, (which they say is here enjoined,) rather than his moral worship, which they ac- knowledge to be enjoined in all the other nine commandments, at the gate of none of wliich commands is written this Avord remember; which undoubtedly implies a special attendance to be shown unto this, above any other ; for as we shall show, keep this, keep all; break this, slight this, slight all ; and therefore no wonder if no other command hath this word remember writ upon the portal of it, which w^ord of fence denotes special affec- tion and action, in the Hebrew language : but I suppose it may strike the hardest brow and heart with terror and horror to go about to affix and impute such a meaning to this commandment, viz., that principally above all other duties we remember to ob- serve those things which are ceremonial ; for although the obser- vation of ceremonies be urged and required of God, as Master Primrose truly observes from Ps. cxviii. 27 ; Jer. xvii. 26 ; Joel xix. 13 ; Mai. i. 7, 8, 10, 13, 14, yet that God should re- quire and urge the observation of these above any other worship, is evidently cross to reason, and expressly cross to Scripture. (Is. i. 11-15; Ixvi. 3. Ps. 1. 13. Jer. vi. 20. Amos iii. 21. Micah vi. 7.) To remember therefore to keep the Sabbath is not to remember to observe ceremonial duties. Thesis 64. Nor should it seem strange that Jewish holy days are not here enjoined, where a holy time, a Sabbath day, is commanded ; for those Jewish holy days were principally insti- tuted (as Walh^us well observes) for signification of Christ and his benefits, (as may appear from 1 Cor. v. 7 ; Luke iv. 19 ; Heb. X. 5,) and therefore, being significant, w^ere parts of instituted worship, belonging to the second, not fourth command, but the Sabbath day (as shall be shown) is in its original institution and consecration of another nature, and not significant ; yet this may be granted, that ceremonial holy days may be referred to the fourth command, as appendices of it ; and if Calvin, Ursin, Danieus, and others aim at no more, it may be granted, but it will not follow from hence that they therefore belong to the second command indirectly, and directly to the fourth, (which Master Primrose contends for.) but rather directly to the second, 72 THE MOKALITl' OF THE SABBATH. and reductively and indirectly as appendices to the fourth ', which appendices, as they may be put to, so they may be taken off again, the moral commandment remaining entire : even as we know Calvin refers many ceremonial duties as appendices to such commands, concerning the morality of which Master Prim- rose doubts not ; and therefore for him to think that the Sabbath comprehends all Jewish festival days upon this ground, viz., be- cause the Sabbath is joined with and put in among the reckon- ing of such festivals, (Lev. xxiii. ; Is. i. 13, 14,) hath no more force in it, than by retorting the argument, and upon the like ground prove it to be moral, because it is joined with moral commandments, as honoring of parents (Lev. xix. 3) and prayer, (Is. i. 19,) and by his own confession with the other nine, which are all of them moral also. Thesis 65. Secondly, not only a solemn time, but more par- ticularly a solemn day, a whole day of worship, is here also re- quired by virtue of this fourth command ; and the Lord gives us good reason for it, that if he gives us many whole days for our own work, then, not some part of a day, but a day, a whole day, according to the reason and express words of the commandment, should be marked out and set apart for his work and service. If that place. Is. Ivi. 6, 7, will not demonstrate a seventh day's Sab- bath under the New Testament, yet it sufficiently and fully clears the point in hand, viz., that a Sabbath day is to be observed by the sons of the stranger or Gentiles, who are called strangers to the commonwealth of Israel, (Eph. ii. 12;) and indeed Walla^us freely confesseth and proveth, that a whole day is here required ; and if a whole day, I hope none will think that the time out of public assemblies is common and profane, if a whole day be holy ; and therefore Master Primrose tells us that the Gentiles, having no other law but the light of nature, have appointed set days for the exercise of their religion, and that as the Jews had their set days, (which we know were whole days,) so should Chris- tians have theirs for their public assemblies under the gospel ; which I hope must be therefore whole days also: it is also consid- erable that if the three first commandments requiring God's wor- ship do consequently require some time for that worship, (as being a necessary adjunct to all actions, whether moral or civil, and without which they can not be performed,) then the fourth command must require somewhat more particularly than a time of worship : and therefore they that place the morality of the fourth command in requiring only a time of worship (because, say they, a time of worship is necessary) may, upon this ground, wholly and perfectly abolish the fourth command as superfluous and TKli MORALITY OF THE SABBATH. 73 needless, because such a time of worship is required in all other commandments necessarily. They may also imagine as great a morality in the command of building the temple the place of worship, because a place of worship is a necessary as well as a time : it is not, therefore, a time, but such a time as is preserved in a day, even in a whole day, for worship, which is here commanded. TJtesis ^Q). The wise God could have appointed some part of every day to be kept holy, rather than a whole day together ; but his wisdom saw this proportion of time every day to be more unmeet, in respect of man's daily cumbers, which do so easily entangle man's thoughts and affections, so as within some small piece of a day he can not ordinarily nor easily recover and un- loose himself to find the end of a Sabbath service, which is most sweet and full rest in the bosom of his God, as he may within the compass of a whole day set apart for that end : or sup- pose he could do so in a piece and part of a day, yet God's name should lose by it, if he should not have the honor of some solemn day, which we see do serve to advance the names of idol gods, and men on earth : it is meet and just that God's name should be magnified by us commonly every day, by setting apart some time which we may well spare (as whet to the scythe) out of our callings, for God, and this doth honor him, but a day much more. Thesis 67. They, therefore, who maintain that a seventh day is not moral, because it is but a circumstance of time, may as well abolish time to be moral, or any day to be moral, because a day (let it fall out when it will) is but a circumstance of time ; which notwithstanding they account to be moral in this com- mand ; but we know that much morality lies in circumstances, and why a day sanctified may not be as much moral as a duty, I yet see not. Thesis G8. The Familists and Antinomians of late, like the Manichees of old, do make all days equally holy under the gos- pel, and none to be observed more than another by virtue of any command of God, unless it be from some command of man to which the outward man they think should not stick to conform, or unless it be pro re nata, or upon several occasions, which spe- cial occasions are only to give the alarums for church meetings and public Christian assemblies — an audacious assertion, cross to the very light of nature among the blind heathens, who have uni- versally allowed the Deity whom they ignorantly worshiped the honor of some solemn duties ; cross to the verdict of Popish schoolmen and prelatists, whose stomachs never stood much toward any Sabbath at all ; cross to the scope of the law of the- Sabbath, which, if it hath any general morality, (not denied VOL. III. 7 74 THE MOKALITY OF TUE SABBATH. scarce to any of Moses' judicials,) surely one would think it should lie in the observation of some day or days, though not in a seventh day, for which now we do not contend ; cross also to the appointment of the gospel, foretold by Isaiah and Ezekiel, (Is. Ivi. 4, 6 ; Ezek. xliii. 27,) made mention of by our Saviour to con- tinue long after the abolishing of all ceremonies by his death, (Matt, xxiv. 20,) who therefore bids them pray, that their flight may not be in the winter, nor on the Sabbath day, which, whether it be the Jewish or Christian Sabbath, I dispute not ; only this is evident, that he hath an eye to some special set day, and which was lastly ordained by Christ, and observed in the primitive churches, commonly called the Lord's day, as shall be shown in due place, and which notion, under pretense of more spiritual- ness, in making every day a Sabbath, (which is utterly unlawful and impossible, unless it be lawful to neglect our own work all the week long, and without which there can be no true Sabbath,) doth really undermine the true Sabbath, in special set days ; and look, as to make every man a king and judge in a Christian com- monwealth would be the introduction of confusion, and conse- quently the destruction of a civil government, so to crown every day with equal honor unto God's set days and Sabbaths which he hath anointed and exalted above the rest, this anarchy and con- fusion of days doth utterly subvert the true Sabbath ; to make every day a Sabbath is a real debasing and dethroning of God's Sabbath. Thesis 69. It is true that every day, considered, materially and physically, as a day, is equally holy ; but this is no argument to prove that therefore every day is morally and theologically holy ; for those things which of themselves are common may by divine appointment superadded to them become holy (witness the dedicated things of the temple,) and so it is in days and times ; under the Old Testament we see some days were more holy by God's appointment than others, and yet all days then were ma- terially and alike holy. Thesis 70. It is true that, under the New Testament, all places (in a safe sense) are equally holy ; but it doth not follow from hence (as our adversaries would infer) that therefore all times are so ; and Wallseus himself confesseth the argument to be invalid ; for it Avas not easy nor meet, but very dissonant from divine and heavenly wisdom, to appoint in his word all par- ticular places where his people should meet, their meetings being to be in so many thousand several countries, and various situations, Avhich places are indeed for their general nature commanded and necessary, but in respect of application to circumstances of this and that place and country, the variation of them is almost Tin: MORALITY OF THi: SABI'.ATH. 75 piulless, and therefore very incongruous and useless to set thera down in the word ; but it was not so in respect of solemn time, or a solemn day of worshij), for herein the Lord might easily appoint a particular day to be observed, according to the rising and setting of the sun proportionably throughout all the world ; and the Scripture hath expressly foretold in respect of place, that neither in Jerusalem, Judea, nor Samaria, but that in every place incense should be offered up to God, (Mai. i. 11;) but it iuith not so spoken, but rather the contrary, in respect of time. Tliesis 71. Nor is any time morally holy, in this sense, viz., instrumentally holy, or as an instrument and means by which God will convey any spiritual and supernatural grace, (as sacra- ments now do, and sacrifices of old did ;) but being sanctified of God, they are holy seasons, in which God is pleased to meet and bless his people, rather than at other times and days of our own devising, or of more common use ; reserving only the Lord's prerogative to himself, to work at other times also more or less, as he sees meet. Indeed, it is true that by our improvement of our time, and of such times, the Lord sweetly conveys himself to us, yet still it is not by time itself, nor by the day itself; but as he conveys himself to us by holy things, and at holy places, (as the ark and temple,) so in holy times. Thesis 72. There are, indeed, sundry scriptures, which, to one who is willing to have all days equal, may carry a great breadth, and make a specious show ; and I ingenuously confess that, upon a rigidum examen of them, they are more w^eighty and heavy than the disputers in this controversy usually feel them, and therefore they do more lightly cast them by and pass them over ; and it is to be wished, that those who do not think that all days are equal, yet will not acknowledge a seventh day to be moral, had not put weapons unawares into the hands of others, strengthening them thereby to destroy the morality of any day, and so to lay all days level ; for I scarce know an argument or scripture alleged, by any German writer, against the morality of a seventh day, but it strikes directly against the morality of any day, which yet they acknowdedge to be moral. Thesis 73. The fairest color and strongest force from Gal. iv. 10, and Col. ii. 16, lies in the gradation which some suppose to be intended in both those places. " Ye observe " (saith the apostle) "days, and months, and times, and years." (Gal. iv. 10.) Wherein the apostle seems to ascend from the lesser to the greater, from days (which are less than months, and therefore weekly Sabbath days) to months, from months, or new moons, to times, which are higher than months, and bv which is meant their an- 76 THE .ArOKALlTY OF THE SAURATIf- nual feasts and fasts, ordered according to the ■/•(nooi^ or fittest sea- sons of the yertr; and from times lie ascends yet higher to years, viz., their sabbatical years, because they were celebrated once in many years, sometimes seven, sometimes fifty years ; by which gradation it seems evident t)iat the observation of days, which are less than months, and therefore of weekly Sabbaths, are hereby condemned. The like gradation is urged from Col. ii. 16, where the apostle seems to descend from condemning the greater to the condemnation of the lesser : " Let no man judge you " (saith the apostle) " in respect of a holy day, new moon, or Sabbath days." There holy days seem to be their annual or sabbatical days, their new moons are less than them, being every month; and therefore by Sabbath days (they infer) most needs be meant the weekly vSabbaths, less than new moons. Indeed, some understand by days and times (in Gal. iv.) heathenish days ; but he speaking of such days as are beggarly rudiments, under which not the heathens, but the children of the Old Testa- ment were in bondage, (ver. iii.,) he must therefore speak not of heathenish but of Jewish days. I knov/ also that some understand that of Col. ii. 16 to be meant of Jewish and ceremonial Sabbaths, which were annual ; but this the apostle's gradation seems to overthrow. Thesis 74. To both these places, therefore, a threefold an- swer may be given. First, admit the gradation in them both ; yet by days (Gal. iv 10) is not necessarily meant all weekly Sab- bath days, for there were other days ceremonial which the Jews observed, and which the Jewish teachers urged, besides the Sab- bath ; to instance only in circumcision, which they zealously pressed, (Gal. v. 3,) which we know was limited unto the eighth day, and which they might urge as well as circumcision itself. However, look, as the apostle when he condemns them for ob- serving times, xuiQoi, which signifies fit seasons, he doth not therein condemn them for observing all fit seasons, (for then we most not pray nor hear the word in fit seasons,) but he condemns the Jewish ceremonial times and seasons ; so when he condemns the observation of days, the apostle doth not condemn the obser- vation of all days, (for then days of fasting and feasting must be condemned, as well as days of resting under the New Testament,) but the observation of ceremonial days, which the Jews observed, and false teachers urged ; and indeed the apostle speaks of such days as were beggarly elements and rudiments. Now, James speaking of the moral law, which comprehends Sabbath days, he doth not call it a beggarly law, but a royal law, (James ii. 8, 12 ;) nor doth he make subjection thereunto to be the bondage of THE MORALITY OF THE SABBATH. 77 servants, (as that was, Gal. iv. 9,) but the liberty of children, and therefore called a royal law of liberty. Secondly, suppose the weekly Sabbath be here comprehended under days, as also that by Sabbath is meant weekly Sabbaths, (Col. ii. 16 ;) yet hereby can not be meant the Christian Sabbath, but the Jewish Sabbath ; for the apostle condemns that Sabbath and those Sabbatii days which the Jewish teachers pleaded for among the Colossians. Now, they never pleaded for the observa- tion of the Christian Sabbath, but were zealous and strong proctors for that particular seventh day from the creation, w^hich tiie Jews, their forefathers, for many years before observed, and for the ob- servation of which some among us of late begin to struggle as at this day. Xow, as was said, admit the gradation ; we do not ob- serve the Jewish Sabbath, nor judge others in respect of that Sab- bath, no more than, for observing new moons or holy days, we do utterly condemn the observation of that Sabbath. If it be said, Why do we not observe new moons and holy days, as well by sub- stituting other days in their room, as we do a Christian Sabbath in the room of that Jewish Sabbath ? Ave shall give the reason of it in its proper place, which I mention not here, lest I should bis coctam apponere. These places therefore are strong arguments for not observing that seventh day which was Jewish and cere- monial, but they give no sufficient ground for abandoning all Christian Sabbaths under the gospel. Tiiirdly, there is a double observation of days, (as TValla^us and Davenant well observe :) 1. Moral. 2. Ceremonial. Now, the apostle, in the places alleged, speaks against the ceremonial and Pharisaical observation of days, but not moral ; for days of fast- ing are to be observed under the gospel, (the Lord Christ our Bridegroom being now taken from us, when our Saviour expressly tells us, that then his disciples, even when they had the greatest measures of Christ's spiritual presence, should fast.) (Matt. ix. 15, IC.) But we are to observe these days with moral, not cer- emonial observation, such as the Jews had, in sackcloth, ashes, tearing hair, rending garments, and many other ceremonial trap- pings ; we are to rend our hearts, and cry mightily unto God upon those days, which is the moral observance of them. So it is in respect of the Sabbath ; no Sabbath day, under the gospel, is to be observed witli ceremonial or pharisaical observation, with Jewish preparations, sacrifices, needless abstinence from lawful work, and such like formalities ; but doth it hence follow, that no days are to be observed under the gospel w^th moral observation, in hear- ing the word, receiving the sacraments, singing of psalms ? etc. There was no morality in the new moons, by vii'tue of any special 7S THE MORALITY OF THE SABBATH. commandment, and therefore it is in vain to ask why new moons may not be observed still, as well as Sabbaths, provided that it be ohservatione morali ; for there is a morality in observing the Sabbath, and that by a special command, which is not in new moons and holy days ; and therefore, as we utterly abandon all that which was in the Sabbath ceremonial, so we do and should heartily retain and observe that which is moral herein, with moral observance hereof. Thesis 75. There were among the Jews days ceremonially holy, as well as meats ceremonially unclean ; now, in that other place which they urge against the observation of any days under the gospel, (Rom. xiv. 5,) therein days ceremonial are com- pared with meats ceremonial, and not moral days with ceremo- nial meats. It is therefore readily acknowledged that it was an error and weakness in some to think themselves bound to certain ceremonial days, as well as it was to abstain from certain cere- monial meats ; but will it hence follow, that it is a part of Chris- tian liberty and strength to abandon all days as ceremonial ? and that it is a part of Christian weakness to observe any day under the gospel ? This verily hath not the face of any reason for it from this scripture, wherein the apostle (doubtless) speaks of ceremonial, not moral days, as (shall appear) our Christian Sab- baths be. And, look as it is duty (not weakness) sometimes to abstain from some meats, as in the case of extraordinary humili- ation, as we see in Daniel, (Dan. ix. and xi.,) so it may be duty (not weakness) still to observe some days ; I say not the seventh day, for that is not now the question, but some days are or may be necessary to be observed now. Thesis 76. If any man shall put any holiness in a day which God doth not, and so think one day more holy than another, this is most abominable superstition, and this is indeed to observe days ; and of this the apostle seems to speak, when he saith, "Ye observe days ;" but when the Lord shall put holiness upon one day more than upon another, we do not then put any holiness in the day, but God doth it, nor do we place any holiness in one day more than in another, but God placeth it first; and this is no observation of days, which the apostle condemns in those that were weak, but of the will of God which he every where commands. T'hesis 11 . There is (as some call it) Sahhathiim internum et externum, i. e., an internal and external Sabbath ; the first (if I may lawfully call it a Sabbath) is to be kept every day in a special rest from sin ; the second is to be observed at certain times and on special days ; now, if that other place (Is. Ixvi, 23) THE MORALITY OF THE SABBATH. 79 (which is much urged for the equahty of all days) be meant of a continual Sabbath, so that those word.-, " from Sabbath to Sab- bath," if they signify a constant, continual worship of God indef- initely, then the prophet speaks of an internal Sabbath, which shall in special be observed under the gospel; but this doth not abolish the observation of an external Sabbath also, no more than in the times before the gospel, when the people of God were bound to observe a continual Sabbath and rest from sin, and yet were not exempted hereby from external Sabbaths, only because more grace is poured out upon the people of God under the New Tes- tament than under the Old, and under some times and seasons of the New Testament, and some people, more than at and upon others : hence this prophecy points at the times of the gospel, wherein God's people shall worship God more spiritually and con- tinually than in former times. But if by this phrase, "from Sab- bath to Sabbath," be meant succession, i. e., one Sabbath after another successively, wherein God's people shall enjoy blessed fellowship with God from Sabbath to Sabbath, successively in the worship of him, one Sabbath after another, then this place is such a weapon in their own hands against themselves, as that it wounds to the heart that accursed conceit, that all days should be abandoned by those under the New Testament. But suppose that by Sabbath is not meant the weekly Sabbath, (for then, say some, what will you understand by new moons, which are con- joined with them ?) yet these two things are evident: 1. That Sabbaths and new moons were set times of worshiping God under the Old Testament. 2. That it is usual with the prophets to vail (and not always to type out) the worship, and so the times of worship which were to be under the New Testament, under the ordinances of God observed in the Old, as may appear, Is. xix. 19 ; Mai. i. 11 ; as also by Ezekiel's temple, and such like : hence, then, it follows, that although this place should not evict a seventh day's Sabbath, yet it demonstrates at least thus much, that some set times and days, shadowed out under the name of new moons and Sabbaths, are to be observed under the New Testament ; and this is sufficient to prove the point in hand, that all days are not equal under the gospel. Thesis 78. The kingdom of heaven, indeed, doth not consist in meat and drink, as the apostle saith, (Rom. xiv. 17,) i. e., in the use of external indifferent things, as those meats and drinks, and some kind of days, were ; or if in some sense it did, yet not chiefly in them, as if almost all religion did chiefly consist in them : but doth it from hence follow, tliat it consists not in things commanded,' nor in any set days of worship, which are com- 80 THF. MORALITY OF TH K SABBATH. manded ? If because the kingdom of God consists in internal peace, and righteousness, and joy of the Holy Ghost, that there- fore all external observances of time's and duties of worship are not necessary to be attended by gospel worshipers, (as some secretly imagine,) then farewell all external preaching, sacra- ments, profession, and confession of the name of Christ, as well as Sabbaths: and let such artists of licentiousness bring in all profaneness into the world again, by a law from heaven, not con- demning the acts of the outward man, though never so abomina- ble, in abstinence from which (by this rule) the kingdom of heav- en doth not consist. Is it no honor to the King of glory (as it is to earthly princes) to be served sometimes upon special festi- vals, in special state, with s})ecial and glorious attendance by his people, as well as after a common and usual manner every day ? We have seen some, who have at first held community of days only, to fall at last (through the righteous judgment \)f God blinding their hearts) to maintain community of wives ; and that because the kingdom of God hath (as they have thought) con- sisted no more in outward relations, (as that is between husbands and wives) than in the observation of external circumstances and days. Thesis 79. But this is not the ordinary principle by which many are led to maintain an equality of days under the gospel : but this chiefly, viz., that the moral law is not to be a Christian's rule of life ; for we acknowledge it to be no covenant of life to a believer, that either by the keeping of it he should be justified, or that for the breach of it he should be condemned ; but they say, that when a believer hath life by the covenant of grace, the law is now not so much as a rule of life to such a one ; and then it is no wonder if they who blow out the light of the whole moral law from being a light to th(;ir feet and a lamp to their paths, if they hereby utterly extinguish this part of it, viz., the command- ment of the Sabbath. This dashing against the whole law is the very mystery of this iniquity, why some do cashier this law of the Sabbath : and they do but hide themselves behind a thread, when they oppose it by their weapons, who therefore . abandon it, because it alone is ceremonial, above any other law. Thesis 80. ''The Sabbath" (saith one) "is perpetual and moral, but not the Sabbath day; the Sabbath" (which some make continual and inward only) " is perpetually to be observed, but not the Sabbath day ; a Sabbath is by divine ordination, but a Sabbath day is to be observed only as a human constitution." But they should do well to consider, whether that which they call an inward continual Sabbath be inconsistent with a special day; for I TIIK MORALITY OF TIIi: SABBATH. 81 am sure that they under the Old Testament were bound equally with us to observe a continual Sabbath in resting from all sin, and resting in God by Jesus Christ, (Ileb. iv. 1, 2;) yet this did not exempt them from observing a special day. A special day is a most powerful means to Sabbatize every day ; why, then may not a Sabbath and a Sabbath day consist together ? An every-day Sabbath is equally opposite to a time occasionally set, as to a set day, which the commandment enjoins ; and therefore, if it exempts a Christian from observing a set day, it sets him free also from all observation of any such set time ; for if, because a Christian Sabbath ought to be continual, and that therefore there ought to be no set days, then there should not be any occa- sionally set times for the worship of God, because these neither can be continual ; and if there ought to be no such set times, we may then bid good night to all the public worship and glory of God in the world, like the man with one eye to him who put his other eye quite out. And if any here reply, that there is not the like reason, because holy time and days are not necessary, but holy duties are necessary, and therefore require some occasional set time for them, I answer, that, let the difference be granted, yet that which I now dispute on is this ground and supposition only, viz., that if all set days are to be abandoned, because a Christian's Sabbath ought to be continual and inward, then all occasional set times also are to be abandoned upon the same ground, be- cause these can not be continual and inward no more than the other : as for them who think no holy day necessary, but holy duties lawful every day, we have already, and shall hereafter clear up more fully in its proper place. Meanwhile it is yet doubtful to me whether those who follow Master Saltmarsh and some others will acknowledge the lawfulness of any occasional set times for public worship, of hearing the word and prayer, etc. For he makes the bosom of the Father to be the Chris- tian Sabbath, typified in the seventh day of the first creation, and he makes the six days of work to be a type, not only of the Lord Jesus in his active and fulfilling administrations while he was in the flesh, but also to be a figure of the Christian in bond- age, or (to use his own words) of a Christian under active and working administrations, as those of the law and gospel are, as all forms of worship, duties, graces, prayer, ordinances, etc. From whence it will follow, (from his principles, for I know not his practice.) that all forms of worship, duties, graces, prayer, ordinances, are tlien to cease, as types, and shadows, and figures, when once the substance is come, to wit, when they come in this life to the highest attainment, which is the bosom of the Father, 82 THE MORALITY OF THE SABBATH. which l30som is tlie true Sabbath of a Christian man. Now, I confess that the bosom of God in Christ is our rest, and our all in all in heaven, and our sweet consolation and rest on earth, and that we are not to rest in any means, ordinances, graces, duties, but to look beyond them all, and to be carried by them above them all, to Him that is better than all, to God in Christ Jesus ; but to make this bosom of God a kind of canker worm to fret and eat out the heart and being, not only of all Sabbaths and ordinances of worship, but also of all duties and graces of God's Spirit, nay, of Christ Jesus himself, as he is manifested in the flesli, and is an external Mediator, whom some lately have also cast into the same box with the rest, being sent only (as they think) to reveal, but not to procure the Father's love of delight, and therefore is little else than a mere form, and so to cease when the Father comes in the room of all forms, and so is all in all. This, I dare say, is such a high affront to the precious blood of Christ, and his glorious name, and blessed spirit of grace, that he who hath his furnace in Zion, and his fire in Jerusalem, w^ill not bear it long, without making their judgments and plagues (at least spiritual) exemplary and wonderful, and leading them forth in such crooked ways, with the workers of iniquity, when peace shall be upon Israel. Are these abstracted notions of a Deity (into the vision and contemplation of whose amazing glory — with- out seeing him as he is in Christ — a Christian, they say, must be plunged, lost, and swallowed up, and up to which he must ascend, even to the unapproachable light) the true and only Sabbath ? Are these (I say) the new and glorious light break- ing out in these days, which this age must wait for? which are nothing else (upon narrow search) than monkish imaginations, the goodly cobwebs of the brain-imagery of those idolati'ous and superstitious hypocrites, the anchorites, monks, and friars ; who, to make the blind and simple world admire and gaze upon them, gave it out hereby, like Simon Magus, that they were some great ones, even the very power and familiars of God. Surely, in these times of distraction, war, and blood, if ever the Lord called for sackcloth, humiliation, repentance, faith, graces, holiness, pre- cious esteem of God's ordinances, and of that gospel which hath been the power of God to the salvation of thousands, now is the time ; and must God's people reject these things as their A, B, C ? and must the new light of these times be the dreams, and visions, and slaverings of doting and deluded old monks ? Shall the simplicity of gospel ministry be rejected, as a common thing, and shall Harphius, Theologia Mystica, Augustinus Eluthe- rius, Jacob Behmen, Cusanus, Raimundus Sabund, Theologia Till: MOUALlli OL- TIIK SAIJUATII. 83 Germanica, and such like monk-iidinirers, be set up as tlie new lights and beacons on the mountain of these elevated times? Surely (if so) God hath his time and ways of putting a better relish to his precious gospel, and the cross of Christ, which was wont in Paul's time to be plainly preached, without such Popish paintings, and wherein God's people knew how to reconcile their sweet rest in the bosom of the Father, and their Sabbath day. Thesis 81. If sin (which is the transgression of the law) be the greatest evil, then holiness (which is our conformity to the law) is our greatest good. If sin be man's greatest misery, then holiness is man's greatest happiness : it is therefore no bondage for a Chris- tian to be bound to the observance of the law as his rule, because it only binds him fast to his greatest happiness, and thereby directs and keeps him safe from falling into the greatest misery and woe ; and if the great design of Christ, in coming into the world, was not so much to save man from affliction and sor- row, (which are lesser evils,) but chiefly from sin, (which is the greatest evil,) then the chief end of his coming was not (as some imagine) to lift his people up mto the love and abstracted specu- lation of the Father above the law of God, but into his own bosom only, where only we have fellowship with the Father above the law of sin. Thesis 82. The blood of Christ was never shed to destroy all sense of sin and sight of sin in believers, and consequently all attendance to any rule of the law, by which means chiefly sin comes to be seen ; but he died rather to make them sensible of sin ; for if he died to save men from sin, (as is evident, 1 John iii. 5 ; Tit. ii. 14,) then he died to make his people sensible of sin, because hereby his people's hearts are chiefly weaned and severed from it, and saved out of it, (as by hardness and insen- sibleness of heart under it, they chiefly cleave to it, and it to them ;) and therefore we know that godly sorrow works repent- ance never to be repented of. (2 Cor. vii. 10.) And that Pha- raoh's hardness of heart strengthened him in his sin against God unto the last gasp, and hence it is also that the deepest and greatest spirit of mourning for sin is poured out upon believers, after God hath poured out upon them the Spirit of grace, as is evi- dent, (Zech. xii. 10, 11,) because the blood of Christ, which was shed for the killing of their sin, now makes them sensible of their sin, because it is now sprinkled and apphed to them, which it was not before, for they now see all their sins aggravated, being now not only sins against the law of God, but against the blood and love of the Son of God : it is therefore a most ac- cursed doctrine of some libertines, who imagining that (through 84 THii MORALITV OF THE SABBATH. the bloodshed and righteousness of Christ in their free justifica- tion) God sees no sin in his justified people, that therefore them- selves are to see no sin, because now they are justified and washed with Christ's blood ; and therefore lest they should be found out to be gross liars, they mince the matter, they confess that they may see sin by the eye of sense and reason, but (faith being cross to reason) they are therefore to see the quite con- trary, and so to see no sin in themselves by the eye of faith ; from whence it follows, that Christ shed his blood to destroy all sight and sense of sin to the eye of faith, though not to the eye of reason, and thus, as by the eye of faith they should see no sin, so (it will follow) that by the same blood they are bound to see no law, no, not so much as their rule, which as a rule is index sui et ohliqui, and in revealing man's duty declares his sin. I know that, in beholding our free justification by the blood of Christ, we are to exclude all law from our consciences as a cove- nant of life, not to see or fear any condemnation for sin, or any sin able to take away life : but will it hence follow, that a jus- tified person must see no sin by the eye of faith, nor any law as his rule to walk by, to discover sin ? and is this the end and fruit of Christ's death too ? Surely this doctrine, if it be not blasphemous, yet it may be known to be very false and per- nicious, by the old rule of judging false doctrines, viz., if either they tend to extenuate sin in man, or to vilify the precious grace of Jesus Christ, as this doctrine doth. Thesis 83. If sin be the transgression of the law, (which is a truth written by the apostle with the beams of the sun, (1 John iii. 4,) then of necessity a believer is bound to attend the law as his rule, that so he may not sin or transgress that rule, (Ps. cxix. 11;) for whoever makes conscience of sin can not but make conscience of observing the rule, that so he may not sin ; and consequently whoever make no conscience of observing the rule do openly professs thereby that they make no con- science of committing any sin, which is palpable and down- right atheism and profaneness ; nay, it is such profaneness (by some men's principles) which Christ hath purchased for them by his blood ; for they make the death of Christ the foundation of this liberty and freedom from the law, as their rule ; the very thought of which abominable doctrine may smite a heart, who hath the least tenderness, with horror and trem- bling. Porquius, therefore, a great libertine, and the Beelzebub of those flies in Calvin's time, shuts his sore eyes against this definition of sin, delivered by the apostle, and makes this only to be a sin, viz., to see, know, or feel sin, and that the great sin of rilK MDIi.VLlTY (H TliK .-> Ai'.J5\ Til. 85 man is to think tliiit he (k^th ?in, nnd timt this is to put otF tlie old man, viz., non cernendo anipUiis pcccdtum, i. o., by not seeing sin. vSo that when the apostle tells us, that sin is the transgres- sion of the law, Porquius tells us, that sin is the seeing and taking notice of any such transgression ; surely if the}' that con- less sin shall find mercy, then they that will not so much as see sin shall find none at all. A believer, indeed, is to die unto the law, and to see no sin in himself in point of imputation, (for so he sees the truth, there being no condemnation to them in Christ Jesus.) but thus to die unto the law, so as to see no sin inherent in himself against the law, this is impious, (for so to see no sin, and die unto the law. is an untruth, if the apostle may be believed. (1 John i. 10.) Those that so annihilate a Christian, mid make him nothing, and God all, so that a Christian must neither scire^ velle, or sentire any thing of himself, but he must be melted into God, and die to these, (for then tliey say he is out of the flesh,) and live in God, and God must be himself, and such like language, which in truth is nothing else but the swelling leaven of the devout and proud monks, laid up of late in that little peck of meal of Theologia Germanica, out of which some risen up of late have made their cakes, for the ordinary food of their deluded hearers : I say, these men had need take heed liow they stand upon this precipice, and that they deliver their judgments warily ; ibr although a Christian is to be nothing by seeing and loathing himself for sin, that so Christ may be all in all to him, yet so to be made nothing, as to see, know, think, feel, will, desire nothing in respect of one's self, doth inevitably lead to see no sin in one's self, by seeing which the soul is most of all humbled, and so God and Jesus Christ is most of all exalted ; and yet such a kind of annihilation the old monks have pleaded for, and preached also, (as I could show abundantly from out of their own writings.) insomuch that sometimes they counsel men not to pray, because they must be so far annihilated as nihil velle ; and sometimes they would feign themselves unable to bear the burden of the species of their own pitchers in their cells from one end of them unto another, because, forsooth, they were so far annihilated as neither to velle, so neither to scire or know any thing beside God, whom they pretended to be all unto them, and themselves nothing, when God knows these things were but brain bubbles, and themselves in these things as arrant hypocrites as the earth bore, and the most subtle underminers of the grace of Christ and the salvation of men's souls. lliesis 8-4. A true believer, though he can not keep the law perfectly, as his rule, yet he loves it dearly ; he blames his own VOL. III. 8 8G riiK MoiiALirr of the sabbatm. heart when lie can not keep it, but doth not find fault with the law as too hard, but cries out with Paul, " The law is holy and good, but I am carnal ; " he loves this copy, though he can but scribble after it; when, therefore, the question is made, viz., whether a believer be bouud to the law as his rule, the meaning is not, whether he hath power to keep it exactly as his rule, or by what means he is to seek power to keep it ; but the question is, wheth- er it be in itself a believer's rule ; for so to be a rule is one thing, but to be able to keep it, and by what means we should keep it, whether by our own strength or no, or by power from on liigh, is another. Thesis 85. If the apostle had thought that all believers were free from this directive power of the law, he would never have persuaded them to love, upon this ground, viz., because all the law is fulfilled in love, (Gal. v. 13, 14,) for they might then have cast off this argument as weak and feeble, and have truly said, (if this principle were true,) What have we to do with the law ? Thesis 86. There is the inward law written on the heart, called the law of the Spirit of life, (Rom. viii. 2,) and there is the outward law revealed and written in the Holy Scriptures. Now, the external and outward law is properly the rule of a Chris- tian life, and not the internal and inward law, (as some conceive ;) for the outward law is perfect, in that it perfectly declares what is God's will and what not ; but the inward law (as received and writ in our hearts) is imperfect in this life, and therefore unfit to be our rule. The inward law is our actual (yet imperfect) con- formity to the rule of the law without; it is not, therefore, the rule itself; the law within is the thing to be ruled. (Ps. xvii. 4 ; cxix. 4, 5.) The outward law, therefore, is the rule ; the law of the Spirit of life (which is the internal law) is called a law, not in respect of perfect direction, (which is essential to the rule,) but in respect of mighty and effectual operation, there being a power in it as of a strong law effectually and sweetly compelling to the obedience of the law ; for as the law of sin within us (which the apostle calls the law of our members, and is contrary to the law of our minds, or the law of the Spirit of life within us) is not the rule of knowing and judging what sin is, but the law of God without, (Rom. vii. 7,) and yet it is called a law, because it hath a compulsive power to act and incline to sin, like a mighty and forcible law ; so the law of the Spirit of life, the law of our minds, is called a law ; not that it is the rule of a Christian's life, but that it compels the heart, and forceth it, like a living law, to the obedience of that directing rule (when it is made known to it) from without. It is therefore a great mistake to think that THE MORALITY OF THE SABBATH. 87 because God translates the law without into a believer's heart, that therefore this heart law is his only or principal rule of life, or to imajzine that the Spirit without the external law is the rule of life ; the Spirit is the principle, indeed, of our obedience, whereby we conform unto the rule, but it is not therefore the rule itself. It is true indeed, 1. That the Spirit inclines the heart to the obedience of the rule. 2. It illuminates the mind also many times to see it by secret shinings of preventing light, as well as brings things to their remembrance which they knew before. 3. It acts them also sometimes, so as when they know not what to pray, it prompts them. (Rom. viii. 16.) When they know not what to speak before their adversaries, in that day it is given to them, (Matt. x. 19 ;) when they know not whither to go, nor how to go, it is then a voice behind them, and leads them to 'fountains of living waters. (Is. xxx. 21. Rev. vii. 17.) But all these and such like quickening acts of the Spirit do not aro-ue it to be our rule, according to which we ought to walk, but only by which, or by means of which, we come to walk, and are inclined, directed, and enabled to walk according to the rule, which is the law of God without. For the pilot of the ship is not the compass of the ship, because that by the pilot the ship is guided : nor doth it argue that the Spirit is our rule, be- cause he guides us according to the rule ; it is not essential to the rule to give power to conform unto it, but to be that accord- ing to which we are to be conformed. And therefore it is a crazy argument to prove the law of the Spirit to be the rule of our life, because it chiefly gives us power to conform unto the rule ; for if the law be that according to which we are to be guided, although it should give us no power, yet this is sufficient to make it to be our rule. Thesis 87. The Spirit of God which writ the Scriptures, and in them this rule of the holy law, is in the Scriptures, and in that law, as well as in a believer's heart ; and therefore to forsake and reject the Scriptures, or this written rule, is to forsake and reject the Holv Spirit speaking in it as their rule ; nay, it is to forsake that SpiVit which is the supreme Judge, according to which all private spirits, nay, all the actings, dictates, movings, speakings of God's own Spirit in us, are to be tried, examined, and judged. To the law and the testimony was the voice of the proph- ets in their days. (Is. viii. 20.) The Lord Christ himself refers the Jews to the searching of Scriptures concerning him- self. (John V. 39.) The men of Bereah are commended for examining the holy and infallible dictates of God's Spirit, in Paul's ministry, according to what was written in the Scriptures of old. 88 TIIK >[OKAT,ITY OF THK f^AIiUATII. It is therefore but a cracking noise of Avindy words for any to say tliat they open no gap to licentiousness by renouncing the written and external law as their rule, considering that they cleave to a more inward and better rule, viz., the law of the Spirit within : for (as hath been shown) they do indeed renounce the Holy S|)irit speaking in the rule, viz., the law without, which, though it be no rule of the Spirit, (as some object,) yet it is that rule according to which the Spirit guides us to walk, and by which we are to judge whether the guidance be the Spirit's guidance or no. Thesis 88. Some say, " that the difference between the Old Testament dispensation and the New, or pure gospel and new covenant, is this, to wit, that the one, or that of Moses, was a ministry from without, and that of Christ from within ; and hence they say, that the mere commandment, or letter of Scrip- ture, is not a law to a Christian why he should walk in holy duties, but the law written on our hearts, the law of life." But if this be the difference between the Old and New Testament dispensation, the ministry of the Old and the ministry of the New, then let all believers burn their Bibles, and cast all the sacred writings of the New Testament and Old unto spiders and cob- webs in old holes and corners, and never be read, spoken, or meditated on, for these external things are none of Christ's min- istry, on which now believers are to attend ; and then I mar- vel why the apostles preached, or why they writ the gospel for after times, (for that was the chief end of their writing, as it was of the prophets in their times, Is. xxx. 8,) that men might be- lieve, and believing have eternal life, and know hereby that they have eternal life. (John xx. 31. 1 John v. 1-3.) For either their writing and preaching the gospel was not an external and outward ministry, (which is cross to common sense,) or it was not Christ's ministry, which is blasphemous to imagine ; and it is a vain shift for any to say, that although it was Christ's minis- try, yet it was his ministry as under the law, and in the flesh, and not in mere glory and spirit ; for it is evident that the apostle's preachings and writings were the effect of Christ's ascension and glory, (Eph. iv. 8, 11,) when he was most in the spirit, and had received the spirit that he might pour it out by this outward ministry, (Acts ii. 33 ;) and it is a mere new-nothing and dream of Master Saltmarsh and others, to distinguish between Christ in the flesh, and Christ in the Spirit, as if the one Christ had a diverse ministry from the other : for when the Comforter is come, (which is Christ in the Spirit,) what will he do ? He will lead (it is said) unto all truth. (John xvi. 13.) But what truth will he THE MORALITY OF TIIi: SABRVTH. 89 p^uide us unto ? Verily to no othor (for substance) hut wliat Christ in the flesli had spoken ; and therefore it is said that he shall bring all things to your reuiembrance, whatsoever I have said unto you, (John xiv. 26 ;) and therefore (if I may use their phrase) Clu-ist in the Sjjirit leads us to what Christ in the flesh said ; inward Ciirist leads the faithful to the outward ministry of Christ; Christ in the Spirit to Christ speaking in the letter, the Spirit of truth to the word of truth, the Spirit within to the word without, by whieh we shall be judged at the last day, (John xii. 48,) and therefore certainly are to be regulated by it now. Thesis 89. It is true tiiat the faithful receive an unction or an anointing of the Spirit, which teacheth them all things ; but is this teaching immediate or mediate ? If immediate, why doth John tell them that he writ to them that hereby they might know they had eternal life? (1 John v. 13;) but if it be mediate, viz., by the word externally preached or writ, then the external word still is to be our rule, which the anointing of the Spirit helps us to know ; it is true, the apostle saith, (1 John ii. 27,) that they, being taught of the Spirit, did not need that any man should teach them : what then ? was their teaching therefore im- mediate ? No, verily, for the apostle explains his meaning in the words following, viz., otherwise, and after another way and manner, then as the Spirit taught them, for so the words run, " You need not that any man should teach you, but as the anoint- ing teacheth you all things, and is truth." For if ministers are to preach and write in demonstration of the Spirit, then those that hear them, and are taught by them, need no man to teach them otherwise than as the same Spirit in the same demonstra- tion teacheth them all things. It might be truly said that the men of Bereah did need no man to teach them otherwise than as the Spirit, in comparing and searching the Scriptures, did teach them the things which Paul spake. And Calvin well observes upon this place, that the scope of the apostle, in these words, is to confirm his doctrine which he writ to them, it being no un- known thing, but a thing known to them by the anointing of the Spirit, which either they had received by former ministry of the word, or which now they might receive by this writing ; as there- fore the Spirit leads us to the word, so the word leads us to the Spirit, but never to a spirit without and beyond the word ; I mean so far forth as that the outward administration of Christ in the flesh, or in the word, or letter, must cease, and be laid aside, when the inward administration of Christ in the Spirit comes. Thesis 90. It is as weak an argument to imagine that we are not to be led and guided bv any outward commands in our obe- 90 THE MORALITY OF THE SABBATH. dience unto God, because God is to work all our works for us, and because we are not to live, but Christ is to live in us, as to think that we are not to look to any promises without us to direct and support our faith, because Christ is also to fulfill and accomplish all the promises for us. For, if the question be, By what are we to live ? the apostle's answer is full, (Gal. ii. l{), 20,) that as he did not live but by the faith of the Son of God, so are we. But if the question be, According to what rule are we to live, and wherein are we to live ? the answer is given by David, (Ps. cxix. 4, 5,) " Thou hast commanded us to keep thy precepts diligently. O that my heart were directed to keep thy statutes. Deal bountifully with thy servant, that I may live and keep thy word." (ver. 17.) " Let thy mercy come to me, that I may live, for thy law is my delight." (ver. 77.) So that if the question be. What is the rule of faith by which we live ? the answer is. The gospel. (Phil. iii. 16.) But if the question be. What is the rule of life itself? the answer is. The moral law ; and of this latter is the controversy. Thesis 91. The commanding will of God, called voluntas mandati, is to be our rule, and not the working will of God, voluntas decreti, or the will of C4od's decree ; for we can not sin by fulfilling the one, but we may sin in fulfilling the other. God's secret and working will was fulfilled when Joseph's breth- ren sold him into Egypt, and when Nebuchadnezzar afflicted God's people seventy years, as also when the scribes and Pharisees caused Christ to be crucified ; yet in all these things they sinned and provoked God's wrath against them. How? Was it in crossing and thwarting God's working will, or the will of God's decree ? No, verily, for it is expressly said, that Christ was crucified according to the determinate counsel and will of God. (Acts iv. 28.) It was therefore by crossing God's com- manding will. It is therefore a liellish device of libertines to exempt men from all law, and from the. sense of all sin. Be- cause (say they) all things good and evil come from God's will, and all things that are done are wrought by him, and all that he doth is good, and therefore all sinful actions are good, because God works them ; for what have we to do to take the measure of our ways by his working will? God's will is his own rule to work with, not our rule to work by. Our actions may be most sinful, when his working in and about these may be most just and holy; for though God purposeth to leave the creature to fall and sin, yet he so purposed it as that it should be only through their own fault that so they sin. And although a Christian is to submit humbly to the just dispensations of God when he TFIE MORALITY OF THK SABBATH. 91 leaves it to any evil, yet God's working; will in all such dispen- sations must not be our rule, for tlien we must will not only our own sin, but our own affliction and j)erdition forever ; for all these are contained under his working will. It is therefore a most subtle and pernicious practice in many, who, when they arc overtaken with any sin, or hampered with sin, they wash all off from themselves, and lay all the blame (if any be) upon God himself, saying. The Lord left me, and he doth not help me, and he must do all, and hath undertaken to do all ; if therefore I sin, upon him be the blame ; or if there be any upon them, it is but little. But why should any judge of the evil of their sin by God's working will ? for that is not your rule, but the commanding will of God ; according to which Samuel convinced Saul (when he was left of God to spare Agag) that his disobedience against the commandment was -rebellion, and as the sin of witchcraft in the eyes of God. (1 Sam. xv. 23.) Thesis 92. It is a great part of Christ's love to command us to do any thing for him, as well as to promise to do any thing for us. When the King of glory hath given us our lives by promise,- it is then the next part of his special grace and favor to command us to stand before him and attend upon his great- ness continually. They that see how justly they deserve to be forsaken of God, and given over to their own hearts' lusts, and to be forever sinning and blaspheming God in hell, where God will never command them to think of him, speak of him, do for him, pray to him more, can not but account it a high and special favor of Jesus Christ to command them any thing, or bid them do any thing for him ; a poor, humbled prodigal will account it great love to be made a hired servant ; John Baptist will count it a high favor if he may but untie Christ's shoe latchet, and be commanded by him to do the meanest work for him : David wondered at God's grace toward him, that God should command him, and in some measure enable him to offer willingly : '• Lord, (saith he) what are we ? " I do therefore marvel how any can pretend that they are acted by the love of Christ, and not by the law of commands, considering that there is so much love in this for Christ to command, and how they can profess their relish^ of preaching God's free grace and love, and yet can not away with sweet and gracious exhortations pressing to holiness and holy duties, in the revealing and urging of which there is so much free grace and heart love of Christ Jesus ; surely if the love of Christ is to lead us, then the commands of Christ (where- in he discovers one chief part of his love) are to guide us, and be a rule, of life.unto us. The man who in his cool and .delib- 92 THE MOllALITY OF THE SABBATH. erate thoughts imagines that a Christian under the rule of the law is a Christian under bondage, may be justly feared that himself is still under the bondage of sin and Satan, and never yet knew what the true love of Christ Jesus is to this day. Thesis 93. The fundamental error of Antinomians ariseth from this — in imagining the great difference between the law and gospel to be this, viz., that the law requires doing, but the gospel no doing, and that all believers, being under the gos- pel, are therefore under no law of doing ; but we must know that, as the gospel exacts no doing, that thereby we may be just, so it requires doing also when by Christ Jesus we are made just. For if the gospel command us to be holy as God is holy, (1 Pet. i. 15,) and perfect as our heavenly Father is perfect, (Matt. V. 48,) then the gospel doth not only require doing, but also as much perfection of doing as the law doth ; the law and the gospel require the same perfection of holiness, only here is the difference, (which many have not observed :) the gospel doth not urge this perfection, nor require it of us as the law doth ; for the law calling and urging of it that so hereby we ma}^ be made just, it therefore accepts of nothing but perfection ; but the gospel requiring it because we are perfectly just already in Christ, hence, though it commands us as much as the law, yet it accepts of less, even the least measure of sincerity and per- fection mixed with the greatest measure of imperfection. Thesis 94. The law (say some of the Antinomians) is to be kept as an eternal rule of righteousness ; but their meaning then is, that believers are thus to keep it in Christ, who hath kept it for them, and if they meant no more but that Christ hath kept it for righteousness to their justification, they speak truly : but their meaning herein is not only in respect of their justification, but also in respect of their sanctification ; for they make Christ's righteousness to be materially and formally 'their sanctification : hence they say, A believer hath repented in Christ, and mor- tified sin in Christ, and that mortification and vivification are nothing but a believing that Christ hath mortified sin for them, and been quickened for them, and that that sanctification which is inherent in Christ, and not that which is inherent in us, is an evidence of our justification. But this principle, wliich confounds a Christian's justification and sanctification, as it casts the seed of denying all inherent graces in a believer, so it lays the basis of refusing to do any duty, or conform to any law in our own persons ; for if this principle be true, (which no orthodox v/riter doubts of,) viz., that we are to seek for no righteousness in our- selves to our juptiiication, because we are perfectly just and THE MORALITY OF TIIK SABBATH. 93 made righteous for that end in Christ, then it will undeniably follow, that we are not to seek for any holiness and sanetification in ourselves, because we are perfectly sanctified also in Christ Jesus, who hath repented, and believed, and mortified sin per- fectly for us in his own person ; look, therefore, as the perfection of Christ's righteousness to our justification should make a Christian abhor any personal righteousness of his own to his justification, so if we be perfectly sanctified in Christ, then per- fection of Christ's holiness to our sanetification should make a believer not only renounce the law, but to abhor all personal holiness through the Spirit to our sanetification, and then a believer must abhor to seek any love or fear of God in his heart, which is not painted but professed profaneness, and the inlet, not per accidens, but per se, to all manner of looseness and wicked- ness in the world. Thesis 95. We deny not but that Christ is our sanetification as well as our righteousness, (1 Cor. i. 30;) but how? Not ma- terially and formally, but virtually and meritoriously, and (with meet exphcations) exemplarily ; our righteousness to our justifi- cation is inherent in him, but our sanetification is inherent in ourselves, yet it is derived from him, and therefore it is virtually and meritoriously only in him ; and hence it is that we are never commanded to justify ourselves, unless it be instrumentally and sacraraentally, whenas we are commanded by faith to wash our- selves, (Is. i. 16.) and as Paul at his baptism was commanded to wash away his sins, (Acts xxii. 16;) but we are frequently and abundantly exhorted to repent, believe, mortify our affections upon earth, to walk in newness of life, to be holy in all manner of conversation, etc., because these things are wrought by Christ in us to our sanetification, and not wrought in Christ for us as our righteousness to our justification. TJiesis 96. They that are in Christ are said to be complete in Christ, (Col. ii. 10,) and that tliey receive all grace from his fullness, (John i. 16;) so that it seems that there is no grace in themselves, but it is first in him, and consequently that their sanetification is perfected in him ; but we must know, that though the perfection and fullness of all grace is first in Christ, yet that believers have not all in him after one and the same manner, nor for the same end ; for our righteousness to our justification is so in him as never to be inherent in us, in this or in the world to come ; but our righteousness to our sanetification is so far in him, as that it is to be derived and conveyed unto us, and hence it is formally in ourselves, but meritoriously and virtually only in him ; even as our resurrection and glorification at last day are 94 THE MORALITY OF THE SABBATH. not so in Christ as never to be derived tons, (for then the resur- rection were past ah-eady,) but they are so in him as that they are to be conveyed to us, and therefore they are meritoriously and virtually in him, and we are meritoriously and virtually risen in him : a Christian therefore may be complete in Christ, and yet not be perfectly formally sanctified in Christ, our sanctification being completed in him after another manner, and for other ends than our justification. Thesis 97. The chief end of Christ's first coming was to lay down his life a ransom for many in way of satisfaction and merit. (Phil. ii. 8. Matt. xx. 28.) Now, by this satisfaction he did two things: 1. He brought in such a righteousness before God as might merit mercy and make us just. Now, this is wholly in Christ out of ourselves ; but because there was a righteousness of new obedience and thankfulness to be wrought in us for this love, therefore, 2. By the same satisfaction he hath merited, not that this new obedience might justify us or make us accepted, but that it might be accepted though imperfect and polluted with sin, (1 Pet. ii. 5, 6,) as also that it might be crowned and rec- ompensed. Now, hence it follows, that the Lord Jesus hath not performed our duty of thankfulness and new obedience for us, sub hoc formali, or as of thankfulness ; for though Christ was thankful and holy for us, yet it was not under this notion of thankfulness for his own love to us, for this is personally required of us, and it sounds very harsh to say that Christ walked in all holy thankfulness to himself, for his love to us ; but he was thus thankful for us, sub ratione mei'iti, or in way of merit, it being part of that satisfaction which justice exacted. All that which might satisfy justice, and merit any mercy, Christ did for us in himself; but he did not believe and repent, and perform duties of thankfulness for us, because these and such like are not to satisfy justice, but follow as fruits of that satisfaction, and therefore are ■wrought within us, and so are personally required of us ; and therefore, when a Christian finds a want of these things in him- self, he is not to comfort himself with fond thoughts of the impu- tation of these in Christ only unto him, but he is to look up to Christ Jesus for derivation of these out of Christ into himself; otherwise, by making Christ his sanctification, only in way of im- putation, he doth really destroy Christ from being his sanctifica- tion ; for if Christ be our righteousness only by imputation, then if Christ be our sanctification, it must be by derivation from him, which they must needs destroy who make him their sole sancti- fication by mere imputation. Thesis 98. Spiritual errors, like strong wine, make men's judg- THi: MORALITY OF THK sAllBATH. iUl ment3 reel and stagger, who are cliiinken therewith ; and hence the Antinomians speak so variously in this point, that we kno^v not where to find them, or what they will stand to ; for sometimes thev will say that a believer is free from the law in all its au- thoi-ity and otlices ; but this being too gross, at other times they speak more warily, and atfirm that a Christian is to observe the law as his rule personally, thus far forth, viz., to do what is com- manded, but not in virtue of a command : the Spirit, say they, will bind and conform their hearts to the law, but they are not bound by any authority of the law to the directions thereof; the Spirit, they say, is free, and they are under the government of the Spirit, which is not to be controlled and ruled by any law. Now, if by virtue of a command they meant by virtue of our own natural strength and abilities looking to the command, so it is true that a believer is not so bound to act by virtue of the law, for then he was bound to conform to the law pharisaically ; for what is our strength but weakness and sin ? But if by virtue of a command they mean thus much, viz., that a believer is not bound by the commanding power of any law to conform there- unto, only the Spirit will conform his heart thereunto, so that he shall do the things (perhaps) which the law requires, but not because the law requires or commands them to be done. If this, I say. be their meaning, (as surely it seems to be,) then the mys- tery of this iniquity is so plain, that he that runs may read it. For hence it undeniably follows, that in case a believer fall into any sin of whoredom, murder, theft, witchcraft, etc., these wicked acts, though they be sins in themselves, (because they are against the law,) yet they are not sins unto him, because he is now set free from the law, and not bound to the obedience of it by virtue of any command ; for where there is no law, there is no transgression, and if there be no law which binds him, there is no transgression then at least unto him. They are sins indeed in themselves, but not unto him ; they are sins (as some say) to sense, but not to faith ; sins in the conversation, but not to con- sciefice ; sins before men, (because they may cross their laws,) but not sins before God, who exempts them from all law. And it is in vain here to reply, that they may be sins to him, because they may be against the law of the Spirit which is his rule ; for we have already shown, that although the Spirit be the principle by which we obey, yet it is not our rule according to which we are to obey. Indeed, it is a high aggravation of sin when it is against the Spirit ; but to cross the Spirit doth not firstly make these things sinful, nor could they be sins unless they cross such a spirit as speaks in and by some holy law, the very essence of 96 THE MOKALITY OF THE SABBATH. sin lying in the transgression, not of any law, but of the law, i. e., the known moral or evangelical law. Again : if these and such like be sins, because they are only against the law of the Spirit, then it is no sin to bow down before an image, to commit filthi- ness, theft, etc., supposing that the Spirit shall suspend his act, and not restrain ; nay, then it will follow, that sins of ignorance (of which the Spirit liath not convinced a Christian) are no sins, nor to be repented of, which is expressly cross to the holy prac- tice of David : " Who knows his errors ? Lord, cleanse me frotn my secret sins." If sin therefore be the transgression of the law, (whether the Spirit work upon a Christian or no,) then certainly, if he be under no commanding power of tlie law, he can not be guilty, or be said to commit any sin ; and then the conclusion is this, tliat every believer neither hath sin, or should say he doth sin, no, not when he commits murder, adultery, and the foulest enormities in the world ; which doctrine, though so directly and expressly against the light of vScripture, the confessions of all the saints, yea, of the light of nature and common sense, and is the very filth of the froth of the fume of the bottomless pit, yet some there are who are not ashamed to own it, the very SuOog and depth of a perfect Familist consisting in this, viz., when a man can sin and never feel it, or have any remorse or sorrow for it, and when one hath attained to this measure, he is then deified, and then they profess the Godhead doth petere fundiim animce, (as they call it,) when believing that he hath no sin, he can therefore neither see it nor feel it. From which depth of dark- ness the God and Father of mercies deliver his poor people in these corrupting times, and I wish that those who defend this kind of a believer's immunity from the law did not lay this cor- ner stone of hell and perdition to their followers. I am sure they lead them hereby to the mouth of this pit, who, upon this principle, refuse either to mourn for sin, or pray for pardon of sin, or to imagine that God afflicts for sin, being now freed from the mandatory power of any law of God, they being now not bound to act by virtue of any command. Thesis 99. If God did work upon believers as upon blocks or brute creatures, they might then have some color to cast off all attendance to the directive power of the law, and so leave all to the Spirit's omnipotent and immediate acts ; as the stars, which being irrational and incapable of acting by any rule, they are therefore acted and run their course by the mighty word of God's power, and therefore attend no rule ; but believers are rational creatures, and therefore capable of acting by rule, and they are also sanctified and delivered from the power of their corrupt Tin: .M«jKALrrv or riii; sai:ijaii[. \)t nature, and therefore liavc some inliereiit power so to act; for if they be not now dead in trespasses and sins, they have then some new life, and therefore some inherent power to act, accord- ing to the rnle of life : the image of God, renewed in them, is (in part) like to the same image which they had in the first crea- tion, which ojave man some liberty and power to act according to the will of Him that created him. And if the first Adam, by his fall, conveys to us, not only condemnation, but also an inherent power of corruption, then the second Adam, the Lord Jesus, much more conveys unto all his posterity, not only justification, but also some inherent power of grace and holiness, which is begun here, and perfected in glory ; for as sin hath abounded, so grace aboundeth much more : and yet suppose they had no inherent power thus to act, yet they have an adherent power, the Lord Christ Jesus, by faith in whose name they may and shall receive power to act. And therefore, although God works in us both to will and to do of his good pleasure, yet tliis hinders not but that we are to work out our salvation with fear and trem- bling, by attending the rule, by virtue of which w^e are bound to work, both by putting forth that power which we have already received from God. as also in fetching in that power we have not yet received, but is reserved daily in Christ's hands for us, to enable us thereunto. Thesis 100. If they that say a believer is not to act by virtue of a command do mean this only, viz., that he is not to iict by virtue of the bare letter and external words and syllables of it, they then speak truly ; for such kind of acting is rather witchery than Christianity, to place power and virtue in bare characters and letters, which, though mighty and powerful by the Spirit, yet are empty and powerless without it. But if their meaning be, that we are not to act by virtue of any command in any sense, then the assertion is both pernicious and perilous ; for the Lord Jesus being the rrowro*' deixiiy.op. or first subject of all grace and gracious efficacy and power, hence it is true, we are not to make the command of God the first principle of our obedience, for this is proper unto Christ by the Spirit. (John v. -40 ; xvi. 13, 14. 2 Tim. ii. 1. Eph. vi. 10. Rom. viii. 2.) But because the Lord Jesus conveys by his Spirit virtue and efficacy through his word, not only words of promise, but also words of command, (as is evident, Jer. iii. 22 ; Acts ii. 38, 41 ; Matt. ix. 9 ; Ps. xix. 8,) hence it is that a believer is bound to act from a command, though not as from a first, yet as from a second prin- ciple, though not as from the first efificient, yet as from an instru- ment in the hand of Christ, who in commanding of the duty VOL. III. 9 98 THE MOUALtTY OF THE SABBATtt. works by it, and enables to it ; and therefore we see Abraham comes out of iiis own country, because called and commanded of God to follow him he knew not whither. (Heb. xi. 8.) And Peter cast his net into the sea merely because he was command- ed. (Luke V. 5.) And David desired, O that my heart were directed to keep thy precepts, because God had commanded. (Ps. cxix. 45.) There is a virtue, a vis or efficacy in the final cause, as well as in the efficient, to produce the effiict, and every wise agent is bound to act by virtue or for the sake of his utmost and last end. Now, the naked commandment of the Lord may be and should be the chief motive and last end of our obedi- ence to his highness ; for whatever is done merely because of God's command is done for his glory, (which glory should be our utmost end in all our obedience ;) and hence it is that that obe- dience is most absolute and sincere (whether it be in doing or suffering the will of God) which is done merely in respect of commandment and will of God ; when the soul can truly say, Lord, I should never submit to such a yoke but merely for thy sake, and because it is thy will, and thou dost command it. AYhat is it to love Christ but to seek to please him, and to give con- tentment to him? What is it to seek to give contentment to him but to give contentment to his heart or his will ? And what is his will but the will of his commandment ? If therefore it be unlawful to act by virtue of a command, then it is unlawful, 1. To love Christ; 2. To be sincere before Christ; 3. Or to act for the glory of Christ. And hence it is, that, let a man do the most glorious things in the world out of his own supposed good end, (as the blind Papists do in their will works and superstitions,) which God never commanded, nay, let him do all things which the law of God requires, give his goods to the poor, and his body to be burnt, and yet not do these things because commanded, let him then quit himself from hypocrisy and himself from being a deep hypocrite in all these if he can. Surely those who strain at this gnat, viz., not to do a duty because commanded, will make no bones of swallowing down this camel, viz., not to forsake sin because it is forbidden ; and whosoever shall forsake sin from any other ground shows manifestly hereby that he hath little conscience of God's command. I know the love of Christ should make a Christian forsake every sin ; but the last resolution and reason thereof is, because his love forbids us to continue in sin ; for to act by virtue of a command is not to act only as a creature to God considered as a Creator, but by virtue of the will and commandment of God in a Redeemer, with whom a believer hath now to do. THE MORALITY OF THE SABBATH. 99 TJiesis 101. To act therefore by virtue of a command, and by virtue of Christ's Spirit, are subordinate one to another, not opposite one against another, as these men carry it ; this cau- tion being ever remembered, that sucli acting be not to make ourselves just, but because we are already just in Christ ; not that hereby we might get life, but because we have life given us already ; not to pacify God's justice, but to please his mercy, being pacified toward us by Christ already ; for as Junius well observes a great difference between placare Deiim and placere Deo, i. e., between pacifying God and pleasing God, for Christ's blood only can pacify justice when it is provoked, but when re- venging justice is pacitied, mercy may be pleased with the sin- cere and humble obedience of sons. (Col. i. 10. Heb. xiii. 21.) AVhen a believer is once justified, he can not be made more just by all his obedience, nor less just by all his sins in point of justi- fication, which is perfected at once ; but he who is perfectly just- ified is but imperfectly sanctified, and in this respect may more or less please God or displease him, be more just or less just and holy before him. It is, I confess, a secret but a common sin in many to seek to pacify God (when they perceive or fear his anger) by some obedience of their own, and so to seek for that in tliemselves chiefly which they should seek for in Christ, and for that in the law which is only to be found in the gospel ; but corrupt practices in others should not breed, as usually they do, corrupt opinions in us, and to cast off the law from being a rule of pleasing God, because it is no rule to us of pacifying of God. For if we speak of revenging (not fatherly) anger, Christ's blood can only pacify that, and when that is pacified and God is satisfied, our obedience now pleaseth him, and his mercy accepts it as very pleasing, the rule of which is the precious -law of God. Thesis 102. They that say the law is our rule as it is given by Christ, but not as it was given by Moses, do speak niceties, at least ambiguities ; for if the Lord Christ give the law to a be- liever as his rule, why should any then raise a dust, and affirm that the law is not our rule ? For the law may be considered either materially, or in itself, as it contains the matter of the covenant of works ; and thus considered, a believer is not to be regulated by it, for he is wholly free from it as a covenant of life ; or it may be considered finally, or rather relatively, as it stood in relation and reference unto the people of the God of Abraham, who were already under Abraham's covenant, which was a covenant of free grace, viz., " to be his God, and the God of his t^eed." (Gen. xvii. 7.) And in this latter respect, the law, 100 THE MOUALITY OF THE SABBATH. as it was given bj Moses, was given by Christ in Moses, and there- fore the rule of love toward man (commanded by Moses) is ealled the law of Christ. (Gal. vi. 2.) For the law, as it was aj)plied to this people, doth not run thus, viz., " Do all this, and then I will be your God and Redeemer," (for this is a covenant of works,) but thus, viz., " I am the Lord thy God," (viz., by Abra- ham's covenant,) " who brought thee out of the land of Egypt and house of bondage ; therefore thou shalt do all this." If there- fore the law delivered by Moses was delivered by Christ in Moses, then there is no reason to set Christ and Moses together by the ears, in this respect I now speak of, and to affirm that the law, not as deHvered by Moses, but as given by Christ, is our law and rule. Thesis 103. The law therefore which contains in itself absolute- ly considered (which Luther calls Moses Mosissimus) the cove- nant of works, yet relatively considered as it was delivered by Moses to a people under a covenant of grace, (which the same author calls Moses Aaronicus,) so it is not to be considered only as a covenant of works, and therefore for any to affirm that the law is no covenant of works, as it is delivered on Mount Sion, and by Jesus Christ, and that it is a covenant of works only, as it is delivered on Mount Sinai, and by Moses, is a bold assertion, both unsafe and unsound ; for if, as it w\as delivered on Mount Si- nai, it was delivered to a people under a covenant of grace, then it was not delivered to them only as a covenant of works, for then a people under a covenant of grace may again come under a covenant of works, to disannul that covenant of grace ; but the apostle expressly affirms the quite contrary, and shows that the covenant made with Abraham and his seed, (which was to be a God to them, Gen. xvii. 7,) and which was confirmed before of God in Christ, the law, which was four hundred and thirty 3^ears after, can not disannul. (Gal. iii. 17.) Now, that the people were under a covenant of grace when the law was deliv- ered on Mount Sinai, let the preface of the ten commandments determine, wherein God's first words are w^ords of grace, " I am the Lord thy God," etc., and therefore thou shalt have no other gods but me, etc. I know Para^us, Zanchy, and others affirm that the law is abrogated as it was in the hands of Moses, but not as it is in the hand of Christ ; but their meaning is at sometime in respect of the manner of administration of the law under Moses, and when they speak of the moral law simply consid- ered, yet it never entered into their hearts, that the law, as deliv- ered on Mount Sinai, was delivered only as a covenant of works, as some would maintain. THE -MOHALITY OF Till! ^^ABBATH. 101 TTiesis 104. But there is a greater mystery intended by some in this phrase, as ^iven by Christ, for their meaning is this, to wit, as Christ by his Spirit writes it in our hearts, not any way a rule as written by Moses. A believer's heart (saith Master Saltmarsh) is the very law of eomtnands, and the two tables of Moses, and in this respect it becomes not (saith he) the glory of Christ to be beholding to any of the liglit upon Moses' face. It seems, then, that the law written is not to be a Christian's rule, but only so far as it is written in the heart — a most accursed as- sertion ; for how and why did Christ Jesus himself resist temp- tation to sin ? Was it not by cleaving to the written woi'd ? (Matt. xliv. 10 ;) and was not this done for our imitation ? Why did David and Christ Jesus delight to do God's will ? Was it not this, because it was written of them that so they should do ? (Ps. xl. 7, 8.) Did not the law in their hearts make them thus cleave to the written law without ? Why did Paul persuade children to hon- or their parents ? Was it not because this was the first command- ment with promise? (Eph. vi. 2.) Had it not been more evan- gelically spoken to persuade them rather to look to the law of Moses written on their hearts within, to direct them hereunto, rather than to be beholding for any light upon Moses' face to direct them herein? How comes it to pass that Paul preacheth no other thing but what was in the Old Testament of Moses and the prophets, who were only the interpreters of Moses? (Acts xxii. 20.) How is it that Christ himself borrows light from Moses, Psalms, and all the prophets, to clear up his resurrection and suf- fering, (Luke xxiv. 27, 32,) if no light must be borrowed from the face of Moses ? If indeed we were perfect in this life as we shall be in heaven, there would then be no need of the writings of the apostles, prophets, or Moses, of law or gospel ; but we being but imperfectly enlightened, it is no less than extreme in- gratitude and unthankfulness to prefer our own imperfect and impure light before that perfect, spotless, and heavenly law and counsels of God without us, which when the most perfect be- liever doth see, he may cry out with Paul, " The law is holy, but 1 am carnal." What is this but painted Popery, to make the spirit within to be the supreme Judge, and superior to the Spirit of God in the written word without? only they shrine it up in the pope's private conclave and kitchen, or somewhat w^orse, but these in a company of poor, imperfect, deluded, and perhaps corrupted men : it is true, the covenant of grace (strictly taken) in the gospel needs not to borrow any light from the cov- enant of works in the law ; but yet, for all this, the grace of God, appearing in the gospel, will have us to walk worthy of God 9 * 102 TIIK MOUAJ.ITV or THK SABBATH. unto all well pleasing according to the law, (Tit. ii. 12, 13,) and to mourn bitterly that we are so unlike the will and image of God revealed in the law. (Rom. vii. 23, 24.) Thesis 105. The apostle Paul, as he sometimes condemns works and sometimes commends them, so he sometimes rejects the law and sometimes commends the law ; sometimes he would have believers die to the law, and sometimes he exhorts them to live in all holy obedience to it : the apostle, therefore, must speak of the law under various considerations, or else must speak daggers and flat contradictions ; and therefore of necessity we are to consider the law^ not always under one respect, but vari- ously ; for consider the law as a covenant of works, or as the way unto or matter of our justification, and so works are condemned, and the law is rejected and abrogated, and so we are to die to the law ; but consider the law as a rule of life to a person justified already, and so the law is to be i-eceived, and works are to be commended, and we are to live thereunto. Thesis 106. When the gospel nakedly urgeth believers to good works and obedience to the law, it is then considered only as a rule of life ; but when we meet with such scriptures as set the law and Christ, the law and grace, the law and promise, the law and faith, etc., at opposition one against another, then the law in such places is ever considered as a covenant of life, from which we are wholly freed, and unto which we should be wholly dead, that we may be married unto Christ, (Rom. vii. 4 ;) hence therefore their arguings are feeble and weak, who would prove a Christian to be wholly free from the directive power of the law, because a Christian is said not to be under the law, but under grace, (Rom. vi. 14,) and because the law was given by Moses, but grace and truth came by Jesus Christ, (John i. 17,) and be- cause the inheritance is not by the law, but by promise and by faith, (GaL iii. 12, 18 ;) for these and such like scriptures speak of the law as standing in opposition to Christ, and therefore speak of it as of a covenant of life, by which men seek to be justified ; from which (we grant) a believer is wholly freed, and unto which he is not bound, nay, he is bound to renounce it, and cast ontthis bond woman; but all this doth not prove that he is free from it as his rule of life. Thesis 107. The law and man's sinful heart are quite op- posite one to another, (Rom. vii. 9, 10, 11, 13 ;) but when (through the grace of Christ) the heart is changed, so as there is a new nature or new man in a believer, then there is a sweet agreement be- tween this new nature and the law, for, saith Paul, " I delight in the law of God in my inner man." It is therefore a most THE MORALITY OV THK SABBA.TH. 103 false assertion to say that tlie old man of a believer is to be kept under the law, but the new man, or new nature, is above all law ; for though the new nature be above it as a legal covenant, yet it never comes to be willingly under it as a rule until now : an im- perfect new nature is infinitely glad of the guidance of a holy and most perfect law. (Ps. cxix. 140.) T/tesis 108. It is very evident that the children and sons of God under the New Testament are not so under the law as the children and sons of God were under the Old Testament for the apostle expressly tells, (Gal. iii. 23,) that before the faith came, we (i. e., the children of the Old Testament) were shut up and kept under the law, and were under it as under a school- master, (ver. 24;) and these of whom the apostle thus speaks are not only wicked and carnal Jews, but the dear children of God and heirs of eternal life in those times, as is evident from Gal. iv. 1-3 ; but the apostle, speaking of the sons of God in gospel times, since faith is come and revealed, speaks as expressly that v»'e are now no longer under the law as under a schoolmaster, (Gal. iii. 25,) and that now, " when the fullness of time is come, God sent his Son, to redeem them that were under the law, that wo. might receive the adoption of sons," (Gal. iv. 3-5 ;) which though it be true of all men by nature, viz., that they are under the law, yet an impartial, clear eye will easily discern that the apos- tle's dispute is not of our being under the law by nature merely, but of being under the law by peculiar dispensation, which was the state not only of the Jewish church, but of the children of God, heirs of the promise (and consequently such as were believers) in this church, in those Old Testament times; we are not therefore now, in these New Testament times, under the law, as they were ; the great difficulty therefore remains to know how we are not under the law, as they were. Those who say we are not under the ceremonial law, as they were, do speak truly ; but they do not resolve the difficulty in this place ; for certainly the apostle speaks, not only of the ceremo- nial law, but also of that law which was given because of trans- gressions, (Gal. iii. 19,) and which shut up, not only the Jews, but all men, under sin, (ver. 22 ;) which being the power of the moral law chiefly, the apostle must therefore intend the moral law, under which the Old Testament believers were shut up, and we now are not : the doubt therefore still remains, viz., how are we not now under the moral law ? Will any say that we are not now under the malediction, and curse, and condemnation of it, but the Jews under the Old Testament were thus under it, even under the curse of it? This can notbe the meaning; for 104 THE MORALITY OF THE SABBATH. although the carnal Jews were thus under it, yet the faithful (whom the apostle calls the heir and Lord of all, Gal. iv. 1) ■were not thus under it, for believers were as much blessed then with faithful Abraham as believers now. (Cap. iii. 9.) How then are we not under it, as they were ? Is it in this, that they were under it as a rule of life to walk by, and so are not we ? Thus indeed some strain the place, but this can not be it ; for the apos- tle in this very epistle presseth them to " love one another," upon this ground, because " all the law is fulfilled in love," (cap. v. 13, 14 ;) and this walking in love according to the law is walk- ing in the spirit, (ver. 16,) and they that thus walk in the spirit, according to the law, are not (saith the apostle) under the law, which can not, without flat contradiction, be meant of not being under the rule or directive power of it ; and it would be a mis- erable weak motive to press them to love, because all the law is fulfilled in love, if the law was not to be regarded as any rule of life or of love ; for they might upon such a ground easily and justly obect, and say. What have we to do with the law ? If we therefore, as well as they, are thus under the law as a rule of life, how are we not under it as they were ? Is it because they were under it as a preparative means for Christ, and not we ? They were under the humbling and terrifying preparing work of it, but not we. There are some, indeed, who think that this use of the law under the gospel is but a back door, or an Indian path, or a crooked way about, to lead to Jesus Christ; but certainly these men know not what they say, for the text expressly tells us that the Scripture has concluded, not only the Jews, but " all under sin, that so the promise by faith might be given to them that believe." (Gal. iii. 22.) So that the law is subservient to faith, and to the promise, that so hereby not only the Jews, but all that God saves, might hereby feel their need, and fly by faith to the promise made in Jesus Christ ; and verily, if Christ be the end of the law to every one that believes, (Rom. x. 4,) then the law is the means, (not of itself so much as by the rich grace of God,) not only to the Jews, but to all others to the end of the world, to lead them to this end, Christ Jesus. If therefore the faithful under the New Testament are tiius under the preparing work of the law, as well as those under the Old, how were they therefore so under the law, as we are not, and we not under it as they were ? I confess the place is more full of difficulties than is usually observed by writers upon it; only for the clearing up of this doubt, omitting many things, I answer briefly, that the chil- dren of the Old Testament were under the law, and the peda- gogy of it, two ways, after which the children of the New Testa' meat are not under it now, but are recleerne4 froca it, I Tin-: MOHALITY OF TIIK S.VBllATH. l<->5 1. A:^ the moral law was accompanied with a number of burden- <;om*e ceremonies, thus we are not under it, thus they were under it ; for we know this law was put into the ark, and tliere they were to look upon it in that type ; if any man then committed any sin a^rainst it, whether through infirmity, ignorance, or presump- tion, Thev were to have recourse to the sacrifices and higli priests yearly and to their blood and oblations. They were to pray, (which Avas a moral duty,) but it must be with incense, and in such a place ; tliey were to be thankful, (another moral duty,) but it must be testified by the offering up of many sacrifices upon the altar, etc. ; they were to confess their sins, (a moral, duty also,) but it must be over the head of the scapegoat, etc. Thus they were un- der the law, but we are not ; and as it is usual for the apostle thus to speak of the law in other places of the Scripture, so surely he speaks of it here ; for hence it is that, in the beginning of this dispute, (cap. iii. 19,) he speaks of the moral law which was given because of transgressions ; and yet, in the close ot it, (GaL iv. 3,) he seems to speak only of the ceremonial law, which he calls the elements of the world, under which the children were then in bondage, as under tutors and governors ; which implies thus much, that the children of the Old Testament were indeed under the moral law, but yet withal as thus accompanied with ceremonial rudiments and elements fit to teach children in their minority : but now in this elder age of the church, although we are under the moral law in other respects, yet we are not under it as thus accompanied. _ 2. In respect of the manner and measure of dispensation ol the moral law, which although it had the revelation of the gospel conjoined with it, (for Moses writ of Christ, John v. 46, and Abraham had the gospel preached to him, Gal. ii. 8, and the un- behevin<^ Jews had the gospel preached, Heb. iv. 2,) yet the law was revealed and pressed more clearly and strongly, with more ri'^-or and terror, and the gospel was revealed more obscurely and darkly in respect of the manner of external dispensation ot them in those times ; there were three things in that manner ot dis- pensation, from which (at least ex parte Dei revelantis) we are now freed. 1. Then there was much law urged, externally, clearly, and little gospel so clearly revealed ; indeed gospel and Christ Jesus was the end of the moral law. and the substance of all the shad- ows of the ceremonial law ; but the external face of these things was scarce any thing else but doing and law, by reason of which there is a vaif spread over the hearts of the Jews in reading tne Old Testament unto this day, as is evident, (2 Cor. iii. 13 :) so 106 THK MORALITY OF THE SABBATH, that the inside or end of the moral law being gospel, and the outside and means appointed to this end being law, hence the gospel was then less clearly, and the law was more clearly, re- vealed in those times ; to say that Jesus Christ and his benefits, or eternal life, were then dispensed under a covenant of works, or sub conditione perfects obecUenticB, (as some eminent worthies affirm,) is such an error which wise and able men might easily fall into by seeing how much law was revealed and urged in those times ; for though the law, simply considered in itseh", contained the matter of the covenant of works, yet considered relatively in respect of the people of God, and as they were under Abraham's covenant of grace, so it was given to them as a rule of perfe'ct rigliteousness, by both which they might the better see their own weakness and unrighteousness, and fiy to Christ ; and therefore the apostle (Gal. iii. 17) calls the promise which was made to Abraham the covenant, and gives not this title to the law, but calls it the law which (he saith) could not disannul the covenant, confirmed in Christ ; and although it be propounded to them in way of covenant, (Ex. xix. 5,) yet this is to be understood (as some think) of evangelical keeping covenant, not of legal ; or if of legal, yet then it is not propounded simply as a covenant of works, to convey Christ to them, but ex hypothesi, or upon sup- position, that if they did think to be God's people, and have him to be their God, by doing, (as Junius observes the carnal Jews did think and hope so to have him, and as that young man thought, Matt. xix. 17, as Chamier observes,) that then they must keep all these commandments perfectly, and to be accursed if they did not continue therein. I dare not therefore say that Christ and eternal life Avere dispensed in a covenant of works, under Avhich covenant the Jews were shut in Old Testament times ; but rather this, that the law was more strongly pressed as a yoke upon their shoulders, and that tliis law which contains the cov- enant of works was more plentifully revealed and insisted on, and the gospel more sparingly and darkly ; but now in gospel times the daystar is risen, (though in lew men's hearts,) yet in the doctrine and clear revelation of it therein, and therefore the gospel is called the " mystery hidden from ages and generations past, but now is made manifest to his saints," (Col. i. 2G,) which can not be meant as if they had no knowledge of it, for Abra- ham saw Christ's day, and there is a cloud of witnesses in the Old Testament who died in faith, (Ileb. xi.,) but not such clear knowledge of it as now ; they were therefore then under the law as servants, (because so much working and doing was urged and chiefly revealed,) but indeed were sons and heirs ; but we THE MORALITV OF TlIK SABBATH. 107 now are not so under it, but are as sons having the Lord Jesus and our Fatlier's face in him clearly revealed, and faith in him chiefly and most abundantly urged in his blessed gospel; and thus the apostle tells us in this text, (Gal. iv. 1, with iv. 5,) that the heirs of the promise under the Old Testament were as ser- vants, but by Christ's coming we ai-e now as sons ; look also, as they are said to be under the law, not as if they had no gospel revealed, or no use of the gospel, but only because the gospel was more darkly revealed, and the law more plentifully urged, so we are said not to be under the law, not as if there was no law, or no use of the law belonging to us, but because now the gospel is more clearly revealed, and the law not externally so proposed and im- posed as it was upon them, 2, The law was a schoolmaster, tutor, and governor, to lead them unto Christ to come ; for so the apostle tells us in this place, (Gal. iii. 23,) that "before faith came, we were shut up under the law, unto the faith which should afterward be revealed." Thus the ceremonial law pointed to Christ to come, the moral law discovered man's sin and misery, and need, of Christ who was to come ; nay, all the promises were made with reference to Jesus Christ to come ; but now " the fullness of time being come," that the Son of God is come, now " we are no longer under the law " after this manner ; neither ceremonial nor moral law is of any use to us to lead us unto Christ to come, for Christ is already come ; and hence it is, that believers now are said to be rather under the gospel than under the law, and believers under the Old Testament to be rather under the law than under the gospel ; because, although tliese had the efficacy of Christ's redemption, yet they were not actually redeemed, because the Redeemer was not yet come into the flesh, and in this respect they were under the rigor of the law, and hence it was fit that they should be handled as servants, and the law and curse thereof principally revealed ; but now Christ being come, and having actually re- deemed us, having been (not only virtually, but actually) made righteousness and a curse for us, now therefore is the time that we should see Christ Jesus with open face, and hear principally concerning faith and the Father's love in him ; now Christ is revealed chiefly (being come) the end of the law, then the law was revealed chiefly (Christ being not yet come) as the means to this end : look therefore, as the promise before Christ, of which the apostle speaks, (Gal. iii. 17-22,) was fulfilled in Christ being come, (as divines speak.) rather than abolished, and yet abolished as it was a promise of grace to come, so the moral law is rather fulfilled than abolisiied in Christ being come ; and yet as it did 108 THE MORALITY OF THE SABBATH. lead unto Christ to come, it is abolished to us now under the gospel. 3. The law being principally revealed, and yet so revealed as to lead unto Christ Jesus to come, hence ariseth a third thing of the law, from which we are now delivered, viz., they were there- fore under more terror and fear of the law than we are (on God's part revealing the gospel more clearly) in these times ; and therefore saith the apostle, (Gal. iv. 4-6,) " that when tlic fullness of time came, God sent his Son to redeem us from under the law, that we might receive the adoption of sons, and thereby the spirit of sons, crying, Abba, Father." Could not they who were sons under the law call God Father ? Yes, verily, doubtless thou art our Father, say they, (Is. Ixiii. 17;) but they having less light, they had more fear and less of the spirit of adoption, I say still, {ex parte Dei revelantis,) than we have in these days. We are not therefore so under the law, i. e., the fear and terror of the law, as they were. The sum of all this is, that although we are not so under the law, 1, so accompanied, and, 2, so dis- pensed, as they were under the Old Testament, yet this hinders not but that w^e are under the directive power of the law as w^ell as they. TJiesis 109. The apostle speaks of a law w-ritten and engraven on stones, and therefore of the moral law^, which is now abolished by Christ in the gospel. (2 Cor. iii. 6, 7, 11, 13.) Is the moral law therefore abolished as a rule of life now ? No, verily ; but the meaning of this place is as the former, (Gal. iii. 25,) for the apostle, speaking of the moral law by a synecdoche, comprehends the ceremonial law also, both which the false teachers in those times urged as necessary to salvation and justification at least together with Christ, against w horn the apostle here disputes ; the moral law therefore is abolished, first, as thus accompanied with a yoke of ceremonies ; secondly, as it was formerly dispensed, the glorious and greater light of the gospel now obscuring the lesser light under the law, and therefore the apostle (ver. 10) doth not say, that there w^as no glory shining in the law, but it had no comparative glory in this respect, by reason of the glory which excelleth ; and lastly, the apostle may speak of the moral law, considered as a covenant of life which the false teachers urged, in which respect he calls it the ministry of death, and the letter which killeth, and the ministers (who were called Nazarei and Minei^ as Bullinger thinks) the ministers of the letter, which although it was virtually abolished to the believing Jews before gospel times, (the virtue of Christ's death extending to all times,) yet it was not then abolished actually until Christ came in the THE MORALITY OF THE SABBATH. 109 fiesli, and actually undertook to fulfill this covenant for us to the utmost farthing of doing and suticring wiiich is exacted ; and now it is abolished both virtually and actually, that now we may with open face behold the glory of the Lord as the end of the law for righteousness to every one that doth believe. Thesis 110. The gospel under which believers now are requires no doing, (say some,) for doing is proper to the law ; the law promisetli life, and requires conditions ; but the gospel (say they) promisetli to work the condition, but requires none, and therefore a believer is now wholly free from all law. But tlie gospel and law are taken two ways : 1. Largely, the law for the whole doctrine contained in the Old Testament, and the gos- pel for the whole doctrine of Christ and the apostles in the New Testament ; 2. Strictly, the law pro lege operum, (as Chamier distinguisheth,) and the gospel pro legejidei, i. e., for. the law of fiiith. The law of works, strictly taken, is that law which reveals the favor of God and eternal life upon condition of doing or of perfect obedience ; the law of faith, stri(itly taken, is that doctrine which reveals remission of sins, reconciliation with God by Christ's righteousness only apprehended by faith. Now, the gos- pel in this latter sense excludes all works, and requires no doing in point of justification and remission of sins before God, but only believing; but take the gospel largely for the whole doctrine of God's love and free grace, and so the gospel requires doing ; for as it is an act of God's free grace to justify a man without calling for any works thereunto, so it is an act of the same free grace to require works of a person justified, and that such poor sinners should stand before the Son of God on his throne, to minister unto him, and serve him in righteousness and holiness all the days of our lives, (Tit. ii. 14;) and for any to think that the gospel requires no conditions is a sudden dream against hun- dreds of scriptures, which contain conditional, yet evangelical promises, and against the judgment of the most judicious of our divines, who, in dispute against Popish writers, can not but ac- knowledge them only thus, viz., conditions and promises annexed to obedience are one thing, (saith learned Pemble,) and conditions annexed to perfect obedience are another ; the first are in the gospel, the other not. Works are necessary to salvation, (saith Chamier,) necessitate prcesenticB^ not efficientice ; and hence he makes two sorts of conditions, some antecedentes, which work or merit salvation, and these are abandoned in the gospel ; others (he saith) are coyisequentes, which follow the state of a man justi- fied, and these are required of one already justified in the gospel. There are indeed no conditions required of us in the gospel, but VOL. ITT. 10 110 THE MORALITY OF THE SABBATH. those only which the Lord himself shall or hath wrought in us, and which by requiring of us he doth work : will it therefore fol- low, that no condition is required in us, but because every con- dition is promised ? No, verily, for requiring the condition is the means to work it, (as might be plentifully demonstrated,) and means and ends should not be separated. Faith itself is no an- tecedent condition to our justification or salvation, take antecedent, in the usual sense of some divines, for affecting or meriting con- dition, which Junius calls essentialis conditio ; but take ante- cedent for a means or instrument of justification, and receiving Christ's righteousness, in this sense it is the only antecedent con- dition which the gospel requires therein, because it doth only antecedere, or go before our justification, (at least in order of nature,) not to merit it, but to receive it, not to make it, but to make it our own, not as the matter of our righteousness, or any part of it, but as the only means of apprehending Christ's right- eousness, which is the only cause why God the Father justifieth ; and therefore, as Christ's righteousness must go before, as the matter and moving cause of our justification, or that for which we are justified, so faith must go before this righteousness as an instrument or applying cause of it, by which we are justified, that is, by means of which we apply that righteousness which makes us just. It is true God justifies the ungodly; but how? not im- mediately without faith, but mediately by faith, as is most evident from that abused text, Rom. iv. 5. When works and faith are opposed by the apostle in point of justification, affirming that we are justified by faith, not by works, he doth hereby plainly affirm, and give that to faith which he denies to works ; look therefore, as he denies works to be antecedent conditions of our justification, he affirms the contrary of faith, which goes before our justifica- tion, as hath been explained; and therefore, as do and live hath been accounted good law, or the covenant of works, so believe and live hath been in former times accounted good gospel, or the covenant of grace, until now of late this wild age hath found out new gospels that Paul and the apostles did never dream of. Thesis 111. A servant and a son may be set to do the same work, and have the same rule given them to act by ; but the motives to this their work, and the stripes and punishments for neglect of their work, may be various and divers ; a son may be bound to it, because he is a son and beloved ; a servant may be bound to do the same work, because he is hired and shall have wages ; if a son neglect his work, his punishment is only the chastisement of a father for his good ; if a servant be faulty, he is turned quite out of doors. So, although believers THE IMOHALITY OF THE SABBATH. Ill ill Clii-i:?t, and tlio.-e that are out of Christ, have divers and various motives to the obedience of the law of God, yet these do not vary the rule ; the law of God is the rule to them both, although they that be out of Christ have nothing but fear and hope of watres to urge them, and those that are in Christ should have nothing but the love of a feather, and the heartblood mercy of a tender Saviour and Redeemer to compel them : the one may be bound to do, that so they may live, the other may be bound to do, because they do live ; the one may be bound to do, or else they shall be justly plagued ; the other may be bound to do the same, or else they shall be mercifully corrected. It is therefore a mere feebleness to think (as some do) that the law or rule is changed because the motives to the obedience of it, and punishment for the breach of it, are now (unto a believer) changed and altered ; for the commandment urged from Christ's love may bind strongly, yea, most strongly, to do the same thing which the same commandment, propounded and received in way of hire, may bind also unto. Thesis 112. Some think that there is no sin but unbelief, (which is a sin against the gospel only.) and therefore, there being no sin against any law, (Christ having by his death abolished all them,) the law cannot be a rule to them. An adulterous and an evil generation made drunk with a cup of the wine of the wrath of God, and strong delusion, do thus argue. Are drunk- enness, whoredom, lying, cheatmg, witchcraft, oppression, theft, buggery, no sins, and consequently not to be repented of, nor watched against, but only unbelief? Is there no day of judg- ment, wherein the Lord will judge men, not only for unbelief, but the secrets of all hearts, and whatever hath been done in the body, whether good or evil, according to Paul's gospel? (Rom. ii.^lG. 2 Cor. v. 10.) How comes the wrath of God to be re- vealed from heaven, not only against unbelief, but against all unrighteousness and ungodhness of man ? (Rom. i. 18.) If there was no sin but unbelief, how can all tlesh, Jews and Gentiles, become guilty before God, that so they may believe in the gos- pel, (as it is Rom. iii. 21-2-4,) if they are all guiltless until unbe- lief comes in ? There is no sin indeed which shall condemn a man in case he shall believe ; but will it follow from hence that there is no sin in a man but only unbelief? A sick man shall not die in case he receive the physic which will recover him ; but doth it follow from hence that there is no sickness in him, or no such sickness which is able to kill him, but only his willful re- fusing of the })hysic ? Surely his refusing of the physic is not the cause of his sickness which was before, not the natural, (for that \ 112 THE MORALITY OF THE riASBATH. his sickness is,) but only the moral cause of his death. Sin is before unbelief comes ; a sick sinner before a healing Saviour can be rejected ; sin kills the soul, as it were, naturally, unbelief morally ; no sin shall kill or condemn us if we believe ; but doth it follow from hence that there is no sin before or after faith, because there is no condemning sin unless we fall by unbelief? No such matter; and yet such is the madness of some prophets in these times, who, to abandon not only the directive use of the law, but also all preparing and humbling work of the law, and to make men's sinning the first foundation and ground of their believing, do therefore either abolish all the being of any sio beside unbelief, or the condemned estate of a man for sin, yea, for any sin, until he refuse Christ by unbelief; for publishing which pernicious doctrines it had been well for them if they had never been born. Thesis 113. One would wonder how any Christian should fall into this pit of perdition, to deny the directive use of the law to one in Christ, if either they read Ps. ccxix. with any favor, or the epistles of John and James with any faith ; in which the law is highly commended, and obedience thereto urged as the happiness and chief evidence of the happiness of man ; but that certainly the root of this accursed doctrine is either a loose heart which is grown blind and bold, and secretly glad of a lib- erty, not so much from the law of sin as from the law of God, or if the heart be sincere in the main, yet it slights the Holy Scriptures at present, and makes little conscience of judging in tlie matters of God according unto them ; for if it did it could hardly fall into this dirty ditch, out of which the good Lord deliver, and out of which I am persuaded he will deliver in time all those that are his own : for I much question the salvation of that man who lives and dies with this opinion ; and as every error is fruitful, so this is in special ; for from this darkening the direc- tive use of the moral law arise (amidst many others) these ensu- ing evils, which are almost, if not altogether, deadly to the souls of men; they are principally these three. Thesis 114. The first is a shameful neglect (in some affect- ing foolishly the name of New Testament ministers) of a wise and powerful preaching of the law, to make way, by the humbling work of it, for the glorious gospel, and the affectionate enter- tainment thereof; for through the righteous judgment of God, when men once begin to abandon this use of the law as a rule, they abolish much more readily this use of the law to prepare men thereby for the receiving of Christ. I know there are some who acknowledge this use of the law to be our rule, but not to THE :morality or thr sAnnvTii. 113 propare ; but how long they may he orthodox in the one, who are heterodox in the other, the Lord only knows, for I find tliat the chief arguments against the one do strike strongly against the other also. It is an easy tiling to cast blocks before the blind, and to cast mists before the face of the clearest truth, and to make many specious shows of New Testament ministry, free grac(i and covenant, against this supposed legal way and pre- paring work ; but assuredly they that have found and felt the fruit and comfort of this humbling way (for which I doubt not but that thousands and thousands are blessing God in heaven that ever they heard of it) do certainly and assuredly know that these men (at least, doctrines in this point) are not of God — the word in these men's mouths being flat contrary to the merciful and the forever to be adored work of God in their hearts. When the Spirit comes, his first work, (if Christ may be believed,) even when he comes as a Comforter, is, to convince the world of sin, (John xvi. 9, 10,) which we know is chiefly by the law, (Rom. iii. 20 ;) and shall the ministers (not of the letter, but of the spirit) refuse to begin here, especially in these times of wantonness, contention, confusion, famine, sword, and blood, wherein every thing almost cries aloud for sackcloth, and therefore not for tiffany and silken sermons ? As if this corrupt and putrefying age stood only in need of sugar to preserve and keep them sweet from smelling. As if sublime notions about Christ and free grace,- covenant of grace, love of the Father, the kingdom within, and Christian excellences and privileges, were the only things this age stood in need of, and not in any need of searchings with candles, terrors, shakings, sense of sin, or forewarnings of wrath to come. As if this old world did need no Noah to foretell them of floods of fire and wrath to come. Or, as if the men of Sodom and princes of Gomorrah should do well to mock at Lot for bidding him to hasten out of the city, because God would destroy it. As if the spirit of Paul in these times should not know the terror of the Lord, and therefore persuade men, (2 Cor. v. 10, 11.) but only the love and free grace of the Lord Jesus, and therefore to exhort men, nay, rather, therefore, to relate to men stories and notions about free grace, general redemption, the mys- tery of the Father's love, and the Christ in you and in the spirit (not the person of Christ, or Christ in the flesh) the hope of glory. What will the Lord Jesus one day say to these sleepy watchmen, that never tell the secure world of their enemies at the door? I find divers colors and pretences for this course of daubing. 1. Some say this savors of an Old Testament sjjirit, which was wont to wound, and then to heal ; to humble, and then to 10* 114 THE MORALITY OF THE SABBATH. raise ; to preach law, and then gospel ; but now we are to be ministers of the New Testament, and let no law be heard of. I confess, those that preach the law as the means of our justification, and as the matter of our righteousness, without Christ, or together with Christ, as the false teachers did, (2 Cor. iii. 6,) may well be called (as Paul calls them) ministers of the letter, not of the spirit, of the Old Testament, not of the New ; but to preach Christ plainly and with open face the end of the law, and to preach the law as the means to prepare for, and advance, Christ in our hearts, can never be proved to be the Old Testament ministry, or to put a vail upon men's hearts that tliey can not see the end of the law, (as the Old Testament vail did, 2 Cor. iii. 14,) but it is to take away the vail of all conceit of man's own strength and righteousness, by seeing his curse, that so he may fly to the end thereof, the Lord Jesus, and em- brace him for righteousness. For the apostle doth not call them ministers of the letter and of the Old Testament because they did preach the law to the humble and lead unto Christ, but be- cause they preached the law for righteousness without Christ, whom he calls the spirit, (ver. 17,) and therefore calls them the ministers of the letter, and their ministry of death and condem- nation : there is something in the law which is of perpetual use, and something which is but for a time — the vis coactiva legis, (as some call it,) i. e., the force of the law to condemn and curse, to hold a man under the curse, and to hold a man under the power of sin, which the apostle calls the strength of the law, (1 Cor. XV. 56,) is but for a time, and is but accidental to the law, and may be separated from it, and is separated indeed from it as soon as ever the soul is in Christ, (Rom. viii. 1 ;) he is then free from the obligation of it to perform personal and perfect obedience to it, that so he may be just ; also from the maledic- tion and curse of it, if he be not thus just. But that which is of perpetual use in it, is not only the directive power of it, but this pre})aring and humbling virtue of it ; for if all men by na- ture, Jews and Gentiles, are apt to be puffed up with their own righteousness, and to bless themselves in their own righteousness, and so to feel no such need of Christ, then this humbling work of the law to slay men of all their fond conceits and foolish con- fidence in their own righteousness, and to make men feel the horrible nature of sin, by revealing the curse and malediction due to it, is of moral and perpetual use. And hence it is, that though the gospel, strictly taken, (as is intimated Thesis 110,) hath no terror properly in it, because thus it reveals nothing but reconciliation through Christ's righteovisness applied by faith, THE MORALITY OF THE SABRATH. 115 yet tlie gospel lai'irelj taken, for that doctrine which reveals the glad tidings of Christ already come, so there is tei'ror in it, be- cause in this respect the gospel makes use of the law, and con- firms what is moral and perpetual tlierein. The sin and terror which the gospel (largely taken) makes use of out of the law are but subservient to the gospel strictly taken, or for that which is principally or more properly gospel, for thereby the righteousness and free grace and love of tiie Lord Jesus, and preciousness and greatness of both, are the more clearly illustrated. The law of itself wounds and kills, and rather drives from Cln-ist than unto Christ; but in the hand of tlie gospel, or as Christ handles it, so it drives the soul unto Christ, and (as hath been shown) is the means to that end ; and it is a most false and nauseous doctrine to affirm that love only draws the soul to Christ, unless it be understood with this cau- tion and notion, viz., love as revealed to a sinner, and condemned for sin ; which sin and condemnation as the law makes known, so the gospel makes use of to draw unto Christ. If, indeed, tlie gospel did vuhierare ut vuhieraret, i. e., wound that it may wound and terrify only, (which the law doth.) then it (saith Cha- mier) was all one with law, (which Bellarmin pleads for ;) but when it wounds that it may heal, this is not contrary, but agree- able, to the office of a good physician, whose chief work is to heal, and may well suit with the healing ministry of the Lord Jesus ; and hence we see, that although Christ was sent to preach the gospel, yet he came to confirm the law in the ministry of the gospel, and therefore shows the spiritual sins against the law more clearly, and the heavy plagues for the breach of it more fully, than the scribes and Pharisees. He that is angry v/ith his brother is a murderer, and he that calls him fool is in danirer of hell fire. (Matt. v. 22.) Peter was no minister of the Old Testament because he first convinced and pricked the Jews to the heart for their murder of Christ Jesus. Paul was no such minister neither, (whenas he would evince our justification by Christ's righteousness only,) in that he begins and spends so much time in proving Gentiles and Jews to be under sin and wrath, notwithstanding all the excuses of the one and privileges of the other, as appears in his three first chapters to the Romans ; but herein they were gospel preacli- ers. Xor can it with any color of reason be thought that the prophets in the Old Testament were herein ministers of the letter, viz., w^hen they did first wound, and then heal ; tirst humble by the law, and then revive by the gospel. M. Saltraarsh hath been so blinded with this notion of the Old Testament ministry, IIG THE MOKALITY OF THE SABBATH. that to make tliis use of the h\w in preaching the gospel, or to hold forth the promises of grace to them that are qualified with the grace of the promise, (as the Old Testament prophets did,) is to give (as he thinks) the wine of the gospel burning hot, as the covetous gentleman did to his guests ; and another (whom I spare to name) professeth that the Old Testament (because it urgeth the law to humble) containeth little good news, but much bad ne\vs ; but now, when Christ saith, " Go, preach the gospel," thereby he would have them (he saith) ministers of the New Testament to preach glad tidings, (nothing but gospel,) but no bad tidings, (not a jot of the law,) until men positively reject the glad tidings of the gospel. If these men speak true, then neither Peter in his preaching, nor Paul in his writings, nor Christ him- self in his ministry, were ministers of the New Testament, but did overheat their wine, and preach much bad tidings to the peo- ple of God. Verily, if this stuff be not repented of, the Lord hath a time to visit for these inventions. 2. Some object, (Gal. iii. 24, 25,) that the children of the Old Testament were under the law, as their pedagogue to lead them to Christ; but now (the apostle saith) we are no longer under this schoolmaster, who are sons of God in the New Testament. Be it so, that the sons of God under the New Testament are past the terroring of this schoolmaster, is it not therefore the work of the New Testament ministry to preach the law unto servants and slaves to sin and Satan in New Testament times ? No, (saith the same author,) for this is to preach bad news,? this is no good news to say, Thou art condemned for these things ; ibr the gospel saith thus, Thou poor drunkard, thou proud woman, here is a gracious God that hath loved thee, and sent Christ to die for thee, and ministers to make it known to thee, and here is ever- lasting salvation by him only, because thou art a sinner ; thou art now free from damnation : fear not that, Christ hath loved thee, therefore obey him ; if not, thou slialt not be damned, that is done away already, etc. I would know whether a proud wo- man, or a poor drunkard, a villain, who never yet believed, are in a state of condemnation, ay or no ? I have read indeed that " there is no condemnation to them that are in Christ," (Rom. viii. 1,) but never of any such freedom to them that are out of Christ, unless it was only in destination and merit ; and I have read that we ai-e by nature children of wrath, while dead in sin ; (Eph. ii. 1-;) ;) but never of this, viz., that we are in favor while we be in our sin, much less that we are to believe this because we are such. If, therefore, such persons be in a state of wrath, and death, and condemnation, is not this like the old THE MORALITY OF THE SABBATH. 117 false prophets, crying peace, peace, and salvation, where there is no peace ? " There is no peace to the wi(;ketl, saith my (4o(l." (Is. xlviii. ult. ; Ivii. uh.) This is truth before they reject the gos- l)el. is it not ? This the hiw saith (say some) true, but is not this confirmed by the ministry of the gospel also ? (John iii. ult.) He that believes not, the wrath of God abides upon him, atvtl xn uvTui" it was upon him before he did believe ; and when he believes not, it abides where it did. Must the ministers of the New Testament, therefore, preach lies and falshoods, and tell })roud women, and poor drunkards, and villains, before they re- fuse the gospel by unbelief, that the Lord Jesus loves them, and that they need not fear condemnation, when the Scripture hath shut up all men under it, that the promise by faith might be given to those that believe, and them on>)' ? What is this gos- I)el ministry but to tell men they are whole, and not sick to death, but healed before they come to the Physician, the Lord Jesus ? Surely that is gospel ministry which advanceth Christ not only in word but in power in the hearts of poor sinners ; but doth this ministry advance the physician's custom and honor, which whei-e it comes must first tell all the crew of wretched drunk- ards, proud persons, and villains, that they are already well and whole, loved and pardoned, blessed and saved, before ever they come to the Lord Jesus ? Suppose therefore (as some may say) that servants and slaves to sin may have the law preached to them, yet the sons and children of God have no use of it in that respect now ; it is true, I grant, not as the servants have under the New Testament, nor yet as the sons of God had under the Old ; for tlie children of God under the Old Testament had need of this schoolmaster to lead them to Christ to come, and ad Christum typicum, i. e., to Christ typed out in sacrifices and oblations, high priest and altar, and so it led them to Christ afar oif, and as it were a great way about ; but it doth not follow that there is no use of the law therefore to be a schoolmaster still to lead unto Christ immediately and already come ; those that are servants to sin under the New Testament have need of the law to show them the condemnation and curse under which they lie by na- ture and are now actually under ; but the sons of God (for whom Christ is made a curse) are not thus under it, and therefore have not this use of it, but only to show that curse and condemnation which they do of themselves deserve; and therefore the holy apostle, when he was in Christ, and did live unto God, he shows us how he did live unto God, viz., by dying to the law, and how he did die to the law, and that was by the law, i. e., as it did show him his condemnation ; he did live to God in his 118 THE MORALITY OF THE SxVBBATH. justification ; as it did show liim liis sin, and wants, and weakness, it made him die unto it, and expect no hfe from it, and so Hve unto God in his sanctification ; for so the words are, " I through the law am dead to the law, that I may live unto God," (Gal. ii. 19 ;) the issue therefore is this, that if the doctrine be taken strictly /)ro legejidei, (as Chamier calls it,) or that doctrine which shows the way of man's righteousness and justification only, there indeed all the works of the law, all terrors and threat- nings, are to be excluded, and nothing else but peace, pardon, grace, favor, eternal reconciliation to be believed and received ; and therefore it is no New Testament ministry to urge the law, or to thunder out any terror here, for in this sense it is true (which is commonly received) that in the law there are terrors, but in the gospel none;' but if the gospel be taken largely for all that doctrine which brings glad tidings of Christ already come, and shows the love of God in the largest extent of it, and the illustrations and confirmations of it from the law, then such servants of Jesus Christ who hold forth the law to make way for grace, and to illustrate Christ's love, must either be accounted New Testament ministers, or else (as hath been shown) Christ Jesus and his apostles were none. TJiesis 115. The second is a professed neglect, and casting off the work of repentance and mourning for sin, nay, of asking pardon of sin ; for, if the law be no rule to show man his duty, why should any man then trouble himself with sorrow for any sin ? For if it be no rule to him, how should any thing be sin to him ? and if so, why then should any ask pardon of it, or mourn under it ? Why should not a man rather harden his heart like an adamant, and make his forehead brass and iron, even unto the death, against the feeling of any sin ? But what doctrine is more cross to the spirit of grace in gospel times than this? which is a spirit of mourning; (Zach. xii. 10, 11;) what doctrine more cross to the command of Christ from heaven than this ? who writes from heaven to the church of Ephesus, to remember from whence she is fallen, and repent ; (Rev. ii. 5 ;) what doc- trine more cross to the example of holy men than this ? who after they were converted then repented and lamented most of all ; (Jer. xxxi. 18, 19 ; 2 Cor. vii. 9-11 ;) what doctrine more cross to the salvation of souls, the mercy of God, and forgiveness of sin ? for so the promise runs, '• If we confess our sins, he is faithful and just to forgive us our sins." (1 John i. 9.) What doc- trine so cross to the spirit of the love of Christ shed abroad in the heart, that when a man's sins are greatest, (which is after conver- sion, because now a'>;ainst more love and more nearness to Jesus THL MOKALITV OF THE SAIilJATll. 119 Christ,) tliut now a believer's sorrow sliould be least monkish and macerating ? Sorrow indeed is loathsome, but godly sorrow is sweet and glorious ; doubtless those men's blindness is exceed- ing great who know not how to reconcile joy and sorrow in the same subject, who can not with one eye beliold their free justifi- cation, and therein daily rejoice, and the weakness and imper- fection of their justification with another eye, and for that mourn. Thesis IIG. The third thing is, a denying sanctification the honor of a faithful and true witness, or clear evidence of our justification ; for if a believer be not bound to look unto the law as his rule, why should he then have any eye to his sanctification ? Avhich is nothing else but our habitual conformity to the law, as inherent corru})tion is nothing else but habitual disagreement with it ; although sanctification be no part of our righteousness before God, and in this sense is no evidence of our justification, yet there is scarce any clearer truth in all the Scripture than this, viz., that it is evidence that a man is in a justified estate ; and yet this leaven, wliich denies the law to be a Christian's rule of life, hath soured some men's spirits against this way of evi- dencing. It is a doubtful evidence, (saith Doctor Crisp,) an ar- gument, not an evidence ; it is a carnal and an inferior evidence, the last and the least, not the first evidence ; it is an evidence, if justification be first evident, (say Den and Saltmarsh,) some men may be led to these opinions from other principles than a plain denial of the directive use of the law ; but this I fear lies under- most : however, let these two things be examined : — 1. Whether sanctification be a doubtful evidence. 2. "Whether it be a carnal, inferior, and may not be a first evidence. Tliesis 117. If to be under the power and dominion of sin and original corruption be a sure and certain evidence of actual condemnation, so that he that saith he knows Christ and hath fel- lowship with him, and yet walks in darkness, and keeps not his commandments, is a liar, (1 John i. 6; ii. 4,) why may not sanctification then (whereby we are set free from the power of sin) be a sure and certain evidence of our actual justification ? For hereby " we know that we know him, if we keep his commandments," (1 John ii. 3;) whereby it is manifest that the apostle is not of their minds who think the negative to be true, viz., that they that keep not Christ's commandments are in a state of perdition ; but they will not make the affirmative true, viz., that they that keep his commandments may thereby know that they are in a state of salvation : if Jesus Christ be sent " to 120 THE MORALITY OF THE SABBATH. bless his people in turning them from their iniquities," (Acts iii. ult.,) then thej that know they are turned from their iniqui- ties by him may know certainly that they are blessed in him ; and if they be not thus turned, they may know certainly that they are yet accursed. If godliness hath the promises of this life and that which is to come, (1 Tim. iv. 8,) and if the free grace and actual love of God be revealed clearly to us only by some promise, how then is sanctification (so near akin to godliness) excluded from being any evidence ? Is there no inherent grace in a believer that no inherent sanctification can be a true evi- dence ? Verily, thus some do think ; but what is this but an open, graceless profession that every believer is under the power of inherent sin, if he hath not the being of any inherent grace ? or if there be any inherent grace, yet it is (say some) so mixed with corruption, and is such a spotted and blurred evidence, that no man can discern it. I confess such an answer would well become a blind Papist who never knew where grace grew, (for so they dispute against ceriitudo salutis certitudine Jidei, when the conclusion of faith ariseth from such a proposition as is the word of God, and the assumption the testimony of God's Spirit to a man's own experi- ence of the work of God in his heart,) but it ill becomes a minis- ter of the gospel of Christ to plead for such Popish ignorance in a Christian as can see no farther than his own buttons, and that can not discern by the Spirit of God the great and wonderful change from darkness to light, from death to life, from Satan to God, the visible work of God, and graces of the Spirit of God. The things (which the apostle calls love) "are freely given to them of God." (1 Cor. ii. 12.) Peter's was imperfect, blotted, and mixed, and yet he could say, " Lord, thou knowest I love thee." (John xxi. 17.) The poor doubting, mourning man in the gospel had some faith, and was able to see it, and say, cer- tainly, " Lord, I believe ; help my unbelief." Could Paul discern (without extraordinary revelation, because he speaks as an ordi- nary Christian) an inner man, and a law in his mind, delighting in the law of God, yet mixed with a law in his members, lead- ing him captive into the law of sin, and can not we ? And yet the doctor doth cast such stains upon sincerity, universal obedi- ence, love to the brethren, etc., and heaps up the same cavils against the truth of them in the souls of the saints, as the devil himself usually doth by sinful suspicions and suggestions, when God lets him loose for a season to buffet his people, that so they may never know (if it were possible) what great things the Lord hath done for their souls ; and whoever reads his book shall find rilK MORALITY OF THE S.VBUATII. 121 that he makes a bf hevcr such a creature as can not tell certainly whether he be a sincere-hearted man or an arrant hypocrite ; whether he be under the power of sin and Satan or not ; whether one man can be discerned from anotiier to be a saint or a devil ; or whether he hath any charity and love to them that are saints from them that are not ; and so goes about to befool and non- plus and puzzle the people of God, as the story related of the German woman, desirous to rid the house of her husband, who first making him drunk, and casting him into a sleep, did so shave him and dress him, and cut and clip him, that when he awakened he knew not what to think of himself, or to say who he was ; for by looking upon and in himself he thought he was the woman's husband, and yet by his new cut and habit he almost believed that he was a friar, as his wife affirmed. Sanctitication is an evidence always in itself of a justified estate, although it be not always evident unto us ; and therefore, what though a Christian sees his sanctification and graces to-day, and can not see them, but is doubtful about them, suppose to-morrow, shall he there- fore reject it as a doubtful evidence, which is ever clear enough in itself, though not always to our discerning? For I would know what evidence can there be of a justified estate, but partly through dimness and weakness of faith, (which is but imperfect, and therefore mixed with some doublings all a man's life, some time or other,) and partly through the wise and adored provi- dences of God to exercise our faith, but that some time or other it can not be discerned ? Is the immediate testimony of God's Spirit (which some would make the only evidence) always evi- dent, and tlie shinings, sheddings, and actings of it never sus- pended, but that by some means or other they will be at a loss ? Why then should sanctification be excluded as a doubtful evi- dence, because sometimes it is, and at other times not, discerned ? I know there are some who, perceiving the conceived uncertainty of all such evidences, have therefore found out a strange catholi- con for these sick times, a sure way of evidencing and settling all men's consciences in a way of peace and unshaken assurance of the love of Christ ; and therefore they make (which I name with horror) the sight of corruption and sinful perdition, through the promise of the gospel, the certain and settled evidence of life and salvation, which opinion, the least I can say of it is, that which Calvin said in the like case, to be exundantis in mundam furoris Dei flageUnm. Woe to the dark mountains of Wales, and the fat valleys, towns, and cities in England, and sea coasts and islands in America, if ever this delusion take place ! And yet this flame begins to catch, and this infection to spread; and VOL. III. 11 122 THE I\IOKALITY OF THE SABBATH. therefore I find IM. Saltmarsli and W. C. to speak out, and openly to own that which the Familists in former times have either been ashamed or afraid to acknowledge, and that is this, viz., that the promises of the gospel do belong to a sinner, qua sinner, or as a sinner, and that the law speaks good news .to a righteous man, quatenus a righteous man, but the gospel quite contrary ; it is to a man quatenus a sinner, not as a regenerate man, or as a humble man, or as a saint, or as a believer, but as a sinner; and hence they infer, that a Christian will never have any settled peace, but be off and on, as a bone out of joint, in and out, a reed tossed witii the wind, never knit to Christ, if they lay hold on Christ and God's love under any other consideration than as to sinners ; and therefore, though they see no good in themselves, though they be not humbled, broken-hearted sinners, (as one preacher tells them,) nor believing sinners, (as another preacher tells them,) yet, if they see themselves sinners, they must know a sinner is the proper object of the gospel, and there- fore this is ground enough to believe ; so that if the devil tell a man that he is no saint, if the soul can say, I am a sinner; if the devil say, Thou art a hypocrite ; Ay, but a hypocrite is but a sinner still ; though I be not a broken-hearted, this will be (they say) a refuge of peace to retreat unto in all temptations; and when men have learnt this lesson, their souls will not be m and out any more, but have constant peace ; for though they have no interest in Christ as saints, yet they have real interest in the ])romises of Christ as sinners ; hence also, they say, that no minister is to threaten or declare the curse and wrath of God against drunkards and sinners, as such, until first Christ be oifered in the gospel, and they refuse him, and that, if any do this, they are ministers of the Old Testament, not of the New. Sic desinlt in piscem mulier formosa. Let us therefore see what chaff and what corn, what truth and what falsehood, there is in this new divinity. It is true, 1. That the gospel reveals the free grace and love of God, the death of Christ, and salvation by him for poor sin- ners, and that all those tliat are or shall be saved are to ac- knowledge and aggravate God's love toward them, in casting his eye upop them when they \vere sinners, notwithstanding all their sins ; this the Scripture every where holds forth. (Rom. v. 6, 7, 1 Tim. i. 15.) 2. It is true, also, that the gospel makes an offer of Christ, and salvation and remission of sins to all sinners, where it comes, yea, to all sinners, as sinners, and as miserable, yea, though they have sinned long by unbelief, as is evident. (Hos. xiv. 1. Rev. iii. 17. Jer. iii. 22. Is. Iv. 1.) All are invited to come runto these waters freely, without money or price. These TITK MORALITY OF THF. SAF.BATn. 123 tl,in<-s no man doubts of that knows tl.o gospel ; but the question 1 not whether remission of sin.s and reeoncihat.on in the gospel be o,; 0 inners. but whether they belong '« "»"-? l'"™';^,^ a'eh- a. sinners ; not whether tliey are merited by Ch.;.st s death "Zoffe ed out of his rieh grace immediately to smners but w ether they are aetually and i.nmediately "-;. -J"' - -^";, f, may ehallen-e them thus as the.r own, from this a, tioni a tull risuffieieiiT evidence, vi.., because they are -"-■-. -,'^,'^--:- they see themselves sinners. For we grant tliat Jesu» Chiist came into the world actually to save ^-'"^«7' ^et med.atelj ly •aiili, and then thev may see salvation ; that he justiheth also the I'oVlv. But how? i,;,mediately? No, but mediately by faiUi (Uom.'iii. .5.) and that where sin abounds, grace abounds. lo V 1? toallsinners? No; but mediately to all those only wd» by f .ill, receive this grace. (Rom. v. 17 ;) so that the gospel re^ eaU no ctual love and reconciliation immediately to a smner, as a sinner, It mediately to a sinner, as a believing and broken-hearted sin- e ; and the Scripture is so clear in this point, that whoeve doubts of it must ccecntire cum sole, and we may say to them a= Paul to the Gahuians, •' O, foolish men who hath bewuched vou that you should not see this truth.'" For though Chris came to save sinners, yet he professeth that he came not o call he righteous, but the sick sinners, (JIatt. ix 13;) though God justifi^th the ungodly, yet it fe snch an ungodly ^^^^l^^f} in him, whose faith is imputed unto righteousness, (Roin. in. o ,) thou-h -race abounds where sin abounds, yet it is not to all sin- ners: (fo^r then all should be saved.) but to such as receive .abun- dance of grace by faith, (Rom. v. 17 ;) although God holds forth Christ to be a propitiation for sinners, yet it is expressly said to be mediately through faith in his blood, (Rom in. 24, 20 ;) al- tlwu.hthe ScriptuiS hath concluded all under sin that the prom- se iniclit be given, yet it is not said to be immediately given to sinnerl as sim.ers, but mediately to all that believe ; and in one word, though it be true that Christ died for sinners and enemies, that they rai"ht have remission of sins, (then procured and mer- ited for them,) yet we never actually h.ave nor receive tins re- mission (and consequently can not see it) as our own until we do believe ; for unto Ihis truth (saith Peter) do all the prophets witness, that '• whosoever believeth in him shall receive remission of '^ins" (Acts X. 43;) and hence it .is, that as all the prophe'^ pre^chLd the actual favor of God only to sinners as believers, so ibe apostles never preached it in New Testament tmies otherwise ; and hence Peter (Acts ii. 38) doth not tell the sorrowful Jews that they were sinners, and that God loved them, and that Christ 124 TilK MOIIALITY OF THE SABBATH. had died for them, and that their sins were pardoned, because they were sinners; but he first exhorts them to repent, that so they might receive remission of sins ; nor doth Paul tell any man that salvation belonged to him, because he is a sinner, but if thou believe with ail thy heart, thou shalt be saved. (Rom. x. 5-7.) If the love of God be revealed to a sinner, as a sinner, this must be either, 1. By the witness of the law ; but this is impossible, for if the curse of God be herein revealed only to a sinner, as a sin- ner, then the love of God can not ; but the law curseth every sinner. (Gab iii. 10.) Or, 2. By the light and witness of the gospel ; but this cannot be, for it reveals life and salvation only to a believer, and confirms the sentence of the law against such a sinner as believes not. (John iii. 17, 36.) " He that believes not is condemned already," not only for unbelief, (as some say,) for this doth but aggravate condemnation, but also for sin, by which man is first condemned before he believes, if the apostle may be believed, (Rom. iii. 19 ;) and if a man be not condemned for sin before he believe, then he is not a sinner before he believe ; for look, as Christ hath taken away any man's condemnation in his death, just so hath he taken away his sin. 3. Or else by the witness and testimony of God's Spirit ; but this is flat contrary to what the apostle speaks, (Gal. iii. 26, with iv. 6,) "Ye are all the sons of God by faith in Christ Jesus;" and because ye are sons, (not sinners,) "he hath sent the Spirit of his Son, crying, Abba, Father," (Gal. iv. 4-6 ;) and, verily, if the love of God belong to sinners, as sinners, then all sinners shall cer- tainly be saved, (for a quateuus ad omne valet conseqaentia ;) so that by this principle, as sin hath abounded actually to condemn all, so grace hath abounded actually to save all, which is most pernicious ; nor do I know what should make men embrace this principle, unless that they either secretly think that the strait gate and narrow way to life is now wide and broad, that all men shall in gospel times enter in thereat, which is prodigious, or else they must imagine some Arminian universal redemption and rec- onciliation, and so put all men in a salvable and reconciled estate (such as it is) before faith, and then the evidence and ground of their assurance must be built on this false and crazy foundation, viz., Jesus Christ had died to reconcile (and so hath reconciled) all sinners. But I am a sinner, — And therefore I am reconciled. If this be the bottom of this gospel ministry and preaching free grace, (as doubtless it is in some,) then I would say these things only : — 1. That this doctrine, under a color of free grace, doth as much THE MOUALITY OK THE SAI'.nATII. 125 vilify and take off the price of free grace in Christ's death as any I l^now ; for what can vilify this grace of Christ more, than for Christ so to shed his blood as that Peter and xVbraham in heaven shall have no more cause to thank Jesus Christ for his love therein than Judas and Cain in hell ? it being e(iually shed for one as much as for the other. 2. That this is a false bottom for faith to rest ui)on and gather evidence from ; for, 1. If Christ hath died for all, he will then certainly save all; for so Paul reasons, (Rom. viii. 32, and vi. 10 ;) he hath given his Son to death for us ; how shall he not but with him give us all other things? and therefore he will give faith, and give repentance, and give perseverance, and give eter- nal life also, which is most false. If he did not pray for all, then he hath not died for all, (John xvii. 9 ;) which Scripture never yet received scarce the show of a rational answer, tiiough some have endeavored it with all willingness. 3. That whereas by this doctrine they would clear up the way to a full and settled evidence and Christian assurance, they do hereby utterly subvert the principal foundation of all settledness and assurance of faith, which is this, viz., that if ^Jesus Christ be given to death for me, then he will certainly give all other things to me. If we were reconciled to God by the death of his Son, much more shall we be saved by his life. If Christ hath died and risen for us, who then shall condemn ? who shall then separate us from God's love? (Rom. viii. 32 ; vi. 9, 10.) But if they shall hold no such principles, I would then know how any man can have evidence of this, viz., that God loves him, and that Christ hath died for him while he is a sinner, and as he is a sinner ? Or how any minister of the New Testament can say to any man (under the power of his sins and the devil) that lie is not condemned for his sins, but that God loves him, and that Christ hath died for him, without preaching falsehoods, and lies, and dreams of their own heart ? For, 1. God hath not loved nor elected all sinners, nor hath Christ died for all sinners. 2. If every man be in a state of condemnation before he believe the gospel, then no man can be said to be in a state of reconciliation, and that God hath loved him until he refuse the gospel, but every man is in a state of condemnation before he believe, be- cause our Saviour expressly tells us, that by faith we pass from death to life, (John v. 24,) and he that hath not the Son hath not life, (1 John v. 12;) and therefore, if those be ministers of the New Testament who first preach to all the drunkards and whoremongers and villains in a parish that God loves them, and that thev are reconciled by Christ's death, and that they may 11* 126 THE 3I0RALITY OF THE SABBATH. know it because they are sinners, then let the heavens hear, and the earth know, that all such ministers are false prophets, and cry Peace, peace, where God proclaims wrath, and that they acquit them whom God condemns ; and if they be ministers of the Old Testament spirit, who first show men their condemned estate, and then present God as wroth against them while they be in their sin, that so they may prize and fly to favor and free grace, then such are ministers of the Old Testament, and not of the New, because they preach the truth ; and if preaching the truth be an Old Testament ministry, no wise man then, I hope, will desire the new wine, for the old is better. While the lion sleeps, and God is silent, and conscience slumbers, all the beasts and wild sinners of the world (and many preachers too) may think that there is no terror in God, no curse or wrath upon themselves, in the midst of the rage, increase, and power of all their sins ; but when this lion roars, and God awakens, and conscience looks above head, they shall then see how miserably they have been deceived ; they may slight sin, abolish condemnation, talk of and wonder at free grace now, and believe easily, because they are sinners ; but certainly they shall be otherwise minded then. Some men may have good ends in preaching God's free grace after this manner in the gospel, and make the gospel a revelation of God's actual love to sinners, as sinners, and make a Chris- tian's evidence of it nothing else but the sight of his sin, and of his being under the power of it ; but little do they think what Satan, the father of this fiilse doctrine, aims at, which are these four things chiefly : — 1. That sanctification, faith, etc., might be no evidence at all to a Christian of a good estate, for this, they say, is a doubtful evidence, and an unsettling way of assurance ; because they will hereby be as bones out of joint, in and out ; humbled to-day, and then comforted ; but hard hearted to-morrow, and then at a loss ; whereas to see one's self a sinner, that is a constant evidence, for we are always sinners, and the gospel j)roclaims peace to sinners, as sinners. 2. That so men may keep their lusts and sins, and yet keep their peace too ; for if peace be the portion of a man under the power of sin and Satan, look then, as he may liave it, why may he not keep it upon the same terms? And therefore W. C. saith, that if conscience object, thou art a hypocrite, (perhaps truly ;) yet a hypocrite is l3ut a sinner, and God's love belongs to sinners, as sinners. And if this be thus, what doth this doc- trine aim at but to reconcile God and Belial, Christ and Mam- mon; not only to open the door to all manner of wickedness, but to comfort men therein? THE MOKALITV OF TIIK SABBATH. 127 3. That so he may bring men in time purposely to sin the more freely, tliat so they may have the clearer evidence of the love of God ; for if God's love be revealed to sinners, as sinners, then, the more sinful, the more clear evidence he hath of God's love ; and therefore one once entangled with these delusions was induced to commit a gross wickedness, that more full assur- ance miglit be attained. 4. That so the true preaching and ministry of the gospel of God's free grace might be abolished, (at least despised,) which is this, viz., thou poor, condemned sinner, here is Christ Jesus, and with him eternal remission of sins and reconciliation, if thou believe and receive this grace offered humbly and thankfully, for this is gospel. (Matt, xxviii. 19. jNIark xvi. IG. Rom. x. 5-8 ; iii. 24, 25. Acts viii. 37.) And hence M. W. C. hath these words, '• That if the gospel hold forth Clirist and salvation upon believing, (as many, saith he, preach,) it were then little better tidings than the law." Ah, wretched and unworthy speech, that when Jesus Christ himself would show the great love of God unto the world. (John iii. 16,) he makes it out by two ex- pressions of it. 1. That the Father sent his only Son. 2. That whosoever did believe in him, (or if they did believe in him,) they should have eternal life. The Lord shows wonderful love, that whoever believe may have Christ and eternal life by believ- ing ; but this doctrine breathing out God's dearest love, by this man's account is little better than law, which breathes out nothing but wrath. But why doth he speak thus ? Because (saith he) it is as easy to keep the ten commandments as to believe of one's self. Very true, as to believe of one's self. But what is this against the preaching and holding forth Christ and salvation upon condition of believing ? For is not this preaching of the gospel the instrument and means of working that faith in us which the Lord requires of us in the gospel ? And must not Jesus Christ use the means for the end ? Were not those three thousand brought into Christ by faitli, by Peter's promise of remission of sins upon their repentance ? "Were not many filled with the Holy Ghost when tliey heard this gospel thus preached upon condition of believing? (Acts x. 43.) Doth not tlie apos- tle say, that the gospel is the power of God to salvation, because therein is Chi-ist's righteousnesss revealed (not to sinners, as sinners) but from faith to faith ? The condition of works is impossible to be wrought in us by the Spirit, but the condition of iaith, (though it be impossible for us to work it in our hearts,) yet it is possible, easy, and usual for God to work it by requir- ing of it, (Jer. iii. 22.) which is no prejudice to God's free grace, 128 THE MORALITY OF THE SABBATH. because faith is jiurposely required and wrouglit, because it chiefiy honors and advanceth free grace. (Rom. iv. IG.) The promise is of faith, that it might be by grace. If Mr. W. C. will not preach Chi-ist upon believing, how will lie or any man else preach it ? Will they tell all men that God loves them, and that Christ hath died for them, and that he that gives grace and salvation will work faith in them ? Truly, thus W. C. seems to alfirm ; but if they shall preach so to all sinners, as sinners, and tell them absolutely God will work faith in them also, I suppose that the church walls, and plentiful and abundant experience, would testify against this falsehood ; and the Scrip- ture testities sufficiently that every man shall not have faith to whom the gospel is preached. Now, I do beseech the God and Father of lights to pity his straying servants, who are led into those deep and dangerous delusions through feeble mistake of the true difference between Old and New Testament ministries, and that he would pity his people for whose sins God hath let loose these blinding and hardening doctrines, by means of which they are tempted to receive that as the gospel of truth which is but a mere lie, and to take that as an evidence of salvation that is, in truth, the evidence of perdition and condemnation, as hath been shown. Tliesis 118. The second thing remains to be cleared, whether sanctification may not be a first evidence, and therefore more than a carnal inferior and last evidence, as M. Saltmarsh calls it; for if it be (not a doubtful) but a clear and certain evidence in itself, (as hath been proved,) why may it not be a first evidence ? Why may not the Spirit of God, who works it in a person justi- fied, first reveal it as an evidence that he is justified ? What mortal man can limit the Spirit of God to what evidence he shall first bring into the conscience of a justified estate? For let sanc- tification be taken in the largest sense for any work of saving grace wrought in the elect, (whether in vocation to faith, or in sanctification, which, strictly taken, follows our justification by faith,) and take evidence not for evidence of the objwt, (for Christ Jesus in his free grace must be seen first as the ground on which faith rests,) but for evidence of testimony to the subject, and then I thus argue, that this first evidence of special actual love in beholding God's free grace to a sinner is either, — 1. Without being of faith and other graces ; — Or, 2. Without the seeing of them only, the eye looking up to Christ and free grace. But this first evidence is not without the being of faith and holiness, for then it should be to a man actually under the power THE MORALITY OF THE SABBATH. 120 of sin, and his filtliv lusts, and the devil ; which hath been ah-eady proved in the former Thesis to be a mere delusion ; there being no such word of the gospel which reveals God's free love and actual reconciliation to a sinner, as a sinner, and as under the power of his sins, but the gospel rather reveals the quite contra- ry ; and to affirm the witness of the Spirit clears this up, is to pre- tend a testimony of the Spirit contrary to the testimony of the word ; and yet I strongly fear, and do fully believe, that this is the first evidence which men plead for, viz., to see God's love toward them, while they neither see grace nor any change of heart in them ; or have grace, but are still under the dominion of their sin. And on the other side, if any affirm that this evidence is not without the being of grace, but only without the seeing of it, so that a Christian's first evidence is the feeling of God's free grace out of himself, without seeing any faith or grace in himself, and seeing nothing else but sin in himself, this I confess is^ nearer the truth, but it is an error which leads a man to a precipice, and near unto the pit ; for if this be so, then these things will una- voidably follow : — 1. That a Christian must see the love of God toward him in Christ, and yet must not see himself to be the person to whom this love only belongs ; for (according to this very opinion itself) it belongs only to a believer, and one that hath the being of grace, and not to a sinner, as a sinner. 2. Then a Christian must not see the love of Christ and free grace of God by that proposition or testimony of the Spirit which reveals it, and that is this, Tu ji delis, (Thou behever,) called and sanctified, art freely beloved : and thus a man must not see his estate good by the light of the Spirit ; nay, thus a Ciiristian must receive the testimony of the Spirit, which assures him that he is loved without understanding the meaning of the Spirit ; which is, (not thou sinner, as such,) but thou, believer, art beloved ; not thou that hast no grace, but thou that hast the being of it, art beloved. 3. Then the first evidence is built upon a mere weakness, nay, upon an untruth and falsehood ; for it is a mere weakness not to see that which we should see, viz., the being of faith and grace in the heart, in which respect the promise is sealed ; and if any man, by not seeing it, shall think and say there is no grace, no faith, no sanctification, and now he sees God's love to such a one, and he thinks himself to be such a one, when he sees God's free grace, and hath this first evidence, it is a falsehood and an untruth, for it is supposed to be there in the being of it all this while. Suppose, therefore, that some Christians, at their 130 THE MORALITY OF THE SABBATH. first return and conversion to God, or afterward, Lave grace and faith, but see it not in their assurance of God's love, (the emi- nency of tlie object and good of it swallowing up their thoughts and hearts from attending themselves,) yet tlie question is quo jure ; they do not see, nay, should not see and take notice of the being of them in themselves. Is not this a mere weakness and falsehood which is now made the mystery of this first evi- dence, and indeed somewhat like Cusanus's summa sapientia, which he makes to be this, viz., attingere illud quod est inattin- gibile inaUlngihiUter^ that a Christian must see and touch God's deep love, and yet neither see, nor touch, nor feel any change in himself, or any being of grace, when in truth it is there, in which respect also God's free grace and love is revealed ? 4. If this be the first evidence, then no minister, no, nor any apostle of Christ Jesus, can give any first evidence of God's love by the ordinary dispensation of the gospel ; for although a minister may say. Thou art a sinner, therefore the Lord Jesus may save thee, yet he can not say upon that ground that there- fore the Lord Jesus will save him, for then every sinner should be saved. No minister can say to any unbeliever, Christ hath redeemed thee, therefore believe ; or say absokitely. Thy sins are pardoned ; for then he should preach contrary to the word, which expressly tells us, that he that believes not is already con- demned. No minister can say God will work faith in all you that are sinners, as hath been shown ; but they can say. Thou, believer, art pardoned ; thou art sanctified, art reconciled, etc. It is therefore an evil speech of one lately in print, who calls that a bastard assurance, arising from a lying spirit, which first pro- ceeds from the sight of any grace, and thence concludes they are justified and shall be saved. For I would thus argue, that this work of grace (suppose love to the saints, hunger and thirst after righteousness, universal respect to all God's commandments, etc.) is either common to hypocrites, and unsound, or else it is pecu- liar to the elect and sincere. If the first, then it can not be either first or second evidence ; it can be no evidence at all, either without or with seeing, first, God's free love to sinners, as sinners ; if the second, then either God's promise (made to such as are hungry and humble, and have a work peculiar to God's elect in them) must be false, (which is blasphemous to imagine,) or else, whensoever it is seen, whether first or last, it must needs be a most blessed, and sweet, and sure evidence ; for when we say that such a work of grace may be a first evidence, we do not mean as if the work, simply considered in itself, could give in any evidence, but only as the free promise of grace is made to such Till-: .MOllALITi' OF TllK .SADUATII. 131 as luu-e such a work of grace ; this promise, we say, to such per- sons, whensoever they see this work, gives in full and clear puters of this world may please themselves with such speculations and shifts, but the wisdom of God, which hath already appointed one day in seven rather than in six or ten, should be adored herein, by humble minds, in cut- ting out this proportion of time, with far greater equity than man can now readily see. 12* ]']8 THE MORALITY OF THE SAP.I5ATH. 7. Because deep corruption is the ground of this opinion, the plucking up of God's bounds and landmarks of a seventh is to put the stakes into the church's hands, to set them where she pleaseth ; or if she set them at a seventh, where God would have them, yet that this may be submitted to, not because God pleas- eth, but because the church so pleaseth ; not because of God's will and determination, but because of the church's will and de- termination, that so, it being once granted that the church hath liberty to determine of such a day, she may not be denied liberty of making any other holidays, or holy things in the worship and service of God ; and that this is the main scope and root of this opinion, is palpably evident from most of the writings of our English adversaries in this controversy. Thesis 123. A seventh day, therefore, is primarily moral; yet (as was formerly said. Thesis 48) there is something else in this commandment which is secondarily moral, viz., this or that par- ticular seventh day. I will not say that it is accidentally moral, (as some do,) but rather secondarily, and consequently moral. For it is not moral firstly, because it is this particular seventh, but because it has a seventh part of time, divinely proportioned and appointed for rest, falling into it, and of which it participates. To give alms to the needy is a moral duty, and primarily moral ; but to give this or that quantity may be moral also ; but it is secondarily moral, because it flows ex consequenti, only from the first ; for if we are to give alms according to our ability and others' necessity, then this or that particular quantity thus suiting their necessity must be given, which is also a moral duty ; so it is in this point of the Sabbath. Thesis 124. Hence it follows that this commandment enjoins two things: 1. Llore generally, a seventh. 2. More particu- larly, this or that seventh, and in special that seventh from the creation, this or that seventh are to be kept holy because of a seventh part of time appointed falling into them. A seventh day also is to be kept holy by virtue of the commandment ; yet not in general, but with special eye and respect to that partic- ular seventh, wherein this general is involved and preserved. That seventh from the creation is commanded, because of a seventh falling into it; and a seventh also is commanded, yet with a special eye to that seventh wherein it is involved. And therefore it is a vain objection to affirm, that if a seventh be commanded, that then no particular seventh is ; or if any partic- ular seventh be so, that then a seventh is not ; for the command- ment, we see, hath respect to both ; for what is there more fre- quent in Scripture than for general duties to be wrapped up and THE MORALITY OF THE SABBATH. 139 set forth in some particular things, instances, and examples, and consequently both commanded together ? And after narrow search into this commandment, we shall find both the general and particular seventh, not only inferring one the other, but both of them in a manner expressly mentioned. Thesis 125. When those that plead for the morality of the fourth command, in respect of a seventh day, would prove it to be moral, because it is part of the decalogue and set in the heart of it, with a special note of remembrance affixed to it, etc., Mr. Ironside and otliers do usually dash all such reasonings out of countenance, with this answer, viz., that by this argument. That particular seventh from the creation is moral, which we see is changed ; for (say they) that also is set in the heart of tlie decalogue, with a special note of remembrance also. But the reply from what hath been said is easy, viz., that that also is indeed moral, only it is secondarily moral, not primarily ; and therefore (as we have shown) was mutable and changeable, the primary morality in a seventh immutably remaining ; the moral duty of observing a seventh day is not changed, but only the day. If Mr. Primrose could prove that there is nothing else commanded in this fourth command, but only that particular seventh from the creation, he had then enough to show that (this day being justly changed) the commandment is not moral or per- petual ; but out of this particular seventh which is now changed, himself acknowledgeth that out of it may be gathered the moral- ity of a day ; and why not of the seventh day also, as well as of a day? He saith that it is a bold assertion to say that this genus of a seventh is herein commanded. But why is it not as bold to affirm the same of a day ? For out of that particular seventh whence he would raise the genus of a day, we may as easily, and far more rationally, collect the genus of a seventh day. Thesis 126. Nor will it follow that because a seventh is moral, that therefore any one of the seven days in a week may be made a Christian Sabbath. For, 1. We do not say that it is any seventh, but a seventh determined and appointed of God for holy rest, which is herein commanded. 2. The Lord hath in wis- dom appointed such a seventh as that man may have six whole days together to labor in; and hence it follows that divine determi- nation, without crossing that wisdom, could not possibly fi\ll upon any other days in the cycle of seven, but either upon the last of seven, which was the Jewish, or the first of seven, which now is (as shall be shown) the Christian Sabbath. 3. As God hath appointed one day in seven for man's rest, so in his wisdom he so orders it as that it shall be also a dav of God's rest, and that 140 THE MORALITY OF THE SABBATH. is not to be found in any day of the week but either in the last of seven, wherein the Father rested, or in the first of seven, wherein the Son rested from his work also. IViesis 12'7. It is true that the Sabbath day and that seventh day from the creation are indifferently taken, sometimes the one for the other, the one being the exegesis, or the explication of the other, as Gen. ii. 2, 3, Exod. xvi. 29, and elsewhere ; but that it should be only so understood in this commandment, Credat Judeus Apella, non ego^ as he said in another case. I see no convicting argument to clip the wings of the Scripture so short, and to make the Sabbath day and that seventh day of equal dimensions ; although it can not be denied but that in some sense the Sabbath day is exegetical of the seventh day, because the commandment hath a special eye to that seventh from the creation, which is secondarily moral, yet not exclud- ing that which is more generally contained in that particular, and consequently commanded, viz., a seventh day, or the Sab- bath day. Thesis 128. Mr. Primrose would prove the exegesis, that by the Sabbath day is meant that seventh day only from the creation, because God actually blessed and sanctified that Sab- bath day, because (^od can not actually bless a seventh, being an unlimited, indefinite, and uncertain, indetermined time. The time (saith he) only wherein he rested, he only actually blessed, which was not in a seventh day indetermined, but in that determined seventh day. But all this may be readily acknowledged, and yet the truth remain firm.; for that particular seventh being secondarily moral, hence, as it was ex])ressly commanded, so it was actually and particularly blessed ; but as in this seventh a general of a seventh is included, so a seventh is also generally blessed and sanctified. Otherwise how will Mr. Primrose maintain the morality of a day of worship out of this commandment ? For the same objection may be made against a day which himself ac- knowledgeth, as against a seventh day which we maintain ; for it may be said, that that day is here only moral, wherein God actu- ally rested, but he did not rest in a day indefinitely, and there- foi-e a day is not moral ; let him unloose this knot, and his answer in defense of the morality of a day will help him to see the morality of a seventh also. That particular day, indeed, wherein God actually and particularly rested, he particularly blessed; but there was a seventh day also more general, which he generally blessed also. He generally blessed the Sabbath day, he particularly blessed that Sabbath day, and in blessing of that he did virtually and by analogy bless our particular Christian Sabbath also, which rilE .MUUALITY Ul- THE SAliBATH. 141 was to come. As Moses, in his actual blessing of the tribe of J^evi, (Ueut. xxxiii. 7, 10.) he did virtually and by analogy bless all the ministers of the gospel not then in being. And look, as %vhen God commanded them to keep holy the Sabbath in ceremo- nial duties, he did therein virtually command us to keep it holy in evangelical duties ; so when he commanded them to observe that day, because it was actually appointed, and sanctified, and blessed of God, he commanded us virtually and analogically therein to observe our seventh day also, if ever he should actually apjjoint and bless this other. Thesis 129. The distribution of equity and justice consists not always in puncto indivisibili, i. e., in an indivisible point and a set measure ; so as that if more or less be done or given in way of justice, that then the rule of justice is thereby broken ; ex. g\\, it is just to give alms and pay tribute ; yet not so just as that if men give more or less, that then they break a rule of justice ; so it is in this point of the Sabbath ; a seventh part of time is moral, because it is just and equal for all men to give unto God, who have six for one given them to serve their ovrn turn, and do their own work in ; yet it is not so just but that if God had required the tribute of a third or fourth part of our time, but it might have been just also to have given him one day in three, or tv/o, or four ; for in this case positive determination doth not so much make as declare only that which is moral. And therefore, if Mr. Primrose thinks that a seventh part of time is not moral, because it is as equal and just to dedicate more time to God, and that a third or fourth day is as equal as a seventh, it is doubtless an ungrounded assertion ; for so he affirms, that although it be most just to give God one day in seven, yet no more just than to dedicate to him one day in three or six. And suppose it be so, yet this doth not prove that a seventh day is not moral, because it is as equal to give six as seven, no more than that it is no moral duty to give an alms, because it may be as equal to give twenty pence as thirty pence to a man in want. If, furthermore, he think that it is as equal and just to give God more days for his service, as one in seven, out of human wisdom, and by human consecration, not divine dedication, then it may be doubted whether one day in two, or three, or six, is as equal as one day in seven ; for as human wisdom, if left to itself,^ may readily give too few, so it may superstitiously give too many, (as hath been said.) But if four, or three, or six be alike equal in themselv'es to give to God, as one in seven, then if he thinks it a moral duty to observe any such day in case it should be im- posed and consecrated by human determination. I hope he Avill 142 THE MORALITY OF THE SABBATH. not be offended at us if ^ve think it a moral duty also to ob- serve a seventh day, which we are certain divine wisdom hath judixed most equal, and which is imposed on us by divine determi- nation : we may be uncertain whether the one is as equal, as we are certain that a seventh day is. Thesis 130. Actions of worship can no more be imagined to be done without some time, than a body be without some place ; and therefore in the three first commandments, where God's wor- ship is enjoined, some time together with it is necessarily com- manded ; if, therefore, any time for worship be required in the fourth command, (which none can deny,) it must not be such a time as is connatural, and which is necessarily tied to the action ; but it must be some solemn and special time, which depends upon some special determination, not which nature, but which counsel, determines. Determination, therefore, by counsel of that time which is required in this command, doth not abolish the morality of it, but rather declares and establisheth it. God, therefore, who is Lord of time, may justly challenge the determination of this time into his own hand, ancl not infringe the morality of this com- mand, considering also that he is more able and fit than men or angels to see, and so cut out the most equal proportion of time between man and himself. God therefore hath sequestered a sev- enth part of time to be sanctified, rather than a fifth, a fourth, or a ninth, not simply because it was this seventh, or a seventh, bufc because, in his wise determination thereof, he knew it to be the most just and equal division of time between man and himself ; and therefore I know no incongruity to affirm, that if God had seen one day in three, or four, or nine, to be as equal a propor- tion of time as one day in seven, that he would then have left it free to man to take and consecrate either the one or the other, (the Spirit of God not usually restraining where there is a lib- erty ;) and on the other side, if he had seen a third, or fifth, or ninth, or twentieth part of time more equal than a severith, he would have fixed the bounds of labor and rest out of a seventh ; but having now fixed them to a seventh, a seventh day is therefore moral, rather than a fourth, or sixth, or ninth day, because it is the most equal and fittest proportion of time (all things consid- ered) between God and man; the appointment therefore of a seventh, rather than a sixth or fourth, is not an act of God's mere will only, (as our adversaries affirm, and therefore they think it not moral,) but it was and is an act of his vs'isdom also, according to a moral rule of justice, viz., to give unto God that which is most fit, most just, and most equal; and therefore, although there is no natural justice (as Mr. Primrose calls it) in THE MORALITY OF THE SABBATH. 143 a seventh, simply and abstractly considered, rather than in a sixth or tenth, yet if the most equal proportion of time for God be lotted out in a seventh, there is then something natural and moral in it rather than in any other partition of time, viz., to give God that proportion of time which is most just and most equal ; and in this respect a seventh part of time is commanded, because it is good, (according to the description of a moral law,) and not only good because it is commanded. Thesis 131. It is true that in private duties of worship, as to read the Scriptures, meditate, pray, etc., the time for these and the like duties is left to the will and determination of man, accordinf^- to o-eneral rules of conveniency and seasonableness set down in Uie word; man's w^ill (in this sense) is the measure of such times of worship ; but there is not the hke reason here, in determining time for a Sabbath, as if that should be left to man's liberty also, because those private duties are to be done in that time which is necessarily annexed to the duties themselves, which time is therefore there commanded, where and when the duty is commanded ; but the time for a Sabbath is not such a time as naturally will and must attend the action, but it is such a time as counselOiot nature) sees most meet, and especially that coun- sel which is most able to make the most equal proportions of time, which we know is not in the liberty or ability of men or angels, but of God himself; for do but once imagine a time required out of the limits of what naturally attends the action, and it will be found necessarily to be a time determined by counsel : and therefore our adversaries should not think it as free for man to change the Sabbath seasons from the seventh to the fifth, or fourth, or tenth day, etc., as to alter and pick our times for pri- vate duties. Thesis 132. There is a double reason of proposmg Gods example in the fourth command, as is evident from the com- mandment itself: the first was to persuade, 1 he second was to direct. 1. To persuade man so to labor six days together, as to give the seventh, or a seventh appointed for holy rest, unto God ; for so the example speaks — God labored six days, and rested the sev- enth ; therefore do ye the like. 2. To direct the people of God to that particular seventh, which, for that time when the law was given, God would have them then to observe, and that was tliat seventli which did succeed tlie six days' labor : and therefore for any to make God's exami)le of rest on that seventh day an ai'gu- meiit that God commanded the observation of that seventh day only, is a groundless assertion ; for there was something more gen- erally aim'ed at by setting forth this example. viz.,to persuade men 144 THE 3IOKALITY OF THE SABBATH. hereby to Labor six days, and give God the seventh, which he should appoint, as well as to clirect to that particular day, which for that time (it is granted) it also pointed unto ; and therefore let the words in the commandment be observed, and we shall find man's duty, 1, more generally set down, viz., to labor six days, and dedicate the seventh unto God ; and then follows God's per- suasion hereunto from his own example, who when he had a world to make, and work to do, he did labor six days together, and rested the seventh : and thus a man is bound to do still : but it doth not follow that he must rest that particular seventh only, on which God then rested; or that that seventh (though we grant it was pointed unto) was only aimed at in this example : the binding power of all examples whatsoever (and therefore of this) being ad speciem actus, (as they call it,) to that kind of act, and not to the individimm actionis only, or to every particular ac- cidental circumstance therein ; if, indeed, man was to labor six days in memorial only of the six days of creation, and to rest a seventh day in memorial only of God's rest and cessation from creation, it might then carry a fair face, as if this example pointed at the observation of that particular seventh only ; but look, as our six days' labor is appointed for other and higher ends than to remember the six days' work of God, it being a moral duty to attend our callings therein, so the seventh day of rest is appointed for higher and larger ends (as Didoclavius observes) than only to remember that notable rest of God from all his works, it being a moral duty to rest the seventh day ih all holiness. Thesis 133. It was but accidental, and not of the essence of the Sabbath day, that that particular seventh from the creation should be the Sabbath ; for the seventh day Sabbath being to be man's rest day, it was therefore suitable to God's wisdom to give man an example of rest from himself, to encourage him there- unto, (for we know how strongly examples persuade :) now, rest being a cessation from labor, it therefore supposes labor to go before ; hence God could not appoint the first day of the crea- tion to be the Sabbath, because he did then but begin his labor ; nor could he take any the other days, because in them he had not finished his work, nor rested from his labor ; therefore God's rest fell out upon the last of seven succeeding six of labor before ; so that if there could have been any other day as fit then for exem- plary rest as this, and as afterward it fell out in the finishing of the work of redemption, it might have been as well upon such a day as this ; but it was not then so : and hence the rest day fell, as it were, accidentally upon this : and hence it is that God's THE MORALITY OF THE SACBATII. 145 example of rest on that particular day cloth not necessarily bind us to observe the same seventh day ; moral examples not always binding in their accidentals, (as the case is here,) although it be true that in their essentials they always do. Thesis 134. There is no strength in that reason, that because one day in seven is to be consecrated unto God, that therefore one year in seven is to be so also, as of old it was among the Jews ; for beside what hath been said formerly, viz., that one year in seven was merely ceremonial, one day in seven is not so, (saith Wallteus,) but moral ; God gave no example (whose ex- ample is only in moral things) of resting one year in seven, but he did" of resting one day in seven. I say, beside all this, it is observable what Junius nofes herein. The Lord (saith he) chal- lengeth one day in seven Jure creationis, by right of creation ; and hence requires it of all men created : but he challenged one year in seven jure pecnlicn^is possessionis^ i. e., by right of pecu- liar possession, the land of Canaan being the Lord's land in a peculiar manner, even a type of heaven, which every other coun- try is not ; and therefore there is no reason that all men should give God one seventh year, as they are to give him one seventh day. By the observation of one day in seven, (saith he,) men profess themselves to be the Lord's, and to belong unto him, w^ho created and made them ; and this profession all men are bound unto ; but by observation of one year in seven, they professed thereby that their country w^as the Lord's, and themselves the Lord's tenants therein, which all countries (not being types of heaven) can not nor ought to do; and therefore there is not the like reason urged to the observation of a seventh year as of a seventh day. Thesis 135. Look therefore as it is in the second command- ment, although the particular instituted worship is changed under the gospel from w^hat it was under the law, yet the general duty required therein of observing God's own instituted worship is moral and unchangeable. So it is in the fourth commandment, where though the particular day be changed, yet the duty remains moral and unchangeable in observing a seventh day ; there is therefore no reason to imagine that the general duty contained in this precept is not moral, because the observance of the par- ticular day is mutable ; and yet this is the fairest color, but the strongest refuge of lies, which their cause hath who hold a seventh day to be merely ceremonial. Thesis 136. If it be a moral duty to observe one day in seven, then the observation of such a day no more infringeth Christian liberty than obedience to any other moral law, one VOL. in. 13 146 THE MOKALITY OF THE SABBATH. part of our Christian liberty consisting in our conformity to it, as our bondage consists in being left to sin against it ; and therefore that argument against the morality of one day in seven is very feeble, as if Christian liberty was hereby infringed. Thesis 137. It was meet that God should have special ser- vice from man, and therefore meet for himself to appoint a special time for it ; which time, though it be a circumstance, yet it is such a circumstance as hath a special influence into any business, not only human, but also divine ; and therefore if it be naturally, it may be also ethically and morally good, contributing much also to what is morally good ; and therefore the determination of such a time for length, frequency, and holiness, may be justly taken in among the moral laws. He that shall doubt of such a powerful influence of special time for the furthering of what is specially good, may look upon the art, skill, trade, learning, nay, grace it- self perhaps, which he hath got by the help of the improvement of time ; a profane and religious heart are seen and accounted of according to their improvements of time, more or less, in holy things. Time is not therefore such a circumstance as is good only because commanded, (as the place of the temple was,) but it is commanded because it is good, because time, nay, much time, reiterated in a weekly seventh part of time, doth much advance and set forward that which is good. Thesis 138. That law which is a homogeneal part of the moral law is moral ; but the fourth commandment is such a part of the moral law, and therefore it is moral. I do not say, that that law which is set and placed among the moral laws in order of writing, (as our adversaries too frequently mistake us in,) that it is therefore moral ; for then it might be said, as well, that the Sabbath is ceremonial, because it is placed in order of writing among things ceremonial, (Lev. xxiii. ;) but if it be one link of the chain, and an essential part of the moral law, then it is un- doubtedly moral ; but so it is, for its part of the decalogue, nine parts whereof all our adversaries we now contend with confess to be moral ; and to make this fourth ceremonial, which God hath set in the heart of the decalogue, and commanded us to remem- ber to keep it above any other law, seems very unlike to truth to a serene and sober mind, not disturbed with such mud, which usually lies at the bottom of the heart, and turns light into dark- ness ; and why one ceremonial precept should be shuffled in among the rest which are of another tribe, lineage, and language, hath been by many attempted, but never soundly cleared unto this day. Surely if this commandment be not moral, then there are but nine commandments left to us of the moral law, which is expressly contrary to God's account. (Deut. iv.) THE MORALITY OF THE SABBATH. 147 To affirm that all the coniniantls of the decalo^rue are moral. yet every one in his proportion and degree, and that this of the Sabbath is thus moral, viz., in respect of the purpose and intent of the Lawgiver, viz., that some time be set apart, but not moral in respect of the letter in which it is expressed: it is in some sense formerly explained ; true, but in his sense who endeavors to prove the Sabbath ceremonial, while he saith it is moral, is both dark and false ; for if it be said to be moral only in respect of some time to be set apart, and this time an indh-iduum vagum, an indeterminate time, beyond the verges of a seventh part of time, then there is no more morality granted to the fourth com- mandment than to the commandment of building the temple and observing the new moons ; because in God's command to build the temple, the general purpose and intention of the Lawgiver was, that some place be appointed for his public worship, and in commanding to observe new moons, that some time be set apart for his worship, and so there was no m^re necessity of putting remember to keep the Sabbath holy, than to remember to keep holy the new moons. And look, as the commandment to observe new moons can not in reason be accounted a moral command- ment, because there is some general morality in it, viz., for to observe some time of worship, so neither should this of the Sab- bath be u'^on the like ground of some general morality mixed in it ; and therefore for Mr. Ironside to say that the law of the Sabbath is set among the rest of the moral precepts, because it is mixedly ceremonial, having in it something which is moral, which other ceremonial commands (he saith) have not, is palpably un- true ; for there is no ceremonial law of observing Jewish moons and festivals, but there was something generally moral in them, viz., that (in respect of the purpose and intention of the Lawgiver) some time be set apart for God, just as he makes this of keeping the Sabbath. Thesis 139. To imagine that there are but nine moral pre- cepts indeed, and that they are called ten in respect of the greater part according to which things are usually denominated, is an invention of Mr. Primrose, which contains a pernicious and poisonful seed of making way for the razing out of the decalogue more laws than one ; for the same answer will serve the turn for cashiering three or four more, the greater part (suppose six) re- maining moral, according to which the denomination ariseth. For although it be true, that some time the denomination is "according to the greater part, viz., when there is a necessity of mixing divers things together, as in a heap of corn with much chaff, or a butt of wine where there be many lees, yet there was 148 THE MORALITY OF THE SABCATH. no necessity of such a mixture and jumbling together of morals and ceremonials here. Mr. Primrose tells us that he doth not read in Scripture that all the commandments are without excep- tion called moral, and therefore why may there not (saith he) be one ceremonial among them ? But by this reason he may as well exclude all the other nine from being moral also ; for I read not hi Scripture that any one of them is styled by that name, mo7^al ; and although it be true which he saith, that covenants among men consist sometimes together of divers articles, as also that God's covenant (taken in some sense) sometimes did so, yet the covenant of God made with all men (as we shall prove the deca- logue is) ought not to be so mingled, neither could it be so with- out apparent contradiction, viz., that here should be a covenant wdiich bindeth all men in all things to observe it, and yet some part of it, being ceremonial, should not bind all men in all things it commands ; nor is there indeed any need of putting in one ceremonial law, considering how easily they are and may be reduced to sundry precepts of the moral law as appendices there- of, without such shuffling as is contended for here. Tliesis 140. If this law be not moral, why is it crowned with the same honor that the rest of the moral precepts are ? If its dignity be not equal with the rest, why hath it been exalted so high in equal glory with them ? Were the other nine spoken immediately by the voice of God on Mount Sinai, with great terror and majesty, before all the people ? Were they written upon tables of stone with God's own finger twice ? Were they put into the ark as most holy and sacred ? So was this of the Sabbath also : why hath it the same honor, if it be not of the same nature with the rest ? Tliesis 141. Our adversaries turn every stone to make answer to this known argument, and they tell us that it is disputable and very questionable, whether this law was spoken immediately by God, and not rather by angels ; but let it be how it will be, yet this law of the Sabbath was spoken and written, and laid up as all the rest were, and therefore had the same honor as all the rest had, which we doubt not to be moral ; and yet I think it easy to demonstrate that this law was immediately spoken by God, and the reasons against it are long since answered by Junius, on Ileb. ii. 2, o ; but it is useless here to enter into this controversy. Thesis 142. Nor do I say that because the law w\as spoken by God immediately, that therefore it is moral ; for he spake with Abraham, Job, Moses in the mount, immediately about other matters than moral laws ; but because he thus spake, and in such THE MORALITY OF Tiii: s.vr.r.ATii. 149 a manner, openly, and to all the people, young and old, Jews and proselyte Gentiles, then present, with sueh great glory, and ter- ror, and majesty, surely it stands not (saith holy Brightman) with the majesty of the universal Lord, who is God not only of the Jews, but also of the Gentiles, speaking thus openly, (not })rivately,) and gloriously, and most immediately, to prescribe laws to one people only, which were small in number, but wherewith all nations alike should be governed. Mr. Ironside indeed thinks that the Lord had gone on to have delivered all the other ceremonials in the like manner of speech from the mount, but that the fear and cry of the people (that he would speak no more to them) stopped him ; but the contrary is most evident, viz., that, before the people cried out, the Lord made a stop of him- self, and therefore is said to add no more. (Deut. v. 22.) It was a glory of the gospel above all other messages, in that it was immediately spoken by Clirist, (Heb. i. 2; ii. 3;) and so God's immediate publication of the moral law puts a glory and honor upon it above any other laws ; and therefore, while Mr. Ironside goes about to put the same honor upon ceremonial laws, he doth not a little obscure and cast dishonor upon those that are moral, by making this honor to be common with ceremonial, and not proper only to moral laws. Thesis 143. Nor do I say that the writing of the law on stone argues it to be moral, (for some laws not moral were me- diately writ on stone by Joshua, (Josh. viii. 32,) but because it was writ immediately by the finger of God on such tables of stone, and that not once, but twice ; not on paper or parchment, but on stone, which argues their continuance ; and not on stone in open fields, but on such stone as was laid up in the ark, a place of most safety, being most sacred, and a type of Christ, who kept this law, and upon whose heart it was writ, (Ps. xl. 6, 1 ,) to satisfy justice, and to make just and righteous before God all that shall be saved, of all whom the righteousness of this law, ac- cording to justice, was to be exacted. What do 'these things argue but at least thus much, that if any law was to be perpetuated, this surely ought so to be ? Mr. Primrose tells us that the writing upon stone did not signify continuance of the law, but the hard- ness of their stony hearts, which the law writ upon them, was not able to overcome ; and it is true that the stony tables did signify stony hearts, but it is false that the writing on stone did not signify continuance also, according to Scripture phrase ; for all the children of God have stony hearts by nature. Now, God hath promised to write his law upon such hearts as are by nature stony, and his writing of them there implies the continu- 13* 150 THE 3I0RALITY OF THE SABBATH. ance of them there; so that both these might stand together, and tlie similitude is fully thus, viz., the whole law of God was writ on tables of stone, to continue there : so the whole law of God is writ on stony hearts by nature, to continue thereon. TJiesis 144. Only moral laws, and all moral laws, are thus summarily and generally honored by God, the ten command- ments being Christian pandects and common heads of all moral duties toward God and men ; under wdiich generals, all the par- ticular moral duties in the commentaries of the prophets and apos- tles are virtually comprehended and contained ; and therefore Mr. Primrose's argument is weak, who thinks that this honor put upon the decalogue doth not argue it to be moral, because then many other particular moral laws set down in Scripture, not in tables of stone, but in parchments of the prophets and apostles, should not be moral : for we do not say that all moral laws par- ticularly were thus specially honored, but that all and only moral laws summarily \vere thus honored ; in which summaries all the particulars are contained, and, in that respect, equally honored. It may affect one's heart with great mourning to see the many inventions of men's hearts to blot out this remembrance of the Sabbath day : they first cast it out of paradise, and shut it out of the world until Moses' time ; when in Moses' time it is published as a law, and crowned with the same honor as all other moral laws, yet then they make it to be but a ceremonial law, continu- ing only until the coming of Christ ; after which time it ceaseth to be any law at all, unless the church's constitution shall please to make it so, which is w^orst of all. Thesis 145. Every thing, indeed, which was published by God's immediate voice in promulgating of the law is not moral and common to all ; but some things so spoken may be peculiar and proper to the Jews, because some things thus spoken were promises or motives only, annexed to the law, to persuade to the obedience thereof ; but they were not laws ; for the question is, whether all laws spoken and writ thus immediately were not moral ; but the argument which some produce against this is, from the promise annexed to the fifth command, concerning long life, and from the motive of redemption out of the house of bondage, in the preface to the commandments, both which (they say) were spoken immediately, but yet were both of them proper unto the Jews. But suppose the promise annexed to the fifth commandment be proper to the Jews, and ceremonial, as Mr. Primrose pleads, (which yet many strong reasons from P]ph. vi. 2 may induce one to deny,) what is this to the question ? which is not concerning promises, but commandments and laws, TTIi: ^lORALITY OF THK SABBATH. 151 Suppose also that the motive in the preface of the command- ments, literally understood, is proper to the Jews; yet this is also evident, that such reasons and motives as are proper to some, and ])erha[)s ceremonial, may be annexed to moral laws, which are common to all ; nor will it follow that laws are therefore not com- mon, because the motives thereto are proper. We that dwell in America may be i)ersuaded to love and fear God (which are moral duties) in regard of our redemption and deliverances from out of tliose vast sea storms we once had, and the tumults in Euroi)e which now are, which motives are proper to ourselves. Prom- ises and motives annexed to tlie commandments come in as means to a higher end, viz., obedience to the laws themselves ; and hence the laws themselves may be moral, and these not so, though immediately spoken, because they be not chiefly nor lastly intended herein. I know Walk^us makes the preface to the commandments a part of the first commandment, and therefore he would hence infer that some part (at least) of a command- ment is proper to the Jews ; but if these words contain a motive ])ressing to the obedience of the whole, how is it possible that they should be a part of the law, or of any one law ? For what force of a law can there be in that which only declares unto us who it is that redeemed them out of Egypt's bondage? For it can not be true (which the same author atRrms) that in these words is set forth only who that God is whom we are to have to be our God in the first commandment ; but they are of larger extent, showing us who that God is whom we are to worship, according to the first commandment, and that with his own worship, accord- ing to the second, and that reverently, according to the third, and whose day we are to sanctify, according to the fourth, and whose Avill we are to do in all duties of love toward man, according to the several duties of the second table : and therefore this decla- ration of God is no more a part of the first than of any other coin- mandment, and every other commandment may challenge it as a part of themselves, as well as the first. Thesis 14G. It is a truth as immovable as the pillars of heaven, that God hath given to all men universally a rule of life to conduct them to their end. Now, if the whole decalogue be not it, what shall ? The gospel is the rule of our faith, but not of our spiritual life, which flows from faith. (Gal. ii. 20. John v. 24.) The law therefore is the rule of our life ; now, if nine of these be a complete rule w^ithout a tenth, exclude that one, and then ■who sees not an open gap made for all the rest to go out at also ? For where will any man stop, if once this principle be laid, viz., that the whole law is not the rule of life ? May not Papists blot out the second also, as some of Cassander's followers have done, 152 THE 3I0r.ALITY OF TITK SABBATH. all but two, and as the Antinomians at this day do all ? And have they not a -good ground laid for it, who may hence safely say that the decalogue is not a rule of life for all ? Mr. Primrose, that he might keep himself from a broken head here, sends us for salve to the light of nature, and the testimony of the gospel, both which (saith he) maintain and confirm the morality of all the other commandments except this one of the Sabbath. But as it shall appear that the law of the Sabbath hath confirma- tion from both, (if this direction was sufficient and good,) so it may be in the mean time considered why the Gentiles, who were universal idolaters, and therefore blotted out the light of nature (as Mr. Primrose confesseth) against the second commandment, miglit not as well blot out much of that light of nature about the Sabbath also ; and then how shall the light of nature be any sufficient discovery unto us of that which is moral, and of that which is not ? TJiesis 147. There is a law made mention of, James ii. 10, whose parts are so inseparably linked together, tliat whosoever breaks any one is guilty of the breach of all, and' consequently whosoever is called to the obedience of one is called to the obe- dience of all, and consequently all the particular laws which it contains are homogeneal parts of the same totum, or whole law. If it be demanded. What is this law ? the answer is writ with the beams of the sun, that it is the whole moral law contained in the decalogue. For, 1. The apostle speaks of such a law, which not only the Jews, but all the Gentiles, are bound to observe, and for the breach of any one of which, not only the Jews, but the Gentiles also, were guilty of the breach of all ; and therefore it can not be meant of the ceremonial law, which did neither bind Gentiles nor Jews, at that time wherein the apostle writ. 2. He speaks of such a law as is called a royal law, and a law of liberty, (ver. 8, 12,) which can not be meant of the ceremonial kuv in whole or in part, which is called a law of bondage, not worthy the royal and kingly spirit of a Christian to stoop to. (Gal. iv. 9.) 3. It is that law by the works of wliich all men are bound to manifest their faith, and by which faith is nmde perfect, (ver. 22,) which can not be the ceremonial nor evangelical, for that is the law of f\iith, and therefore it is meant of the law moral. 4. It is that law of which, " Thou shalt not kill," nor "commit adultery," are parts, (ver. 11.) Now, these laws are part of the decalogiie only, and whereof it may be said He that said, " Thou shalt not commit adultery," said also, " Remember to keep the Sabbath holy ;" and therefore the whole decalogue, and not some parts of it only, is the moral law ; from whence it is manifest that the apostle doth not speak (as Mr. Primrose would interpret him) of offend- THE MORALITY OF TIIP: ^ABBATH. 153 m ilanKjiMv. Now, what should those least commandments be but those which he after- wards interprets of rash anger, adulterous eyes, unchaste thoughts, love to enemies, etc., which are called least, in opposition to the Pharisaical doctors' conceits in those times, who urged the gross duties commanded, and condemned men only for gross sins for- bidden ; as if therein consisted our complete conformity to the law of God. And, therefore, by the least of those command- ments is meant no other than those which he afterwards sets down in his spiritual interpretation of the law, (ver. 21,) never a one of which commandments are ceremonial, but moral laws ; and although Mr. Primrose thinks that there is no connection between the seventeenth and the other expositor's verses of the law which follow, yet whosoever ponders the analysis impartially shall find it otherwise, even from the seventeenth verse to the end ; the conclusion of which is, to be perfect as our heavenly Father is perfect, who is never made a pattern of perfection to us in ceremonial, but only in moral matters. It is true, indeed, (which some object,) that there is mention made of altar and sacrifice, (ver. 23,) which were ceremonials ; but there is no law about them, but only a moral law of love is thereby pressed with allusion to the ceremonial practice in those times ; he speaks also about divorce, but this is but accidentally brought to show the morality of the law of adultery ; the law of retaliation wants not good witnesses to testify to the morality of it, but I rather think it is brought in to set forth a moral law against private revenge. Our Saviour, indeed, doth not speak partic- ularly about the law of the Sabbath, as he doth of killing, and adultery, etc. ; but if therefore it be not moral, because not spoken of here, then neither the first, second, nor fifth command are moral, because they are not expressly opened in this chapter ; for the scope of our Saviour was to speak against the pharisa- ical interpretations of the law, in curtaihng of it, in making gross murder to be forbidden, but not anger ; adultery to be forbidden, but not lust; which evil they were not so much guilty of in point of the Sabbath ; but they rather made the phylacteries of it too broad by overmuch strictness, which our Saviour therefore else- where condemns, but not a word tending to abolish this law of the Sabbath. Thesis loO. If, therefore, the commandment is to be ac- counted moral which the gospel reenforceth, and commends unto THE MOKALITY 01 Till-: SABliA Til. 155 US, (according to Mr. Primrose's principles,) then the fourth commandment may well come into the account of such as are moral; but the places mentioned and cleared out of the New Testament evince thus much : the Lord Jesus coming not to destroy the hiw of the Sabbath, but to establish it ; and of the breach of which one law he that is guilty is guilty of the breach of all. Thesis 151. If the observation of the Sabbath had been first imposed upon man since the fall, and in special upon the people of the Jews at Mount Sinai, there might be then some color and reason to clothe the Sabbath with rags and the worn-out gar- ments of ceremonialness ; but if it was imposed upon man in in- nocency, not only before all types and ceremonies, but also before all sin, and upon Adam as a common person, as a commandment not proper to that estate, nor as to a particular person, and proper to himself, then the morality of it is most evident ; our adver- saries, therefore, lay about them here, that they might drive the Sabbath out of paradise, and make it a thing altogether unknown to the state of innocency ; which if they can not make good, their whole frame against the morality of the Sabbath falls flat to the ground ; and therefore it is of no small consec^uence to clear up this truth, viz., that Adam in innocency, and in him all his pos- terity, were commanded to sanctify a weekly Sabbath. Ihesis 152. One would think that the words of the text (Gen. ii. 2, 3) were so plain to prove a Sabbath in that innocent estate that there could be no evasion made from the evidence of them ; for it is expressly said, that the day the Lord rested, the same day the Lord blessed and sanctified ; but we know he rested the seventh day immediately after the creation, and therefore he immediately blessed and sanctified the same day also ; for the words run copulatively, he rested the seventh day, "and he blessed and sanctified that day;" but it is^trange to see not only what odd evasions men make from this clear truth, but also what curious cabalisms and fond interpretations men make of the He- brew text, the answer to which learned Rivet hath long since made, which therefore I mention not. Thesis 153. The words are not thus copulative in ordei:. of story, but in order of time ; I say not in order of story and dis- course, for so things far distant in time may be coupled together by this copulative particle and, as Mr. Primrose truly shows, (Ex. xvi. 32, 33 ; 1 Sam. xvii. 54 ;) but they are coupled and knit together in respect of time ; for it is the like phrase which Moses immediately after useth, (Gen. v. 1, 2,) where it is said, " God created man in his image, and blessed them, and called 156 THE MORALITY OF THE SABBATH. their names," etc., which were top:ether in time ; so it is here ; the time God rested, that time God blessed ; for the scope of the words (Gen. ii. 1-3) is to show what the Lord did that seventh day, after the finishing of the whole creation in six days, and that is, he blessed and sanctified it. For, look, as the scope of Moses in making mention of the six days orderly was to show what God did every particular day, so what else should be the scope in making mention of the seventh day, unless it was to show what God did then on that day ? and that is, he then rested, and blessed and sanctified it, even then in that state of inno- cency. Ihesis 154. God is said (Gen. ii. 1-3) to bless the Sabbath as he blessed other creatures ; but he blessed the creatures at that time they were made, (Gen. i. 12, 28,) and therefore he blessed the Sabbath at that time he rested. Shall God's work be presently blessed, and shall his rest be then without any ? Was God's rest a cause of sanctifying the day many hundred years after, (as our adversaries say,) and was there not as much cause then when the memory of the creation was most fresh, which was the fittest time to remember God's work in ? Mr. Primrose tells us tliat the creatures were blessed with a present benediction, because they did constantly need it ; but there was no necessity (he saith) that man should solemnize the seventh as soon as it is made ; but as we shall show that man did then need a special day of blessing, so it is a sufiicient ground of believing that then God blessed the day when there was a full, and just, and sufficient cause of blessing, which is God's resting; it being also such a cause as was not peculiar to the Jews many hundred years after, but common to all mankind. Thesis 155. The rest of God (which none question to be in innocency immediately after the creation) was either a natural rest, (as I may call it,)«that is, a bare cessation from labor, or a holy rest, i. e., a rest set apart in exemplum, or for example, and for holy uses ; but it was not a natural rest merely, for then it had been enough to have said, that at the end of the sixth day God rested ; but we see God speaks of a day, the seventh day. God hath rested with a natural rest or cessation from creation ever since the end of the first sixth day of the world until now ; why then is it said that God rested the seventh day ? or why is it not rather said that he began his rest on that day, but that it is limited to a day ? Certainly this argues that he speaks not of natural rest merely, or that which, ex natura rel, follows the finishing of his work ; for it is then an unfit and improper speech to limit God's rest within the circle of a day ; and therefore THE MORALITY OF THE SABBATH. 157 he speaks of a holy rest tlien appointed for holy uses as an example for holy rest, which may well be limited within the compass of a day ; and hence it undeniably follows, that if God rested in innocency with such a rest, then the seventh day was then sanctified, it being the day of holy rest. Thesis 15G. It can not be shown that ever God made himself an example of any act, but that in the present example there was and is a present rule, binding immediately to follow that example ; if therefore, from the foundation of the world, God made himself an example in six days' labor and in a seventh day's rest, why should not this example then and at that time of innocency be binding, there being no example which God sets before us but it supposeth a rule binding us immediately thereunto? The great and most high God could have made the world in a moment or in a hundred years ; why did he make it then in six days, and rested the seventh day, but that it might be an example to man ? It is evident that, ever since the world began, man's life was to be spent in labor and action which God could have appointed to contemplation only ; nor will any say that his life should be spent only in labor, and never have any special day of rest, (unless the Antinomians, who herein sin against the light of nature;) if there- fore God was exemplary in his six days' labor, why should any think but that he was thus also in his seventh day's rest ? point- i'lg out unto man most visibly (as it were) thereby on what day he should rest. A meet time for labor was a moral duty since man was framed upon earth; God therefore gives man an ex- ample of it in making the world in six days. A meet time for holy rest, the end of all holy and honest labor, was much more moral, (the end being better than the means ;) why then was not the example of this also seen in God's rest ? Mr. Ironside, in- deed, is at a stand here, and confesseth his ignorance in con- ceiving how God's v.'orking six days should be exemplary to man in innocency, it being not preceptive, but permissive only to man in his apostasy. But let a plain analysis be made of the motives used to press obedience to the fourth command, and we shall find (according to the consent of all the orthodox not prejudiced in this controversy) that God's example of working six days in cre- ating the world is held forth as a motive to press God's people to do all their work within six days also ; and the very reason of our labor and rest now is the example of God's labor and rest then, as may also appear, Ex. xxxi. 17. And to say that those words in the commandment (viz., six days thou shalt labor) are no way preceptive, but merely promissive, is both cross to the express letter of the text, and contrary to moral equity, to allow VOL. 111. 14 158 THE iSlOKALlTY OF THE SABBATH. any part of the six days for sinful idleness or neglect of our weekly work, so fur forth as the rest upon the Sabbath be hindered hereby. lltesis 157. The word sanciijied is variously taken in Scrip- ture, and various things are variously and differently sanctified ; yet in this place, when God is said to sanctify the Sabbath, (Gen. ii. 2, 3,) it must be one of these two ways: either, 1. By infusion of holiness and sanctification into it, as holy men are said to be sanctified ; or, 2. By separation of it from common use, and dedi- cation of it to holy use, as the temple and altar are said to be sanctified. Thesis 158. God did not sanctify the Sabbath by infusion of any habitual holiness into it, for the circumstance of a seventh day is not capable thereof, whereof only rational creatures, men and angels, are. T}ies}S 159. It must therefore be said to be sanctified in re- spect of its separation from common use, and dedication to holy use, as the temple and tabernacle were, which yet had no inher- ent holiness in them. Thesis 160. Now, if the Sabbath was thus sanctified by dedi- cation, it must be either for the use of God or of man ; i. e., either that God might keep this holy day, or that man might observe it as a holy day to God ; but what dishonor is it to God to put him upon the observation of a holy day ? and therefore it was dedi- cated and consecrated for man's sake and use, that so he might observe it as holy unto God. TJiesis IGl. This day therefore is said to be sanctified of God that man might sanctify it and dedicate it unto God ; and hence follows, that look, as man could never have lawfully dedi- cated it unto God, without a precedent institution from God, so the institution of God implies a known command given by God unto man thereunto. Thesis 1G2. It is therefore evident, that when God is said to sanctify the Sabbath, (Gen. ii. 2, 3,) that man is commanded hereby to sanctify it, and dedicate it to the holy use of God. Sanctijicare est sanctijicari inandare, saith Junius ; and therefore, if Mr. Primrose and others desire to know where God com- mandeth the observation of the Sabbath in Gen. ii. 2, they may see it here necessarily implied in the word sanctify. And there- fore, if God did sanctify the Sabbath immediately after the crea- tion, he commanded man to sanctify it then ; for so the v.'ord sanclifcd is expressly expounded by the Holy Ghost himself. (Deut. v. 15.) We need not therefore seek for wood among trees, and inquire where, and when, and upon what ground the patri- THE :\rORALITY OF THE SABBATIT. 159 archs before Moses observed a Sabbath, whenas it was famously dedicated and sanctified, i. e., commanded to be sanctified, from the iirst foundation of the world. Thesis 163. Our adversaries, therefore, dazzled with the clear- ness of the light shining forth from the text, (Gen. ii. 2,) to wit, that the Sabbath was commanded to be sanctified before the fall, do fly to their shifts, and seek for refuge from several answers ; sometimes they say it is sanctified by way of destination, some- times they tell us of anticipation, sometimes they think the book of Genesis was writ after Exodus, and many such inventions ; which because they can not possibly stand one with another, are therefore more fit to vex and perplex the mind than to satisfy conscience ; and indeed do argue much uncertainty to be in the minds of those that make these and the like answers, as not knowing certainly what to say, nor where to stand : yet let us examine theifi. TJiesis 1(34. To imagine that the book of Genesis was writ after Exodus, and yet to affirm that the Sabbath in Genesis is said to be sanctified and blessed, only in way of destination, i. e., because God destinated and ordained that it should be sanctified many years after, seems to be an ill-favored and misshapen an- swer, and no way fit to serve their turn who invent it ; for if it Avas writ after Exodus, what need was there to say that it was destinated and ordained to be sanctified for time to come ? when- as upon this supposition the Sabbath was already sanctified for time past, as appears in the story of Ex. xix. 20. And therefore Mr. Primrose translates the words thus: that God rested, and hath blessed and hath sanctified the seventh day, as if Moses writ of it as a thing past already ; but what truth is there then to speak of a destination for time to come ? I know Junius so renders the Hebrew words, as also the word rested ; but we know how many ways some of the Hebrew tenses look, nor is it any matter now to trouble ourselves about them. This only may be considered, that it is a mere uncertain shift to affirm that Genesis was writ after Exodus. Mr. Ironside tells us he could give strong reasons for it, but he produceth none ; and as for his authorities from human testimonies, we know it is not fit to weigh out truth by human suffrages; and yet herein they do not cast the scale for Genesis to be writ after Exodus ; for although Beda, Abulensis, and divers late Jesuits do affirm it, yet Eusebius, Catharinus, Alcuinus, a Lapide, and sundry others, both Popish and Protestant writers, are better judgmented here- in ; and their reasons for Genesis to be the first born, as it is first set down, seem to be most strong. The casting of this cause 160 THE MORALITY OV THE SABBATH. therefore depends not upon such uncertainties ; and yet, if this disorder were granted, it will do their cause no good, as, if need were, might be made manifest. Thesis 165. Mr. Ironside confesseth, that God's resting and sanctifying the Sabbath are coetaneous, and acknowledgeth the connection of them together at the same time, by the copulative and; ixnd that as God actually rested, so he actually sanctified the day. But this sanctification which he means is nothing else but destination, or God's purpose and intention to sanctify it after- ward ; so that, in eifect, this evasion amounts to thus much, viz., that God did actually purpose to sanctify it about twenty-five hundred years after the giving of the law, but yet did not ac- tually sanctify it ; and if this be the meaning, it is all one as if he had said in plain terms, viz., that when God is said to sanctify the Sabbath, he did not indeed sanctify it, only he purposed so to do ; and although Mr. Primrose and himself tells us that the Avord sanctify signifies, in the original, some time to prepare and ordain, so it may be said that the word signifies sometimes to publish and proclaim. If they say that this latter can not be the meaning, because we read not in Scripture of any such procla- mation that this should be the Sabbath, the like may be said (upon the reasons mentioned) concerning their destination of it there- unto. Again : if to sanctify the day be only to purpose and ordain to sanctify it, then the Sabbath was no more sanctified since the creation than ab ceterno^ and before the world began, for then God did purpose that it should be sanctified ; but this sanctifica- tion here spoken of seems to follow God's resting, which was in time, and therefore it must be understood of another sanctifica- tion than that which seems to be before all time. Again : as God did not bless the Sabbath in way of destination, so neither did he sanctify it in w^ay of destination ; but he did not bless it in way of destination, for let them produce but one Scripture where the word blessed is taken in this sense, for a purpose only to bless. Indeed, they think they have found out this purpose to sanctify in the word sanctijied, (Is. xiii. 3 ;) but where will they find the like for the w^ord blessed also? For as the day was blessed, so it was sanctified ; and yet I think that the Medes and Persians, in Is. xiii. 3, are not called God's sanctified ones, be- cause they were destinated to be sanctified for that work, but because they w^ere so prepared for it, as that they were actually separated by God's word for the accomplishment of such work. But our adversaries will not say that God did thus sanctify the Sabbath in paradise by his word ; and yet suppose they are called his sanctified ones in way of destination, yet there is not the like THE MORALITY OF THE SABBATH. 161 reason to interpret it here ; for in Is. xiii. 3, God himself is brought in immediately speakinjr, before whose eternal eyes all things to come are as present, and hence he might call them his sanc'tilied ones; but in this place. of Gen. ii. 2, Moses (not God immediately) speaks of this sanctifying in way of historical nar- ration only. This destination, which is stood so much upon, is but a mere imagination. Thesis 16(3. It can not be denied but that it is a usual thing in Scripture to set down things in way of prolcpsis and anticipation, as thev call it, i. e., to set down things aforehand in the history which^nany years happened and came after in order of time ; but there is no such prolepsis or anticipation here, (as our adver- saries dream,) so that when God is said to sanctify the Sabbath in Genesis, the meaning should be, that this he did twenty-five hundred years after the creation, for this assertion wants all proof, and hath no other prop to bear it up, than some instances of anticipations in other places of Scripture. The Jesuits, from some unwary expressions of some of the fathers, first started this answer, whom Gomarus followed, and after him sundry others prelatically minded ; but Rivet, Ames, and others have scattered this mist long since, and therefore I shall leave but this one consideration against it, viz., that throughout all the Scrip- ture we shall not find one prolepsis, but that the history is evident and apparently false, unless we do acknowledge a prolepsis and anticipation to be in the story; so that necessity of establishing the truth of the history only can establish the truth of a prolep- sis in the history. I forbear to give a taste thereof by any par- ticular instances, but leave it to trial ; but in this place alleged of, (Gen. ii. 2,) can any say that the story is apparently false un- less we imagine a prolepsis ? and the Sabbath to be first sanctified iirMount Sinai, (Ex. xx. ;) for might not God sanctify it in paradise as soon as God's rest, the cause and foundation ot sanc- tifying of it, was existing? Will any say, with Gomarus, that the Sabbath was first sanctified (Ex. xvi.) because God blessed them so much the day before with manna, whenas in the com- mandment itself (Ex. XX.) the reason of it is plainly set down to be God's resting on the seventh day, and sanctifying of it long before? Thesis 167. There is not the least color of Scripture to make this blessing and sanctifying of the day to be nothing else but God's magnifying and liking of it in his own mind, rejoicing and as it were glorying in it, when he had rested from his woi'ks ; and yet 3Irr Primrose casts this block in the way for the blind to stumble at, supposing that there should be no such anticipation as 1G2 THE MORALITY OF THK SABBATH. ho pleads for ; for surely, if God blessed and sanctified the day, it was a real and an etfectual sanctiHeation afid blessing ; but this ma'i^nifying and glorying in it, in God's mind, is no real thing in the blessed God, he having no such affections in him, but what is said to be in him that way is ever by some special effects, tlie simple and pure essence of God admitting no affections, jjer mo- duui (fffectus, sed effectKS, as is truly and commonly maintained. Thesis 168. If God sanctified and commanded Adam to sanc- tifv the Sabbath, it was either that he himself should observe it personally, or successively in his posterity also. Now, there is no reason to think that this is a command peculiarly binding Adam himself only, there being the same cause for his posterity to ob- serve a Sabbath as himself had, which was God's example of labor and rest ; and if this was given to his posterity also, then it was a moral duty, and not a point of mere order proper to Adam to attend unto ; yet Mr. Primrose, for fear lest he should shoot short, in one of his answers, wherein he tells us that it did dero- gate much from the excellency of Adam's condition to have any one day for God appointed unto him, yet here, notwithstanding, he tells us, that if God had appointed such a day, it was no moral thing, nor yet a ceremony directing to Christ, but only as a point of order which God was pleased then to subject him unto ; and that a man may as well conclude that it was a moral thing to serve God in Eden because it was a place which God had appointed Adam to serve him in, as the seventh day to be moral because it was the time thereof: but this assertion is but a mere ipuivofiei'or ; for the text tells us expressly, that God did both bless and sanctify the seventh day in a special manner, as a thing of common concernment, but is never said to bless and sanctify the place of Eden, All men in Adam were made in the image of God, and was there but one thing in innocency wherein God made himself eminently exemplary in labor and rest ? and shall we think that that one thing was rather a point of order proper to Adam, than a part of God's image common to all ? The ap- pointment of that royal seat of Eden was an act of heavenly bounty, and therefore might well be proper to him in that estate ; but the appointment of the time for God's special honor was an act of justice, made and built upon a rule of common equity, as may appear out of the second edition of this law in the fourth commandment, and therefore might well be morally binding unto all, and not a point of mere order only for Adam to observe. Thesis 169. If Adam had stood, all mankind might, and perhai)s should, have observed that particular seventh day for- ever on earth. But look, as Adam observed it not merely because THE MORALITY OF TITK SABIiATII. 163 it was that seventh, (as hath been shown,) which was but second- arily, and as it were accidentally moral, but because it was the seventh day appointed of God, which is firstly and primarily moral, so, although we now do not observe that seventh day which Adam did, yet the substance of the morality of this com- mand given unto him is observed still by us, in observing the seventh day which God hath aj^pointed, to which the equity of this command binds generally all mankind ; hence therefore it is of little force which some object, that if the commandment to man in innocency be moral, that then we are bound to observe the same seventh day which Adam in innocency did. This is oft laid in our dish : but the answer is easy from what hath been said. Thfsis 170. If because we read not any express mention that the patriarchs before Moses' time did sanctify a Sabbath, that therefore the Sabbath was not sanctified at that time, we may as well argue tliat it was not observed all the time of the Judges, nor of the books of Samuel, because no express men- tion is made in those books of any such thing ; for if it be said that there is no doubt but that they observed it, because it was published on Mount Sinai, the like we may say concerning tlie patriarchal times, who had such a famous manifestion of God's mind herein, from the known story, commandment, and example of God in the first creation. (Gen. ii. 2.) It is not said express- ly that Abram kept the Sabbath, but he is commended for keep- ing God's commandments, (Gen. xxvi. 5;) and is not the Sab- bath one of those commandments, the breach of which is ac- counted the breaking of all? (Ex. xvi. 27, 28;) and may we lawfuU}' and charitably think that Abram neglected other moral duties, because they are not expressly mentioned ? Again : it may be as well doubted of, whether the patriarchs observed any day at all, (which our adversaries confess to be moral,) because it neither is expressly mentioned. Again : it may be said with as good reason, that the sacrifices which they offered were without warrant from God, because the commandment for them is not expressly mentioned ; but we know that Abel by faith Olfered, and faith must arise from a precedent word ; so that, as the approved practice of holy men doth necessarily imply a com- mand, so the command given (as hath been shown) to Adam doth as necessarily infer a practice. Again : if no duties to God were performed by the patriarchs, but such as are expressly mentioned and held forth in their examples, we should then be- hold a strange face of a church for many hundred years together, and necessarily condemn the generation of the just for living in gross neglects and impieties, there being many singular and 104 THE MORALITY OF THE SABBATH. special duties which doubtless were done that w^ere not meet par- ticularly to be mentioned in that sliort epitome of above two thou- sand years together, in the book of Genesis ; and therefore for Mr. Ironside and Primrose to conclude tliat the keeping of the Sabbath had certainly been mentioned if it had been observed, is very unsound. Mr. Primrose thinks that, if the Sabbath had been observed, it had been then mentioned, because lesser things than the Sabbath are made mention of, there being also frequent occasion to speak of the Sabbath, and that Moses and the prophets would have pressed the observation of it from the patriarchs' example if they had so practiced. But what is this kind of arguing but to teach the Holy Ghost what, and when, and how to speak ? For there be many lesser matters expressed in many other historical parts of the Scripture, and good occa- sion as man may fancy to speak of the Sabbath, and yet we see it is passed by in silence. But it is no wonder, if he who questions Avhether there were any days of fasting and prayer for two tliousand years together, because they are not expressly men- tioned, if that he dcubts also whether there were any Sabbath all that time, upon the same ground. But can any question tliat considers the sorrows of those times, which all ages have put men to seek God in such duties, but that they had such days of fasting, as well as their betters in evangelical times, when the Bridegroom was gone ? Thesis 171. It is not improbable but that the sacrifices of Cain and Abel (Gen. iv. 3) were upon the Sabbath day, the usual stated time then for such services ; for that which our translation renders, "in process of time," the Hebrew calls it :3^?2-n ^sni, i. e., " the end of days ; " and why may not this be the end of the days of the week, (a known division of time, and most famous from the beginning of the world, as Rivet demon- strates out of the best antiquaries,) rather than at the end of the months of the year? But it is not good to wrestle with proba- bilities, of which many are given, which do rather darken than clear up this cause. This only may be added, that suppose the patriarchs observed no Sabbath from man's fall to Moses' time, yet it will not follow that man in innocency was a stranger to it, because man in his apostasy forgot, or did not regard to keep it. IVuisis 172. If, therefore, it was a duty which Adam and his posterity were bound to keep by a law given them in innocency, then it undeniably follows that the observance of a Sabbath doth not depend u[)on great numbers of people to sanctify it; for at first creation the number was but two, and yet they both were 'bound to observe it then ; nor yet is it to be cast aside through any THE MORALITY OF THE SABn.-VTII. ' 1G5 man's freedom from worldly encumbrances, whereby he halh liberty to serve God more frequently eveiy day ; for thus it was also in the state of innocency, and yet the Sabbath to be observed then. It is therefore unsound, which Mr. Primrose affirms herein, viz.. That the consecration of a certain day for God's service is not necessary, but then only, when many troop to- gether and make up the liody of a great assembly ; and that there- fore it may be doubted wliether the ])atriarchs, having but small families and little cumber, observed any Sabbath, but rather served God alike every day with great ease and assiduity ; and therefore there was no need nor cause of a Sabbatli till they became a numerous people at Mount Sinai. But beside what hath been said, how will it appear that the posterity of Seth, called the sons of God, (Gen. vi. 1, 2,) w^ere not a numer- ous people ? or that Abraham's family was so small, out of wliich he could gather three hundred fighting men to pursue five mighty princes in battle ? But suppose they were few ; yet have not small companies, and particular persons, as much need of the blessing of a Sabbath, and special communion with God therein, as great numbers and troops of people ? Is not the observation of the Sabbath built upon better and surer grounds mentioned in the Scripture than bigness of number, and freedom from cum- bers, not mentioned at all ? Thesis 173. If Adam's fall was before the Sabbath, (as ^Nlr. Broad and some others, otherwise orthodox in this point of the Sabbath, conceive, by too much inconsiderate wresting of Ps. xlix. 12, John viii. 44,) yet it will not hence follow tliat he had no such command in innocency to observe the Sabbath before his fall. For whether man had fallen or no, yet the thing itself speaks that God was determined to work six days in making the world, and to rest and so to sanctify the seventh, that he might therein be exemplary to man ; and consequently God would have given this law, and it should have been a rule to him wdiether he fell or no; and indeed the seventh day's rest depends no more upon man's fall than the six days' work of creation, which we see were all finished before the fall ; the seventh day's holiness being more suitable to that state than tlie six days' labor, to which we see he was appointed, if God's example had" any force to direct and lead him thereunto. Again : if the law of labor was writ upon his heart before he was actually called forth to labor, viz., to dress and keep the garden, (Gen. ii. 15.) why might not also the law of holy rest be revealed unto him by God, and so answerably writ upon his heart before he fell, or came actually to rest upon the Sabbath?* Little of Adam's IGG THE MOLALITY OF THE SABBATH. universal obeJience to the law of works was as yet actual while he remained innocent ; and yet all his obedience in time to come ■was writ upon iiis heart the first moment of his creation in the image of God, as it were aforeliand ; and why might not this law of the Sabbath be writ so aforehand ? And therefore Mr. Broad need not trouble himself or others in inquiring whether God sanc- tified the Sabbath before or after the first seventh day wherein God rested ; and if before it, how Adam could know of the Sab- bath before God's complete rest upon the first seventh day, the cause of it. For God was as well able to make Adam privy to his counsel aforehand concerning that day, before God's rest on it, which was a motive to the observance of it, as he was to acquaint his people with his purpose for a holy passover before the occasion of it fell out. Mr. Broad indeed tells ns, that it is most probable that God did not bless and sanctify the first Sab- bath or seventh day of rest, because it is not said that God blessed the Sabbath because he would, but because he had rest- ed in it ; but by his leave it is most proper to say, that God at the end of the six days' work had then rested from all his works ; and thence God is said to sanctify and rest the seventh day; his cessation from work, which is the natural rest, being the cause of resting the seventh day with a holy rest, (as we have shown ;) and therefore there is no reason to stay till the seventh day was past, and then to sanctify it against the next seventh day; the first seventh day, upon the ground mentioned, being first sanctified, and which Adam might be well enough acquainted with aforehand, as hath been shown. Thesis 174. If the Scriptures may be judge of the time of man's fall, (which yet is not momentous to cast the balance either way in this controversy,) it will be found that neither angels nor men did fall the sixth day before the Sabbath ; for then God looked upon all his works, and they were very good, (Gen. i. 31,) and therefore could not as yet be bad and evil by any sin or fall ; and now, because it is more than probable that if Adam had completely sanctified and stood one Sabbath, he had stood immutably, as I think might be demonstrated, he therefore not standing a whole seventh day, tor then he could not have fallen, and yet not being fVillen the sixth day, he therefore fell upon the Sabbath day, that as the breach of every other command was Avrapped up in that first sin, so this of the Sabbath. The objec- tions against this from John viii. 44, that Satan was a murderer from the beginning, and from Ps. xlix. 12, that man in honor did not -j^bi, or abide one night in that estate, with some other conjectural reason* taken from some of the schoolmen's obs and THi: .^roUALlTV OF THK SADIJATlt. 167 sols, are easily answered by a serious and sober mind ; and therefore I leave them. Thesis 175. Adam's soul, say some, did not need a Sabbath, because every day was a Sabbath to him ; nor did his body need it, because it was impassible, say some, nor subject to weariness in its work, say others truly. To what purj)0se, then, should any Sabbath be appointed unto him in that estate ? But we must know, that the Hebrew word for Sahbath signifies holy rest, and therefore, as Rivet well shows, it is called ri"^, not nm;?2, Menuchah, which signifies common rest from weariness; hence it follows, that the Sabbath being originally sanctified for holy rest, not for common rest, or rest from natural weariness in labor, Adam might therefore stand in need of a Sabbath, though his body was not subject to any weariness in or after his labor. Hence, also, although he was to hve holily every day, yet this hinders not i)ut that his soul might then have need of the holy rest of a Sabbath. For, 1. Adam was to serve God in a par- ticular calling then, as is manifest from Gen. ii. 15 ; for he was then to keep and dress the garden, and to act with and under God in the government of many inferior creatures. (Gen. i. 2Q.) And thus, his time being filled in serving God with all holiness in his calling, he might need a Sabbath ; nor was it lawful for him to turn days of work in his calling into days of rest, and so to keep a Sabbath every day, no, not in that innocent and happy estate ; for if it was contrary to Adam's holy estate to work six days, how could it be agreeable' or suitable to the holiness of God to work six days ? If God did labor six days, and rested a sev- enth without any need of a rest in respect of any weariness in his work, why might not, nay, why should not, man imitate and be like to his God in labor and rest, although he was not subject to any weariness in his holy work ? 2. Though every day was to be spent in holiness mediately, both in seeing God in the crea- tures, and meeting with God in his labor and calling, yet it was not unsuitable, nay, it was very needful in that estate to have one day in the week for more immediate and special converse with God, and for God more immediately and specially to converse with him. Nor indeed was it suitable to God's wisdom to con- fine man's holiness, either then or now, either to holy labor only, or to holy rest only ; for then he should not have been so like unto God, who was exemplarily holy unto man in both. Special time for action wherein he closed with God more mediately through- out the six days' labor, might well stand with special time for contemplation of God upon the Sabbath, wherein he was to enjoy God more immediately. Adam did not need a Sabbath upon the 108 THE MORALITY OF THE SABBATH. same fT^round of weakness that we do, viz., because we can not be earnest enough (as Mr. Pi-imrose objects) in holy services to God upon the week days; but we see it did not suit God's wisdom nor man's holy estate then to be intent and earnest only in the enjoyment of his rest, to which his intention on his calling and labor then could not be any hinderance when the Sabbath came ; being free from such clogs of sin then, as we are now pressed down withal ; and therefore it is an unworthy expression, but oft used by the same author and others, viz., that it did derogate from the excellency of Adam's condition to observe a seventh day's Sabbath, and that the determination of a time then did argue Adam's inability, or want of inclination and affection, to serve God ordinarily, and that the observance of a Sabbath is a mark of a servile condition, as of other holy days under the law ; and that if Adam was able to serve God continually, that it was then needless to Hmit him to a particular day ; and that if a day were needful, God would have left the choice thereof to his own freedom, considering the wisdom and godliness wherewith God had endowed him. These and such like expressions are but hay and stubble, wdiich the light of the truth delivered may easily consume. Thesis 176. It is true, the saints and angels in heaven have no set Sabbath ; but doth it therefore follow that the state of in- nocency on earth should have been in all things like (and par- ticularly in this) to the state of glory in heaven ? No such matter; for should there have been no marriage, no dressing of- the garden, no day nor night, etc., in paradise, because there is no marriage, nor dressing of gardens, nor weeks, nor reckonings of day and night, in heaven? If God hath work for Adam to do, not only upon the Sabbath, but upon the week days also, why might he not be said to glorify God without stint or ceasing, as the angels do in heaven? unless Mr. Primrose will say, that Adam's marriage and dressing the garden was a stinting and ceasing from glorifying God, which either he must affirm, or else his argument tails flat upon all four, who thinks that Adam could not have any set day for a Sabbath, because then he should not be like the saints and angels in heaven, who glorify God con- tinually without stint or ceasing. lliesis 111. They that think that the Sabbath was not given to Adam, because it was given as a peculiar prerogative and privilege to the Jews, and they that think that it was the Jews' prerogative and privilege because of such scriptures as affirm that God gave unto them his Sabbath, (Ex. xvi. 29 ; Neh. ix. 14; Ezek. XX. 12.) and such like, they may as well imagine THE MORALITY OF THE bABBATII. 169 that neither the whole decalogue nor any part of it did belong to Adam, because the very same tiling is affirmed of it, viz., that he gave his laws to Jacob, his statutes and judgments to Israel. (Ps. cxlvii. I'J.) To them also, it is said, were committed the oracles of God. (Rom. iii. 2.) The Sabbath therefore is not said to be given to them as a peculiar propriety to the Jews, no more than other parts of the deciilogue, but as a special mercy, yea, as a sweeter mercy in some respect than the giving of any other laws, it being the sweetest mercy upon earth to rest in the bosom of God, (which the law of the Sabbath calls to,) and to know that it is our heavenly Father's mind that we should do so upon every Sabbath day in a special manner, without the knowledge of which law we have less hght of nature to hold the candle to us to the observance of it, than from any other laws to direct us to the obedience of them. Thesis 178. It is affirmed (but unwarily) by some, that the tree of life in paradise was a type of Christ ; and thence some would infer, that it was not unsuitable to Adam's estate and con- dition in innocency to be taught by types, and that the Sabbath might therefore be ceremonial, sup|X)sing that it was observed by Adam in his innocent estate ; but although the tree of life, and sundry other things in paradise, are made similitudes, to set forth Christ Jesus in his church, by the Holy Ghost, (Rev. xxii.,) yet it is a gross mistake, and most absurd, to make every metaphor, or similitude and allusion, to be a type ; for the husbandman sowing of the seed is a similitude of preaching of the word, (Matt, xiii.,) and yet it is no type of it ; an affectionate lover and husband is, in sundry scriptures, a similitude and resemblance of Christ's affection and love to his church and spouse ; the head and members of man's body are similitudes of Christ the head, and the church his members : but will any affirm that these are also types of Christ ? And just thus was paradise and the tree of life in it. They were similitudes to which the Holy Ghost alludes in making mention of Christ and his church, but they were no types of them ; there was typus jictus in them, or arbltrarius, (which is all one with a similitude,) but there was no typus des- tinatus therein, being never purposely ordained to shadow out Christ ; for the covenant of works, by which Adam was to live, is directly contrary to the covenant of grace by faith in Christ, (Rom. xi. 6.) by which we are to live. Christ is revealed only in the covenant of grace, and therefore could not be so revealed in the covenant of works directly contrary thereunto. Adam therefore was not capable of any types then to reveal Christ to him ; of whom the first covenant can not speak, and of whom VOL. III. 15 170 THE MORALITY OF THE SABBATH. Adam stood in no need ; no, not so much as to confirm him in that estate ; for (with leave) I think that, look, as Adam breaking the first covenant by sin, he is become immutably evil and miserable in himself, according to the rule of justice in that covenant, so suppose him to have kept that covenant, all his posterity had been immutably happy and holy, (not merely by grace,) but by the same equity and justice of that first covenant ; and hence it follows, that he stood in no need of Christ, or any revelation of him by types ; no, not to confirm him in that covenant. I know, in some sense, whatever God communicates to his creature in way of justice may be said to be conveyed in a way of grace, if grace be taken largely for that which is conveyed out of God's free will and good pleasure, as all things in the world are, even to the ac- ceptance of that wherein there is most merit, and that is Christ's death and satisfaction for sin : but this is but to play with words ; for it is clear enough by the apostle's verdict, that grace strictly taken is opposite to vv'orks, (Rom. xi. 6 ;) the law of works which only reveals doing and life, to the law of faith which only reveals Christ and life ; under which covenant of grace Adam was not, and therefore had no types then to shadow out Christ. To say that paradise and the tree of life were types by way of anticii)ation, (as some lately affirm,) is as much as to say that they were not types then ; and therefore neither these nor the Sabbath were ceremonial then, and that is sufficient for what we aim at ; only it is observable, that this unsound expression leads into more palpable errors ; for as they make the tree of life typical by anticipation, so they make the marriage of Adam and Eve, and consequently the marriage of all mankind, typical ; and then why should not all marriages cease, when Christ, the Anti- type, is come? Nay, they make the rivers, and precious stones, and gold in paradise, thus typical of Christ and his church, (Rev. xxi. ;) and then why may they not make the angels in heaven typical, because men on earth who pour out the vials are re- sembled to them? And why may not men riding upon white horses be typical, because Christ is so resembled? (Rev. xix. 11.) Pererius, who collects out of Hugo de Vict, a type of the whole new creation, in all the works of six days' first creation, may please himself (as other Popish proctors do) with such like shady speculations and phantasms, and so bring in the seventh day for company to be typical also ; but a good and healthful stomach should be exceeding fearful of a little feeding on such windy meat; nor do I think that Hugo's new creation is any more anti- typical to the first six days' creation than Damascene's types in the fourth commandment, who makes thou, thy son, thy daughter, THE MORALITY OF THE SABBATH. 171 thy servant, the stranger, to be types of our sinful affections of spirit, and the ox and the ass figures of the flesh and sensual part, both which lie saith must rest upon the Sabbath day. lliesis 179. If therefore the Sabbath was given to Adam in innocency before all types, nay, before the least promise of Christ, whom such types must shadow forth, then it can not be in its first and native institution typical and ceremonial, but moral ; and therefore in its first and original institution, of which we speak, it did not typify either our rest in Christ from sin in this life, or our rest with God in heaven in another life, or any other imagined rest which man's wit can easily invent and invest tiie Sabbath with. But look, as our Saviour, in reforming the abuses in marriage, calls us to the first institution, so to know wliat is perpetual in the Sabbath, it is most safe to have recourse hither, which, when it was first observed, we see was no way typical, but moral ; and if man no way clogged with sin and earth had then need of a Sabbath, have not we much more ? Thesis 180. As, before the fall, the Sabbath was originally and essentially moral, so after the fall it became accidentally typical ; i. e., it had a type affixed to it, though of its own nature it neither was nor is any type at all. God affixed a further end unto it after the fall, to be of further use to type out somewhat to God's people, while in the substance of it it remaineth moral ; and hence it is that a seventh day remains moral, and to be ob- served, but not that seventh day which was formerly kept; nor have we that end of resting which was under the law, but this end only, that we might more immediately and specially converse with God, which was the main end of the Sabbath's rest before man's fall ; for if the Sabbath had been essentially typical, then it should be abolished wholly, and no more remembrance of it than of new moons and jubilees ; but because it was for substance moral, being extant before the fall, and yet had a type affixed to it after the fall, hence a seventh day is still preserved, but tluit seventh day is now abolished ; and hence new moons and other Jewish festivals, as they are wholly ceremonial in their birth, so they are wholly abolished (without any change of them into other days, as this of the vSabbath is) in their very being. Thesis 181. There are sundry scriptures alleged to prove the Sabbath to be typical and ceremonial, out of the Old and New Testament, as Is. Ixvi. 23; Gal. iv. 10; Rom. xiv. 4, 5 ; Col. ii. 16; but if we suppose that these places be meant of the weekly Sabbath, (which some deny,) and rigidly urge them, w^e may quickly press blood instead of milk out of them, and wholly abolish (as Wallceus well observes) the observation of any Chris- 172 THE MORALITY OF THE SABBATH. tian Sabbalh ; but this one consideration of a type affixed to it to make it so far forth ceremonial, and therefore alterable, which for substance is moral, may be as a right thread to lead us into a way of truth in this great controversy, and to untie many knots which I -see not how possibly they can be otherwise unloosed, and therefore we may safely say that that seventh day is abol- ished, because it hath a type affixed to it ; but that a seventh day's Sabbath is still continued wherein there is no type at all. TJiesis 182. If any say. Why was now the ceremony affixed, washed off, and removed after Christ's coming, and so that seventh day still continued, as we see public prayer is still used, but the type of incense removed, and the first born still retain that which is moral, the type affixed to them being now abolished ? the reason of this is, because there is a necessity of the being .of both, both prayer and first born ; for public prayer must be, and first born must be, and they can not be changed into any other ; but there was no necessity of the continuance of that first seventh day to be the Sabbath ; nay, there was some cause to change it, and another day might be our Sabbath as well as that first. Look, therefore, as the Lord could have kept the temple at Jerusalem merely as a place of worship, which at this day in the general is necessary, and have washed and wiped off the typical use of it in respect of Christ, yet the wisdom of the Lord abolished the very being of the temple, because that place might be as well changed into another, and lest through the typicalness of it man's corrupt heart should abuse it, so I may say, concern- ing the Sabbath, it did not suit with the wisdom of God to wipe off the ceremony affixed to that seventh day, when it might well be changed, and so keep that day, considering how apt men's cer- emonious and superstitious hearts are to abuse such times or places, unless the very types be abolished with the things them- selves. Thesis 183. It is true the Sabbath is called a sign between God and us, (Ex. xxxi. 13 ; Ezek. xx. 20;) but it doth not follow that therefore it is originally significative and typical, for it may be onl}^ accidentally so, by reason of a type and sign affixed ; yet, upon narrow search of this place so much stood upon, no type at all can hence be proved, because a sign is mentioned ; for it is not necessary to think that it is a typical and sacramental sign, as circumcision and the passover were ; for it might be only an indicant sign and declarative, (as Num. xvi. 38, and xvii. 10,) and as the fruits of God's regenerating Spirit are signs of our translation from death to Hfe, (1 John iii. 14,) which signs still continue ; and if it be such a sign, it is rather a strong argument THE MORALITY OF TIIK SAP-BATIT. 173 for the continuance of the Sabbath, than for any aboHtion or change thereof. TJiesis 184. The Sabbath being; no visible sign of invisible grace, it can not therefore be any sacramental sign, or typical ; it is therefore an indicant and declarative sign of our communion with God, and God with us, of our interest in him, and of his in us; and therefore in those places (Ex. xxxi. 13, and Ezek. xx. 20) where it is called a sign, it is not made a sign simply and naked- ly considered in itself, (as all sacramental and typical signs be,) but it is so called in respect of our keeping of it, or as it is observed and kept ; and therefore it runs in way of promise. (P^zek. XX. 20.) If ye hallow my Sabbaths, they shall then be a sign between me and you, and you shall know (hereby) that I am the Lord your God ; and although the Sabbath itself be called a sign, (Ex. xxxi.,) yet it is explained (ver. 13) to be such a sign as to know hereby that the Lord our God sanctifies us, and in Ezek. xx. 20, that we may know hereby that he is the Lord our God ; for we know he is the Lord our God if he sanctifies us, and that we are his people if we sanctify, or be sanctified of him ; and in this respect it becomes not only a sign, but a mutual sign between God and us, and in no other respect, (as Walhrus would stretch it ;) and hence it is, that whoever makes a conscience of sanctifying the Sabbath aright, shall not long want assurance of God's love, by this blessed sign. Hiesis 185. What type should be affixed to the Sabbath, and of what it is thus typical and significative, is not a little diffi- cult to find out, and, being found out, to prove it so to be. In handling the change of the Sabbath, I shall positively set down what I apprehend ; only at the present it may not be amiss to cast in a few negatives of what it is not ; for men's wits in ima- gining types and allegories are very sinfully luxuriant, unless God check them in such kind of divinity. Thesis 186. The type lies not in the day of worship, for the greatest adversaries of the Sabbath place a morality therein ; nor doth it lie in a seventh day ; for though seven be made a number of perfection, yet what sober mind ever made a type of seven, more than of six or ten ? Some have made the Aveek a short summary, and epitome, and resemblance of that old proph- ecy of the world's continuance for six thousand years, (a thousand years being with God but as one day,) and the seventh thousand the great day of rest and peace to the weary world ; but this is a doubtful assertion at best ; or, if true, yet it is not therefore properly a type ; or if it be, yet not such a type as was to cease at the coming of Christ, (as our adversaries would have the 15* 174 THE ^MORALITY OF THE SABBATH. Sabbath.) but wlien the antitype is come of that seven thousand years. IF, therefore, it hes any where, it is in it as in a rest day, or day of rest. TJiesis 187. Some make the rest of the Sabbath a type of Christ's rest in the grave ; and if it could be proved, I durst not oppose it ; but it is but gr^atis dictum, atfirmed by some godly learned, who herein symbolize with Popish postillers, who please themselves much in this and such like allegorical significations of the Sabbath's rest. For if Christ did neither enter into the state of rest till his resurrection, nor into the place of rest until his ascension, how then could the rest of the Sabbath type out his rest in the grave, which was part of his most heavy labor of humiliation, (Acts ii. 24,) and no part of his rest, unless it was in respect of cessation therein from actions of natural life ? But the rest of one day is very unfit to resemble and type out the rest of three days in the grave ; and why may not Christ's rest from labor in his sleep be as well the antitype as Christ's rest from the actions of this life in his grave ? Thesis 188. Why may not our labor in the six days be made a type of our laboring in sin, as well as the Sabbath a type of our sanctification and rest from sin, as some would have it? Why may not our libertines make abstinence from adultery, forbidden in the seventh command, a type of our spiritual chas- tity, (as the Gnostics did of old,) as well as the rest from labor on the Sabbath a type of our rest from sin ? And by this liberty, how easy is it for frothy allegorizing wits, which my heart abhors, to typify (as it were) and allegorize all the commandments out of the world ! Thesis 189. The rest on the Sabbath may be considered either in respect of God's example in himself, or his command to man out of himself. Now, the rest of the Sabbath, as it is exemplary in God, can not be a type of any thing, because God never made himself an example of any ceremonial thing. God's own immediate acts can not, without much injury to God, be made types and ceremonies ; if, therefore, there be any thing of the rest of the Sabbath typical, it is so in respect of man's rest on it, commanded unto him of God; but whether and what it doth typify, we shall speak to in its proper place. Thesis 190. There wants not sufficient proof that the Gen- tiles generally practiced and approved a seventh day's Sabbatli, and that it was highly honored among them as very sacred. This truth both Tertullian, Eusebius, Josephus, and Philo have formerly affirmed. Aretus, also, especially learned Rivet, have lately vindicated and made good against all the exceptions of THE MOLALITY OF THE SAHBATir. 175 Gotnarus and others, insomiicli as that the last refuge both of Gomarus aiul Primrose is this, viz., that all those heathens who writ about the Sabbath, and in honor of it, received not their light from nature, but from the writings of the Jewish common- wcahh, all those heathenish testimonies about the Sabbath being published and writ long after the delivering of the law upon Mount Sinai. And therefore they think this no ai'^ument to prove that tliis law was practiced ever since the world began, or that it was known by the light of nature, by which it might be evinced to be moral ; but by this answer we shall scarce know any thing to be according to the light of nature by the writings of the heathens, for all their writings are since Moses' time, if they be of any credit. But suppose they did not know it by the working power of the light of nature, yet if they approved of, and honored this day when it was made known by other means, so that they knew it by the appro\ing light of nature, as the authors alleged make good, it is then sutiicient to prove the seventh day moral, even by the light of nature ; and although Seneca and some others scoffed at the Jewish Sabbaths, as if they lost the seventh part of their time thereby, yet we know that men's lusts will give them leave to scoff at that which yet their consciences chastise them for ; beside, I think those scoffs were not so much at the seventh day as at their strict and ceremonious observance thereof, as also of their seventh years, wherein it is no wonder if that the light of nature should not so clearly see. Thesis 191. The light of nature in the Gentiles, especially in matters of the first table, was very imperfect, dim, and corrupt. Hence it is that we can not expect to find any perfect light of nature in matters of the Sabbath. Some glimmerings and dark practices herein are sutficient to prove that this law is natural, although the exact proportion of time for rest should not, or could not, by any reasoning of corrupt nature, be perfectly found out. Their observation of holidays and festivals did argue some im- perfect light of nature left concerning the Sabbath, which once nature had more perfectly, as old walls and rubbish do argue old and great buildings in former times. But suppose they could not find out exactly the seventh part of time, and so dedicate it to God for his Sabbath ; yet the want of such light argues only the want of perfection of the light of nature, which we should not exj)ect to find in the present light of nature in matters of the first table, and in this of the Sabbath ; and therefore it is no argument to prove the Sabbath not to be of the law of nature, because the perfect knowledge of the exact time thereof is not left in corrupt nature novv. 176 TUE MORALITY OF THE SABBATH. Tliesis 192. Suppose the Gentiles did neither know, nor were ever reproved particularly by any of the prophets for breaking the Sabbath ; yet this doth not argue that they were not bound to sanctify a Sabbath, and that it was no sin for them to neglect the Sabbath ; for it was a privilege of the Jews to have God's oracles revealed to them, and especially this of the Sabbath, (Neh. ix. '14 ; Rom. iii. 2 ;) so it was a curse upon the Gentiles to live without Christ, and so also without Sabbaths. (Eph. ii. 12.) The times of which ignorance God is said to wink at, (Acts xvii. 30,) not by excusing them for the breach of Sah- bath, or other sins, but by not reproving them for it, as neither he did for many other moral transgressions, which notwithstand- ing were sins. The patriarchs were not condemned expressly till Moses' time (by Mr. Primrose's account) for their polygamy, that we read of, and yet it was a sin all that time against the very first institution of marriage ; and why might not the breach of the Sabbath be a sin much more longer among the Gentiles, and yet none of the prophets reprove them particularly for the same ? And therefcre Mr. Primrose hath no cause to mark this argument with chalk, and with all attention, as he calls it, viz., that the breach of the Sabbath among the Gentiles was no sin, because it was not any where particularly reproved by the proph- ets of God ; for we see, by what hath been said, upon what weak crutches it stands. Thesis 193. The Gentiles shall not be condemned only for what they did actually know, and did not practice, but also for what they did not actually know, yet might and should have known. The Gentiles did know that some days were to be kept holy to God, (saith Mr. Primrose,) and they should have known the fittest proportion and most suitable frequency of such days, wdiich the same author acknowledgeth to be moral ; therefore they should have known the seventh day's Sabbath, and possibly might have known it if they had not held truth in unrighteous- ness, but made improvement hereof; for in this sense habenti dabitur, to him that hath shall be given, to wit, more of the same kind of light, whether natural, moral, or evangelical ; if common light in all these, mone common light ; if special light in them, they shall then have more special and saving light. Thesis 194. As it is no argument that that law is according to the light of nature, which the Gentiles generally practiced, (for then polytheism, and sacrificing of beasts, yea, will worship, should be according to the light of nature, because these sins were gen- erally practiced,) so it is no argument that that law is not accord- ing to the light of nature which they generally neglected; and THE MORALITY OF THE SAnBATH. 177 tliLM-efore su})pose the Gentiles never observed a Sabbath, yet this is no ar2jiiment that it is therefore no moral law. I know Mr. Primrose thinks that the sacrifices were by an instmct of nature, because it dictates that all sins whereof mortal men are guilty are to be expiated by sacrifices and offerings to God of- fended ; which assertion hath some truth in it, if those words, " by sacrifices and ofierings," be left out ; for what light of nature could make men think that an infinite Deity oflended could be pacified by such carnal observances as the sacrifices of brute beasts and their blood, which never offended? This custom the Gentiles might retain as a relic of former instruction and in- stitution, by their first fathers after the flood ; which, being mat- ters merely ceremonious, might be retained more firmly than other moral duties of great consequence. However, we see that the practice of the Gentiles is no fit guide to direct that which is according to the law and light of nature. lliesis 19,). If more iiarrow inquiry be made, what the law of nature is, these distinctions must be observed : — 1. The law of nature is either of pure or corrupt nature. The law of pure nature was the law of God writ on Adam's heart in innocency, which was nothing else but that holy bent and inclination of the heart within to act according to the holy law of God revealed, or covenant made with him without ; and thus Aquinas places the law of nature in this inclination. The law of corrupt nature is that dim light left in the mind, and moral inclination left in the will, in respect of some things contained in the law of God, which the apostle calls conscience, (Rom. ii. 15 ;) which natural conscience is nothing but the rem- nants and general principles of the law of pure nature, left in all men since the fall, which may be increased by more knowledge of the law of God, or more diminished and defaced by the wick- edness of man. (Tit. i. 15.) 2. The law of corrupt nature is taken either more largely or strictly. As it is taken more largely, so it comprehends all that which is agreeable and suitable to natural reason, and that from a natural innate equity in the thing, when it is made known, either by divine instruction or human wisdom, although it be not im- mediately known by the light of nature ; and thus many judicial laws are natural and moral, (though positive,) and of binding nature, unto this day. As it is taken strictly, so it comprehends no more but what nature immediately knows, or may know, without external in- struction, as parents to be honored, man's life to be preserved. 178 THE MORALITY OF THE SABBATH, 3. The law of natui-e, strictly taken, are either principles of nature, or conclusions from such principles. The principles of the law of nature are in some respects many, yet may he reduced to this one head, viz. : That good is to be followed, evil to be avoided. Conclusions are deductions from those principles^ like several streams from the same spring, which^ though less evident than the principles, yet may be readily found out by discourse and sad search. 4. Conclusions arising from these principles are more imme- diate, or mediate. Immediate are made (by Aquinas) to be two: 1. Love God with all thy heart. 2. Love thy neighbor as thyself. Mediate are such as arise from the former principles, by means of those two more immediate conclusions : and of this kind are some, (as he thinks,) yea, all the laws of the decalogue, if right reason may be judge. Now to apply these. Thesis 196. If the question be whether the Sabbath be known by the light of pure nature, the answer is, yea ; for Adam's mind knew of it, and his heart was inclined and bent to the keeping of it, although it be true, that now this light in corrupt nature (as in many other moral duties) is almost wholly extinct and worn out, as hath been formerly shown. And, to speak plainly, this great and first impression left on man's heart in pure nature is the first rule according to which we are now to judge of what is the law of nature ; and it serves to dash to pieces and grind to powder and dust, most effectually and strongly, the dreams and devices of such as would make the Sabbath not moral, because not natural, or not easily known by the present light of corrupt nature, whenas corrupt nature is no perfect copy, but a blotted discovery of some part of the light of nature, which was fully imprinted at large in pure nature : and there- fore it is no Avonder if our adversaries so much oppose the commandment of the Sabbath in the state of innocency: such therefore as are otherwise orthodox in this point, and yet make this description of the law of nature (viz., which was written on man's heart in his first creation) to be both uncertain and imper- tinent, do unwarily pull down one of the strongest bulwarks, and the first that ever God made to defend the morality of the Sabbath : there is indeed no express scripture which makes this description of the law of nature, (as they object.) and so it is of many other things which are virtually and for substance con- tained in the Scripture, although there be no formal description set down of the same ; and the like I say of this description here. THE MOr.ALrrY OF THE SABBATH. 179 Thesis 197. If vv-e speak of the law of nature, strictly taken, for that which is immediately and readily known by the common li^^ht of nature in all men, then it may be sately atlirmed, that although the Sabbath should not be m this sense natural, yet it will not follow that it is not therefore moral; tor the moral law, once writ on man's heart in pure nature, is almost blotted out ; only some riidera and old rubbish is left of it in a perverse mind and a corrupt heart. (Eph. iv. 18.) We see the widest of the heathens making those things to be moral virtues (Junius instanceth in the law of private revenge, and we know they ma-nified will worship) which the Scripture condemns as moral vice^ and sins: God would have commonwealths preserved, in all places of the world, from the inundation and deluge ot man's wickedness, and therefore he hath generally printed the notions of the second table upon men's hearts, to set boumls (as by sea banks) unto the overflowings thereof, and hence it is that they are senerally known : but he would not have churches everv where, and therefore there is but little known concerning matters of the first table, and consequently about this law ot the Sabbath, which notwithstanding may be moral, ahhough it be not so immediately made known. Thesis 198. If we speak of the law of corrupt nature, lar-ely taken, for that law which, when it is made known by divine determination and declaration, is both suitable and congru- ous to natural reason and equity, we may then say that the law of the Sabbath is according to the light of nature, even ot cor- rupt nature itself: for do but suppose that God is to be wor- chippcd, and then these three things appear to be most equal. 1 That he is not only to have a time, but a special time, and a fit proportion of time, for worship. 2. That it is most meet that he should make this proportion. 3. The Lord having given man six days, and taken a seventh to himself, man s reason can not but confess that it is most just to dedicate that time to God : and for my own part, I think that in this respect the law of the Sabbath was as fairly writ on man's heart in mnocency as many other moral laws, which none question the morality of at this day; but disputes about this are herein perhaps "" Thesis 199. The sacrament of the Lord's supper may be administered (meet circumstances concurring) every Lord's day ; nav, upon the week days often, as they did in the primitive per- secutions ; and hence our Saviour limits no time for it, in the first institution thereof, as he did for the passover of old, but only thus : " As oft as vou do it, do it in remembrance ot me. 180 THE MORALITY OF THE SABBATH. Hence it will follow, that now under the gospel there is no set Sabbath (as M. Primrose would) because our Saviour, at the first institution of the Lord's supper, limits no particular day for the celebration thereof, as once he did for the passover ; for though there is an appointed special time (as shall hereafter appear) for the public exercise of all holy duties, not being limited to those times, but enlarged to other times also, hence there is no reason why our Saviour should institute a set Sab- bath, when he instituted the Lord's supper, at the proper time of the celebration thereof, as it was in case of the passover. Thesis 200. It is no argument to prove the Sabbath to be cer- emonial, because it is reckoned among ceremonials, viz., show- bread and sacrifices, as M. Primrose and \Yalla3us urge it out of Matt. xii. 1-3 ; for, 1. Upon the same ground fornication and eating of idolothytes are ceremonial, because they are ranked among ceremonials, viz., blood and things strangled, (Acts xv. 29.) 2. Upon this ground the Sabbath hath no morality at all in it, no more then showbread and sacrifices, which were wholly ceremonial. 3. The Sabbath is in the same place reckoned among things which are moral, as pulling a sheep out of a pit upon the Sabbath day, an act of humanity ; why may it not then be as well accounted moral ? 4. One may as well argue that the not keeping company with publicans and sinners was a ceremonial thing, because the Lord Jesus useth the same pro- verbial speech, " I will have mercy, not sacrifice," (Matt. ix. 13 ;) upon which he defends the lawfulness of pulling the ears of corn upon the Sabbath day, in this. Matt. xii. 15 : the scope therefore of this place is not to show the nature of the Sabbath day, whether it be ceremonial or moral, but the lawfulness and morality of his act in eating the ears of corn upon this day ; and thus the arguments of our Saviour are very strong and convict- ing to prove the morality of such an act, but no way to prove the ceremoniality of the Sabbath ; for that is the scope of our Saviour, that mercy to the hungry is to be preferred before the sacrifice of bodily resting upon the Sabbath. M. Primrose indeed replies hereto, and tells us, that " mercy is to be preferred before sacrifice or ceremonial duties, but not before moral duties, and therefore Christ preferring it before the rest on the Sabbath, the Sabbath could not be moral." But we know that mercy in the second table is sometimes to be preferred before moral duties in the first table: a man is bound to neglect solemn prayer sometimes to attend upon the sick : it is a moral duty to sanctify some day for a Sabbath, (saith M. Primrose ;) and yet suppose a fire be kindled in a town upon that day, or any sick to be helped ; THE MORALITY OF THE SABBATH. 181 raiist not mercy be preferred before hearing the word ? which himself will acknowledge to be then a moral duty. Thesis 201. When Christ is said to be Lord of the Sabbath, (Matt. xii. 8,) the meaning is not as if he was such a Lord as liad power to break it, but rather such a Lord as had power to appoint it, and consequently to order the work of it for his own service, M. Primrose thinks " that he is said to be Lord of it because he had power to dispense with the keep- ing of it, by whom and when he would ; and that Christ did choose to do such works upon the Sabbath day, which were neither works of mercy nor necessity, nay, which were servile, which the law forbade ; for Christ, (saith he,) as Mediator, had no power to dispense with things moral, but he might with matters ceremonial, and therefore with the Sabbath." How far Christ Jesus might and may dispense with moral laws, I dispute not now ; I think Biell comes nearest the truth in this controversy ; only this is considerable : suppose the Sabbath was ceremonial ; yet it is doubtful whether Christ Jesus, who came in the days of his flesh to fulfill all righteousness, could abolish or break the law ceremonial until his death was past, by which this hand- writing of ordinances was blotted out, (CoL ii. 14,) and this middle wall of partition was broken down. (Eph. ii. 14-16.) But let it be yielded that Christ had power to break ceremonial h\ws then before his death, yet in this place there is no such matter ; for the words contain a clear proof for the right obser- vance of the Sabbath, against the over-rigid conceptions of the superstitious and proud Pharisees, who as they thought it un- lawful for Christ to heal the sick upon the Sabbath, so to rub out, and eat a few corn ears upon it, although hunger and want (and perhaps more than ordinary in the disciples here) should force men hereunto, which was no servile work, (as M. Primrose would,) but a work of necessity and mercy in this case ; and our Saviour proves the morality of it from the example of David eating the showbread, and those that were with him, preferring that act of mercy before sacrifice, and abstinence from show- bread ; and hence our Saviour argues, that if they attending upon David might eat the showbread, much more his hungry disciples might eat the corn while they attended upon him that day, who was Lord of the Sabbath, and that they might be the better strengthened hereby to do him service : these things being thus, where now is there to be found any real breach of the Sabbath, or doing of any servile work, or maintenance of any un- necessary work, which the same learned and acute writer imputes to our Saviour ? which I had almost said is almost blasphemous. VOL. III. 16 182 THE MORALITY OF THE SABBATH. TJiesis 202. It is no argument that the Sabbath is not morale because it is said (Mark ii. 27) that man is not made for it, but it for man ; for, saith M. Ironside, man is made for moral duties, not they for man : for let the Sabbath be takeft for the bare rest of the Sabbath, as the Pharisees did, who placed so much religion in the bare rest as that they thought it unlawful to heal the sick on that day, or feed the hungry ; so man is not made as lastly, for the bare rest, but rather it for man and for his good; but if by Sabbath be meant the sanctification of that rest, so man is made for it, by M. Primrose's own confession. Now, our Saviour speaks of the Sabbath in the first respect ; for the rest of it is but a means to a further and a better end, viz., the true sanctification of it, which the Pharisees little looked unto ; and therefore he might well say that the Sabbath was made for man, the rest of it being no further good than as it was helpful to man in duties of piety or mercy required of man, in the sanctification thereof. M. Primj-ose, confessing that man is made for the sanc- tification of the Sabbath, would therefore wind out from this, by making this sanctification on the Sabbath to be no more than what is equally required of man all the week beside : but he is herein also much mistaken ; for though works of piety and mercy are required every day, yet they are required with a certain eminency and specialty upon the Sabbath day, and thence it is that God calls men to rest from all worldly occasions, (which he doth not on the week days,) that they might honor God in spe- cial upon the Sabbath, as shall hereafter appear. Thesis 20.3. It is a monkish speculation of M. Broad to dis- tinguish so of the Sabbath in sensu mystico and sensu literaH, as that the mystical sense, like the lean and ill-favored kine in Pha- raoh's dream, shall eat up the literal sense, and devour God's blessed and sweet Sabbath ; for the Lord never meant by the Sabbath such a mystical thing as the resting from the works of the old man only every day, no more than, when he commands us to labor six days, he permits us to labor in the works of the old man all the six days. 77iesis 204. For thpugh it be true that we are to rest every day from sin, yet it will not hence follow that every day is to be a Christian's Sabbath, and that no one day in seven is to be set apart for it. For, 1. Upon the same ground Adam should have had no Sabbath, because he was to rest from sin every day. 2. The Jews also, before Christ, should have rejected all Sab- baths, because they were then bound to rest from sin as well as Christians now. 3. Upon the same ground there must be no days of fasting or feasting under the gospel, because we are to THE MORALITY OF THE SAKBATH. 1S3 fa>t from siii every tlay, and to be joyful and thankful every day. I know some libertines of late say so ; but upon the same ground tliere should liave been none under the law neitlier, for tiiey were tlien bound as well as we to fast from sin. 4. Hence neither should any man pay his debts, because he is bound to be paying his debt of love to God and all men every day. 5. Hence also no man should pray at any time in his family, nor alone by liimself solemnly, because a Christian is bound to pray continu- ally. And, indeed, I did not think that any forehead could be so bold and brazen as to make such a conclusion. But while I was writing this, came to my hearing concerning a seaman who came to these coasts from London, miserably deluded with principles of Familism, who, wdien an honest New English man, his cabin mate, invited him to go along and pray together, considering their necessities, he would professedly refuse to do it, upon this ground, viz.. Dost not pray continually ? Why then should we pray together now ? 6. The commandment of the Sabbath doth not therefore press us to rest only from such works as are in themselves evil, which God allows at no time ; but from the works of our callings and weekly employments, which are in them- selves lawful and of necessity to be attended on at some time. It is therefore a loose and groundless assertion to make every day under the gospel to l>e a Christian's Sabbath day. Thesis 205. To think that the Sabbath was proper to the Jews, because they only were able to keep and exactly observe the time of it, being shut up (as M. Primrose saith) within a little corner of the earth, and that the Gentiles therefore are not bound to it, because they can not exactly observe the time of it, in several quarters of the earth so far distant, is a very feeble argument ; for why might not all nations exactly observe the rising and setting of the sun, according to several climates by which the natural day, and so this of a Sabbath, is exactly meas- ured? and w^iich God hath appointed (without limitation to any hour) to be the bounds of the Sabbath as it sooner or later rises or sets ? AVere not the mariners of the men of Judah bound to observe the seventh day in all the several coasts where they made their voyages ? Did God limit them to the rising or setting sun of Judea only ? What color is there to think thus of them ? Indeed, it is true that, in some habitable northern coasts, the sun is not out of sight some months together ; but yet this is certain, if they know how the year spends into months, they can exactly reckon the weeks of those months, and therefore can exactly tell you the days of which those weeks consist, and therefore they have their exact rules and measures to know east and west, the 184 THE MORALITY OF THE SABBATH. place of th(3 sunrisiiig and sunsetting, and consequently to know the Sabbatli days; and yet, if they should not exactly know it» their will to do it is herein (as in other things) accepted of God. T/iesis 206. If this truth concerning the morality of the Sabbath did depend upon the testimony of ancient writers, it were easy to bring them up here in the rear, notwithstanding the flourishes of the great historian ; but this hath been done suffi- ciently by others, nor doth it suit our scope who aim at only the clearing up of the meaning of the fourth command, which must stand firm ; the heaven and earth shall fall asunder ; the Lord will rather waste kingdoms, and the whole Christian world, with fire and sword, than let one tittle of his law perish ; the land must rest when God's Sabbaths can not, (Lev. xxvi. 34 ;) and although I wish the ministry of Christ Jesus a comely and com- fortable maintenance, as may richly testify his people's abundant thankfulness for the feet of those his messengers as preach peace, yet methinks it argues great blindness in those men who plead for a morality in a tenth pig^ or sheaf of corn, and yet will acknowledge no morality in a seventh day. Tliesis 207. I shall therefore conclude and shut up these things with answer to M. Carpenter's and Heylin's evgijica. an argument against the Sabbath^ which they have gone compassing the whole earth and heavens about to find out, never heard of till their days, and now it is brought to light. I would not make mirth with it, (as some have done, and left the scruple untouched,) but in words of sobriety, and seriousness, and plainness. If the Sabbath, or Lord's day, (say they,) be moral, then the moral law is subject to manifold mutation, because the nations issuing out of Noah's ark spread themselves from thence over the face of the whole earth, some farther, some at a shorter distance, where- by, changing the longitude with their habitation, they must of necessity alter the differences of times ; neither can any exactly and precisely observe any one day, either as it was appointed by . Moses, or as it was instituted by Christ's apostles afterward, by reason of the manifold transportation of colonies, and transmi- gration of nations, from one region into another, whereby the times must necessarily be supposed to vary. The answer is ready and easy, viz. : Although the nations issued out of Noah's ark, and spread themselves over the face of the whole earth, some farther, some at a shorter distance, and thereby changing their longitude, altered the differences of time, some beginning the day sooner, some later, yet they might observe the same day ; for the day is regulated and measured by the sun, and the sun comes to one meridian sooner or later than to another, and THE MORALITY OF THE SABBATH. 185 hence the day begins in one place sooner or later than in another, and so the beginning of tlie day is (respectively) varied, but yet the day itself remains unchangeably the same : what though our countrj-men in Old England begin their Sabbath above four hours before us in New, they beginning at their evening, we at our evening ; yet both may and do observe the same day : all nations are bound to keep holy a seventh part of time ; but that time must be regulated by the sun, nehlier is it necessary that the same individual twenty-four hours should be observed by all, but the same day as it is measured by the sun in this or that place, which may begin in places more easterly many hours sooner than in other places more westerly ; a day is not prop- erly time, but a measure of time, and therefore the manifold transportation of colonies, and transmigi-ation of nations, from one region unto another, hinder not at all, but that they may ex- actly and precisely observe the same day, which Avas instituted and appointed ; for although the time of the beginning of the day be varied, yet the day itself is not, can not be varied or changed. Now, whereas they say, that if any man should travel the world about, a whole day must needs be varied, and if two men from the same place travel, the one eastward, the other west- ward, round about the earth, and meet in the same place again, they shall find that he who hath gone eastward hath gotten, and the other going westward hath lost, a day in their account ; yea, the Hollanders, after their discovery of Fretum de Mayre, coming home to their country, found, by comparing their ac- counts with their countrymen at home, that they had lost a day, having gone westward, and so compassed the earth round. I answer, what though a traveler varying perpetually the quantity of the day, by reason of his continual moving with or against the sun's motion, in time get or lose a day in his account ; is the day, therefore, of its own nature variable or changeable ? God hath placed the sun in the firmament, and appointed it for times and seasons, and in special for the regulating of the day ; and as the motion of the sun is constant, so there is an ordinary and constant succession of days without variation ; for unless the sun's course be changed, the day which is regulated by it is not changed. Now, if any shall travel round about the world, and so anticipate or second the diurnal motion of the sun, and thereby varying continually the quantity of the day, at length gain or lose a day, according to their reckoning, they may and ought then to correct their accounts. Gregory XIII., having found the Julian year to be too great for the motion of the sun, cut off ten davs, by M'hich 16* ' . 186 THE MORALITY OF THE SABBATH. the equinoxes and solstices had anticipated their proper places, that so the year might be kept at its right periods ; and is it not as good reason that a traveler who, opposing the sun's diurnal course, continually shortens somewhat of his day, till at last in compassing the earth round he gains a whole day, should cut off in his accounts that day which he hath gained by anticipating the sun's course, and so rectify his account of the day ? For in every region and country whatsoever, and howsoever situate, as men are to begin the day at that time when the day naturally begins in that place, so likewise they are to reckon and count the days as they are there regulated and ordered by the sun, and that should be the first or second day of the week to them which is naturally the first or second day of the week to that place where they are ; and thus their doubts are easily satisfied when they return to the place whence they first came. But if any shall say, it is very difficult for men thus to rectify their accounts, and to observe that time in every place which was at first instituted, and it is probable that the nations in their several transmi- grations and transportations never used any such course, the answer is obvious : men's weakness, or neglect and carelessness to do what they ought, is not a sufiicient argument to prove that not to be their duty ; besides, it is not probable that any nations were thus put to it to travel round about the whole earth, (although some particular persons in this later age have sailed round about it,) and therefore could not vary a whole day possibly ; but going some eastward, some westward, some southward, some northward, they spread themselves over the face of the whole earth, some at a shorter, some at a farther distance, and so some began the day sooner, some later, and yet all (as hath been shown) might ob- serve the same day. The morality of the Sabbath is not built upon astronomical or geometrical principles, and therefore it can not fall by any shady speculations so far-fetched. THE CHANGE OF THE SABBATH Thesis 1. The change of this day from the last to the first of the week, although it be confirmed by an ancient custom, yet the true reason and grounds of so great a change are not so fully known, sacred writings not so expressly setting down (as it doth in some things of less concernment) the causes hereof. And many of the arguments heaped up and multiplied by some for the change of it, which may seem of very great weight, while they want an adversary at the other end of the scale to balance them ; yet upon sad examination and search into them, they prove too light, and consequently occasion the temptation of scrupling the truth and validity of others more clear. AVe are therefore with more wariness and humility of mind to search into this controversy, and with much thankfulness and modesty to accept that little light which God gives us in greater, as well as of much light which he is pleased to lend us in smaller mat- ters. Pascimur opertis, exercemur ohscuris^ was his speech long since concerning the Scriptures. There is no truth so clear but man's loose wit can invent and mint many pernicious cavils against it; and therefore in those things which shine forth with less evidence, it is no wonder if it casts such blots and stains upon them as that they can scarcely be discerned. Nil magis liiimicum veritati, acumine nimio. We should therefore be wise with sobriety, and remember that in this and such like contro- versies, the Scriptures were not written to answer all the scru- ples and objections of cavilers, but to satisfy and stablish the consciences of poor behevers. Arid verily, when I meet with such like speeches and objections as these, viz., Where is it ex- pressly said that the old Sabbath is abrogated ? and what one scripture is there in the New Testament declaring expressly that the Lord's day is substituted and put in its room ? I can not from such expressions but think and fear that the isrnorance of this 187 188 THE CHANGE OF THE SAHHATH. change in some doth not spring so much from deficiency and Miint of light on God's J3art, but rather from perverseness on man's part, which will not see nor own the truth, because it is not revealed and dispensed after that manner and fashion of expression as man's wit and fantasy would have it. Like Naaman, who, because the prophet went not about the cure-x^f his leprosy in that way and fashion which he would have him, did not therefore (for a time) see that way of cure which God had revealed to him. For the Holy Ghost is not bound to wn-ite all the principles of religion under commonplace heads, nor to say expressly, In this place of Scripture you may see the old Sabbath abrogated, and the new instituted ; for we find no such kind of expressions concerning Paul's epistles, and many books of Scripture, that this or that epistle or book is canonical, which yet we know to be so by other evidences. We know, also, that the Ploly Ghost, by brief hints of truth, gives occasion of large comments, and by writing about other matters tanqnam aliud agens, it brings forth to light, by the by, revelations of great con- cernment, which it saw meet purposely in that manner to make known. And as in many other things it hath thus done, so es- pecially in this of the Sabbath. So that if our hearts, like locks, were fitted to God's key, they would be soon opened to see thoroughly the difficulties of this point ; which I confess, of all practical points, hath been most full of knots and difficulties to my own weakness. Thesis 2. To make apostolical unwritten inspirations, notified and made known in their days to the churches, to be the cause of the change of the day, is to plow with a Popish heifer, and to cast that anchor on which deceivers use to rely, and by which they ho})e to save themselves when they know not how other- wise to defend their falsehoods. TJiesis 3. To make ecclesiastical custom, established first by the imperial law of Constantine, to be the foundation of the change, is to make a prop for prelacy, and a step to Popery, and to 0[)en a gap to all human inventions. For if it be in the church's power to appoint the greatest holy day, why may not any other rite and ceremony be imposed also ? And if it be free to observe this day or not, in respect of itself, because it wants a divine institution, and yet necessary to observe it, in respect of the church's custom and constitution, (as some pretend,) why may not the church's commandment be a rule of obedience in a thousand things else as well as in this? and so introduce will worship, and to serve God after the tradition of men, which God abhors ? THE CHANGE OF THE SABBATH. 180 I'hesis 4. The observation of the first day of the week for tlie Christian Sabbath ariseth from the force of the fourth com- nianthnent, as strongly as the observation of the media cultus, or means of worship, now under the New Testament, doth from the force of the second commandment ; only let this be supposed, that the day is now changed, (as we shall hereafter prove,) as also that the worship itself is changed by divine institution ; for gospel institutions, when they be appointed by divine sovereign authority, yet they may then be observed and practiced by virtue of some'raoral law. The gospel appointed new sacraments, but we are to use them by virtue of the second commandment ; so here the gospel appoints a new seventh day for the Sabbath, but it stands by virtue of the fourth commandment, and therefore the observation of it is not an act of Christian liberty, but of Chris- tian duty, imposed by divine authority, and by virtue of the moral law. Thesis 5. For, the morality of the fourth commandment (as hath been proved) being preserved in observing not that Sabbath only, nor yet a Sabbath merely when man sees meet, but in ob- serving the Sabbath, i. e., such a Sabbath as is determined and appointed of God, (which may therefore be either the first or last of the seven days,) hence it is, that the first of the seven, if it be determined and instituted of God under the New Testament, ariseth equally from the fourth commandment, as the last seventh day did under the Old Testament ; and therefore it is no such piaculum, nor delusion of the common people, as Mr. Brabourn would make it, to put the title of the Lord's Sabbath upon the Lord's day, and to call it the Sabbath day ; for if it be born out of the same womb the first seventh was, if it arise (I mean) from the same commandment, " Remember to keep holy the Sabbath day," why may it not bear the name of the Sabbath now, as the first born did in former times ? Thesis 6. If the Lord would have man to work six days together, according to his own example, and the morality of the fourth commandment, that so a seventh day determined by him- self might be observed, hence it is that neither two Sabbaths in a week can stand with the morality of the fourth commandment, nor vet could the former Sabbath be justly changed into any other day than into the first day of the week ; the first day could not belong to the week before, for then there should be eight days in a week, and if it did belong to the week following, then (if we suppose that the second had been the Sabbath) there must be one working day, viz., the first day to go before it, and five work- ing days after it, and so there sliould not nor could not be six 190 THE CHANGE OF THE SABBATH. working days continued together, that the seventh might be the Lord's, according to the morality of the fourth commandment. And hence it is, that no human or ecclesiastical power can change the Sabbath to what day of the week they please, from the first, which now is. Thesis 7. It should not seem an uncouth phrase, or a hard saying, to call the first day of the week a seventh, or the seventh day ; for though it be the first absolutely in order of existence from the creation, yet relatively in way of relation, and in respect of the number of seven in a week, it may be invested with the name and title of a seventh, even of such a seventh as may law- fully be crowned and anointed to be the Sabbath day ; for look, as Noah, though he was the first in order of years, and dignity of entrance into the ark, yet he is called the eighth, (2 Pet. ii. 5,) in that he was one of them (as the learned observe) qui octona- rium numerum perjiciehant, or who made up the number of eight ; so it is in respect of the first day, which in divers respects may be called the first, and yet the seventh also. Mr. Brabourn's argument therefore is of no solidity, who goes about to prove the Christian Sabbath to be no Sabbath, because " that Sabbath which the fourth commandment enjoins is called the seventh day ; " but all the evangelists call the Lord's day the first day of the week, not the seventh day. For he should remember that the same day in divers respects may be called the first day, and yet the seventh day ; for in respect of its natural existence and be- ing, it may be and is called the first day, and yet in respect of divine use and application, it may be and is called the seventh day, even by virtue of the fourth commandment, which is the Lord's day, which is confessed to be the first day. 27iesis 8. For although in numero numerante^ (as they call it,) i. e., in number numbering, there can be but one seventh, which immediately follows the number six, yet in numero nume- rator i. e., in number numbered, or in things which are numbered, (as are the days of the week,) any of the seven may be so in way of relation and proportion. As, suppose seven men stand to- gether ; take the last man in order from the other six, who stand about him, and he is the seventh ; so again, take the first in order, and set him apart from the six who stand below him, and if the number of them who are taken from him make up the number of six, he then may and must necessarily be called the seventh. Just thus it is in the days of the week ; the first Sabbath from the creation might be called the seventh day in respect of the six days before it ; and this first day of the week may be called the seventh day also, in respect of the six working davs together after THE CllANOi: Ul- Tin: SAUIiATU. 101 it. That may be called the last seventh, this the first seventh, without any absurdity of account, which some would imagine ; and if this first day of the week is called the eighth day, accord- ing to Ezekiel's prophecy of evangelical times, and his reckoning 'onward from the creation, (Ezek. xliii. 27,) why may it not then in other respects put on the name of a seventh day also? Thesis 9. The reason why the Lord should depose the last seventh, and exalt and crown the first of seven to be the day of the Christian Sabbath, is not so well considered, and therefore to be here narrowly examined. For as for those eastern Chris- tians, who, in the primitive times, observed two Sabbath.s in a week, the Jewish and the Christian, doubtless their milk sod over, and their zeal went beyond the rule. The number of Jews who were believers, and yet, too, too zealous of their old customs, we know did fill those places in their dispersion, and before more than the western and more remote parts, and therefore they might more powerfully infect those in the east; and they, to gain or keep them, might more readily comply with them. Let us therefore see into the reasons of this change from one seventh unto another. Thesis 10. The good will of Him who is Lord of the Sab- bath, is the first efficient and primary cause of the institution of a new Sabbath ; but the resurrection of Christ, being upon the first day of the week, (Markxvi. 9.) is the secondary, moral, or moving cause hereof: the day of Christ's resurrection being Christ's joyful day for his people's deliverance, and the world's restitution and new^ creation, it is no wonder if the Lord Christ appoint it, and the apostles preach and publish it, and the primitive Cliris- tians observe it as their holy and joyful day of rest and consola- tion. For some notable work of God upon a day being ever the moral cause of sanctifying the day, hence the work of redemp- tion being finished upon the day of Christ's resurrection, and it being the most glorious work that ever was, and wherein Christ was first most gloriously manifested to have rested from it, (Rom. i. 4,) hence the Lord Christ might have good cause to honor this day above all others ; and what other cause there should be of the public solemn assemblies in the primitive churches, upon the first day in the week, than this glorious work of Christ's resur- rection upon the same day which began their great joy for the rising of the Sun of Righteousness, is scarce imaginable. Thesis 1 1. No action of Christ doth of itself sanctify any time ; for if it did, why should we not then keep as many holy days every year as we find holy actions of Christ recorded in Scrip- ture, as the superstitious crew of blind Papists do at this day ? But if God, who is the Lord of time, shall sanctify any such day 102 THE CHAKGE OF THE SABBATH. or time wherein any such action is done, such a day then is to be kept holy ; and therelbre if the will of God hath sanctified the day of Christ's resurrection, we may lav^ifully sanctify the same day ; and therefore Mr. Brabourn doth us wrong, as if we made the resurrection of Christ merely to be the cause of the change of this day. Thesis 12. Why the will of God should honor the day of Christ's resurrection as holy, rather than any other day of his incarnation, birth, passion, ascension : It is this ; because Christ's rising day was his resting or Sabbath day, wherein he first entered into his rest, and whereon his rest began. For the Sab- bath, or rest day, of the Lord our God, only can be our rest day, according to the fourth commandment. Hence the day of God's rest from the work of creation, and the day of Christ's rest from the work of redemption, are only fit and capable of being our Sabbaths. Now, the Lord Christ, in the day of his incarnation and birth, did not enter into his rest, but rather made entrance into his labor and sorrow, who then began the work of humilia- tion, (Gal. iv. 4, 5 ;) and in the day of his passion, he was then under the sorest part and feeling of his labor, in bitter agonies upon the cross and in the garden. And hence it is that none of those days were consecrated to be our Sabbath, or rest days, which were days of Christ's labor and sorrow ; nor could the day of his ascension be fit to be made our Sabbath, because, altliough Christ then and thereby entered into his place of rest, (the third heavens,) yet did he not then make his fifst entrance into his estate of rest, which was in the day of his resurrection ; the wisdom and will of God did therefore choose this day above any other to be the Sabbath day. TJiesis 13. Those that go about (as some of late have done) to make Christ's ascension day the ground of our Sabbath day, had need be fearful lest they lose the truth and go beyond it, while they affect some new discoveries of it, which seems to be the case here. For though Christ at his ascension entered into his place of rest, yet the place is but an accidental thing to Christ's rest itself, the state of which was begun in the day of his resurrection ; and therefore there is no reason to pi-efer that which is but accidental above that which is most substantial ; or the day of entrance into the place of his rest in his ascension before the day of rest in his resurrection ; beside, it is very un- certain whether Christ ascended upon the first day of the week ; we are certain that he arose then ; and why we should build such a vast change upon an uncertainty I know not. And yet sup- pose that, by deduction and strength of wit, it might be found out, THE CHANGE OF TIlE SADBATIl. 103 yet we sec not the Holy Ghost expressly setting it down, viz., that Christ ascended upon the first day of the week, which, if he had intended to have made the ground of our Christian Sab- bath, he would surely have done ; the first day in the week being ever accounted the Lord's day in Holy Scrij)tures ; and no other first day do we find mentioned on which lie ascended, but only on that day wherein he arose from the dead. Thesis 14. xind lookj as Christ was a Lamb slain from the foundation of the world meritoriously, but not actually, so he was also risen again in the like manner from the foundation of the world meritoriously, but not actually. Hence it is, that look, as God the Father actually instituted no Sabbath day, until he had actually finished his work of creation, so neither was it meet that this day should be changed until Christ Jesus had actually finished (and not meritoriously only) the work of redemption or restoration ; and hence it is that the church, before Christ's coming, might have good reason to sanctify that day, which was instituted upon the actual finishing of the work of creation, and yet miglit have no reason to observe our Christian Sabbath ; the work of restoration and new creation, and rest from it, not being then so much as actually begun. Thesis 15. Whether our Saviour appointed that first indi- vidual day of his resurrection to be the first Christian Sabbath is somewhat difficult to determine ; and I would not tie knots, and leave them for others to unloose. This only I aim at : that although the first individual day of Christ's resurrection should not possibly be the first individual Sabbath, yet still the resur- rection of Christ is the ground of the institution of the Sabbath, which one consideration dasheth all those devices of some men's heads, who puzzle their readers with many intricacies and diffi- culties, in showing that the first day of Christ's resurrection could not be the first Sabbath, and thence would infer that the day of his resurrection was not the ground of the institution of the Sabbath, which inference is most false ; for it was easy with Christ to make that great work on this day to be the ground of the institution of it, some time after that work was past. Thesis 16. The sin and fall of man having defaced and spoiled {dejure, though not de facto) the whole work of crea- tion, as the learned Bishop Lake well observes, it was not so meet therefore that the Sabbath should be ever kept in respect of that work, but rather in respect of this new creation or resto- ration of all things by Christ, after the actual accomplishment thereof in the day of his resurrection. But look, as God the Father having created the world in six days, he rested therefore VOL. III. 17 194: THE CHANGE OF THE SABBATH. and sanctitied the seventh, so this work being spoiled and marred by man's sin, and the new creation being finished and ended, the Lord therefore rested the first day of the week, and therefore sanctified it. lliesis 17. The fourth commandment gives in the reason why God sanctified the seventh day from the creation, viz. : because God rested on that day, and, as it is in Ex. xxxi. 17, was refreshed in it, that is, took a complacency and delight in his work so done and so finished. But the sin of man in falling from his first creation made God repent that ever he made man, (Gen. vi.,) and consequently the world for man, and therefore it took off that com])lacency or rest and refreshing in this his work ; if, therefore, the Lord betake himself to work a new work, a new creation or renovation of all things in and by his Son, in which he will forever rest, may not the day of his rest be then justly changed into the first of seven, on which day his rest in his new work began, whereof he will never repent? If the Lord vary his rest, may not he vary the time and day of it? Nay, must not the time and day of our rest be varied, because the ground of God's rest in a new work is changed ? Thesis 18. As it was no necessary duty, therefore, perpetu- ally to observe that seventh day wherein God first rested, because his rest on that day is now changed, so also it is not necessary orderly to observe those six days of labor, wherein he first labored and built the world, of which, for the sin of man, he is said to have repented ; yet notwithstanding, though it be no necessary duty to observe those particular six days of labor, and that seventh of rest, yet it is a moral duty (as hath been proved) to observe six days for labor, and a seventh for rest ; and hence it follows that, although the Lord Christ's rest on the day of his resurrection (the first day of the week) might and may justly be taken as a ground of our rest on the same day, yet his labor in the work of redemption three and thirty years and up- ward, all the days of his life and humiliation, could not nor can not justly be made the ground or example of our labor, so as we must labor and work thirty-three years together before we keep a Sabbath the day of Christ's rest. Because, although God could alter and change the day of rest without infringement of the morality of the fourth commandment, yet he could not make the example of Christ's labor thirty-three years together the ground and example of our continuance in our work, with- out manifest breach of that moral rule, viz. : that man shall have six days together for labor, and the seventh for rest. For man may rest the first day of the week, and withal observe six THE CHANGE OF THE SABBATH. 195 days for labor, and so keep the fourth commandment ; but he can not labor thirty-three years together, and then keep a Sabbath, without apparent breach of the same commandment ; and there- fore that argument of Master Brabourn against our Christian Sabbath melts into vanity, wherein he urgeth an equity of the change of the days of our labor, '• either three days only together, (as Christ did lie in the grave,) or thirty-three years together, (as he did all the days of his humiliation,) in case we will make a change of the Sabbath, from the change of the day of Christ's rest." And yet I confess ingenuously with him, that if the Lord had not instituted the first day of the week to be our Christian Sabbath, all these and such like arguings and reasonings were invalid to prove a change ; for man's reason hath nothing to do to change days without divine appointment and institution : these things only I mention why the wisdom of God might well alter the day. The proofs that he hath changed it shall follow in due place. Thesis 19. The resurrection of Christ may therefore be one ground, not only of the sanctification of the Christian Sabbath, but also a sufficient ground of the abrogation of the Jewish Sabbath. For, first, the greater light may darken the less and a greater work (as the restoration of the world above the creation of it) may overshadow the less. (Jer. xxiii. 7-8 ; Ex. xii. 2.) Secondly, man's sin spoiled the first rest, and therefore the day of it might be justly abrogated. For the horrible wrath of God had been immediately poured upon man, (as might be proved, and as it was upon the lapsed angels,) and consequently upon all creatures for man's sake, if Christ had not given the Father rest, for whose sake the world was made, (Rev. iv. 11,) and by whose means and mediation the world continues as now it doth. (John vi. 22.) Thesis 20. Yet although Christ's resurrection be one ground not only of the institution of the new Sabbath, but also of the abrogation of the old, yet it is not the only ground why the old was abrogated ; for (as hath been shown) there was some type affixed to the Jewish Sabbath, by reason of which there was just cause to abrogate, or rather (as Calvin calls it) to translate the Sabbath to another day. And, therefore, this dashetli another of Mr. Brabourn's dreams, who argues the continuance of the Jewish Sabbath, because there is a possibility for all nations still to observe it. " For," saith he, " can not we in Eng- land as well as they at Jerusalem remember that Sabbath ? Secondly, rest in it. Thirdly, keep it holy. Fourthly, keep the whole day holy. Fifthly, the last of seven. Sixthly, and all 196 THE CHANGE OF THE SABBATH. this in imitation of God. Could no nation (saith he) besides the Jews observe these six things ? " Yes, verily, that they could in respect of natural ability ; but the question is not what men may or might do, but what they ought to do, and should do. For besides the change of God's rest through the work of the Son, there was a type affixed to that Jewish Sabbath, for which cause it may justly vanish at Christ's death, as well as other types, in respect of the affixed type, which was but accidental ; and yet be continued and preserved in another day, being originally and essentially moral. A Sabbath was instituted in paradise, equally honored by God in the decalogue with all other moral laws, foretold to continue in the days of the gospel, by Ezekiel and Isaiah, (Ezek. xliii. ult. ; Is. Ivi. 4—6,) and commended by Christ, who bids his people pray that their flight may not be in the winter or Sabbath day, as it were easy to open these places against all cavils ; and therefore it is for substance moral. Yet the word Sabbatism, (Heb. iv. 9,) and the apostle's gradation from yearly holy days to monthly new moons, and from them to weekly Sabbaths, which are called " shadows of things to come," (Col. ii. 16,) seems strongly to argue some type affixed to those individual Sabbaths, or Jewish seventh days; and hence it is, perhaps, that the Sabbath is set among moral laws in the deca- logue, being originally and essentially moral, and yet is set among ceremonial feast days, (Lev. xxiii. 2, 3,) because it is ac- cidentally typical. And therefore Mr. Brabourn need not raise such a dust, and cry out, " O, monstrous ! very strange ! what a mingle-mangle ! what an hotchpotch have we here ! what a con- fusion and jumbling of things so far distant, as when morals and ceremonials are here mingled together ! " No, verily, we do- not make the fourth commandment essentially ceremonial ; but being accidentally so, why may it, notwithstanding this, be mingled among the rest of the morals ? Let one solid reason be given, but away with words. Thesis 21. If the question be. What type is affixed and an- nexed to the Sabbath ? I think it difficult to find out, although man's w^anton wit can easily allegorize and readily frame imagi- nations enough in this point. Some think it typified Christ's rest in the grave ; but I fear this will not hold, no more than many other Popish conjectures, wherein their allegorizing pos- tilers abound. Bullinger and some others think that it was typ- ical in respect of the peculiar sacrifices annexed to it, which sacrifices were types of Christ. (Num. xxviii. 9.) And although much might be said for this against that which Mr. Brabourn replies, yet I see nothing cogent in this ; for the multiplying of THE CHANGE OF THE SABBATH. 197 sacrifices (which were partes cuJtvs instituti) on this day proves rather a s})ecialty of worshiping God more abundantly on this day than any ceremoniahiess in it ; for if the offering of sacrifices merely should make a day ceremonial, why did it not make every day ceremonial in respect of every day's offering of the morning and evening sacrifice ? Some think that our rest iipon the Sabbath (not God the Father's rest, as ]Mr. Bra- bourn turns it) was made not only a resemblance, but also a type, of our rest in Christ, of which the apostle speaks, (Heb. iv. 3,) which is therefore called a Sabbafism, (ver. 9,) or keeping of a Sabbath, as the word signifies. What others would infer from this place to make the Sabbath to be merely ceremonial, and what Mr. Brabourn would answer from hence, that it is not at all ceremonial, may both of them be easily answered here again, as already they have been in some of the former theses. Some scruples I see not yet through, about this t*ext, enforce me herein to be silent, and therefore to leave it to such as think they may defend it, as one ground of some affixed type unto the Jew- ish Sabbath. Thesis 22. Learned Junius goes before us herein, and points out the type affixed to that Sabbath. For besides the first insti- tution of it in paradise, he makes two other causes, which he calls accessory, or affixed and added to it. 1. One was civilis, or civil, that men and beasts might rest from their toilsome labor every week. 2. CeremomaJis, or ceremonial, for their solemn commemoration of their deliverance out of Egypt, which we know typified our deliverance by Christ. (Deut. v. 15.) Some think, indeed, that their deliverance out of Egypt was upon the Sabbath day ; but this I do not urge, because, though it be very probable, yet it is not certain ; only this is certain, that they were to sanctify this day because of this their deliverance ; and it is certain this deliverance was typical of our deliverance by Christ : and hence it is certain that there was a type affixed to this Sabbath"; and because the Scripture is so plain and express in it, I am inclined to think the same which Junius doth, that this is the type rather than any other I have yet heard of; against which I know many things may be objected ; only it may be sufficient to clear up the place against that which Mr. Bra- bourn answers to it. Thesis 23. " The deliverance out of Egypt," saith he, " is not set down as the ground of the institution of the Sabbath, but only as a motive to the observation thereof; as it was more general in the preface to the decalogue, to the obedience of every other command, which, notwithstanding, are not ceremonial ; for God 17* 198 THE CHANGE OP THE SABBATH. saitli, I am the Lord, who brought thee out of Egypt ; therefore keep thou the first, the second, the third, the fifth, the sixth, as well as the fourth commandment ; and therefore, saith he, we may make every commandment ceremonial as well as the Sab- bath, if the motive of deliverance out of Egypt makes the Sab- bath to be so." This is the substance and sinews of his discourse herein ; and I' confess it is true, their deliverance out of Egypt was not the first ground of the institution of it, but God's rest after his six days' labor; yet it was such a ground as we contend for, viz., a secondary, and an annexed or affixed ground. And that it was not a motive only to observe that day, (as it is in the preface to the decalogue,) but a superadded ground of it, may appear from this one consideration, viz., because that very ground on which the Lord urgeth the observation of the Sabbath in Ex. XX. 11 is wholly left out in the repetition of the law, (Deut. v. 15,) and tlieir deliverance out of Egypt put into the room thereof; for the ground in Ex. xx. 11 is this: " Six days God made heaven and earth, and rested the seventh day and sancti- fied it ; " but instead of these words, and of this ground, we find other words put into their room, (Deut. v. 15 :) " Remember thou wast a servant in the land of Eg^-pt, and that the Lord brought thee out thence with a mighty hand ; therefore the Lord thy God commandeth thee to keep the Sabbath.'" Which seems to argue strongly that these words are not a mere motive, but another ground of the observation of the Sabbath. And why might not the general motive in the preface to the decalogue serve as a sufficient motive to the obedience of this commandment, if there was no more but a motive in these words of Deuteronomy ; and therefore I suppose this was also the ground and affixed type unto the Jewish Sabbath. Thesis 24. But still the difficulty remains ; for Mr. Brabourn will say that those were but human reasons : but what ground is there from Scripture for the institution of another Sabbath, as well as the abrogation of the old ? which if it be not cleared, I confess this cause sinks : here, therefore, let it be again observed that we are not to expect such evidence from Scripture concern- ing this change, (as fond and humorous wit sometimes pleads for,) in this controversy, namely, that Christ should come with drum and trumpet, as it were, upon Mount Zion, and proclaim by word or writing, in so many express words, that the Jewish Sabbath is abrogated, and the first day of the week instituted in its room, to be observed of all Christians to the end of the world. For it is not the Lord's manner so to speak in many other things which concern his kingdom, but as it were occasionally, or in way of THE CHANGE OF THE SARRATH. ^ 199 history, or ei)ii-tle to some particular cliurcli or people ; and thus he doth concerning the Sabbath ; and yet Wisdom's mind is plain enough to them that understand. Nor do I doubt but that those scriptures which are sometimes alleged for the change of the Sabbath, although at the first blush they may not seem to bear up the weight of this cause, yet being thoroughly considered, they are not only sufficient to stablish modest minds, but are also such as may imaioui:eiv^ or stop the mouths even of wranglers them- selves. Tliesis 25. I do not think that the exercise of holy duties on a day argues that such a day is the Christian Sabliath day ; for the apostles preached commonly upon the Jewish Sabbath, sometimes upon the first day of the week also ; and therefore the bare exercise of holy duties on a day is no sufficient argument that either the one or the other is the Christian.. Sabbath ; for then there might be two »Sabbaths, yea, many Sabbaths, in a week, because there may be many holy duties in several days of the week, which we know is against the morality of the fourth commandment. Thesis 26. Yet, notwithstanding, although holy duties on a day do not argue such a day to be our Sabbath, yet that day which is set apart for Sabbath services rather than any other day, and is honored above any other day for that end, surely such a day is the Christian Sabbath. Now, if it may appear that the first day of the week was thus honored, then certainly it is to be accounted the Christian Sabbath. Thesis 27. The primitive pattern churches thus honored the first day of the week ; and what they practiced without reproof, that the apostles (who planted those churches) enjoined and preached unto them so to do ; at least in such weighty matters as the change of days, of preferring one before that other which the Lord hath honored before ; and what the apostles preached, that the Lord Jesus commanded, (Matt, xxviii. 20,) " Go teach all nations that which I command you." Unless any shall think that the apostles sometimes went beyond their commission to teach that to others which Christ never commanded, which is blasphe- mous to imagine ; for though they might err in practice as men, and as Peter did at Antioch, and Paul and Barnabas in their contention, yet in their public ministry they were infallibly and extraordinarily assisted, especially in such things which they hold forth as patterns for after times ; if, therefore, the primi- tive churches thus honored the first day of the week above any other day for Sabbath services, then certainly they were insti- tuted and taught thus to do by the apostles approving of them 200 ^ THE CHANGE OF THE SABBATH. herein ; and what tlie apostles taught the churches, that the Lord Jesus commanded to the apostles. So that the approved practice of the churches herein shows what was the doctrine of the apostles ; and the doctrine of the apostles shows what was the command of Christ ; so that the sanctification of this first day of the week is no human tradition, but a divine institution from Christ himself. Thesis 28. That the churches honored this day above any other shall appear in its place, as also that the apostles com- manded them so to do. Yet Mr. Primrose saith, that this, latter is doubtful ; and Mr. Ironside (not questioning the matter) falls off with another evasion, viz., that they acted herein not as apos- tles, but as ordinary pastors, and consequently as fallible men, not only in commanding this change of the Sabbath, but in all other matters of church government, (among which he reckons this of the Sabbath to be one,) which he thinks were imposed according to their private wisdom, as most fit for those times, but not by any apostolical commission as concerning all times. But to im- agine that matters of church government in the apostles' days w^ere coats for the moon in respect of after times, and that the form of it is mutable, (as he would have it,) I suppose will be digested by few honest and sober minds in these times, unless they be biased for a season by politic ends, and therefore hei'ein I will not contend ; only it may be considered whether any pri- vate spirit could abolish that day, which from the beginning of the w^orld God so highly honored, and then honor and advance another day above it, and sanctify it too (as shall be proved) for religious services. Could any do this justly but by immediate dispensation from the Lord Christ Jesus ? And if the apostles did thus receive it immediately from Christ, and so teach the ob- servation of it, they could not then teach it as fallible men and as private pastors, as he would have it ; a pernicious conceit, enough to undermine the faith of God's elect in many matters more weighty than this of the Sabbath. Thesis 29. To know when and where the Lord Christ in- structed his disciples concerning this change, is needless to inquire. It is sufficient to believe this: that what the primitive churches exemplarily practiced, that was taught them by the apostles who planted them ; and that whatsoever the apostles preached, the Lord Christ commanded, as hath been shown. Yet if the change of the Sabbath be a matter appertaining to the kingdom of God, why should we doubt but that, within the space of his forty days' abode with them after his resurrection, he then taught it them ? for it is expressly said, that he then taught them such things. (Acts xiii.) THE CHANGE OF THE SABBATH. 201 Thesis 30. When the apo.^tles came among the Jews, they preached usually u[)on the Jewish Sabbath ; but this was not be- cause they did think or appoint it lierein to be the Christian Sabbath, but that they might take the fittest opportunity and sea- son of meeting with, and so of preaching the gospel to, the Jews in those times. For what power had they to call them to- gether when they saw meet? Or, if they had, yet was it meet for them thus to do, before they were sufficiently instructed about God's mind for setting apart some other time ? And how could they be sufficiently and seasonably instructed herein without watching the advantage of those times which the Jews thought were the only Sabbaths ? The days of pentecost, passover, and hours of prayer in the temple are to be observed still as well as the Jewish Sabbath, if the apostles' preaching on their Sabbaths argues the continuance of them, as Mr. Brabourn argues ; for we know that they preached also, and went up purposely to Jerusa- lem, at such times, to preach among them, as well as upon the Sabbath days ; look therefore, as they laid hold upon the days of pentecost and passover as the fittest seasons to preach to the Jews, but not thinking that such feasts should still be continued, so it is in their preaching upon the Jewish Sabbaths. Thesis 31. Nor did the apostles sinfully Judaize by preaching to the Jew^s upon their Sabbaths, (as Mr. Brabourn would infer ;) supposing that their Sabbaths should not be still observed, they should then Judaize and after ceremonies, (saith he,) and so build up those things which they labored to destroy. For suppose they did observe such days and Sabbaths as were ceremonial for a time, yet it being done not in conscience of the day, but in con- science of taking so fit a season to preach the gospel in, it could not nor can not be any sinful Judaizing, especially while then the Jews were not sufficiently instructed about the abolishing of those things. For Mr. Brabourn could not but know that all the Jewish ceremonies, being once the appointment of God, were to have an honorable burial, and that therefore they might be lawfully observed for a time among the Jews, until they were more fully instructed about them ; and hence Paul circumcised Timothy because of the Jews, (Acts xvi. 3,) and did other- wise conform to them, that so he might win and gain the more upon them ; and if Paul observed purposely a Jewish ceremony of circumcision which was not necessary, nay, which was not lawful to be observed among the Gentiles, (Gal. v. 2,) and yet he observed it to gain the Jews, why might not Paul much more preach the gospel, which is in itself a necessary duty, upon a Jewish Sabbath which fell out occasionally to him, and therefore 202 THE CHANGE OF THE SABBATH. might lawfully be observed for such an end among the Jews, which among tlie Gentiles might be unlawful ? Suppose there- fore that the apostles might have taught the Jews from house to house, (as Mr. Brabourn argues against the necessity put upon the apostles to preach upon the Jew^ish Sabbath,) yet what reason or conscience was there to lose the opportunity of public preach- ing for the more plentiful gathering in of souls, when many are met together, and which may lawfully be done, and be contented only to seek their good in such private ways ? And what although Paul did assemble the chief of the Jew^s together at Rome, when he was a prisoner, to acquaint them with civil matters about his imprisonment, (Acts xxviii. 17 ;) yet had he power to do thus in all places where he came ? or was it meet for him so to do ? Did not he submit the appointment of a sacred assembly to hear the word rather unto them than assume it to himself? (Acts xxviii. 23.) It is therefore false and unsound which Mr. Brabourn affirms, viz., that Paul did preach on the Jewish Sabbath in con- science of the day, not merely with respect of the opportunity he then took from their own pubhc meetings then to preach to them ; for (saith he) Paul had power to assemble them together on other days. This, I say, is both false ; for he that was so much spoken against among them might not in all places be able to put forth such a power; as also it is unsound ; for suppose he had such a power, yet whether it was so meet for him to put it forth in appointing other times, may be easily judged of by what hath been said. Tliesis 32. Nor is there a foundation here laid of making all other actions of the apostles unwarrantable or unimitable, (as Mr. Brabourn saith,) because we are not to imitate the apostles herein in preaching upon the Jewish Sabbaths. For no actions either of Christ or the apostles, which were done merely in respect of some special occasion, or special reason, are, ea tenus, or in that respect, binding to others ; for the example of Christ eating the Lord's supper only w^ith men, not women, in an upper chamber, and toward the dark evening, doth not bind us to exclude women, or not to celebrate in other places and times, because \ve know that these actions were merely occasioned in respect of special reasons, (as the eating of the passover with one's own family, Christ's family not consisting of women,) so it is here in respect of the Sabbath. The apostles preaching upon the Jewish Sab- baths was merely occasional, by occasion of the public meetings (their fittest time to do good in) which were upon this and any other day. TJiesis 33. Now, although the Jews observing this day, the THK CHANGE OF THE SABiiATlI. 203 apostles observed it among the Jews by preaching among them, yet we shall find that among the Christian Gentile churches and believers, (where no Judaism was to be so much as tolerated for a time,) not any such day was thus observed ; nay, another day, the first day in the week, is honored and preferred by the apos- tles above any other day in the week for religious and Sabbath services. For, although holy duties do not argue always a holy day, yet when we shall find the Holy Ghost single out and nomi- nate one particular day to be observed and honored rather than any other day, and rather than the Jewish seventh day itself", for Sabbath services and holy duties, this undeniably proves that day to be the Christian Sabbath, and this we shall make evident to be the first day of the week ; which one thing seriously minded (if proved) doth utterly subvert the whole frame and force of Mr. Brabourn's shady discourse for the observation of the Jewish Sabbath, and most effectually establisheth the Christian Sabbath. Mr. Brabourn therefore herein bestirs his wits, and tells us, on the contrary, that Paul preached not only to the Jews, but even unto the Gentiles, upon this Jewish Sabbath, rather than any other day ; and for this end brings double proof: one is Acts xiii. 42, 4-4, ■where the Gentiles are said to desire Paul to preach to them, el; 70 fteju^i) ou66uTor, i. e., the week between, or any day be- tween till the next Sabbath, (as some translate it,) or (if Mr. Brabourn will) the next Sabbath, or Jewish Sabbath, when almost all the city came out to hear Paul, who were most of them Gentiles, not Jews. Be it so, they were Gentiles indeed ; but as yet no church or Christian church of Gentiles actually under Christ's government and ordinances, among whom (I say) the first day of the week was so much honored above any other day for sacred assemblies. For it is no wonder if the apostles yield to their desires in preaching any time of the week which they thought the best time, even upon the Jewish Sabbath, among whom the Jews being mingled, they might have the fitter oppor- tunity to preach to them also, and so become all things to all men to gain some. His second proof is Acts xvi. 12, 13; and here he tells us that Paul and Timothy preached, not to the Jews, but to the Gentiles, upon the Sabbath day. I confess they are not called Jeivs no more than it is said that they were Gentiles ; but why might not Lydia and her company be Jews or Jewish prose- lytes, who, we know, did observe the Jewish Sabbath strictly till they were better instructed, as they did all other Jewish cere- monies also ? For Lydia is expressly said to be one who wor- shiped God before Paul came. Mr. Brabourn tells us they were no Jewish proselytes, because they had no Jewish syna- 201 THE CHANGE OF THE SABBATH. gogue, and therefore they were fain to go out of the city into the fields, beside a river to pray. I confess the text saith that they went out to a river side, where prayer was wont to be made ; but that this was the open fields, and that there was no oratory, house, or place of shelter to meet and pray in, this is not in the text, but it is Mr. Brabourn's comment and gloss on it. But suppose it was in the open fields, and that they had no synagogue ; yet will it follow that these were not Jews ? Might not the Jews be in a Gentile city for a time, without any synagogue, especially if their number be but small, and this small number consist chiefly of women, as it seems this did, whose hearts God touched, leaving their husbands to their own ways ? If they were not Jews, or Jewish proselytes, why did they choose the Sabbath day, (which the Jews so much set by,) rather than any other, to pray and worship God together in ? But verily such answers as these, wherewith the poor man abounds in his treatise, make me extremely fear that he rather stretched his conscience than was acted by a plain deluded conscience in this point of the Sabbath. Thesis 34. It remains, therefore, to prove that the first day of the week is the Christian Sabbath by divine institution ; and this may appear from those three texts of Scripture ordinarily alleged for this end: 1. Acts xx. 7; 2. 1 Cor. xvi. 2; 3. Rev. i. 10 ; which, being taken jointly together, hold these three things : — 1. That the first day of the week was honored above any other day for Sabbath services in the primitive church's practice, as is evident. Acts xx. 7. 2. That the apostles commanded the observation of this day rather than any other for Sabbath services, as is evident, 1 Cor. xvi. 1, 2. 3. That this day is holy, and sanctified to be holy to the Lord above any other day, and therefore it hath the Lord's name upon it, (a usual sign of things holy to him,) and therefore called the Lord's day, as is evident, Rev. i. 10 ; but these things need more particular explication. Thesis 35. In the first of these places, (Acts xx. 7,) these particulars are manifest : — 1. That the church of Troas (called disciples) publicly and generally now met together, so that it was no private church meeting, (as some say,) but general and open, according as those times would give leave. 2. That this meeting was upon the first day of the week, called tr TtJ fiia r(bf uuSOunov : wdiich phrase, although Gomarus, Primrose, Ileylin, and many others go about to translate thus, THE CHANGE OF THE SAIJI'.ATH. 205 viz., upon one of the tlays of the week. Yet this is sufficient to dash that dream, (besides what else might be said,) viz., that this phrase is expounded in other Scriptures to be the first day of the week, (Luke xxiv. 1 ; John xx. 1,) but never to be found throughout all the Scriptures expounded of one day in the week. Gomarus indeed tells us of if //<^holly holy unto God ? But again : suppose the latter })art of the day was spent in breaking of bread ; yet will it follow that no other part of ~ the day was spent before, either in any private or public holy duties? Possibly they might receive the Lord's supper in the evening of this Sabbath, (for the time of this action is in the general inditferent ;) yet might they not spend tlie rest of the morning in public duties, as we know some do now in some churches, who are said to meet together to break bread the latter part of this day, and yet sanctify the Sabbath tlie whole day before ? Suppose it be not expressly said that they did shut up shop windows at Troas, and forsake the plow and the wheel, and abstain from all servile work ; yet if he believes that no more was done this day but what is expressly set down, Mr. Brabourn must needs see a pitiful face of Christ in the Lord's supper, and people coming rushing upon it without any serious examination or preparation, or singing of psalms, be- cause no such duties as these are mentioned to be upon this day. 9. Lastly, Master Primrose, like a staggering man, knows not what to fasten on in answer to this place, and therefore tells us, that suppose it was a Sabbath, yet that it might be taken up from the church's liberty and custom, rather than from any divine institution ; but besides that which hath been said to dash his dream, (Thesis. 27,) the fiilseness of this common and bold assertion will appear more fully in the explication of the second text, (1 Cor. xvi. 1, 2,) w^hich now follows, wherein it will appear to be an apostolical (and therefore a divine) institution from Jesus Christ. Thesis 36. In the second of the places therefore alleged, (1 Cor. xvi. 1, 2,) these things are considerable to prove the first day in the week to be the Christian Sabbath, and that not so much by the church's practice, as by the apostle's precept ; for, — 1. Although it be true, that in some cases collections may be made any day for the poor saints, yet why doth the apostle here limit them to this day for the performance of this duty ? They 208 THE CHANGE OF THE SABBATH. that translate xard fi'ui' a(x66(xTa)v, upon one day of the week, do miserably mistake the phrase, which in Scripture phrase only signifies the first day of it, and beat their foreheads against the main scope of the apostle, viz., to fix a certain day for such a duty as required such a certain time ; for they might (by this translation) collect their benevolences one day in four or ten years, for then it should be done one day in a week. 2. The apostle doth not only limit them to this time, but also all the churches of Galatia, (ver. 1,) and consequently all other churches, if that be true, (2 Cor. viii. 13, 14,) wherein the apostle professeth he presseth not one church, that he may ease another church, but that there be an equality ; and although I see no ground, from this text, that the maintenance of the min- istry should be raised every vSabbath day, (for Christ would not have them reckoned among the poor, being laborers worthy of their hire,) and although this collection was for the poor saints of other churches, yet the proportion strongly holds, that if there be ordinary cause of such collections in every particular church, these collections should be made the first day of the week, much more carefully and religiously for the poor of one's own church ; and that in all the churches of Christ Jesus to the end of the world. 3. The apostle doth not limit them thus with wishes, and counsels only to do it if they thought most meet, but loansQ diera^u. (ver. 1,) as I have ordained, or instituted; and therefore binds their consciences to it ; and if Paul ordained it, certainly he had it from Christ Jesus, who first commanded him so to appoint it; who professeth that what he had received of the Lord, that only he commanded unto them to do. (1 Cor. xi. 13.) 4. If this day had not been more holy and more fit for this work of love than any other day, he durst not have limited them to this day, nor durst he have honored this day above any other in the week, yea, above the Jewish seventh day. For we see the very apostle tender always of Christian liberty, and not to bind where the Lord leaves his people free ; for thus doing he should rather make snares than laws for churches, (1 Cor. vii. 27, 35,) and go expressly against his own doctrine, (Gal. v. 1,) who bids them " stand fast in their liberty," and that in this very point of the observation of days. (Gal. iv. 10.) But what fitness was there on this day for such a service ? Consider therefore, — 5. That the apostle doth not in this place immediately appoint and institute the Sabbath, but supposeth it to be so already, (as Mr. Primrose is forced to acknowledge,) and we know duties of mercy and charity, as well as of necessity and piety, are Sabbath THE CHANCE OF TITE SAEnATII. 209 duties ; for wliich end this day (which Beza finds in an ancient manuscript to be called the Lord's day) was more fit for those collections than any other day ; partly because they usually met together publicly on this day, and so their collections mi^ht be in a greater readiness against Paul's coming ; partly, also, that they might give more liberally, at least freely, it being sup- posed that upon this day men's hearts are more weaned from the world, and are warmed, by the word and ordinances, with more lively faith and hope of better things to come, and there- fore, having received spiritual things from the Lord more plenti- fully on this day, every man will be more free to impart of his temporal good things therein for refreshing of the poor saints, and the very bowels of Christ Jesus. And what other reason can be given of limiting this collection to this day I confess I can not honestly (though I could wickedly) imagine. And cer- tainly if this was the end, and withal the Jewish day was the Christian Sabbath, the apostle would never have thus limited them to this day, nor honored and exalted this first day before that Jewish seventh ; which if it had been the Christian Sal> bath, had been more fit for such a work as this than the first day (if a working day) could be. 6. Suppose therefore that this apostolical and divine institution is to give their collections, but not to institute the day, (as Master Primrose pleads ;) suppose also that they were not every Lord's day or first day, but sometimes upon the first day ; suppose also that they were extraordinary, and for the poor of other churches, and to continue for that time only of their need ; suppose also that no man is enjoined to bring into the public treasury of the church, but (.-t«^ tuvrco iiSino) privately to lay it by on this day by himself, (as Mr. Brabourn urgeth against this text.) yet still the question remains unanswered, viz.: Why should the apostle limit them to this day ? Either for extraordinary or pri- vate collections, and such special acts of mercy, unless the Lord had honored this day for acts of mercy (and much more of piety) above any other ordinary and common d:iy ? What then could this day be but the Christian Sabbath imposed by the apostles, and magnified and honored by all the churches in those days? I know there are some other replies made to this scrip- ture by Mr. Brabourn ; but they are wind eggs (as Plutarch calls that philosophers notions,) and have but little in them; and there- fore I pass them by as I do many other things in that book as not worth the time to name them. 7. This, lastly, I add, this first day was thus honored either by divine or human institution ; if by divine, we have what we 18 * 210 THE CHANGE OF THE SABBATH. plead for ; if by human custom and tradition, then the apostle assuredly would never have commended the observation of this day, who elsewhere condemns the observation of days, though the days were formerly by divine institution. "Ye observe," saith he, "days and times;" and would he then have commended the observation of these days above any other which are only by human, but never by divine institution? It is strange that the churches of Galatia are forbidden the observation of days, (Gal. iv. 10,) and yet commanded (1 Cor. xvi. 1, 2) a more sacred and solemn observation of the first day of the week rather than any other. Surely, this could not be, unless we conclude a divine institution hereof. For we know how zealous the holy apostle is every where to strike at human customs, and there- fore could not lay a stumbling block (to occasion the grievous fall of churches) to allow and command them to observe a human tradition, and to honor this above the seventh day for such holy services as are here made mention of. But whether this day was solemnly sanctified as the Sabbath of the Lord our God, we come now to inquire. Thesis 37. In the third text, (Rev. i. 10,) mention is made of the Lord's day, which was ever accounted the first day of the week. It seems, therefore, to be the Lord's day, and conse- quently the Sabbath of the Lord our God. Two things are needful here to be considered and cleared : — 1. That this day being called the Lord's day, it is therefore set apart and sanctified by the Lord Christ as holy. 2. That this day thus sanctified is the first day of the week, and therefore that first day is our holy or Sabbath day. IViesis 38. The first diihculty here to prove and clear up is, that this day, which is here called the Lord's day, is a day insti- tuted and sanctified for the Lord's honor and service above any other day. For, as the sacrament of bread and wine is called the Lord's supper, and the Lord's table, for no other reason but because they were instituted by Christ, and sanctified for him and his honor, so what other reason can be given by any Scrip- ture light why this is called the Lord's day, but because it was in the like manner instituted and sanctified as they were ? Mr. Brabourn here shifts away from the light of this text, by affirm- ing that it might be called the Lord's day in respect of God the Creator, not Christ the Redeemer, and therefore may be meant of the Jewish Sabbath, which is called the Lord's holy day. (Is. Iviii. 3.) Bat why might he not as well say, that it is called the Lord's supper and table, in respect of God the Creator, consider- ing that in the New Testament, since Clirist is actually exalted THE CHANGE OF THE SABBATH. 211 to be Lord of all, this phrase is only applied to the Lord Christ as Redeemer? Look, therefore, as the Jewish Sabbath, being called the Lord's Sabbath, or the Sabbath of Jehovah, is by that title and note certainly known to be a day sanctified by Jeho- vah, as Creator, so this day, being called the Lord's day, is by this note as certainly known to be a day sanctified by our Lord Jesus, as Redeemer. Nor do I find any one distinct thing in all the Scripture which hath the Lord's superscription or name upon it, (as the Lord's temple, the Lord's otierings, the Lord's people, the Lord's priests, etc.,) but it is sanctified of God and holy to him. "Why is not this day, then, holy to the Lord, if it equally bears the Lord's name ? Master Primrose, indeed, puts us off with another shift, viz., that this day being called so by the church's customs, John, therefore, calls it so in respect of that custom which the church then used, without divine institution. But why may not he as well say that he calls it the Lord's table in respect of the church's custom also ? The designation of a day, and of the first time in the day for holy public services, is, indeed, in the power of each particular church, (suppose it be a lecture, and the hours of Sabbath meetings ;) but the sanctifica- tion of a day, if it be divine worship, to observe it if God com- mand and appoint it, then surely it is will worship for any hu- man custom to institute it. Now, the Lord's name being stamped upon this day, and so set apart for the honor of Christ, it can not be that so it should be called in respect of the church's cus- tom ; for surely then they should have been condemned for will worship by some of the apostles ; and therefore it is in respect of the Lord's institution hereof. Tnesis 39. The second difficulty now lies in clearing up this particular, viz., that this day, thus sanctified, was the first day of the week, Avhich is therefore the holy day of the Lord our God, and consequently the Christian Sabbath: for this purpose let these ensuing particulars be laid together. 1. That this day of which John speaks is a knowm day, and was generally known in those days by this glorious name of the Lord's day, and therefore the apostle gives no other title to it but the Lord's day, as a known day in those times ; for the scope of John in this vision is, as in all other prophetical visions when they set down the day and time of it, to gain the more credit to the certainty of it, when every one sees the truth circumstan- tiated, and they hear of the particular time ; and it may seem most absurd to set down the day and time for such an end, and yet the day is not particularly known. 2, If it was a known day, what day can it be either by 212 THE CHANGE OF THE SABBATH. evidence of Scripture, or any antiquity, but the first day of the week ? For, — 1. There is no other day on which mention is made of any other work or action of Christ which might occasion a holy day, but only this of the resurrection, which is exactly noted of all the evangelists to be upon the first day of the week, and by which work he is expressly said to have all power given him in heaven and earth, (Matt, xxviii. 18,) and to be actually Lord of dead and living, (Rom. xiv. 9 ;) and therefore why should any other Lord's day be dreamed of ? Why should Master Brabourn imagine that this day might be some superstitious Easter day, which happens once a year ? the Holy Ghost, on the contrary, not setting down the month or day of the year, but of the week wherein Christ arose, and therefore it must be meant of a weekly holy day here called the Lord's day. 2. We do not read of any other day besides this first day of the week, which was observed for holy Sabbath duties, and hon- ored above any other day for breaking of bread, for preaching the word, (which were acts of piety,) nor for collections for the poor, (the most eminent act of mercy :) why, then, should any imagine any other day to be the Lord's day, but that first day ? 3. There seems to be much in that which Beza observes out of an ancient Greek manuscript wherein that first day of the week(l Cor. xvi. 2) is expressly called the Lord's day; and the Syriac translation saith that their meeting together to receive the sacrament (1 Cor. xi. 20) was upon the Lord's day ; nor is there any antiquity but expounds this Lord's day of the first day of the week, as learned Rivet makes good against Gomarus, professing that Quotqiiot interpretes hactenus ferunt, hate verba de die resurrecf.ionis Domini intellexerunt ; solus quod quidem sciam, CI. D, Gomarus contradixit. 4. Look, as Jehovah's or the Lord's holy day (Is. Iviii. 13) was the seventh day in the week then in use in the Old Testa- ment, so why should not this Lord's day be meant of some seventh day, (the first of seven in the week which the Lord ap- pointed, and the church observed under the New Testament,) and therefore called (as that was) the Lord's day ? 5. There can be no other day imagined but this to be the Lord's day. Indeed, Gomarus affirms that it is called the Lord's day, because of the Lord Jesus' apparition in vision to John ; and therefore he tells that, in Scripture phrase, the day of the Lord is such a day wherein the Lord manifests himself either in wrath or in favor, as here to John. But there is a great differ- ence between those phrases ; the Lord's day, aod the day of the THK Cn.VXGE OV THE SAIiRATH. 213 Lord, which it is not called here. For such an interpretation of the Lord's day, as if it was an uncertain time, is directly cross to the scope of John in setting down this vision, who, to beget more credjt to it, tells us, first, of the person that saw it, — I, John, — (Rev. i. 9;) secondly, the particular place, in Patmos ; thirdly, the particular time, the Lord's day. These considerations do utterly subvert Mr. Brabourn's dis- course, to prove the Jewish Sabbath to be the Lord's day, which we are still to observe, and may be sufficient to answer the scru- ples of modest and humble minds; for, if we ask the time of it, it is on the first day of the w^eek. Would we know whether this time was spent in holy duties and Sabbath services ? This also hath been proved. Would we know whether it was sanctified for that end? Yes, verily, because it is called the Lord's day, and consequently all servile work was and is to be laid aside in it. Would we know whether it is the Christian Sabbath day ? Verily, if it be the day of the Lord our God, (the Lord's day,) why is it not the Sabbath of the Lord our God? If it be ex- alted and honored by the apostles of Christ above the Jewish Sabbath for Sabbath duties, why should we not believe but that it was our Sabbath day ? And although the words Sabbath day. or seventh day, be not expressly mentioned, yet if they be for sub- stance in this day, and by just consequence deduced from Scrip- ture, it is all one as if the Lord had expressly called them so. Tliesis 40. Hence therefore it follows, that although this par- ticular seventh day, which is the first of seven, be not particularly made mention of in the fourth commandment, yet the last of seven being abrogated, and this being instituted in its room, it is there- fore to be perpetuated and observed in its room. For though it be true (as Mr. Brabourn urgeth) that new institutions can not be founded, no, not by analogy of proportion, merely upon old institutions, as, because children were circumcised, it will not follow that they are therefore to be baptized, and so because the Jews kept that seventh day, that we may therefore keep the first day; yet this is certain, that when new things are instituted not by human analogy, but by divine appointment, the application of these may stand by virtue of old precepts and general rules, from whence the application even of old institutions formerly arose. For we know that the cultus iustitutus in the New Testament, in ministry and sacraments, stands at this day by virtue of the sec- ond commandment, as well as the instituted worship under the Old. And though baptism stands not by virtue of the institution of circumcision, yet it being, de novo^ instituted by Christ, as the seal of initiation into Christ's mystical body, (1 Cor. xii. 12,) it 214 THE CHANGE OF THE SABBATH. now stands by virtue of that general rule by which circumcisiors itself was administered, viz., that the seal of initiation into Christ's body be applied to all the visible members of that body ; and hence children are to be now baptized, as once they were circum- cised, being members of Christ's body. So the first day of the week being instituted to be the Lord's day, or Lord's Sabbath, hence it follows, that, if the first seventh, which is now abrogated, was once observed because it was the Lord's Sabbath, or the Sabbath day which God appointed, — by the veiy same rule, and on the very same ground, we also are bound to keep this first day, being also the Sabbath of the Lord our God, which he hath now appointed anew under the New Testament. Thesis 4L It is true that some of the primitive churches, in the eastern parts, did for some hundred of yccnrs observe both Sabbaths, both Jewish and Christian. But they did this without warrant from God, (who allows but one Sabbath in a week,) and also against the rule of the apostles ; for I think that Paul, fore- seeing this observation of days and Jewish Sabbaths to be stirring and ready to creep into the church, that he did therefore condemn the same in his Epistles to the Galatians and Colossians ; and that therefore Christian emperors and councils, in after times, did well and wisely both to condemn the observations of the one and withal honor the other. Theds 42. Although the work of redemption be applied unto few in respect of the special benefits of it, yet Christ, by his death, is made Heir and Lord of all things, being now set down at the right hand of God, and there is some benefit which befalls all the world by Christ's redemption ; and the government of all things is not now in the hand of God as Creator, but in the hand of a Mediator, (Heb. i. 1, 2 ; ii. 8, 9 ; John v. 22 ; Col. i. 16, 17 ; 1 Tim. iv. 10 ; John iii. 35 ;) and hence it is no wonder if all men, as well as a few elected, selected, and called, be commanded to sanctify the Lord's day, as once they were the Jewish seventh day ; the work of Christ being in some respect of as great extent, through all the work of creation, as the work of the Father. And therefore it is a great feebleness in Mr. Brabourn to go about to vilify the work of redemption, and extol that of creation above it ; and that therefore the Sabbath ought still to be kept in reference to the work of creation, which concerns all men, rather than in respect of redemption, which he imagines concerneth only some few. TJiesis 43. The Lord Christ rested from the work of re- demption by price, upon the day of his resurrection ; but he is not yet at rest from the work of redemption by power, until the THE CHANGE OF THE SAJ5BATH. 215 day of our resurrection and glory Le perfected. But it doth not hence follow (as Mr. Primrose imagines) that there is no Lord's day instituted in respect of Christ's resurrection, because he hath not, nor did not then rest from redemption by power ; for look, as the P'ather, having rested from the works of creation, might tlierefore appoint a day of rest, although he did not, nor doth not yet rest from providence, (John v. 17,) so the Lord Christ having finished the great work of redemption, he might justly appoint a day of rest, although his redeeming work by power was yet behind. Thesis 4-1. The heavy and visible judgments of God revealed from heaven against profaneness of this our Lord's day Sabbath \\\\\ one day be a convincing argument of holiness of this day, when tli€ Lord himself shall have the immediate handling and pressing of it. Meanwhile I confess my weakness to convince au adversary by it ; nor will I contend with any other arguments from antiquity for the observation of this day ; but these may suffice, which are alleged from the holy word. THE BEGINNING OF THE SABBATH, Thesis 1. It is a holy labor (saitli one) to inquire after the beginning of holy rest. The Sabbath can not be so sweetly sanc- tified unless we know the time when to begin and end it; the dif- ferent apprehensions of such as have inquired after the truth in this particular have made way for the more clear and distinct knowledge of it, it being the privilege of truth to be more puri- fied, and shine the brighter, by passing through the heats and fires of men's contentions and disputations. Thesis 2. There being therefore five several opinions con- cerning this particular, it may not be unuseful to bring them all to the balance and touchstone, that so by snuffing the candle, and rejecting that which is false, the light of truth may shine the brighter at last. Thesis 3. Some there be who make the time mutable and various, affirming that God hath not fixed any set time, or that he stands upon or would have his people troubled with such nice- ties ; so long as the day be observed, (say they,) it is no matter when it be begun : nor do they make this variation to be accord- ing to that which God allows, (suppose from sun to sun, sooner or later, as the time of the year is,) but according to the civil cus- toms of several nations, as they variously begin or end their days among whom they live ; as suppose they live among Romans, they think they may begin it at midnight ; if with Babylonians, at sunrising; if among Grecians, at sunset; if among Umbrians and Arabians, at midday. Tliesis 4. If the Scripture had left us such a liberty as this, viz., to measure the beginning of the day according to human custom, a scrupulous conscience (I think) might have a most and ready quieting answer here ; but it -will be found too true, that ^ though civil and common time may admit of such variations as may best suit with their manner and occasions, yet sacred and 216 THE BEGINNING OF THE SABBATH, 217 holy time is not dependent upon human customs, but upon divine institutions ; for wliich purpose God hath made the Hghts of heav- en to be for seasons, (Gen. i, 14,) to be guides and helps to begin and end the seasons and days wliich he shall appoint. Thesis 5. It is true that it suits not with God's wisdom to deterrhine all particular circumstances of things (wliich are al- most innumerable and infinite) by the express letter of the Scrip- ture ; and therefore he hath left us a few general rules to direct us therein ; yet for the Lord to leave the determination of some circumstances to human liberty would be very perilous. The temple was but a circumstance of place, and King Uzziah, in offer- ing incense, varied only in a circumstance of person ; yet we know that the ten tribes were carried away captive for not sacri- ficing at the temple, and Uzziah smitten with leprosy till his death ; so the Lord having determined the seventh day to be his, what now should hinder but that he should determine the begin- ning also thereof.'^ IViesis 6. If God hath been accurately careful to fix the be- ginning of other feasts and holy days, far inferior unto this, as appeareth, Lev. xxiii. 23, Ex. xii. 6, why should we think that the Lord is less careful about the beginning of his Sabbath ? Thesis 7. If the Lord hath not left it to human wisdom to set down the bounds and limits of holy places, (as appears in the temple, tabernacle^ and all their appurtenances,) why should we think that he hath left it to man's wisdom to limit and deter- mine holy time ? Thesis 8. If the Lord will have a special time of worship once within the circle of seven days, and not appoint the time for the beginning and end of it, might he not lose much of the beauty of the holiness of the day, every thing being beautiful in its season ? May not man begin the day at such a season as may not be beautiful ? Thesis 9. The deputation of time for holy uses upon occasion is allowed to man ; yet sanctification of time, and to set the bounds and limits of it, is left to no man ; sanctification not only positive, but relative, (as here in the Sabbath,) being as proper to the Holy Ghost as creation to the Father, and redemption to the Son. Thesis 10. Application of holy time to the performance of holy duties on the Sabbath (as to fix wdiat hours to meet in upon that day) is left to human prudence from general rules of conveniency, order, comeliness ; but consecration of constant and fixed time is the Lord's propriety, not only of the middle, but of the beginning and end thereof. VOL. III. 19 218 I'HE BEGINNING OF THE SABBATH. Tliesis 11. The Scriptures have left the determination of the beginning of the Sabbath no more to civil nations, and their cus- toms, than to particular churches, and each particular person ; for they may all equally plead against the Lord's strictness to any exact beginning of time ; but if such a loose liberty were granted, a world of confusion, scandal, and division would soon appear ; for some persons might then begin it at midnight, some at midday ; some might measure the beginning of the Sabbath according to their sleeping sooner or later on the Sabbath day morning ; some might be plowing, or dancing and drinking, Avhen others are praying and hearing of the word ; and who could restrain them herein ? for they might plead the Sabbath is not yet begun to them. Thesis 12. If, therefore, God hath sanctified a set time, he hath set and sanctified the bounds and limits of that time ; and to begin the time when we list, it may sometimes arise from weak- ness, but usually it is a fruit of looseness of heart, which se- cretly loves to live as it lists, which would not conform to God's rule, and therefore will crook and bend the rule to its humor, which will not come up to God's time, and therefore make God to come down to theirs. Thesis 13. Others there be who give God the honor of de- termining the beginning and end of the day, but they cut him short of one half of it, in that they make the artificial day, or the daylight, from sunrising to sunsetting, to be the day of his Sab- bath. Thus some affirm downright. Others more modestly say that conscience ought not to be scrupulous, nor trouble itself, if they conscientiously give God the honor of the Sabbath daylight, having some general preparations for it the night before, and good affections the night after. Thesis 14. But if the daylight be the measure of the Sab- bath, those that live in some part of the Russia and East land must have once a year a very long Sabbath, for there are some times of the year wherein they have daylight a month together. TJiesis 15. If God give us six natural days to labor in, is it not fit that the seventh day should bear an equal proportion with every working day ? And therefore it is not an artificial, but a natural day, consisting of twenty-four hours, wdiich we must in conscience allow unto God to be the Sabbath day. Thesis 16. It is true that the night is given to man to rest in, it being most fit for that end ; but it is not necessary that all the weekly nights be spent in sleep, for we then do labor, and God's providence puts men generally upon it to labor in their callings early and late those nights, and the Lord allows it ; nay, THi: BKC.IXNIXG OF THE SAKliATH. 219 it would he sin and idleness in many not to do it ; besides that ,^leep and rest which is to be taken in fhe night, it is in ordine^ or in reference to day labor, and is as a whet thereunto ; and in this respect the whole weekly niglit, as well as the day, is for lal>or ; as the sleep we take on Sabbath night is in ordine, or with respect to spiritual rest, and so that whole natural day is a day of spiritual rest. It is therefore a vain thing for any to make the nights of the six working days to be no part of the six working days, because (they say) they are given to man to rest and slet^p in ; for upon the same ground they may make the artificial days no days of labor neither, because there must be ordinarily some time taken out of them to eat, drink, and re- fresh our weak bodies in. Tliesis 17. If Nehemiah shut the gates of the city when it began to be dark, lest that nighttime should be profaned by bearing burdens in it, then certainly the time of niglit was sanc- titied of God as well as the day ; to say that this act was but a just preparation for the Sabbath is said without proof, for if God allows men six days and nights to labor in, what equity can there be in forbidding all servile work a whole night together which God hath allowed man for labor ? And although we ought to make preparation for the Sabbath, yet the time and measure of it is left to each man's Christian liberty ; but for a civil magistrate to impose twelve hours' preparation for the Sabbath is surely both against Christian liberty, and God's allowance also. Again : Nehemiah did this, lest the men of Tyre should occasion the Jews to break the Sabbath day by bringing in wares upon that night ; so as, if that night therefore had not been part of the Sabbath, they could not thereby provoke the Jews to profane the Sabbath day, by which Nehemiah tells them they had pro- voked the wrath of God. Thesis 18. A whole natural day is called a day, though it take in the night also, because the daylight is the chiefest and best part of the day, and we know that the denomination of things is usually according to the better part ; but for Mr. Bra- bourn to affirm that the word day, in Scripture, is never taken but for the artificial day, or time of light, is utterly false, as might appear from sundry instances ; it may suffice to see a cluster of seven days which comprehended their nights also. (Ex. xii. 15, 18, 19, 41, 42.) Thesis 19. To affirm that the Sabbath day only comprehends the daylight, because the first day in Gen. i. began with morning light, is not only a bad consequence, (supposing the ground of it to be true,) but the ground and foundation of it is as certainly 220 THE BEGIXXING OF TUE SABBATK. false as to say that darkness is light; for it is evident that the first day in Genesis began with that darkness which God calls night, (Ps. iv. 5,) and to affirm that the first day in Gen. i. Ijegins with morning light is as grossly false as it is apparently true that within six days the Lord made heaven and earth, (Ex. XX. 11 ;) for before the creating of that light which God calls day, the heavens, and with them the angels, and the earth, or first matter called the deep, which was overspread with darkness, were created. Either therefore the Lord did not create the world in six days, or it is untrue that the first d'^ij in Genesis began with morning light ; and I wonder upon what grounds this notion should enter into any man's bead; for though God calls the light day and the darkness night, (as we shall do when we speak of the artificial day,) yet withal he called the evening of the moraing the first day ; and what was this evening and morn- ing? Surely it is all that space of time wherein the Lord did his first day's work : now, it is evident that part of the first day's work was before God created the light ; and what though evening be oftentimes taken for the latter part of the daylight? Yet it is too well known to those who have waded the deep in this con- troversy, that it is oftentimes taken not only for the bound be- tween light and darkness, i. e., the end of light and beginning of darkness, (Josh. x. 26, 27 ; Ps. civ. 23,) but also for the whole time of darkness, as it is here in this fii-st of Genesis, and as we shall prove in due place ; and therefore to affirm that the He- brew word used by Moses for evening, not to be naturally ap- pliable to the night, because it signifies a mixture of light and darkness in the notion of it, is a gross mistake ; for the Hebrew w^ord Gnereb doth not signify a mixture of light and darkness, but only a mixture, because it is the beginning of darkness, wherein all things seem to be mixed and compounded together, and can not be clearly and distinctly discerned in their kinds and colors, if Buxtorfius may be believed, as is also evident, (Is. xxix. 15;) and to affirm that the day is before the night, even in this first of Genesis, because Moses sometimes sets the day be- fore the night, it may seem as feeble an argument as to say that the evening is before the morning, because Moses here sets the evening before the morning ; but this will not seem rational to them who make the evening to comprehend the latter part of the daylight, and the morning the first part of it. Lastly, to make the light to begin the day, because the time of light is a certain principle of computation, (the space of darkness before that light was created being unknown,) is all one as if one should affirm that the time of daylight was not the beginning of the THE BEGINNING OF THE SABBATU. 221 day, because the space of that is also as much unknown. For if we know that darkness was before Hght, though we may not know how long it continued, yet we do know certainly that the first day began with darkness, and that this darkness and liglit made up. the space of twenty-four hours, or of a natural day, (as in all other days' works of creation.) and which is sufficient to break down this principle, viz., that the first day in Genesis began with morning light. IViesis 20. Some say the Sabbath is significative of heaven, and therefore it only comprehends the daylight, which is fit to signify the lightsome day of heaven, which darkness is not ; but why may not nighttime signify heaven as well as daytime ? for heaven is a place of rest, and the night is the fittest time for rest, after our weary labors in the day. Who teacheth men thus to allegorize? How easy a thing is it thus to abuse all the Scripture ! And yet suppose it should signify heaven, yet why may not the Sabbath continue the space of a natural as well as of an artificial day, considering that the natural day of the world, or of both hemispheres, consists only of light, which these men say is significative of heaven ? Thesis 21. We may and do sanctify time by sleeping on the Sa1)bath night, as well as by showing works of mercy and doing v/orks of necessity upon the Sabbath day, or as we may do by eating and drinking ; for to take moderate sleep is a work not only of necessity, but also of mercy to ourselves ; and therefore to abolish the Sabbath night from being any part of the Sabbath because we can not (as some think) sanctify time by sleeping, no more than by working, is very unsound. Thesis 22. Moses indeed tells the people, (Ex. xvi. 23,) that to-morrow is the Lord's Sabbath ; but he doth not say that the daytime only was the only time of the Sabbath, or that the day- light begins and ends the Sabbath ; but he mentions that time, because on that daylight of the seventh day they were apt and inclined to go out (as in other days) to gather manna, and so to break the Sabbath ; and it is as if we should say to one who was ready to ride out on the Sabbath morning about worldly occasions, " Do not stir out, for to-morrow is the Sabbath ; " that so we may hereby prevent the breach of the Sabbath in that thing, especially at that time wherein one is most inclined so to do. Tfiesis 23. To imagine that the Sabbath must be contained within the bounds of daylight, because Christ Jesus arose at break of dav, (Matt, xxviii. 1,) is of no more force than as if one should 19* 222 THE BEGINNING OF THE SABBATH. conclude the containment of It within the bounds of some dark- ness and twilight ; for It Is evident that he arose about that time. TJiesis 24. There Is no more necessity of sanctifying a day and a half, by beginning the day at evening, than by beginning it at morning light, (for thus some argue ;) for what Is said of the evening of l30th hemispheres, that the second evening would be- gin twelve hours after the first, if the Sabbath was sanctified to begin at the evening of both hemispheres, and so there would be a day and a half sanctified ; the like, I say, may be averred of the morning, supposing that both hemispheres should begin their Sabbath at the morning of both hemispheres ; but we know^ that the Sabbath day is sanctified to begin and end according to the setting and rising sun in each hemisphere and longitude of places respectively. Tliesis 25. If evening, morning, light, and night made up every day the creation, why shall we think but that the Sabbath day also consisted of the same parts ? and if the whole world was made in six days, and these days be only such as consist of day- light, when then w^as the third heaven and chaos made which did exist before light ? Those fathers and schoolmen who set such narrow bounds to the day had need consider of it, lest their an- swer be like his, wdio hearing a simple preacher desiring the continuance of the life of the king so long as sun and moon en- dured, and being asked, if that should be so, wdien should his son reign, he replied, it may be the preacher thought that he might rule by candlelight. Thesis 26. Suppose therefore that there was no public wor- ship In the temple (as one objecteth) among the Jews In the nighttime, yet it will not follow from hence that the Sabbath was to continue no longer than daylight ; for the Sabbath might be sanctified privately in the night, as well as more publicly in the day ; and thus the Jews were wont to sanctify their Sabbath, and so should we. (Is. xxx. 29. Ps. Ixiii. 7 ; xcii. 2, 3.) Thesis 27. It is true that It Is very good to prepare for and end the Sabbath with holy affections ; yet if a seventh part of weekly time be due to God, as six parts of it are due to us, through the goodness of God, then let God be glorified as God, and the whole day allowed him as his day. Let Coesar have his due, and God his. Thesis 28. Others allow the Lord his whole time, but they think that he hath fixed the beginning of It at the gates of mid- night, " which midnight they call morning, or morning midnight, or midnight morning, and therefore they imagine out of Gen. i. THE BEOIXNIXG OF THE SABBATH. 223 that the morning was half niglit \Yherein time began, and half day ; six hours night from midniglit to six, and six hours day from six to midday ; and by the same proportion, the evening to begin at midday, and so to continue six hours day from twelve to six, and six hours night from six to midnight ; and therefore they say, that God is said to stretch the north upon the empty, (Job xxvi. 7,) because the first beginning of the notion of time began from the north point, when darkness was first upon the face of the deep, and from this north point in the revolution of the heavens we do account it midnight, as being opposite to the south, which in the course of the sun is at midday ; and therefore also they say that evening is never taken in all the Scripture for the whole night, but as evening begins at midday, so morning begins at midnight." Thesis 29. But if the first day, and consequently the Sabbath day, should begin at midnight, it were meet to give a demonstra- tion that this first darkness should continue just six hours, or half the time of such a night when the sun is in the equinoctial ; but although it be certain that the first time began in darkness, yet it is wholly uncertain whether this darkness continued but six hours. Zanchius and many others have very good cards to show that this first darkness continued a complete night of twelve hours ; others, on the other hand, make it far less ; certain it is, it continued some considerable space of time, in that it hath the name of night put upon it ; but that it should be just six hours, neither can man's reason demonstrate it, nor hath God in any scripture revealed it, but it is a mere uncertainty, and therefore an ill foundation for settling the beginning of the Sabbath upon. Thesis 30. Some would prove the Sabbath to begin at mid- night, because Christ arose at midnight, and he arose at midnight because Samson, a type of Christ, carried away the gates of Gaza at midnight, (Judg. x\i. 3 ;) but such allegorical reasonings were fit tools for blind monks in former times to delude the sim- ple people with. I suppose men are wiser now than to be fed with wind and chatf, and to build their faith upon cozening alle- gories of human wit, by which as the blind monks of old did feed the people, so the Familists now deceive the world ; both which are the fruits of God's heavy curse upon their hearts, who, because they did not love the truth to feed upon it, are therefore fed with vanity of mind. 2'hesis 31. It is true Paul preached till midnight, (Acts xx. 7.,) but doth it hence follow that the Sabbath was to end at mid- night ? No, verily, for the beginning and end of the Sabbath is not measured by man's preaching a longer or a shorter time. 224 THE BEGINNJNG OF THE SABBATH. Paul might have continued preaching longer than the Sabbath, or midnight, the case being extraordinary in respect of his depart- ure the next day, never to see their faces more ; and he might have continued a shorter time than the Sabbath continued, as our Saviour himself did before sunset, (Mark i. 22, 32 ;) for the bounds of continuance of the Sabbath are not set according to the beginning and end of any man's preaching, which is so exceeding- uncertain. Paul's long sermon was not continued and ended at midnight purposely, and because so long the Sabbath continued ; but occasionally, in regard of his final departure from them the next day ; and hence in respect of this extraordinary cause he continued so long at it, which in ordinary course had been very unseasonable. TJiesis 32. It is not said in the first of Genesis that the morning and the evening were the first day, as if the day should begin at morning midnight : but the evening and the morning were the first day ; and therefore it is strange that any should derive the beginning of the Sabbath from morning midnight out of this text. The Grecians, because they begin the day at the evening of sunset, did therefore orderly call their natural day (2 Cor. xi. 25) rv^Orluc-Qoi", and is it probable that Moses would speak disorderly, et or dine retrogrado, here ? and not rather according to the interpretation of Daniel, who calls twenty-three hundred days by name of Ghnereh Boher, which signifies even- ings, mornings, because the evening, not the morning, much less midnight morning, is to begin the day. (Dan. xiv. 26.) Thesis 33. It is true that sometimes those things which are first in order of time are spoken of last in order of story ; and therefore it is no solid argument to prove that the evening is be- fore the morning, merely because the evening is set down first before the morning, unless it can be proved that the story sets down such things (and so this in particular) orderly ; which I suppose is evident, 1. Because the first darkness is called night, and also comprehends the whole time of night, as light compre- hends the whole time of the day. (Gen. i. 4, 5.) Now, I do not find in all the Scripture, nor is any man, I think, able to show, that the whole night is taken for the morning ; and therefore the first darkness could not possibly begin at the morning or midnight morning. 2. Because the scope of Moses in this chapter is to set down not only the work of creation, but the exact order of it, and consequently of the order of time, which was consecrated with the world ; first the beginning of it, then the succession and vicis- situde of it, first in the dark night, then in the light day, and (which is all one) first in the evening, then in the morning. S., THE BEGINNING OF THE SABBATH. 225 Because the evening may be the end of the artificial day ; but I know no proof from any instance in Scripture to make it the end of the natural day, of which JNIoses here speaks ; and therefore as evening can not end the day, so midnight morn- ing can not begin it. Thesis 34. To affirm that the evening is never taken in 8cri[)ture for the whole night, and that therefore by the evening we are to understand six hours day and six hours night, as the consequence is most weak, so the assertion is most false, as may ap[)ear to any who seriously ponders these and such like scrip- tures : Ilab. i. 8 ; Ps. xcii. 2 ; Job vii. 4; Deut. xxviii. 66, 67 ; Zach. xiv. 7 ; Is. xxi. 12. Thesis 35. Nor can it be proved that the evening begins at midday, which is their principal argument to prove that the morning begins at midnight. Thesis 36. For, though it be said (Ex. xxix. 38, 39 ; xii. 6) that the lamb was to be slain between the two evenings, (as it is in the Hebrew,) yet neither these or any such scriptures are able to prove that one of those evenings must necessarily begin at midday ; but only this, that some part of the after- noon> when the sun was in his declining, was one of these evenings : some of the Jewish rabbins begin it at noon, and yet it is without warrant from Scripture, and they are overwhelmed with cross testimonies from most of their fellows, who begin it some about one, some about two of the clock in the afternoon ; and Josephus, (who knew best his countrymen's manners,) and who is one of most credit in his writings, tells us that they began their first evening about three of the clock in the afternoon. Thesis 37. We read indeed of the shadows of the evening, (Jer. vi. 4;) but it doth not hence follow that the evening begins at midday, but rather some time after it, the shadows of the evening being the shadows of the day declining, which therefore grow long ; but midday is no time of declining shadows. IViesis 38. Although the evening may be called by human custom all that part of the day wherein we wish men good even from noon till sunset, yet it is then called the evening in respect of the artificial, not natural day, of which JNIoses speaks when he divides the day into morning and evening, part of which after- noon is also called evening by the Holy Ghost in Scripture ; because it is either approaching or hasting toward the evening of the natural day, or contiguous to it ; even as part of a dark night is sometimes called morning, because it is either contiguous or not far from the morning light, and men are then usually up, and preparing for it. 22G THE BEGINNING OF THE SABBATH. Thesis 30. And as no text can be produced to prove that the evening beghis at midday, so neither can any be alleged to prove the morning to begin at midnight ; the Scripture (speak- ing properly) putting an express difference between midnight, cock-crowing, and morning. (Mark xiii. 35.) Thesis 40. And therefore to translate the words in Gen. i., So was the evening, so was the morning the first day : and then and this gloss and interpretation, viz., that out of the premises of night and day, so was the evening mixed of them both ; so was the morning also compounded of both, to wit, of night and light ; this, I say, is but words ; here is no proof for such an ijiterpretation. Junius's translation is best and most clear, and rational, viz., So was the evening and the morning of the first day ; for, as hath been said, the whole time of night is never called by the name of morning ; let any man show the least tittle in any scripture of it, and I w^ill yield to them in this cause. Thesis 41. To affirm that the division of the natural day (Gen. i.) into day and night was for civil use, and into evening and morning for religious use, in respect of the evening and morning sacrifice, a long time after, is just such a device as his who would needs think that the first day of the week was called f^lu au66aT^s will not come to hurt him until midnight be past. It would be weakness in a magistrate to take away any considerable part of the week ■which God allows for labor, to prevent that evil on the Sabbath which he knows he is sufficiently able to prevent at the approach of the day itself ; for Nehemiah might easily have shut the gates in the morning, if the Sabbath had not begun before ; and might have better done it than to cut so large a thong out of the week time to prevent such defilement of the Sabbath day. Thesis 9G. When therefore the gates of Jerusalem began to be dark, or^ as Junius renders the words, quum abicmbrareiititr portcB, i. e., when they were shadowed by the descent of the sun behind the mountains which compassed Jerusalem, and so did cast a shadow of darkness upon the gates of the city, somewhat sooner than in other places less mountainous, this shadow, being no part of the dark night, is truly said to be before, or (as the Hebrew is) before the face or looking out of the Sabbath ; for although the Sabbath be said to begin at sunset, yet it is to be understood not of the setting of the body of the sun visibly, but of the light of the sun when darkness begins to be predom- inant over the light, and men are forced to forsake their work : now, just before this Nehemiah shut the gates, at the common term and end of the six days' labor, and the seventh day's THE BKGINNING OF THE SABBATH. 251 rest ; and therefore it is a weak objection which some make, to say that this evening was not part of the Sabbath, because the gates are said to be shut before the Sabbath. Thesis 97. It is said the women who prepared spices for our Saviour's body, that they rested the Sabbath, whieh is evi- dent to be in the evening ; and this they did not superstitiously, (as some say.) but according to the commandment. (Luke xxiii. 63-5(3.) If, tlierefore, these women began to rest, according to the commandment of God, upon the evening, tlien the evening, by tlie same commandment, is the beginning of the holy rest of the Sabbath. It is not only the commandment of God that one day in seven be sanctified, but also that it be sanctitied from even to even. Thesis 98. Now that they began to rest in the evening, is evident from these considerations : — 1. That our Saviour died the ninth hour, (Luke xxiii. 44, 46,) which was about three of the clock in the afternoon. A little after this, Joseph begs his body, and takes it down, because it was 7jooau66aioy, or preparation for the Sabbath, (Mark v. 42,) in which preparation it is said that the Sabbath did int(f,o)oy.s, draw on, shine forth, (Luke xxiii. 34 :) now, this shining or breaking forth of the Sabbath can not be meant of the daylight morning shining forth ; for it is a mere dream to think that Joseph should be so long a time in doing so little work, from Saturday in the afternoon until the next morning light only in taking of Christ from the cross, wrapping him in linen, and laying him in his own sepulcher, which was not far off, but near at hand also. (John xix. 42.) The shining forth of the Sabbath also stopped the women from proceeding to anoint Christ's body, after they had brought their spices ; and therefore, if the shining forth of the Sab- bath had been the morning after, they might certainly have had sufficient time to do that work in ; the shining forth therefore of the vSabbath was in the latter evening in which the Sabbath began ; and it is said to shine forth by a metaphor, because it did then iirst appear, or draw on ; or, as Piscator and sundry others tliink, because about that time the stars in heaven, and the lamps and candles in houses, began to shine forth; which if just then when darkness is predominant, which is the beginning of the Sabbath at evening time. 2. If that evening had not begun the Sabbath, why did not the women (who wanted neither conscience, nor affection, nor oppor- tunity) anoint his body that evening, but defer it until the night after ? What could stop them herein, but only the conscience of the commandment which began the Sabbath that evening? 25f THE BEGINNING OF THE SABBATH. 3. Either the Sabbath must begin this evening, or they did not rest the Sabbath according to the commandment ; for if they began to keep the Sabbath at morning light, then, if they rested according to the commandment, they must keep it until the morn- ing light after ; but it is manifest that they were stirring, and in preparing their ointments long before that, even in the dark night before the light did appear, as hath been formerly shown. Thesis 99. Why the women did not go about to embalm Christ's body the beginning of the dark evening after the Sab- bath was past, but staid so long a time after till the dark morn- ing, can not be certainly determined : perhaps they thought it not suitable to a rule of God and prudence to take some rest and sleep first, before they went about the said work, and might think the morning more fit for it than the dark evening before, when their sorrowful hearts and spent spirits might need mercy to be shown them, by taking their rest a while first. They might also possi- bly think it offensive to others presently to run to the embalm- ing of the dead, as soon as ever the Sabbath was ended, and therefore staid till the dark morning, when usually every one was preparing and stirring toward their weekly work. Thesis 100. The Lord Christ could not lie three days in the grave, if the Sabbath did not begin at evening ; and for any io affirm that the dark morning wherein he arose was part of this first day, and did belong thereunto, is not only to overthrow their own principles, who begin the Sabbath at the beginning of day- light morning, but they also make the beginning of the Sabbath to be wholly uncertain ; for who can tell at what time of this dark morning our Saviour arose ? Thesis 101. It is true there are soijie parts of the habitable world, in Russia, and those northern countries, wherein for about a month's time the sun is never out of sight : now, although they have no dark evening at this time, yet doubtless they know how to measure their natural days by the motion of the sun ; if, there- fore, they observe that time which is equivalent to our dark even- ings, and sanctify to God the space of a day, as it is measured by the circling sun round about them, they may then be said to sanctify the Sabbath from even to even, if they do that which is equivalent thereunto ; they that know the east, west, south, north points, do certainly know when that which is equiv- alent to evening begins, which if they could not do, yet doubtless God would accept their will for the deed in such a case. Thesis 102. If, therefore, the Sabbath began at evening from Adam's time in innocency till Nehemiah's time, and from Nehe- miah's time till Christ's time, why should any think but that THE BEGINNING OF THE SABBATU. 253 where the Jewish Sabbath, the last day of the week, doth end, there the Christian Sabbath, the first day of the week, begins ? Unless any can imajrine some type in the beginning of the Sab- bath at evening ; which must change the beginning of the day, as the type atiixed did change the day; or can give demonstra- tive reasons that the time of Christ's resurrection must of neces- sity begin the Christian Sabbath, which for aught I see can not be done. And therefore it is a groundless assertion that " the reasons of the change of the day are the same for the change of the beginning of it ; and that the chief of the reasons for the even- ing may be as well applied against the change of the day itself, as of the time of it. But sufficient hath been said of this. I sliall only add this, that there is no truth of Christ's, but, upon narrow search into it, hath some secret knots and difficulties, and so hath this about tlie beginning of the Sabbath ; it is therefore humility and self-denial to follow our clearest light in the simpli- city of our hearts, and to wait upon the throne of grace with many tears for more clear discoveries until all knots be unloosed. VOL. III. 22 THE SANCTIFICATION OF THE SABBATH, Thesis 1. The word Sabhath properly signifies, not common, but sacred or holy rest. The Lord therefore enjoins this rest from labor upon this day, not so much for the rest's sake, but because it is a medium, or means of that holiness which the Lord requires upon this day ; otherwise the Sabbath is a day of idle- ness, not of holiness ; our cattle can rest but a common rest from labor as well as we ; and therefore it is man's sin and shame if he improve the day no better than the beasts that perish. Thesis 2. And as the rest of the day is for the holiness of it, so is all the labor of the week for this holy rest ; that as the end of all the labor of our lives is for our rest with Christ in heaven, so also of the six days of every week for the holy rest of the Sabbath, the twilight and dawning of heaven. For the eighth commandment, which would not have us steal, commands us therefore to labor for our families and comforts in all the seasons of labor. This fourth command, therefore, which not only per- mits but commands us to labor six days, must have another respect in commanding us to labor, and a higher end, which can not be any thing else but with respect to the Sabbath ; that as we are to watch unto prayer, so we are to work unto the Sab- bath, or so work all the week day that we may meet with God, and sanctify the Sabbath day. Thesis 3. As therefore the holiness of the Sabbath is moral because it is the end of the day, so is the rest of the Sabbath (the immediate means to that end) moral also. Look, therefore, whatever holy duties the Lord required of the Jews, which were not ceremonial, the same duties he requires of us upon this day ; so whatever rest he required of them for this end, he exacts of all Christians also. Thesis 4. Those that make the Sabbath ceremonial imagine a stricter rest imposed upon the Jews than Christians are now 254 Tin: SWrTIFICATION OF THE SABBATH. 255 l)o;ind iijito, because they place the ceremoniahiess of the Sab- l)ath in tlie strict rest of it ; but we are bound to the same rest for substance of it ; and the ground for a stricter rest than we are bound unto will be found too light, if well pondered. Thesis 5. For, though it be said that the Jews might not bake, nor seethe meat upon this day, (Ex. xvi. 23,) no, nor make a lire upon it, (E)x. xxxv. 3,) no, nor gather sticks upon it, with- out death, (Num. vi. 15, 30,) — all which things Christians now may lawfully do, — yet none of these places will evince that for which they are alleged. Thesis G. For, first, it is not said, (Ex. xvi. 23,) Bake and seethe that to-day which may serve you next day ; but, that which remains, (viz., which is not sod nor baked,) lay it up until the morning, and consequently for the morrow of the next day, which being thus laid up, I do not find that they are forbidden to bake or seethe that which remains upon the next day ; but rather, if they must use it the next day, they might then bake it or seethe it that day also, as they did that of the sixth day, and without which tliey could not have the comfortable use of it upon the Sabbath day. Indeed, it was as lawful to grind and beat the manna in mills and mortars, mentioned Num. xi. 8, upon this day as now to thresh and grind corn this day ; the meal there- fore, which did remain, is not forbidden to be baked or sod upon this dr.y ; nor would God's special and miraculous providence appear in preserving it from worms and stinking, if there had been any baking of it the day before, and not rather upon the Sabbath day. Thesis 7. Although also they were forbidden to kindle fire upon this day, (Ex. xxxv. 3,) in'respect of some use, yet they are not forbidden so to do in respect of any use whatsoever. For there was fire kindled for the Sabbath sacrifices, and it would have been a breach of the rule of mercy, not to kindle a fire for the sick and weak in the wilderness. Nehemiah also, a man most strict and zealous for the Sabbath, yet had such provision made every day as could not be dressed nor eaten without some fire upon the Sabbath day, (Neh. v. 18 ;) and the Sabbath not being a fast, but a feast in those times as well as these, hence it is not unsuitable to the time to have comfortable provisions made ready, provided that the dressing of meat be not an ordinary hinderance to public or private duties of holiness upon this day, (Ex. xii. 16 :) this kindling of the fire here forbidden must there- fore be understood in respect of the scope of the place, viz., not to kindle a fire for any servile work, no, not in respect of this particular use of it. viz., to further the building of the sanctuary 256 THE SAXCTIFICATION OF THE SABBATH. and tabernacle, made mention of in this chapter ; for it is said, whosoever shall do any work therein (i. e., any servile work, which is more proper for the week time) shall be put to death, (ver, 2 ;) there is, therefore, either no dependence of these words in the third verse with those in the second, or else we must under- stand it of kindling fires restrictively for any servile work, which is there forbidden not only the Jews, but us Christians also. Thesis 8. The man that gathered sticks on the Sabbath (Num. XV. 30) was put to death. What ! for gathering of sticks only ? Why then did not the just God put them to death who were the first offenders, (and therefore most fit to be made examples,) who went out to gather manna upon this day ? (Ex. xvi.) This gath- ering of sticks, therefore, though little in itself, yet seems to be aggravated by presumption ; and that the man did presumptuous- ly break the Sabbath, and therefore it is generally observed, that this very example follows the law of punishing a presumptuous transgressor with death in this very chapter : and though it be said that they found a man gathering sticks, as if it were done secretly, and not presumptuously, yet we know that presump- tuous sins may be committed secretly as well as openly, though they are not in so high a degree presumptuous as when they are done more openly : the fear of the law against Sabbath breakers might restrain the man from doing that openly which before God was done proudly and presumptuously ; and though Moses doubted what to do with the man, who had that capital law given him before against Sabbath breakers, yet they might be ignorant for a time of the full and true meaning of it, which the Lord here seems to expound, viz., that a Sabbath breaker sinning presumptuously is to be put to ^ieath; and although it be doubted whether such a law is not too rigorous in these times, yet we do see that where the magistrate neglects to restrain from this sin, the Lord takes the magistrate's work into his own hand, and many times cuts them off suddenly who profane his Sabbath presumptuously ; and it is worth inquiring into, whether pre- sumptuous Sabbath breakers are not still to be put to death; which I doubt not but that the Lord will either one day clear up, or else discover some specialty in the application of this judicial law, to that polity of the Jews, as most fit for them, and not so uni- versally fit for all others in Christian commonwealths ; but this latter I yet see no proof for ; nor do I expect the clearing up of the other while the temper of the times is loose and lukewarm. Thesis 9. Considering, therefore, that some work may be done upon the Sabbath, and some not, and that man's heart is apt to run to extremes, either to gross profaneness or pharisaical THE SANCTIFICATION OF TIIF, SABBATH. 2o < Strictness, we are therefore to inquire what works we must rest from, and wliat not from, upon tlie Sabbath day. Thesis 10. If tlie Sc'ri|)tures may be judge herein, we shall find tliat when they forbid all manner of work, they interpret this of servile work. The work forbidden in the annual Sab- baths, (which did but shadow out the rest on this Sabbath,) it is servile work, (Lev. xxiii. 7, 8;) and hence the rest on the Sab- bath (in this fourth command) is opposed to the labor on the week davs, which is properly servile, lawful to be done then, but unlawful upon the Sabbath day. Thesis 11. The schoolmen and some of their late idolizers, (like the Pharisees of old,) ever blind in interpreting the spirit- ualness of the law of God, describe a servile work in that man- ner, so as that the grinding of watermills and windmills, as also the counsels of lawyers to their clients, the herring trade of fishermen, are with them no servile works on this day ; and in- deed they scarce make any work servile, but what is slavish and external bondage and burden. Thesis 12. But if we consult with Scriptures and the very words of this fourth commandment, we shall find two things con- curring to make up a servile work: 1. If any work be done for any worldly gain, profit, or livelihood, to acquire and pur- chase the things of this life by, (which is the principal end of week-day labor, Eph. iv. 28; 1 Thess. iv. 12,) this is a servile work, all one with what the commandment calls " thy work." Hence buving, selling, sowing, reaping, which are done for worldly gain, are unlawful on this day, being therefore servile works'; hence also worldly sports and pastimes (which are or- dained of God to whet on worldly labor, not necessary every day, but only at some seasons) are therefore most proper appur- tenances unto days of labor, and are therefore unlawful upon this day. Holy times are no more to be sported on than holy places ;' hence also, on the other side, to rub the ears of corn, to dress meat for comfortable nourishment of man, because they respect not worldly gain, are no servile works, nor yet unlawful, but may be more ' lawfully done for the comfort of man than to lead his horse to the water this day, (Luke vi. 2, and xiii. 15, and xiv. 5 ;) hence also such works as are done only for the pres- ervation of the creatures, as to pull a sheep out of a ditch, to quench fire in a town, to save corn and hay from the sudden in- undation of water, to keep fire in the iron mills, to sit at stern and guide the ship, and a thousand such Hke actions, (being not done properly for worldly gain.) are not unlawful ; God himself not 9ea9ing from works of preservation, when he did from those of 22 * 258 THE SANCTinCATION OF THE SABBATH. creation ; hence also such works as are not works of immediate worship, but only required necessarily thereto, as killing the sac- rifices in the temple, traveling; a Sabbath day's journey to the public assemblies, being no servile works for outward gain, are not unlawful upon this day. 2. Such worldly works, which though they be not done for worldly gain or profit, yet if by a provident care and foresight they might be done as well the week before, or may as well be done a week after the Sabbath, these also are servile works ; for thus the commandment expresseth it: "Six days thou mayest do all thy work," (meaning which can be done as well the week be- fore,) and if all can not be done, it may therefore be as well done the week after. Hence the building of the tabernacle, (which was not so much for man's profit as God's honor,) because it might be done upon the six days seasonably enough, hence it is prohibited upon the Sabbath day. (Ex. xxxi.) If a man hath corn in the field, though he may pretend that the weather is un- certain, and it is ready to be brought into the barn, yet he is not to fetch it in upon the Sabbath day, because there is no imminent danger of spoil the Monday after, and then he may fetch it as well as upon that day ; the like may be said concerning seamen's setting sail upon the Sabbath day, though they be uncertain of a fair gale upon the day after. Yet we must trust God's providence, who almost in all such matters keeps us at uncertainties ; hence also the sweeping of the house ought not to be done now, if it may as well be done the day before ; so also to buy any things at shops, or to wash clothes ; if they may be done the week before or after, they must not be done upon this day ; hence, on the other side, works of necessity, which can not be so conveniently done the day before or after, are not unlawful upon this day, as to fly in persecution, to watch the city, to fight with the enemy. (Matt. xxiv. 24. 2 Kings i. 2.) Hence also works of necessity, not only for preservation of life, but also for comfort and comeli- ness of life, are not unlawful ; for it is a gross mistake to think that works only of absolute necessity are allowed only upon this day ; for to lead an ox to water, which in the strictest times was not disallowed of, is not of absolute necessity, for it may live more than a day without it ; only it is necessary for the comfort of the life of the beast : how much more is allowed to the comfort of the life of man ! The disciples possibly might have lived longer than the Sabbath without rubbing corn ears, and men may live on Sabbath days generally without warm meat, yea, they may fast perhaps all that day ; yet it is not unlawful to eat such meat, because it is necessary for the comfort of life. Hence also to put on Qomely TIIK S.VN-CTIl IC.VTION OF TlIK SABBATH. 259 garments, to wash hands and face, and many such thnigs as are necessary tor tlie comeliness as well a* the comfort of life, are not unlawful now ; there is sometimes an inevitable necessity by God's providence, and sometimes a contracted necessity throLi;.^li want of care and foresight : in this case the work may sometimes be done, provided that our neglect beforehand be repented of: in a word, he that shall conscientiously endeavor that no more work be done on the Sabl)ath than what must be done for the ends men- tioned, that so he may have nothing else to do but to be with God that day, shall have much peace to his own conscience here- in, against Satan's clamors : hence, lastly, not only outward ser- vile work, but servile thoughts, affections, and cares, are to be cast off this day from the sight of God, as others are from the eyes of men ; servile thoughts and afllections being as much against the fourth commandment as unchaste and filthy thoughts against the seventh. Thesis 13. That we are to abstain from all servile work, not so much in regard of the bare abstinence from work, but that having no work of our own to mind or do, we might be wholly taken up with God's work, being wholly taken off from our own that he may speak with us, and reveal himself more fully and familiarly to us, (as friends do when they get alone,) having called and carried us out of the noise and crowd of all worldly occasions and things. Thesis 14. Holy rest, therefore, being for holy work, it may not be amiss to inquire what this work is, and wherein it con- sists ; for which end I shall not instance in any the particular several duties, in public and private, of holiness and mercy, be- cause this is to be found in all who write upon this subject. I shall only speak of that kind of holiness which the Lord requires in all public and private duties, and is to run through them, and as it were animate them ; and in truth to find out this, and observe this, is one of the greatest ditficulties (but yet the greatest excellency) of a Christian life. It consists therefore in these five things : — Thesis 15. The first: the holiness upon this day ought to be immediate. I do not mean without the use of public or private means, but in respect of worldly things ; for we are commanded to be holy in all manner of conversation all the week in our worldly affairs. (1 Pet. i. 17.) Holiness is to be writ upon our cups, and pots, and horse bridles, and plows, and sickles, (Zech. xiv. 20, 21;) but this holiness is more immediate; we enjoy God by and in the creature, and in our weekly occasions and providences ; but do we think that there is no more holiness required upon the Sabbath? Verily, every day then should be 260 THE SANCTIFICATION OF THE SABBATH. our Christian Sabbath, which is most false ; and therefore some more immediate holiness is required now on this day which is not then, nor required of us every week day ; and what can this be but drawing near to God this day more immediately, and as near as mortal man can do, and casting aside the world, and getting out of it, and so to be near God in prayer, in hearing the word, in meditation, etc.? (Ps. xcv. 5, 6.) If it were possible to be with and enjoy Christ in heaven where there are no means, we should this day long for it, and prize it ; but because this can not yet be, and that the Lord comes down from heaven to us in his ordinances, and thereby makes himself as near to us as he can in this frail life, hence we are not only to draw near to ordinances, but to God and Christ in them, upon this day, and so be as near them with greatest immediateness that we can. (Ps. xlii. 1,2; Ixiii. 1-3.) Adam did enjoy God in his calling the week day, but this was not so immediate as he was to have upon the Sab- bath day. Thesis 16. The second is, this holiness ought not only to be immediate, but also special, and in our endeavors after the high- est degree, and with the greatest intention of holiness ; for we are bound every day to be holy in more immediate and near ap- proaches to God some time or otlier of the day ; but now we are called to be more specially holy, because both the day and our- selves are now set apart for it in a more special manner. We are to love, fear, delight in God, and pray to him, and muse on him ever}'^ day, but now in a more special manner all these are to be done. The Sabbath is not only called " holy," but '' holiness to the Lord," (Ex. xxxi. 15 ;) which shows that the day is exceed- ing holy, and suitably our atfections and hearts ought therefore so to be. The sacrifice on this day was to be doubled. (Num. xxviii. 9.) The Lord would have double honor from us this day ; that as in the week time we are sinfully drowned in the cares of this world, and aifections thereto, so upon every Sabbath we should be in a holy manner drowned in the cares, and thoughts, and affections of the things of God ; and hence we are com- manded to call the Sabbath our delight, and not to think our own thoughts, or do our own works this day. (Is. Iviii. 13.) David said (Ps. xliii. 4) that he would go to the altar of God, (the place of public worship,) to God his joy, yea, his exceeding joy ; so are we not only to draw near to altar, word, sacraments, prayer, but to God in them ; nay, to God in them as our exceed- ing joy, our exceeding love, our exceeding fear, etc., especially upon this day. There is scarce any week but we contract soil from our worldly occasions, and by touching worldly things ; and TIIK SANX'TIFICATIOX OF THE SABP.ATn. 2G1 Ave suffer many decays, and lose much ground by tompfations herein. No\v, the Lord pitying us, and giving us a Sabbath ot" recovery, what should we do now but return, recover, and renew our strengtli, and, lilvc the eagle, cast our bills, and stand before our God and King this day of state and royal majesty, when all his saints compass his tiirone and presence, with our most beau- tiful garments, mourning especially that we fall so far short of Sabl)ath acts and services ? We should not content ourselves Avith working-day holiness, joys, fears, hopes, prayers, praises ; but Sabbath joys, fears, praises, nmst be now our oj-naments, and all within us must be raised up to a higher strain ; that as God gives us this day, special grace, means of grace, seasons of grace, special occasions of grace, by reviewing all our experiences the week past, so there is good reason that the Lord should be hon- ored with special holiness this day. Thesis 17. The third is, this holiness ought to be not only immediate and special, but constant and continued, the whole day together. For upon every day of the week we are to take some time for converse with God ; but our worldly occasions soon call us otf, and that lawfully ; but Sabbath holiness must be constant and continued all the day. If the Lord was so strict that he would not lose a moment's honor in a ceremonial day of rest, (Lev. xxiii. o2,) what shall we think the Lord expects upon this day which is moral? The Lord would not be honored this day only by fits, and Hashes, and sudden pangs, which pass away as the early dew, but as it is in the psalm for the Sabbath, "It is good to sing of his loving kindness in the morning, and of his faithfulness every night," (Ps. xcii. 1, 2;) and though this be a wearisome thing to the flesh to be so long pent in, and although we can not perfectly do it, yet it is a most sweet and glorious work in itself, to think that the infinite glorious God should call a poor, sinful creature to be with him and attend upon him all the day long : to be ever with the Lord is best of all ; but next to that to be with him a whole day together. They that see how lit they are to be forever banished from the presence of the Most High, and how exceeding unworthy to come into it, can not but infinitely and excessively prize that love of Jesus Christ, this day to come and enter into his rest, and lie in his very bosom all the day long, and as a most loving frientl loth to part with them till needs must and that the day is done. lliesis 18. The fourth is, this holiness ought not only to be immediate, special, and constant, but all those holy duties are thus to be performed of us as that hereby we may enter into rest ; so as that our souls may find and feel the sweet of the true rest of the 202 THE SANOTIFICATION OF THE SABBATH. Sabbath ; and therefore it must be a sweet and quieting holiness also ; for the Sabbath is not only called a Sabbath of rest in re- spect of our exemption from bodily labor, but because it is so to be sanctified, as that on this day we enter into rest, or such a fruition of God as gives rest to our souls ; otherwise we never sanctify a Sabbath aright, because we then fall short of this, which is the main end thereof, until we come so to seek God as that we find him, and so find him as that we feel rest in him, in drawing near to him and standing before him ; that as God, after his six days' labor, did rest, and was refreshed in the fruition of hfmself, so should we, after our six days' labor, also be refreshed in the presence of the Lord ; that in case we want means upon the Sabbath, yet he may be in lieu of them unto us ; and in case we have them, and find but little by them conveyed to us, yet that by that little we may be carried on the wings of faith beyond all means unto that rest which upon this day we may find in his bosom ; that as Christ, after his labors, entered into his rest, (Heb. iv.,) so we ought to labor after the same Sabbatism begun here ou earth, but perfected in heaven ; that after all the weary steps we tread, and sins and sorrows we find all the week, yet when the Sab- bath comes we may say, Return unto thy rest, O my soul. The end of all labor is rest ; so the end of all our bodily and spiritual labor, whether on the week days or Sabbath day, it should be this rest; and we should never think that we have reached the end of the day until we taste the rest of the day. Nor is this rest a meteor in the air, and a thing only to be wished for, but can never be found ; but assuredly those who are wearied with their sins in the week and wants on the Sabbath, and feel a need of rest and refreshing, shall certainly have the blessing, viz., the rest of these seasons of refreshing and rest, and the comforts of the Holy Ghost filling their hearts this day. (Is. 1. 2-4 ; Ivi. 5-8 ; Iviii. 13, 14. Ps. xxxvi. 7, 8.) Not because of our holiness, which is spotted at the best, but because of our great High Priest's holiness, who hath it written upon his forehead to take away the iniquity of all our holy offerings, (Ex. xxviii. 36, 38 ;) and who hath gar- ments of grace and blood to cover us^ and to present us spotless before the face of that God whom we seek and serve with much weakness, and whom at last we shall find, when our short day's work here is done, and our long-looked-for Sabbath of glory shall begin to dawn. Thesis 19. Now, when the Lord hath inclined us thus to rest and sanctify his Sabbath, what should the last act of our holiness be but diffusive and communicative, viz., in doing our utmost that others under us, or that have relation to us, that they sanctify the THE »AN-CTII'ICAT1<>X UF THK rfAi;i;ATII. 203 Sabbath also, according to the Lonl's express particular charge in the commandment, " Thou, thy son, tliy daughter, thy servants, the stranger Atithin thy gates " ? The excellency of Christ's holiness consists in making us like himself in holiness ; the excel- lency and glory of a Christian's holiness is to endeavor to be like to the Lord Christ therein : our children, servants, strangers who are within our gates, are apt to profane the Sabbath ; we are therefore to improve our power over them for God, in restraining them from sin, and in constraining them (as far as we can) to the holy observance of the rest of the Sabbath, lest God impute their sins to us, who had power (as Eli in the like case) to restrain them and did not ; and so our families and consciences be stained "with their guilt and blood. Thesis 20. And if superiors in families are to see their gates preserved unspotted from such provoking evils, can any think but that the same bond lies upon superiors in commonwealths, who are the fathers of those great families, whose subjects also are within their gates, and the power of their jurisdictions ? The civil magistrate, though he hath no power to impose new laws upon the consciences of his subjects, yet he is bound to see that the laws of God be kept by all his subjects ; provided always, that herein he walk according to the law and rule of God, viz., that, 1, ignorant consciences in clear and momentous matters be first instructed ; 2, doubting consciences have sufficient means of being resolved ; 3, bold and audacious consciences be first forewarned. Hence it is, that though he hath no power to make holy days, and to impose the observation of them upon the con- sciences of his subjects, (because these are his own laws,) yet he may and should see that the Sabbath day, (the Lord's holy day,) that this be observed, because he doth but see to the execution of God's commandment herein. By what rule did Nehemiah not only forbid the breach of the Sabbath, but did also threaten bodily punishment upon the men of Tyre ? (although they were heathens, yet were they at this time within the gates and compass of his jurisdiction, Neh. xiii. 2L) Certainly he thought himself bound in conscience to see that the Sabbath should not be profaned by any that were within his gates, according to this fourth commandment. If kings, and princes, and civil magistrates have nothing to do in matters of the first table, (and consequently must give any man liberty to pro- fane the Sabbath that pretends conscience,) why then doth Jer- emy call upon princes to see that it be not profaned, with prom- ise of having their crowns and kingdoms preserved from wrath if thus they do, and with threatening the burning up and con- 2G4 THE SAXCTIFICATION OF THE SABBATH. suming of city and kingdom if this they do not ? (Jer. xvii. 19, 25, 27.) If civil magistrates have nothing to do herein, they then have nothing to do to preserve their crowns, kingdoms, scep- ters, subjects, from fire and blood, and utter ruin. Nehemiah was no type of Christ, nor were the kings of Israel bound to see the Sabbath kept as types of Christ, but as nursing fathers of the commonwealth, and because their own subjects were within their gates, and under their power ; and therefore, according to this moral rule of the commandment, they were bound not only to keep it themselves, but to see that all others did so also. It is true civil magistrates may abuse their power, judge amiss, and think that to be the command of God which is not ; but we must not therefore take away their power from them, because they may pervert it and abuse it ; we must not deny that power they have for God, because they may pervert it and turn the edge of it against God ; for if upon this ground the magistrate hath no power over his subjects in matters of the first table, he may have also all his feathers pulled from him, and all his power taken from him in matters of the second table ; for w^e know that he may work strange changes there, and pervert justice and judg- ment exceedingly : we must not deny their power, because they may turn it awry, and hurt God's church and people by it, but (as the apostle exhorts, 1 Tim. ii. 1, 2) to pray lor them the more, that under them we may live a peaceable life in all godli- ness and honesty : it is a thousand times better to suffer perse- cution for righteousness' sake and for a good conscience, than to desire and plead for toleration of all consciences, that so (by this cowardly device and lukewarm principle) our own may be un- touched : it was never heard of, until now of late, that any of God's prophets, apostles, martyrs, fiiithful witnessess, etc., that they ever pleaded for liberty in error, but only for the truth, which they preached and prayed for, and suffered for unto the death ; aiid their sufferings for the truth with zeal, patience, ftiith, constancy, have done more good than the w^ay of universal toler- ation is like to do, which is purposely invented to avoid trou- ble. Truth hath ever spread by opposition and persecution ; but error, being a child of Satan, hath fled, by a zealous resisting of it. Sick and weak men are to be tendered much, but lunatic and frantic men are in best case when they are well fettered and bound : a weak conscience is to be tendered, a humble conscience toler- ated ; errors of w^eakness, not wickedness, are with all gentleness to be handled; the liberty given in the reign of Episcopacy for sports, and pastimes, and may games, upon the Lord's day, was THK SANCTIFICVTIOX OF TIIK SAl'.I'.ATH. 265 once loathsome to all honest mintls ; but now to allow a greater liberty to buy, sell, plow, cart, thresh, sport upon the Sabbath day, to all those who pretend conscience, or rather that they have no conscience of one day more than another, is to build up Jericho and Babel again, and to lay foundations of wrath to the land ; for God will certainly revenge the pollutions of his Sabbaths : if God be troubled in his rest, no wonder if he disturbs our peace : some of the ancients think that the Lord brought the flood of waters upon the Sabbath day, as they gather from Gen. vii. 10, because they were grown to be great profaners of the Sai)bath ; and we know that Prague was taken upon this day. The day of their sin began all their sorrows, which are continued to this day, to the amazement of the world. When the time comes that the Lord's precious Sabbaths are the days of God's church's rest, then shall come in the church's peace. (Ps. cii. 13, 14.) The free grace of Christ must first begin herein with us, that we may find at last that rest which this evil world is not yet like to see, unless it speedily love his law more, and his Sabbaths better. I could therefore desire to conclude this doctrine of the Sab- bath with tears, and I wish it might be matter of bitter lamenta- tion to the mourners in Sion, every where to behold the universal profanation of these precious times and seasons of refreshing, toward which, through the abounding of iniquity, the love of many, who once seemed zealous for them, is now grown cold : the Lord might have suflTered poor, worthless, sorrowful man to have worn and wasted out all his days in this life in weariness, grief, and labor, and to have filled his days with nothing else but work, and minding of his own things, and bearing his own necessary cum- bers and burdens here, and never have allowed him a day of rest until he came up to heaven at the end of his life ; and thus to have done would have been infinite mercy and love, though he had made him grind the mill only of his own occasions, and feel the whip and the lash only of his daily griefs and labors, until dark night came ; but such is the overflowing and abundant love of a blessed God, that it can not contain itself (as it were) so long a time from special fellowship with his people here in a strange land, and in an evil world, and therefore will have some special times of special fellowship and sweetest mutual embracings ; and this time must not be a moment, an hour, a little, and then away again ; but a whole day, that there may be time enough to have their fill of love in each other's bosom before they part : this day must not be merely occasional at human liberty, and now and then, lest it be too seldom, and so strangeness grow between them ; but the Lord (who exceeds and excels poor man in love) therefore to TOL. iir. 23 2GG THE SANCTIFICATION OF THE 8ABBAT1I. make all sure, he sets and iixeth the day, and appoints tlie time, and how to meet, merely out of love, that weary man may enjoy his rest, his God, his love, his heaven, as much and as often as may be here, in this life, until he come up to glory, to rest with God ; and that because man can not here enjoy his days of glory, he might therefore foretaste them in days of grace ; and is this the requital, and all the thanks he hath for his heart-breaking love ? to turn back sweet presence and fellowship, and love of God in them, to dispute away these days with scorn and con- tempt, to smoke them away with profaneness and mad mirth, to dream them away with vanity ; to drink, to swear, to riot, to whore, to sport, to play, to card, to dice, to put on their best apparel that they may dishonor God with greater pomp and bravery, to talk of the world, to be later up that day than any other day of the week, when their own irons are in the fire, and yet to sleep ser- mon, or scorn the ministry, if it comes home to their consciences ; to tell tales and break jests at home, or (at best) to talk of for- eign or domestic news, only to pass away the time, ratlier than to see God in his works, and warm their hearts thereby ; to think God hath good measure given him, if they attend on him in the forenoon, although the afternoon be given to the devil, or sleep, or vanity, or foolish pastimes ; to draw near to God in their bodies, ■when their thoughts, and hearts, and affections are gone a-hunt- ing or ravening after the world the Lord knows where, but far enough off from him : do you thus requite the Lord for this great love, O foolish people and unwise ? Do you thus make the days of your rest and joy the days of the Lord's sorrow and trouble ? Do you thus weary the Lord when he gives rest unto you ? Was there ever such mercy shown, or can there be ever any greater love upon earth, than for the Lord to call to a wicked, sinful crea- ture, which deserves to be banished forever out of his presence, to come unto him, enter into his rest, take his fill of love, and re- fresh itself in his bosom in a special manner all this day ? And therefore can there be a greater sin above ground committed out of hell than thus to sin against this love ? I do not think that the single breach of the Sabbath (as to sport and feast inordi- nately) is as great a sin as to murder a man, (uhich some have cast out to the reproach of some zealous for the observation of the Sabbath day, truly the Lord knows,) for I believe their milk sod over, if thus they said; but I speak of the Sabbath under this notion and respect, and as herein God's great love appears to weary, sinful, restless man, as a day wherein all the treasures of his most rich and precious love are set open ; and in this respect, let any man tell me what greater sin he can THE SANCTIFICATION OF THE SABHATII. 2G7 imagine than sins against the greatest love. Tlie same sins which are committed upon other clays in the week are then pro- voking sins ; but to commit these sins upon the Sabbath day is to double the evil of them. Drinking, and swearing, and rioting, and vain talking, etc., are sins on the week day, but they are now but single sins ; but these and such like sins on the Sabbath day are double sins, because they are now not only sins against God's command, but also against God's Sabbaths too, which much aggravates them ; and yet men mourn not for these sins : had the Lord never made known his Sabbaths to his churches and people in these days, they might then have had some excuse for their sins ; but now to profane them since God hath made them known to us, especially the English nation and people to do it, upon whom the Lord hath shined out of heaven with greater light and glory in this point of the Sabbath, above any other places and churches in the world, what will they have to say for themselves? with what fig leaves will they hide this nakedness before the tribunal of God ? The Lord might have hid his Sabbaths from us, and gone to another people that would have been more thankful for them and glad of them than we have been ; and yet he hath been loth to leave us ; and do we thus requite the Lord ? Surely he hath no need of the best of us, or of our attendance upon him upon these days ; it is only his pity, which, seeing us wearied Avith sorrows, and wearying ourselves in our sins, makes him call us back to a weekly rest in his bosom, who might have let us alone, and tired out our hearts in our own folly and madness all our days ; and do we thus requite the Lord ? Certainly the time will come wherein we shall think (as once Jerusalem did in the days of her affliction) of all our pleasant things we once had in the days of our prosperity ; certainly men shall one day mourn for the loss of all their precious time, who misspend it now, and (above all times) for the loss of their precious pleasant Sabbath seasons of refreshing, which once they had given them to find rest and peace in ; when the smoke of their tormenting, everlasting burn- ing shall ascend forever and ever, wherein they shall have no rest day nor night ; you shall remember and think then, with tears trickling down your dry cheeks, of the Sabbaths, the pleasant Sabbaths that once you had, and shall never see one of those days of the Son of man more ; you shall mourn then to see Abra- ham's bosom afar off, and thousand thousands at rest in it, where you also might have been as well as they, if you had not despised the rest of God here, in the bosom of his Sabbaths. You shall then mourn, and wring your hands, and tear your 2G8 THE SANCTIFICATION OF THE SAlUiATH.' hair, and stamp, and grow mad, and yet weep to think that if you had had a heart to have spent that very time of the Sabbath in seeking God, in drawing near to God, in resting in God, which you dispend in idle talk and idleness, in rioting and wanton- ness, in sports and foolishness, upon this day, you had then been in God's eternal rest in heaven, and forever blessed in God. It is said Jerusalem remembered, in the day of her affliction, all her pleasant things when the enemy did mock at her Sabbaths; and so will you remember, with sad hearts, the loss of all your precious seasons of grace, especially then, when the devils, and heathens, and damned outcasts, who never had the mercy to enjoy them, shall mock at thee for the loss of thy Sabbaths. Verily I can not think that any men that ever tasted any sweet- ness in Christ or his Sabbath, and felt the unknown refreshings of this sweet rest, but that they will mourn for their cold aiFec- tions to them and unfruitful .spending of them, before they die ; otherwise never go about to blear men's eyes with discourse, and invectives, and disputes against them, or with carnal excuses for your licentious spending of them ; for doubtless you taste not, and therefore know not what they are, and you will one day be found to be such as speak evil of the things you know not. Hear, ye despisers, and wonder, and perish : is the infinite majesty and glory of God so vile in your eyes that you do not think him worthy of special attendance one day in a week ? Doth he call you now to rest in his bosom, and will you now kick his bowels, despise this love, and spit in his face ? Doth he call upon you to spend this day in holiness, and will you spend it in mirth, and sports, and pastimes, and in all manner of licentiousness ? Hast thou wearied God with thine iniquities, and thyself in thine iniquities all the week long, (for which God might justly cuC thee off from seeing any more Sabbath,) and doth the Lord Jesus (instead of recompensing thee thus) call you back again to your resting-place ? and will you now weary the Lord again, that he can not have rest or quiet for you one day in a week ? O that we could mourn for these things ! and yet walk abroad the face of the whole earth at this day, and then say where shall you find almost God's Sabbaths exactly kept; viz., with meet preparation for them, delight in them, with wonderment and thankfulness to God after the enjoyment of them. All the world knows to whom the barbarous Turks do dedicate their Fri- days; the Jews also, how they sanctify their Saturdays, to the Lord Jehovah indeed, but not unto the Lord their God. What account the Papists put upon the Sabbaths, not only their writ- ings, which level it with all other holy days, but also their loose THE SANCTIFICATION OT THK SABBATH. 2G9 practice in sports and revelings upon, this day, bear sufficient •witness ; and O that we had no cause to wash off this spot with our tears from the beautiful and pleasant face of the glorious grace and peace, which once shined in the German churches, by whose graves we may stand weeping, and say. This is your misery for this your provoking sin ! Scotland knows best her own in- tegrity, whose lights have been burning and shining long in tlieir clearness in this particular ; but England hath had the name, and worn this garland of glory, wherewith the Lord hath crowned it above all other churches. But how hath that little flock of slaughter, which hath wept for it, and preached, and printed, and done and suffered for it, been hated and persecuted ! Who have been the scorn, and shame, and reproach of men, but a company of poor weaklings, for going out a few miles to hear a faithful, painful preacher, from those idle shepherds, who either could not feed them with knowledge and understanding at home, or else would not do it through gross profaneness, or extreme idleness ? And now, since God hath broken the yoke of their oppressors, and set his people at liberty to return to Sion and her solemn assemblies, as in days of old, and hath given to them the desires of their hearts, that they may now be as holy on the Sab- bath as they will, without any to reproach them, at least to coun- tenance such reproaches of them ; now, I say, when one would think the precious Sabbaths, (which so many of God's servants in former time have brought down to this generation, swimming in their tears and prayers, and which many in these days have so much looked and longed for,) that every eye should be look- ing up to heaven with thankfulness for these, and that every heart should embrace God's Sabbaths with tears of joyfulness, and bid this dear and precious friend welcome, and lie and rest in their bosom ; and so I doubt not but that England hath yet many a corner full of such precious jewels, to whom God's Sab- baths are yet most precious and glorious, and who can not easily forget such blessed seasons and means in them, whereby (if ever the Lord did good unto them) they have been so oft refreshed, and wherein they have so oft seen God, wherein they so oft met with him, and he with them : but whose heart will it not make to relent and sigh, to hear of late a company, not of ignorant debauched persons, malignants, prelatical, and corrupt and carnal men, but of such who have many of them in former times given great hopes of some fear of God, and much love to God's ordi- nances and Sabbaths ? and now (what hurt the Sabbath's ordi- nances of the Lord Jesus therein have done them. I know not, 270 THE SANCTIFICATION OF THE SABBATH. but) it would break one's heart to see wliat little care there is to sanctify the Sabbath, even by them who think in their judgments that the day is of God. What poor preparation for it, either in themselves or families ! what little care to profit by it, or to instruct or catechize their families, and to bring them also in love with it ! what secret weariness and deadheartedness (almost whol- ly unlamented) remain upon them ! what earthly thoughts, what liberty in speech about any worldly matter, presently after the most warning sermon is done ! that the Lord Jesus hath scarce good carcasses and outsides brought him, which can not but threaten more crows to pick them unless they repent ; and yet this is not so sad as to see the looseness of men's judgments in this point of the Sabbath, whereby some think a Sabbath lawful, but not necessary, (in respect of any command of God ;) nay, some think it superstition to observe a weekly Sabbath, which should be every day, (as they imagine ;) they have allegorized God's Sabbaths and almost all God's ordinances out of the world, and cast such pretended anti-Christian filth and pollution upon them, that spiritual men must not now meddle with them ; nay, verily, all duties of the moral law, and fruitful obedience, and holy walking, and sanctification, graces, and humiliation, and such like, are the secret contempt of many, and the base drudg- ery for a mill horse and legal Christian, rather than for one that is of an evangelical frame ; and herein Satan now appears with the ball at his foot, and seems to threaten in time to carry all before him, and to kick and carry God's precious Sabbaths out of the world with him ; and then farewell dear Lord Jesus, with all thy sweet love and life, if Sabbaths be once taken from us by the blind and bold disputings of wretched men ; authority as yet upholds them, (which is no small mercy,) and the favor of Christ's sweetness in them, and the external brightness of the beauty of them, do still remain on many, with that strength and glory that it is not good policy for the prince of darkness now to employ all his forces against the gates of the Sabbath ; but the time hastens wherein the assault will be great and fierce, and I much fear that for the secret contempt of these things, the Lord, in dreadful justice, will strengthen delusions about this day to break forth and prosper ; and then pray, you poor saints of God and hidden ones, that "your flight may not be in the winter, nor on the Sabbath day;" but "woe then to them that give suck," woe then to the high ministry that should have kept these gates, woe then to that loose and wanton generation rising up, who think such outward forms and observation of days to be too coarse and too low and mean a work for their ennobled spirits, which are THE SAXCTIFICATION OF THE SABBATH. 271 HOW raised liigher and nearer God than to look much after Sab- baths or ordinances, graces or duties, or any such outward forms; for I doubt not, but if, after all the light and glory shining in England concerning God's Sabbaths, if yet they are not thereby become precious, but that the Lord will make them so by his plagues, if this sin once get head, God will burn up the whole world, and make himself dreadful to all llesh, until he hath made unto himself a holy people, and a humble people, that shall " love the dust, and take pleasure in the very stones of his" house, and love the " place where his honor dwells," and long for the time wherein his presence and blessing shall appear and be poured out upon the Sabbath day. It is matter of the greatest mourning, that they, above all others, should trouble God's rest, wherein perhaps their souls have found so much rest, or might have done ; that in these times, wherein the Lord Jesus was coming out to give unto his house his ordi- nances, and unto his people his Sabbaths and days of rest every way, that now they, above all others, should offer to pull them out of his hand, tread them under foot, and hereby teach all the profane rout in the world to do the like, with a quiet conscience and without any check by their reasonings ; that now when God is wasting the land, and burning down its glory, for the sins against his Sabbaths, that just at this time, more than ever, they should rise up to pollute and profane this day. The Lord grant his poor people to see cause at last to mourn for this sin, that the rest of the Sabbath may be rest to their souls, especially in this weary hour of temptation, which is shaking all things, and threatens yet greater troubles unto all flesh. The Lord Jesus certainly hath great blessings in his hand to pour out upon his people, in giving them better days, and brighter and more beau- tiful Sabbaths, and glorious appearances ; but I fear, and there- fore I desire that this unwise and unthankful generation may not stand in their own way, lest the Lord make quick work, and give those things to a remnant to enjoy, which others had no hearts to prize. SUBJECTION TO CIllUST, IX ALL HIS ORDINANCES AND ArPOINTMENTS, THE BEST MEANS TO PRESERYE OUR LIBERTY. TOGETHEK WITH A TREATISE OP INEFFECTUAL HEARING THE WORD; HOW WE MAY KNOW WHETHER WE HAVE HEARD THE SAME EFFECTUALLY, AND BY WHAT MEANS IT MAY BECOME EFFECTUAL UNTO US. WITH SOME REMARKABLE PASSAGES OF HIS LIFE. Matt. xi. 29. — " Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls." : TO THE READER. One of the sweetest refreshing mercies of God, to his New England people, amidst all their wilderness trials, and straits and sorrows, wherewith they at first conflicted in those ends of the earth, hath been their sanctuary enjoyments, in the beauties of holiness, where they have seen and met with Him whom their souls love, and had familiar and full converse with him, above what they could then enjoy in the land from whence they came. This is that that hath sweetened many a bitter cup to the remnant of Israel. The Lord alone led him, and there was no strange God with him, was said concerning Israel of old ; and this was accounted mercy enough when he led them into a land where no man dwelt, and which no man passed through. What God hath done for New England in this respect, and what their sanctuary mercies be, thou hath here a taste, though but a taste. These notes may well be thought to be less accurate than if the author himself had published them, and to want some polishments and trimmings, which it were not fit for any other to add ; however, thou wilt find them full of useful truths, and may est easily discern his spirit, and a spirit above his own breathing in them. Concerning the author, it were worth the while to write the story of his life. It is needless to speak in his commendation ; his works praise him in the gates. They that know him know he had as real ap- prehensions of the things of God, and lived as much with God, and with his own heart, and more than the most of Christians do. He had his education at Immanuel College in Cambridge. The conversion and change of his heart was wrought betimes 275 276 TO TUE READER. Avhen he lived in the university, and enjoyed Dr. Preston's ministry, whereby God had the very best and strength of his part and years for himself. When he was first awakened to look after religion, having before swam quietly in the stream of the times, he was utterly at a loss which way to take, being much molested with suggestions of atheism, (in the depths whereof Junius was quite lost for a time,) and moved and tempted to the ways of Farailism also ; for some advised him in this condition to go to Grindleston and to hear Mr. Brierley, and being in- formed that the people were wont to find a mighty possessing overpowering presence and work of the Spirit when they heard him, he resolved upon the journey ; but God in mercy diverted him, having reserved him for better things. Yet he read what they said, and the books of H. N. amongst the rest, where meet- ing with this passage, " That a Christian is so swallowed up in the spirit, that what action soever the spirit moves him to, sup- pose whoredom, he may do it, and it is no sin to him ; " this was enough ; for being against the light of his natural conscience, it bred in him an utter abhorrency of those loose and vile ways and principles ever after. This advantage also he had, that Dr. Tuck- ney was then his tutor, whom he acquainted with his condition, and had his direction and help in those miserable fluctuations and straits of his soul. Happy is the man whose doubtings end in establishments ; nil tarn cerium, qudm quod de duhio cer- ium ; but when men arrive in scepticism, as the last issue and result of all their debates and thoughts of heart about religion, it had been good for such if they had never been born. After his heart was changed, it was observed of him, that his abihties of mind were also much enlarged, divinity, though it be chiefly the art and rule of the will, yet raising and perfecting the understanding also ; which I conceive came to pass chiefly by this means, that the fear of God fixed him, and made him serious, and taught him to meditate, which is the main improve- ment of the understanding. Therefore such as came to him for direction about their studies, he would often advise them to be much in meditation, professing that, having spent some time to THE READER. 277 in meditation every clay in his beginning times, mid written down his thoughts, he saw cause now to bless God for it. He was assigned to the work of the ministry, at a solemn meeting and conference of sundry godly ministers about it ; there were to the number of twelve present at the meeting, whose solemn ad- vice was, that he should serve the Lord in the gospel of his Son ; wherein they have been the salvation of many a soul ; for upon this he addressed himself to the work with that reahty and seriousness in wooing and winning souls, that his words made deep impressions, and seldom or never fell to the ground. He was lecturer a while at Earlescolne, in Essex, (which, I take it, was the iirst place of his ministry,) where he did much good, and the people there, though now it is long since, and many are gone, yet they have a very precious and deep remem- brance of him, of the mighty power of God by him to this day. But TT. Laud, then Bishop of London, soon slopped his mouth, and drove him away, as he did many other godly ministers from Essex at the same time. After this he lived at Butterchrome, in Yorkshire, at Sir Richard Barley's house, till the iniquity of those times hunted him thence also. Then he w^ent to North- ' umberland, till silenced there also ; and being thus molested and chased up and down at home, he fled to New England, and after some difficulties and delays, by great storms and disasters at sea upon the sands and coasts of Yarmouth, which retarded his voyage till another year, he arrived there at last, where he was pastor to a precious flock at Cambridge about fourteen years. He w^as but forty-six or forty-seven years old when he died. His sickness began with a sore throat, and then a quin- sy, and then a fever, whereof he died August 25th, 1640. This was one thing he said upon his death bed : " Lord, I am vile, . but thou art righteous." And to those that were about him, he bade them love Jesus Christ dearly ; " that little part that I have in him is no small comfort to me now." His manner of preaching was close and searching, and with abundance of affection and compassion to his hearers. He took t" great pains in his preparations for his public labors, accounting VOL. m. 21 278 TO THE READKIJ. it a cursed thing to do the work of the Lord negligently ; and therefore spending usually two or three whole days in preparing for the work of the Sabbath, had his sermons finished usually on Saturday by two of the clock. He hath sometimes expressed himself thus in public : " God will curse that man's labors that lumbers up and down in the world all the week, and then upon -f Saturday in the afternoon goes to his study, whenas God knows that time were little enough to pray and weep in, and to get his heart in frame, etc." He affected plainness together with power in preaching, not seeking abstrusities, nor liking to hover and soar aloft in dark expressions, and so shoot his arrows (as many preachers do) over the heads of his hearers. It is a wretched stumbling block to some, that his sermons are somewhat strict, and (as they term it) legal ; some souls can relish none but meal-mouthed preachers, who come with soft, and smooth, and toothless words, hyssina verba hyssinis viris ; but these times need humbling ministries, and blessed be God that there are any ; for where there are no law sermons, there will be few gospel lives, and were there more law preaching in England by the men of gifts, there would be more gospel walking both by themselves and the people. To preach the law, not in a forced, affected manner, but wisely and powerfully, together with the gospel, as Christ himself was wont to do, (Matt. v. and elsewhere,) is the way to carry on all three together — sense of misery, the application of the remedy, and the returns of thankfulness and duty. Nor is any doctrine more comforting than this hum- bling way of God, if rightly managed. It is certain the foundations of after sorrows and ruins to the church have ever been laid in the days of her prosperity, and peace, and rest, when she enjoys all her pleasant things. This the watchmen of Israel should foresee ; and therefore what aliould they do but seek to humble, and awaken, and search, and melt- men's hearts, and warn qvqvj one night and day with tears, that, in the day of their peace, they may not sin away the things of their peace. There are therefore three requests, which we would desire to beg of God, with bended knees for England, to TO THE READER. 279 perpeturinces' ; they give laws that men may keep them by their own might ; hence they command no impossible things ; but the will of Christ is so cross to a carnal heart, that it is im- possible man of himself should submit to it ; but the Lord doth FOR A TIME OF LICERTY. 307 it for tlii^ ciiil, that the soul sljoulJ tlien come to Clirist in its need, that he would do all the good pleasure of his will, and now tlie Lord himself reigns, and that gloriously. Rom, viii. 1, 2, " For the law of the spirit of life, which is in Christ Jesus, hath made me free from the law of sin and death." Acts v. 31, "A Prince and Saviour, for to give repentance and remission of sins." It is part of his princely power for to give remission of sins, both in turning from sin, and to God and all tlie ways of God ; and now you exalt him when he is thus set up. 1 Cor. iv. 20, " The kingdom of God is not in word, but in power." The power of Christ Jesus is come into thy soul, and the soul is under the king- dom of the Lord Jesus, when it doth lie under the mighty power of the Lord Jesus Christ. 2 Thess. i. 11, 12, "We pray always for you, that the Lord would work and fulfill the good pleasure of his will, and the work of faith in power, that Christ may be glorified." Yea, then is Christ glorified, when God omnipotent reigns over sin and unbelief; and when the Lord doth this, not only the kingdom of God is now come, but the kingdom of Christ in glory is come. There is many a poor soul thinks Christ rules him not, because he can not do this nor that, because he finds his heart unable and unwilling for to submit to the will of Christ. I find no strength at all, saith the soul, and I go to Christ, and find not strength conveyed ; and now he thinks he is not under the kingdom of Christ. I answer, that is not the question ; but hath the Lord made thee willing in the day of his power ? When the soul doth lie under the power of the Lord Jesus Christ, when the soul doth lie like wax before the Lord Jesus, when the soul saith. Lord, there was never any change of ray nature ; the good Lord change it, and if there be any change, the good Lord increase and stir up the graces of thy Spirit in my soul, and do thou lead me and guide me, — brethren, the kingdom of Christ is come to this soul. John v. 40, " You will not come to me for life." He doth not say, You do not 'quicken yourselves, or, Ye can not come to me, but will not. Here is their wound ; they will not come to Christ for life. Rom. vi. 19, " As ye have yielded your members servants to sin and Satan, so now yield up yourselves servants to righteousness and to holiness." Ps. cxix. 0, 6, " Thou hast commanded that we should keep thy precepts continually. O that my heart were directed to keep thy pre- cepts continually ! O that my heart were directed to keep thy statutes ! " When a Christian is grappling with his own heart, ye will never be able to overcome the unsubduedness thereof; but when ye bring them to the Lord Jesus Christ, that he would take a course with them, 1. Now ye please Christ. 2. Ye take 308 A AYIIOLESOME CAVEAT a sure course to have the will of God done, he being in office for that end ', for him hath God exaUed to be a Prince and Saviour to Israel ; when the soul doth look up to the Lord Jesus, and lie- under the power and Spirit of the Lord Jesus. 3. You now make the yoke of Christ sweet, and his name glorious ; nothing glorifies Christ so much as this, when Jesus doth work in a Chris- tian ; now the kingdom of Christ is come to the soul, and that in power. But now, when men will not submit thus far to Christ, 1, they can do nothing, but will not come to him, on whom God hath laid salvation ; you say you can not understand nor edify by the sermons ye hear, and you can not part with your lusts. Ay, but now this is thy condemnation, thou wilt not go to a Saviour, that he may teach thee and help thee, when men will not have the Lord Jesus to reign over them. Or, 2, if men do come, they will not come to him where he may be found ; but say I can do noth- ing ; Christ must do all ; and so neglect the means wherein he will be found. Or, 3, will submit and come in means to him, but not then at the special time when he is to be sought and may be found, viz., in time of temptation ; but then forget and forsake him, and cry, not Hosanna. Lord, now save, now help me against this lust. When temptation comes, when passion and pride come, do you now go to Jesus Christ? When the world begins to draw thy heart away, dost thou say thus ? — Lord, I have prayed this day against this sin ; and, Lord, I have no strength against it ; now, Lord, help me. But here is the misery of the soul ; it doth not go to Christ, and by this means live in complaints all their life- time. 4. If, lastly, any thing be to be done, they will do it them- selves, as Paul. (Gal. i. 12.) Not but that a Christian should put forth himself; a Christian is not a dead-hearted Christian at all times, but the grace of God, which comes from Christ, doth act the soul in a continual dependence on Christ ; and where Christ acts not, there Satan doth. Now, I say the kingdom of God is come, when the soul doth thus submit to the stream of the blessed Spirit of the Lord, that the Lord may guide it. O beloved, here is the skill, that poseth the angels how to tell you ; so to yield yourselves to Christ, as that Christ may come ; so to abide in the stock, that all your tVuit may be from him ; so to lie under the Lord, as that the stream of the Spirit of life may fall on thee : so to be implanted in the Lord, as to fetch life from him, and bring forth fruit to him. But try this course, submit to the will of the Lord Jesus, be nothing in thy own eyes ; and if the Lord do give thee any thing, bless the Lord for it ; if any strength against thy sin, be vile in thy own eyes, and try and see it FOU A TIME OF LTliERTY. o09 ye find not the kin2:(lom of God, the glory of heaven, come into thy soul. O the light, life, prayers, you might have, the heavenly conference ye will have together, that it would do a man's heart good to be with such a Christian ; that those that are with you might say, Verily God is in this man ; verily there is joy in heaven when the saints keep in this frame. 4. When the soul yields thus to the will of Christ for Christ's ends ; for such is the subtle wretchedness of men's hearts, that men would have Christ glorify himself, that he may glorify and honor them ; like Simon Magus, that would give any money for apostolical gifts, that he might be somebody that way also. Now, if a man shall submit, go to Christ for gifts and parts, that is to set up another king, to advance a man's self; and so, also, sin and the devil, and Christ must be made a servant for this end ; he is now no king ; like a rebel, that is not content that thou- sands of the king's subjects should serve him, but he will have the prince serve him also. Every man will say, this doth utterly overthrow the kingdom of such a prince. AVlien a man shall secretly fight against the Lord, and be for himself, and for the devil and sin wuthin ; when a man shall make all the creatures serve him, the soldiers of his army, meat, drink, and outward comforts, this is a marvelous thing ; ay, but when a man shall make Jesus Christ, and God himself, and profession of Christ, make these to serve him, to raise up his name, this the Lord takes very ill. Only this I would add : "When the soul doth look at Clirist with a single eye, that Christ is sweet and precious, and lies under the blessed Spirit of Christ for that end ; and now looks up to Christ, that he may submit to him with a single eye, that the name of Christ may be glorified by life and death : true it is, self will be in every duty, and so is contrary to the Lord in all, and not for the Lord. Yet though it be thus, there is another thing in the soul that is wholly for God and Christ ; and hence seeks that he may do his work ; his heart loves him, and so seeks him ; and he begs it with many tears. O that my children might serve and love this God ; nay, that all the world might see, and bless, and admire this God, and the Lord enlargeth his heart herein, (Ps. Ixxii. 19,) and truly now the kingdom of God is come to thy soul. Rom. v. 17, As sin and Satan do reign by death, so Jesus Christ doth reign by life to eternal life. Matt. XXV. 14, He is the true subject that improves his talents for the king. Christ will subdue all his to himself. Ps. Ixvi. 3, ♦' Through the greatness of thy power shall thine enemies submit themselves to thee." Rom. xiv. 17, " For the kingdom of 310 A WHOLESOME CAVEAT God is not in meat and drink, but in rigliteousness, and peace, and joy in the Holy Ghost." When a man shall be picking fault with things, and this and that offends him ; get ye gone, the kingdom of God consists not in that. But when the soul does go to the Lord, and maintain his peace with God, and love to the people of God, and joy in the Holy Ghost, here is the king- dom of God. He that serves Christ in these things, the king- dom of God is come into his soul. He that thus submits to the Lord Christ, he must first be a man weary of his own counsels, and must loathe himself. When the Lord hath wearied a man of his own ways, he says, What am I, that the Lord should show me any mercy ? And when the Lord calls him to any service, Lord, what am I, that I should now pray to thee? Bless the Lord when the Lord doth keep thy heart in this frame ; but now, when men will honor Christ, and yet, Saul-like, have Christ honor them. Many poor creatures they think it a credit to be in church fellow- ship, and they will seek to know Christ that they may attain church fellowship, and have honor ; but know it, till the Lord do pull down thy base ends, and make thee loathe thyself, and so to submit to his blessed will, truly till then the kingdom of God is not come to thy soul. Think of these things, for if the king- dom of God be in our hearts, then look for good days. Brethren, let New England be confident of it : but if this be gone from the souls and hearts of men and women, in their several families and places, though they may have the outward kingdom of Christ, yet the inward kingdom being not set up, I say no more but ^what he said. Go to Palestina, and Bohemia. Certainly, if they had not cast off the Lord's government, they had never seen these lamentable days ; they had outward ordinances ; 0, but here was the thing: the inward kingdom of the Lord Jesus Christ, and subjection to the will of the Lord Jesus, and to be for the Lord Jesus, this the Lord saw was not in them ; therefore the Lord hath left them to be lamentable spectacles. Therefore, dear brethren, T do beseech you, pray and beg for this kingdom. Thou sayest, I fall short of this. Know this kingdom of God is at first like a grain of mustard seed, some little lying under the will of Christ ; if it be in truth, blessed be God for it ; the king- dom of God is come, and the soul doth weep and mourn after the Lord, that the Lord would bring every thought into subjection. Know it, the kingdom of God is come to thy soul ; and know it, thou hast Jesus Christ at the right hand of God the Father, interceding for thee ; therefore go home and bless the Lord, and wonder at his grace, that hath translated thee from the kingdom l-On A TIMK OF LIBKRTr. 311 oF darkness to the kingdom of his dear Son. If the Lord hath let thee find the beginning of these things in truth, go home, and bless the Lord for it. 2. Try when the external kingdom of Christ in his church is cast off, for we told you this was Christ's kingdom. It is called the kingdom of heaven. (Matt. xxv. I.) And it is it which the Lord gives up at the last day to God the Father. And hence (Matt. viii. 12) the members thereof are " the children of the king- dom ; " and hence we read of the rulers and governors of it, and the keys, not only of doctrine, but of power and jurisdiction, com- mitted by Christ Jesus to it, punctually expressed in Scripture. Now, we know, in the church there is a threefold power of Christ in government: 1. The supreme, monarchical, absolute power of Christ, in and by his ordinancss. 2. There is some derivative power of the church from Christ jointly together. 3. There is a ministerial power of the officers of the church itself. Hence the kingdom of Christ is overthrown when these three are, when this threefold cord is, broken by the sons of men ; and if whole America cast off these, or any of these, then they fall to bondage ; and if particular persons in churches do, the Lord will do the like to them much more. 1 Kings ix. 4, 5, When Solomon had been praying much, the Lord tells him, " If he would walk before him as David his father had done, to keep his statutes and obey his commandments, then he would be a God, making good his promise ; but if not, then the Lord would cast off him and that place." So Zech. xiv. 17, "And it shall be, that whoso will not come up of all the families of the earth, to worship the King, the Lord of hosts, even upon them shall be no rain." The Lord is quick in his judgments, and will spare none. 1. There is a supreme power of Jesus Christ in his church and ordinances thereof. Is. ix. 6, " The government is on his shoulders ; " it is true this power is on others also, but he is the main ; (Heb. iii.,) Moses was only a servant in his house, Christ as a son. . The guidance of all things in the church doth lie chiefly on him, or else it would never be carried along. Christ is a Son, and that in his own house, into whose hands the supreme power of guiding and ordering all things in the church of God is put ; the experience of God's saints and people doth find another pov.er, which shows that the Lord Jesus hath, and doth exercise, a mighty power in the ordinances of his worship ; the supreme and kingly power which he exerciseth in the hearts of his people. Now, cast off this kingly power, the Lord himself is cast off; I speak not immediately as in the internal kingdom, but mediately. And for this the Lord will bring into bondage. Luke xix. 17, 312 A WHOLESOME CAVEAT " Those mine enemies," saith Christ, " which would not that I sliould reign over them, bring them hither, that I may slay them ; " which is meant of the Lord's external administration by his servants. Quest. When is this done ? Ans. 1. When men impenitently break covenant made with the Lord ; especially in his ordinances of cleaving and submitting to him therein, and remain so with impenitency. This is the main and first original of all the rest. Now, it is m^anifest, the power of Christ Jesus, the supreme power of Christ, is cast off; for a man does profess by this, that not the will of Christ, but his own will, shall rule him ; Christ shall not be Lord, but as they said, (Jer. ii. 31,) "We are lords, we will come no more at thee." When the league and covenant between prince and people are broke, then he is cast off from being king ; this is certain, the Lord never did receive any peo})le to himself, from the beginning of the world to this day, but he hath done it by some covenant ; nor never any people took the Lord to be their God, but by some covenant they bound themselves to the Lord ; whereby they were either made his people, or continued to be his people, and he their God ; but I can not now stand to clear this. Now, look, as when the Lord breaks his covenant, he casts them off from being his people, (though this he never doth to the elect,) so when people break covenant with him, they cast him off, as much as in them lies, from being their God ; they do, as much as in them lies, make the Lord to be no God. You shall see therefore, (Hos. x. 3,) " They say. We have no king, be- cause we feared not the Lord." It is the speech of conscience, and that at a sad time, wherein they did not fear the Lord ; " they have spoken words, swearing falsely, and breaking the cov- enant." In their time of covenanting with the Lord, there seemed to be much sorrow and humiliation ; yet in these very cove- nants, " hemlock did spring up," and hence captivity came. Many times the covenants that are made, there is such outward seeming reality, that not only men, but the Lord, speaking after the manner of men, he thinks certainly these promises, these covenants will never be broken. Yet they are broken. Is. Ixv. 8-10, " I said. Surely," saith the Lord, " this is a people that will not lie." Such professions and such acknowledgments, etc. ; so it is said, " In all their afflictions he was afflicted, and the angel of his presence did redeem them ; " but afterward " they rebelled, and vexed his Holy Spirit." They cast oft' the government of the Lord, they would not be under the bonds of the Lord, and " so he was turned to be their enemy ; " this is that which brings captivity and bond- FOR A TIME OF LUiElllY. S) S age. Jer. ii. 14, 15, etc., " Is Israel a servant? saitli tlie Lord." Ye shall see the reason why he was so. " I have broken their iron yoke," saith the Lord, "and I have burst thy bonds, and I have planted thee a noble vine, yet hast thou degenerated ; " and this is that which doth make them vassals or slaves. And in truth you never see churches laid desolate ; but when that time comes, men shall see, and shall profess it. When other nations shall ask, Why hath the Lord dealt thus with his people ? the answer shall be clear : They have broken the covenant of the Lord. When many miseries come upon particular persons, what is the cause of it ? then remember the covenant thou hast broken with the Lord. Is. xxiv. 5, G, "They have transgressed the law," speaking of the whole earth, " and they have changed their ordinances, and broken the everlasting covenant." A people that might have had everlasting mercy, they would not submit to the Lord, they have broken this everlasting covenant of the Lord. Xow what follows ? " The earth is defiled under the inhabitants thereof;" and hence heavy things that are there written shall befall the whole world. It is a sin that defiles the earth men tread on, and the houses men inhabit in, for it is a sin against most light. They which make covenants have a great deal of light, and also most will. And that does aggravate a sin ; when the whole heart, as it were, does give itself up to a lust, and breaks hereby all bonds. And it is a sin that men might avoid, if they would be watchful against. For it is a sinful thing to make a covenant of impossible things ; therefore it lies heavy on the conscience of men afterward : I might have been better, and might have walked better. Nay, it is a sin that does destroy the law of the Lord: this sin it does destroy the very will of Christ. Hadst thou never been bound in cov- enant, hadst thou laid by this covenant, the will of God had been kept whole. As cords not used are kept whole, but when broke are utterly spoiled, when a man does bind himself by a covenant to the Lord, and then break it, he does as much as in him lies to destroy the Lord from being King. It is true the saints and people of God may be said in some case to break covenant, but yet they never impenitently break covenant with the Lord; they may break covenant with the Lord very often, but yet it is with them as those in Judges ii. 1, 4. When the angel of the Lord came to them, and they were under grievous sad bondage, saith he to them from the Lord, " I have brought you up out of the land of Egypt, and I have broken your bonds ; and I have said I would never break covenant with you : and I said you should make no league with the Canaanites, VOL. III. 27 314 A WHOLESOME 'CAVEAT but ye have not obeyed my voice ; why have ye done this ? " And all the people heard this ; and it is said, " All the people vt^ept." Doubtless some were sincere, though haply many were full of hypocrisy ; and so the sincere heart laments it, and re- news his covenant. The poor soul hath nothing to say many times, though the Lord should bring never so much misery on it ; yet the soul stands weeping before the Lord, that it hath broke the covenant of the Lord, and made void the covenant of the Lord ; yet the saints they never break it wholly, they never de- part wholly from the Lord. Now, when a people shall impenitently break covenant, as hath been said, that men can study arguments, how to nullify Christ's covenant ; nay, worse, when in covenant, than ever before ; and the business is, they are loth to be in bonds ; when men shall grudge the truth of the Lord, others, if their judgment be not set Figainst it, yet notwithstanding, in deed and practice, they live as if they never had been in covenant. Once they were a pleasant plant, but now they are degenerated, as the Lord doth there complain. Beloved, when it is thus, the league between the Prince of Peace and the church is broken ; they do, as much as in them lies, seek to cast off the Lord from ruling over them. 2: When there be additions made to the ordinances of Christ, by human ordinances and inventions of men ; let any set up new ordinances, new invention of men, they set up new gods ; and they do as subjects set up new kings, which is indeed to pull down him that was, and so they do to Jesus Christ ; they do deny the supreme headship of Christ, and his authority over them ; though it may seem a small thing, yet thus it is ; and hence ye shall observe Jeroboam's calves, though they worshiped the same God which was at Jerusalem, varying only in circumstance ; yet the Lord professeth that they had set up new gods, and so indeed did pull down the true God and his government from over them, and this brought bondage. And hence, (Col. ii. 18, 16,) " Let no man beguile you of your reward with a voluntary humility," saith the apostle, "and worshiping of angels, intruding into those things which he hath not seen," etc. Whatsoever pretense be upon the inventions of men, take heed of that; if it be the inventions of men, (in ver. 19,) and not holding the head ; the very headship of Christ is denied, and the ground is this : to say that Christ is not a sufficient means of sal- vation, of saving his people and ruling his people, it is to deny the headship of Christ ; and likewise to say, that Christ hath not appointed lor his people sufficient means for that end, is to say that Christ is not a sufficient means to rule his people ; and he that shall say Jesus Christ is not a sufficient means, he does deny FOR A TIME OF LIBERTY. 315 the headsliip of Christ. Now, to set up any inventions of men in the worship of God, to be a means to cany the heart to God, is to say that Jesus Christ hath not appointed sufficient means for that end; and therefore he is not a suffi- cient means of guiding, and saving, and ruling his people. Nay, this I will add : let there be any invention added to the worship of God, that is merely the will of man; nothing else, but only this I would have ye do it ; they are such thiugs°as do neither make a man better nor worse, but only use them, and ye are commanded to use them, and nothing but the will of man. This is to set up a new Christ, and to pull down the power of Christ Jesus, to submit herein to the authority of man, merely because of the will of man, that there is nothing seen but his will. There is (it may be) neither good nor hurtm it; it is to make that man a God and Christ ; it is peculiar to Christ to do it, and this does pull down the Lord Jesus Christ from his throne ; when there is adding to the worship of the Lord. I need not, I sup- pose, speak any thing this way ; only remember to be watch- ful against this : when the Lord doth send temptations this way into ^ churches, or into any place, be watchful against new in- ventions of men to be added or made ; they are very sinful ; and if ye ask me when we shall look for such dmes, I need not go far from my text. It is said that " Eehoboam and all the people walked in the worship of the Lord three years ; " but in one year Eehoboam and all the people fell off from the worship of the Lord. O, therefore take heed of this when the temptation comes. 1. When the Lord bows the hearts of those in authority, men of eminency to fall this way, then multitudes follow; as ver. 1, Ee- hoboam sinned and Israel with him. 2. When persecution aris- ethfor the truth, (Gal. v. 12,) " They must be circumcised to avoid persecution." o. When men's hearts are surfeited with the ordi- nances of God, and weary of them, when the ordinances of the Lord .Jesus Christ, men find no benefit by them, the heart of man will then be making out after something of its own ; then we must look for apostles, prophets, and evangelists, and this curios- ity, and the other nicety ; then a conceit and imaginary picture of a man's own is more beautiful than all God's ordinances be- sides, and all religion is placed there ; it may be in extending too far any ordinance itself, though it may seem little at first ;° yet when it is thus, then look for evil times. ^ 3. Whenas a people seek to abolish and destroy any ordinance of Christ, but especially if on this ground, either because of some outward evil they bring with them, in the fruition of them, 316 A WHOLESOME CAVEAT or hope of some outward good they shall receive by casting them off, or because of no good they reap by the enjoyment of them ; whensoever ye see this, that they are cast off on this ground, then look for bondage ; for it will come on whole countries in general, and no particular persons ; for Jesus Christ is in his ordinances, and his throne is not only in heaven, among the angels, but, (Is. ix. 7- 9,) " He sits on the throne of David," among his church and people ; and pull these down, you pull down Christ's throne, the Prince of Peace, when ye pull down his ordinances. 1 John ii. 19, There were many that did seem to be for Christ, and yet against Christ : this is one sign by which he notes them : " They went out from us, for they were not of us ; that it might be made manifest they were not of us." Now, I say, when men shall pull down the ordinances of Christ, and withdraw themselves from the communion of saints, and when it is for one of these ends, in regard of some outward evil that the ordinances do bring with them, or some outward good they shall get by calling them off, then certainly look for bondage. As a prince that hath one near him, he may attempt change of things in state ; but when he is set a-w^ork by a foreign state, and is a prisoner to the pope or Spaniard, now he is real to root out the prince ; and this provokes. So here many times a Christian, he may in conscience speak against some of the ways of the Lord, and this may be the con- dition of the saints and people of God, and they may speak it in conscience ; and this may be tolerated, when it is for M^ant of light ; nay, they may, through stubbornness of spirit, cast off or- dinances ; but when now it is for this reason, though he hath in- deed his colors for it, you shall, saith Satan, have this gain, and this ease, and these conveniences ; and what do you do with or- dinances ? And now a man begins to find out arguments ; and saith Satan, If ye attend to the enjoyment of ordinances, here be these miseries ; therefore aAvay with some of God's ordinances, at least. O brethren, when it is thus, that there is this secret pension from the world, that now had the Lord Jesus the honors of the world attending on them, then they could make much of them ; but because they come with poverty, therefore they can plot and speak against them, and in time come to cast off the ordi- nances of the Lord Jesus. It is certain the Lord hath bondage for such souls, and you will certainly find this true one day. Mah iii. 14, 15, The people, they say, " What profit is it that we have served the Lord, and that we have walked mournfully before him?" And hence they forsook the Lord ; hence (chap. iv. 1) the Lord threatens that " he will burn them up, both root and branch." The Lord hath consuming fire for such one day. FOR A TI.-\ri-: OF LIBERTY. 317 The ordinances of the Lord were too costly for you. INIark xii. 7, 8, The Lord hath his vineyard ; he lets it out to husband- men, and he sends for the fruit ; and at last the Son himself comes to call for fruit. Now say they, '• Here is the son ; let us kill him." Why, what is the matter ? out of gain, that is the busi- ness ; " that the inheritance may be ours." Here is this gain to be without them, and therefore to cast off Christ : " What will the Lord do to these husbandmen ? he v»ill take away his vine- yard from them," etc. It is the speech of Luther, Venter in omni religione pofeniissi- mum idoluni^ (AVhen the belly is served, Christ must be destroyed.) Men may have this quiet life without these ordinances ; and hence men bear a privy grudge against the ordinances of the Lord, because the haWy is not served. Look as it was with the Jews ; they looked for a glorious king to come to them, and Christ came ; and though they were told of it before, when he came he had nothing but his cross; and he tells them, if they \\\\\ be his disciples, they must take his cross. But now, because he came not with pomp, but only with his cross, this is the great reason why, to this day, the Jews do set themselves against the Lord Jesus Christ : the cross came with Christ, that is the cause of it. So when men shall look for great things from the ordi- nances of Christ, and when they come to enjoy them, they meet with nothing else but Christ and his cross, and disappointments, and desertions ; when they meet with this, then Christ is cast off, and they profess he is no king, and Ctesar is our king ; and if we take this man to be our king, the Romans will ruin us. I know it is a hard trial for a man to be put to such a strait ; for the Lord to advance the price of his ordinances at that high rate, that all must be parted with for the enjoyment of them. But yet, notwithstanding, he is forever unworthy to have the Lord Jesus to rule him, ihat shall therefore make him a king as they did. (John vi.) He was their cook ; therefore they made him king. Therefore this I say. Take heed of disputing against, or denying, or nuUifying, not only outwardly, but in thy very heart, secretly, any of God's ordinances ; for that the Lord complains of his people, that '" their hearts went after their wickedness." O, take heed of doing thus against any one of God's ordinances, be- cause straits do attend on them. It was the speech of David, (Ps. cxix.,) "Thy law is pure; therefore thy servant loveth it." Suppose thou shouldest never get any good by any of God's ordinances ; yet " thy law is pure ; " the fault is in thy own heart ; and certainly the Lord he will remember, as there he speaketh, (Jer. ii. 2,) " I remember the love of thine espousals, when thou 27* 318 A WHOLESOME CAVEAT didst follow me in a land of barrenness, in a land wliere there was no water." Thy life shall be precious to the Lord, that shall follow the Lord in all afHictions ; yet thy heart doth cleave to the Lord, and follow the Lord in all his ordinances ; therefore this is that I would say, there are many wants now in the country. But yet, notwithstanding, let the people of God get near to Christ ; speak often one to another, and find out ways and means to pay your debts, and lie down at the feet of the Lord Jesus, and be content, if the Lord will have it so, to be nothing, be con- tent thus ; and though thou dost not find any benefit from the ordinance of the Loi-d as yet, yet, notwithstanding, loathe thy own heart, but love them ; yet seek after the Lord, and look to the Lord in them. And this is certain, the Lord hath blessings for his people ; not only in this life, but as he there speaketh to his disciples, when they say to him, Lord, what shall we have ? saith the Lord to them, You that have followed me, you shall sit on thrones. But take heed of this, if once ye come to slight ordinances, and cast off ordinances, because of these straits and wants, and so forth. And what are your ordinances, etc. ?' and a generation of men risen up (I think Christians should send forlh their groanings to the Lord, that the terror of the Lord may fall upon them) they deny all the ordinances of the Lord, and the Spirit must teach us only. It is true the Spirit must do it, but will ye therefore take away the means? and hence the very Scripture is made an alphabet for children, and so they do destroy the ordinances of the Lord. Beloved, if it be from this princi- ple, take heed of it ; for if it be, ye will certainly find bondage. 4. When men do not thus pull down the ordinances, the throne of Christ, but drive the Lord Jesus away out of his ordinances (though they have his ordinances with them) by their secret defilings, pollutions, spiritual pollutions of the glorious ordinances of Christ ; this the Lord frequently complaii>eth of in Jeremiah and Ezekiel. The very great reason why the Lord did leave his temple, where their fathers did praise the Lord, they had polluted and defiled it ; that was the reason of it. They had driven the Lord away from his throne, and this doth pull down the princely power of the Lord in his churches. I know there be many sins and defilements ; and the sons of men have hidden ways of polluting the ordinances of the Lord, that a man shall sit under all the ordinances of the Lord ; and as it is said of Mount Gil- boah, not any dew fall upon him ; never see good 'when good comes ; the Lord is not dear, that is the reason of it. O, thy se- cret defilements of the ordinances of the Lord have driven the Lord far from you. There are many ; I shall only name three principally, that there may be a little heed taken of them. FOR A TUIE OF LIBERTY. 319 First. Wlien there is a secret contempt, grown upon a man's spirit, of the ordinances of Christ, attended with a secret weari- ness of them, tiiis doth now pollute the ordinances of the Lord, and this doth drive the Lord from his ordinances. Mai. i. 7, " Ye have offered polluted bread ; wherein have we done it? " say they. This was the cause of it : " Ye say that the table of the Lord is contemptible ; " the meaning is, you do despise ray table and ordinances, and so now do despise me too, and so ye do vilify and contemn the ordinances of the Lord. Therefore saith the Lord, in the conclusion of that chapter, (ver. 11,) " From the rising of the sun, my name it shall be known." As if he should say, I am not bound to you ; I can have a people among whom my name shall be great ; for saith the Lord, " I am a great King." If one should have asked men in those days. What good is in }our sacrifices ? what great glory can ye see in them ? the saints can see a great deal of glory in mean outsides. Now, when this is wanting, the name of the Lord is polluted, and so the Lord driven from his ordinances. Heb. xii. 15, " Take heed lest there be in any of you an evil root of bitterness springing up, and many thereby be defiled." When men do live in secret lusts, or open profaneness, a man that hath a profane heart, such a heart as doth contemn the portion of mercy the Lord doth offer to him, who, like Esau, did sell his birthright for a mess of pottage. Secondly. Unbrokenness of heart in the enjoyment of ordi- nances, when men live not in a daily sense of the extreme need they stand in of mercy. Is. Ixvi. 1,2, " Heaven is my throne, and the earth is my footstool." Now, observe what the Lord doth there speak : To him will I look that is poor in spirit, etc., contrite ; such a poor soul, saith the Lord, will I look to. And to these are opposed such as have not such hearts, but do look only to the ordinances of the Lord. Now saith the Lord to such, " He that offereth a lamb is as if he cut off a dog's neck ; and he that offer- eth incense, as he that blesseth an idol." These were a people that did plead for the temple of the Lord, and had the ordinances of the Lord according to his command; but here was their wound, they were not broken under the ordinances of the Lord. This you shall find, the saints have many sins and wants under the ordinances of the Lord ; but little does the world know their groanings before the Lord ; and the Lord hath mercy for such souls as are sensible of their need they stand in of the ordinances of the Lord. But now, when men have found the Lord in an ordinance sub- duing some particular sin, there are other sins remaining in their hearts, and they stand unremovable in their hearts, and hence 320 A WHOLESOME CAVEAT are the strongest and dearest of all the rest. Now, I say, when men having these sins, and knowing these sins in their hearts and spirits ; whenas, because I can not subdue these sins ; and they have attended on the Lord in the use of means, and the Lord helps them not ; and because they hope to be saved at last for all these ; hence they come to a truce with their sin, and never go mourning to the Lord ; nor say, the Lord hath begun to subdue some of their lusts. Now, Lord, go on, but the soul is at truce with his sins. Beloved, if there be any pollution of the ordinances of the Lord, here it is : that men come with un- broken hearts to the ordinances of the Lord ; that never feel your need of them, and wounds and sores that are in your hearts, that men do stand with those very sins, that they think they can not subdue : and because they can not ease themselves of them, therefore they give way to them. When men keep these sins with unsensible hearts of them, ye do resist the Holy Ghost, ye feel not your need of the Lord ; therefore ye keep your sins, and your woes you shall have for them. Thirdly. Where there is a spirit of unbelief, that there is not a seeking to Christ Jesus, to wash away the pollutions of his heart and life, in his attending uj)on the Lord in his ordinances. Tit. i. 15, " To the unbelieving nothing is pure ; but even their mind and conscience is defiled." Exod. xxx. 29, it is said, " Every thing that touched the altar was clean," and hence, without this, all is unclean. When a poor soul shall come to the Lord's ordinances, and prepare himself before he come, and in all it hath many weaknesses, yet it doth leave itself with Jesus Christ, every thing that doth touch this altar is sanctified, and is not polluted. But now, when men shall enjoy ordinances, and make no great matter of sins in ordinances, especially if secret, such is the venomous nature of sin, it doth defile the earth a man doth tread on. Now, when men shall have these sins, and know them, and yet never leave themselves with Christ, and lay themselves on this blessed altar by faith, they do pollute the ordinances of the Lord. Fourthly. When the soul doth not so openly, manifestly drive away the Lord, but when men shall come to the ordinances, and never come to the Lord Jesus in them, now the Lord is cast off. A great prince that comes to a man's house, though he be not driven out of doors, yet if not attended on, he accounts himself cast off. The Lord Jesus Christ is in his ordinances ; (Ezek. xlviii. 35,) " The Lord is there ; " the saints, they come to God in them, and are carried to him by them. Therefore it is said, (Acts x. 33, 34,) " ISj'ow, therefore, >ve are all present FOR A TIME OF LIBERTY. 321 before GoJ, to heaj* all things that are commanded thee of God," and, (Ps. Ixxxiv. 7,) " Every one of them in Zion appeareth before God." Kow, the saints and people of God, when they do thus come to the Lord, they find many difficulties to break through, *' a valley of Baca." Sometimes their heart is turned from the Lord, and sometimes God is turned from them ; so that now, the saints, when they do come to the Lord in liis ordinances, *' they go through the valley of Baca," that they may see God in Zion. But now, wdien men do never break through difficulties, but give way to a sluggish heart, when it is thus with a people, it is certain the Lord is now cast off, and ye do as good now as live without Christ in the world. (Amos v. 2L) Saith the Lord, " I hate your new moons and Sabbaths ; for these forty years ye never sacrificed to me." (Ver. 25.) Did they not sacri- fice those forty years to the Lord in the wilderness ? It was the very thing they came out of Egypt for, that they might sacrifice to the Lord ; yet saith the Lord, Ye did not sacrifice to me ; truly here was the thing, they did sacrifice, but to enjoy com- munion with a God, that they did not ; the Lord he saw none of that ; and this is the frame of many a man, ye never heard a sermon ; ye never broke through your difficulties to come to a God in ordinances ; therefore, in truth, though you had them, yet it is as if you never had them, because ye never did enjoy the Lord in them. Therefore this is that I w^ould say: O brethren, let the saints, let it be the care of all the faithful and people of God ; the first thing that ye do, before ye come to hear a sermon, or receive a sacrament, or to any Christian communion, or other ordinance of God ; before thou dost come, endeavor it at least to bring thy soul to a God, to Christ, above all ordinances, and break through the difficulties ; heart is dead, and mind is blind, and God is gone ; but yet break through difficulties, and wrestle with the Lord in prayer, and then ye will find the blessing of the Lord. The great reason why we enjoy not that mighty presence of the Lord in his ordinances, it is this ; men come to ordinances, and would enjoy ordinances, but they never broke through difficulties, to come to a God. When men shall come to ordinances only, {and blessed be God we have the temple of the Lord,) truly this will do you no good in the world. The fifth degree of casting off the supreme power of Christ in his ordinances ; many times when the soul can not come to Christ, the Lord comes to it. Now, then, the supreme power of Christ is cast off, when the soul is unwilling or careless, to receive the stroke of the eternal power of the life of Jesus into 322 A WHOLESOME CAV^EAT his heart j but contents himself v.-ith some begimiings, some sips and tastes, and doth not lie under the stroke of the eternal spirit of the life of Christ. Look as it is with a company of subjects ; they are in some great town, that stands it out against a prince ; if the prince send to them, and they parley with him, and they are thankful for his gifts, and glad of his parley ; but yet, notwithstanding^ they are unwilling to receive the prince, with all his power to come into the town ; if they be unwilling to do that, ajid are loth to join sides agiiinst the other party, they cast him off' from being king. So it is here ; when men come to the Lord io ordinances, the Lord he parleys with them, the Lord he sends promises, and they are marvelous precious things ; and they have some taste of what the Lord does send, and it is sweet to them ; but now, because they have lusts in their hearts, the Lord saith, Make war against thy lust, and open the gates that I may come in. If so be, a man, now out of secret love to his sin, he content himself with the promises of Christ ; but the life of Christ, he cares not for that, he uses not all means that he may find that, the supreme power of the Lord Jesus is now cast off, and I know no difference between such a people and Capernaum ; they did enjoy the gospel of God, but now to en- tertain the Lord Jesus in his spiritual power, this they were loth to come to ; therefore saith the Lord, " Woe to thee, Ca- pernaum ; the mighty work of Jesus Christ in their hearts, this they never cared for. Saith the apostle, (2 Cor. x. 5,) " The weapons of our warfare, they are mighty through God." As poor things as you think the ordinances of the Lord to be, they are mighty through the Lord. When Christians shall not be willing to receive this mighty power o-f the Lord Jesus Christ truly, now the kingdom of Christ is cast off". John vi. 49, " Your fathers ate manna in the wilderness, and are dead ; " that was outward manna ; but he that eateth me shall live forever. In one word thus : this is certain, a man never gets good by any ordinance, nor the Lord Jesus doth never attain his end in any ordinance, till there be an everlasting power and life of Christ Jesus communicated by the ordinance. " There," saith he, " God commandeth his blessing, life forevermore," (Ps. cxxxiii. :) mercy forever teaching; and humbling forever continuing; and a man will never think he doth receive any good till he doth it. For if a man be healed of his blindness, and be blind presently again, what is he the better ? So, if a man hath some flash of light in the ordinance, bless the Lord for it. The Lord quickens up the heart to walk with the Lord, blessed be the FOR A TIME OF LIBERTY. 323 Lord for it ; ay, but when the heart now shall lose that life, and strength which it had, (not but that u Christian does lose to his fueling, but it will return again.) AVhen he is a-hearing, some affec- tion, but he goes away dead as he came ; no, but when the Lord comes by his everlasting jTOwer and mercy, and life in any ordi- nance, now Christ comes in his power, and now ye receive the King in his power, and Christ attains his end in the ordinance. This is all that I would say, I do beseech you brethren in the Lord Jesus Christ : O, seek for this blessed life, everlasting life Lord, everlasting power Lord ; beg for that, and seek for that, and pray for that, and weep for that ; do not content thyself v>-ith sippings and tastings ; look for everlasting life and power to come v,'ith the ordinance ; though means be weak in them- selves, do not, therefore, vilify them. Look upon the brazen serpent ; what a poor thing was that to heal the people that were stung ! Yet the institution of Christ did put virtue into it : so do thou attend on the ordinances, and never be content till thou doest find the Lord, and feel the Lord, and say as some have said, Though I feel not the Lord nov/ as I have done, yet I think I shall forever bless the Lord. Never be content till ye find the Lord bringing your heart to this pass, and then the King of glory, the Prince of Peace is come ; though ye find not the same power at all times, yet if ye find that power which does inure your heart forever to bless the Lord, here is everlasting power. J^sus is now come to thy soul ; ay, but when ye content yourselves with some movings and beginnings, and sin and Satan as strong again as ever, and ye find not your sin wasting and consuming, in truth the Lord Jesus is cast off, and ye have not the end for which ye come to the ordinances of the Lord. But then ye are blessed forever when ye find this. 2. There is a derivative power of Christ to the church, jointly considered together. Matt, xviii. 17, " Go and tell the church," is tiie highest tribunal Christ hath on earth in the kingdom of saints. It is Christ's high court of parliament, beyond which there is no ap- peal to any higher power than the church ; and it can not be meant of the otficers of the church (which is the fairest inter- pretation.) For the case may be that there is but one officer ; and is he the church ? as also that he may sin, and not hear of his sin ; and must they leave him to himself, at least to judge of his sin ? The power of keys was given to Peter, quiajidelis, and the power to bind and loose to '' two or three gathered together in Christ's name," (Matt, xviii. ;) but these things are known. For the clearing up of this, know that there is a threefold derivative power, which the Lord hath given to the church 324 A WHOLESOME CAVEAT jointly, and not to elders only ; which may be miserably abused, and so provoke the Lord to take it away from their hands till they know better how to use it ; yet when it is used according to Christ, now not to be under the power of it, which is Christ, power delegated to it, is to cast off Christ's government. And I am confident the bondage of all the churches in Christendom, if ye examine the churches, is continued, because the Lord sees hearts unwilling to submit to him in the government of churches, and will continue it till churches know how to use it, and men lie down to the power of it. 1. They have a power given them from Christ of opening and shutting the doors of the church, the kingdom of God on earth ; i. e., of letting in sin and keeping out any, according to Christ, into, or out of, their communion : and this I conceive to be one part of the power of the keys, committed to the church ; the chief office of which is to open and shut; to receive in, and keep out, according to Christ ; and hence the three thousand were added to the church, though the apostles were guides there- in ; and Acts ix. 26, Paul would have joined himself, but they would not accept of him, because they were afraid of him. No body, natural or politic, but they have power to receive to them the useful, and keep from them the hurtful ; so much more Christ's spiritual body. And hence the church of Ephesus is commended, (Rev. ii. 2,) together with their angel, " for trying those that seemed good, and were not." Now, it is true this power may be miserably abused in opening doors too wide, or locking them up too long, or too fast ; and in many sad disorders this way, yet there is this power. Now, when men shall refuse church trial, and so communion with the church, and that not from sense of their unfitness and unworthiness, or some other reason, which is in the sight of God of great weight, but from a careless contempt of God's ordinances, or God's people, a man says. What care I for the one ? and what are the other ? And from a resolution never to grow better, they know they are not like to be accepted of them, and they are resolved they will grow no better ; they think themselves as good as they, and from a secret unwillingness to come to the light, they know things are amiss, and will not be known of it ; they appear better than they are, and hence they are loth to be seen and judged as they are : certainly this is to cast Christ's power ; and if continued in, the salvation of your souls is also cast off. Acts ii. ult., " The Lord added to the church daily, such as should be saved." To the church, i. e., not the universal church, but visible church, where it may be had, " such as should be saved." Is. Ix. 14, 15, FOR A TIME OF LIBERTY. 325 ** For the nation and kingdom that will not serve thee shall per- ish ; yea, those nations shall utterly perish." Lamentable is the condition of many ; not so much for not joining themselves to the church, as not seeking of the Lord for that mercy, that they may be first joined to tht3 Lord, and so to his people for the Lord's sake. There are great h-eaps of people amongst the churches here that do stand guilty of this, — the Lord humble us for it, — that content themselves to stand aliens from, the commonwealth of Israel, (Eph. ii, 12,) "strangers from the covenant of promise; hav- ing no hope, and without God in the world," The Lord is slow to wrath ; but there is a threefold bondage : 1. Of sin and Satan. Eev. xxii. 14, 15, *' Let him that is fikhy be filthy still." Nay, though there be some beginnings, yet apt to fall back, because not " planted in th« courts of tlie Lord," And hence, (Col. ii. 5,) *' joying and beholding your order, and the steadfastness of your faith in Christ : " order and steadfastn-ess are joined together. 2. Of misery. Zech. xiv. 17, *' And it shall be that whosoever will not come up of all the families of the earth unto Jerusalem, to worship the King, the Lord of hosts, even upon them shall be no rain," 3. Sadness : hence, (Is. Ivi. 7,) " Even them I will bring to my holy mountain, and make them joyful in my house of prayer." To be joyful in the house of pray-er is promised to such as join themselves to God's covenant, 2. They have a power given them of binding and loosing; by admonition of any one, that being received in, shall sin against their cemmunion, and the Lord in it; thereby to defile the whole body, and to provoke the wrath of the Lord against the «ame ; and this is mentioned Matt, xviii., and by the apostle, 1 Cor. V. 1, 4 ; and this is given to them, to use against whatever sinner or offender it be, be he great or small, prince or peer : if he be a brother, he is to lie down here : an admonition is an arrest and message from God, from Christ Jesus, the King of kings, Eglon must come down from his throne, when this is brought. Now, I grant again, this power may be abused miserably ; as to admonish without conviction, or without compassion and love, but in heat and passion, etc. Yet this is part of Christ's binding power in his church ; which when it is done, it is bound in heaven. Now, when men come to that pass, that they do not only sin, (for that the Lord pardons,) but are grown to that height, that they cast off all reproofs and Christ-like admonitions for sin ; steeped, it m.ay be, in many tears and prayers before they came, and sweetened with the spirit of mercy and terror of Christ Jesus in VOL, III, 28 526 A WH0LES05IE CAVEAT the mouths of his servants ; this brings under bondage. It is not sin so much, for this will be ; but when they can not abide re- proofs, they are iron morsels, can not be digested ; and hence sometimes hide it, and twenty shifts^ and half as many lies ; or if it be found out, defend it, and fall a-fencing and thrusting, and try it cut to the last, or extenuate it twenty ways, that a beam is a mote ; and which is worse, their hearts rise and swell, and they bear a privy grudge against them, as if they were their enemies, because they tell them the truth ; when they should say, " Let the righteous smite me." Ex. ii. 14, " Who made thee a prince and judge over us ? " When Moses, the Israelites' deliverer, was raised up, he thereupon departs, and they lie under heavy bond- age, when they cast off his reproof. It is true, a saint may not for a time submit ; but yet it argues a height of spirit for the pres- ent unfit for communion with God, and the Lord will bring them off, and humble them for their pride. 2 Sam. xxiii. 6, 7, " But the sons of Behal shall be all of them as thorns thrust away, be- cause they can not be taken with hands." A child of God may have many weaknesses, a hypocrite many excellences ; but the triaj of them is, when they come to be ar- rested with a sad reproof, how they yield there, and that as unto God ; especially when confession shall either discredit their per- son, or make others question their grace. Snakes will not hiss nor sting till touched ; a sheep will be led to the slaughter, and turn the cheek to him that smites : so should one poor brother do to another, when he comes to him in the name of the Lord ; but not many that will so do, but resist and oppose against all reason. 3. They have a power of communication of good one to an- other, in way of edification, according to their places in this their communion : so that now, it is not only left in the hands of the officers, but of the whole church, and each member in the church, according to his place and ability, to edify the whole. Eph. iv. 1 6, " From whom the whole body, fitly joined and compacted to- gether, by that which every joint supplieth, according to the ef- fectual working in the measure of every part, making increase of the body, unto the edifying itself in love." Members are not to stand like beautiful pictures in church win- dows, and as costly images in churches, that have eyes, and see not, ears, and hear not ; but they are to be living stones in God's building ; not only to build up themselves, but one another also, that so a man may not only get no hurt from communion of churches, but he may get good indeed from the same. And if I mistake not, here is the wound of churches : when members seek not, and endeavor not the good one of another, and so have FOR A TIME OF LIBERTY. 327 ordinances and means of doing one another good, but exercise them not ; or if they do, receive not the good they might hereby, but maj say, and shall say at last, as he, Prov. v. 14, " I was almost in all evil in tlie midst of the congregation ; " sin pre- vailing, and sorrows by little and little, like water in a leaking ship, sinking the poor bark. Quest. AVhat are those means that are left to the saints them- selves, even private members, to exercise in Christian communion for men and women ; and so you may see, when these are neg- lected, or not improved, the power of Christ in his church is east off so far forth ? Ans. 1, The first is, a spirit of dear Christ-like love one to another, every one to all, and all to that again ; being ready to express itself, in procuring the good of others as well as its own : this doth sweeten communion very much, and edifies, quickens, and encourageth a Christian in his whole course marvelously. Eph. iv. IG, ''Making increase of the body, unto the edifying itself in love." Love edifieth. 1 Cor. viii. 1, " Knowledge puffeth up, but charity edifieth." It is the joy of the saints, and that which makes the saints to bless God in heaven ; w^here, take any- one singly, ail jointly besides honor it, tender it, and seek the good of it ; and that one blesseth God, and seeks their good more than its own again ; and this is prophesied, (Zeph. iii. 9,) *' That they may call upon the name of the Lord, to serve him with one consent, to serve the Lord with one shoulder ; " to help one another spiritually and outwardly, where there be many griefs and burdens which depress the spirits, and make it unser- viceable, is removed ; as, what is there that doth alienate the hearts of men more from God and his church but want of love ? Now, when men's love grows cold, that a godly man is not esteemed while he lives, nor his death lamented so much as the loss of a swine ; when people grow strange one to another, and take distastes and prejudices; when they can sit by the fire- side, and censure, and whisper, and make offenses, and take offenses ; and minds divide, and hearts divide ; that, if you ask what such a one is good for, the answer is. He is good for himself, and good to breed brawls, and divide a church ; " A kingdom divided against itself can not stand ; " and therefore hereby you cast off this kingdom. O, Christians should pray for this, and mourn for want of this ; and study peace, and follow it. It should be death to differ, or side, or make a party, one against another. 2. Earnest prayer for the church, and all in it besides thy- self; and that with striving with God, till an answer is given; (Acts V. 12,) " stretched-out prayers," as they made for Peter. 328 A TVHOLESO.Arii ClYEAT James v. 16, " Confess your faults one to another, am! pray one for another, that you may be healed." And so, (Jude xx.,) "■ But,, ye beloved, building- up yourselves in your most holy faith, praying in the Holy Ghost." This is a means to edify one another, when there is enlargedness of heart to pray o-ne for another. Ps, csxii, B, '^ For my brethren's sake I will wish thy peace." Sometimes a Christian can do others little good ; yet he will wrestle for him in his prayei"S to God. One knows not the good comes hereby^ if withal a man keeps a good conscience^ making conscience of his ways. And it is one of the greatest privileges that a man hath, when once he liath a share in all the prayers of the saints as his own; and it answers that query. What is a Christian the better for the liberties of the church ? Matt, xviii. 19, "Again I say unto you. That if two of you shall agree on earth, as touching any thing they shall ask, it shall b& done for them of my Father which is in heaven." Ver. 20, " For where two or three are gathered together in my name, there I am in the midst of them." Now, when people are false herein to their brethren, and to their covenant ; to their God, and to their own souls ; (for their is no one prayer thou makest that shall be lost ; but if it attain not a blessing for others, it shall return again into thy bosom ; ) when there shall be no heart to spend prayer or shed tears for them whom Christ hath shed his blood for, now you cast off the kingdom of Christ. O brethren, consider of it, when there shall he many a soul in a church taken by Satan's temptations, and held in tempta- tions, and ready to be overcome by temptations ; and it may be, w^ould not be so, but because thou dost not pray ; public ordi- nances, the ministry of the word, little good done thereby, because thou hast no heart to pray. Acts iv. 31, "And when they had prayed, the place was shaken where they were met together ; and they were all filled with the Holy Ghost." This is the reason : the hearts of thy children, servants, and fellow- brethren remain secure and unshaken by all the sermons they hear ; nothing doth them good, nothing will pierce or penetrate their adamant-like hearts, because thou hast no heart to pray for them, or at least not to purpose. 3. Timely exhortation ; when brethren are dead hearted, and heartless in their Christian course. Heb. iii. 12, 13, " Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God ; but exhort one another while it is called to-day, lest any of you be hardened through the deceitfulness of sin." Brotherly exhortation is a remedy against FOR A TIME OF LIBERTY. 329 apostasy of heart ; for though a man can not convince another, yet he may exhort him ; and it is to be done in season, while it is called to-day, with due respect, and taking notice of what good there is, with much wisdom, and a spirit of humility, or else thou spoilest all thou meddlest withal ; putting yourselves in their estate, and with hearty unfeigned prayer, that the Lord would accompany the same with his blessing. Heb. x. 24, " Consider one another, to provoke unto love and good works." Look over the congregation, and consider such a brotlier's or sis- ter's estate ; one is poor and low, another falling, another very much altered. Now, in some cases, a private brother may do more than a minister ; the Lord help us, and stir us up to this work ; noV\% wdien this is neglected, many souls are hardened. 4. Instructing and teaching one another, as occasion serves. Rom. XV. 14, '• And I myself also am persuaded of you, my brethren, that you also are full of goodness, filled with all knowl- edge, able to admonish one another." They were able for to instruct and teach one another. Is. liv. 13, " They shall be all taught of God." What God teacheth thee, that do thou teach others ; what thou gainest by hearing, or by praying, or medi- tiition ; by putting questions to others, sometimes to teach, and sometimes to be taught ; and this do, if possible, in all occa- sional meetings and worldly discourses ; mix with it some sweet truth that God hath taught thee. But now, on the other side, when Christians shall meet, and a man is the worse for their fruitless discourse, no savor of any thing of God ; let them meet never so long or often, walking or sitting, this is sad. 5. In comforting those that be sad. 1 Thess. v. 14, and iv. ult., " Comfort the feeble minded, and support the weak ; wherefore comfort one another with these words." There are many sad hearts in God's church, and sad things are as wounds to a man's limbs, that make him halt or fall. O brethren, be much in this work. 2 Cor. i. 4, " Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God ; " that a soul may say. Such a one came to me, and spake some few words to me ; but they were as seasonable as though the Lord had sent an angel from heaven to speak to me, and of more worth than if he had given me many pounds. But now, when this also is neglected, that one Christian hath not a word of encouragement to another, but dry and savorless discourse ; this the Lord takes very ill at the hands of his people, that have received comfort from himself in the day of their sorrow and distress. 330 A WHOLESOME CAVEAT 6. Restoring a brother fallen with a spirit of meekness. Gal. vi. 1, 2, " Brethren, if any be overtaken with a fault, ye which are spiritual, restore such a one with a spirit of meekness.'* O, how will a poor soul bless the Lord for such a brother's prayers, admonitions, and exhortations, when the Lord shall have brought his heart back again to himself, although before he did most of all disesteem and vilify him ! Now, when these are not used, or not with a spirit of meek- ness improved, that a man never blesseth God for these ; the Lord Jesus is pulled down from his throne, when not done according to the ability, time, and place that the Lord aiFords. And this I wish, the churches mourn not for another day : for my own part, I do adjudge myself, before God and men, as most guilty of this, that I enjoy many sweet ordinances, and we improve them not ; and hence the glory of the Lord fills not his tabernacle, abides not on his churches, either to draw others to them, or to make others abundantly bless God for them. Now, here I will show you the causes of this : — 1. Not gaining much in private duties, in prayer, meditation, reading, and daily examination of a man's own heart. And hence they can not do good, because they receive none, or very little, themselves : they have not a treasure within ; hence they can spend little, have no heart or ability to exhort, instruct, comfort : he that keeps not his shop, his shop will never keep him. As Ps. xli. 6, "' His heart gathereth iniquity to itself ; when he goeth abroad, he telleth it." 2. A low spirit, which makes a man to have low thoughts and endeavors ; I mean not a humble, but a narrow spirit, not enlarged to hold much, or to do much ; hence it doth little. As, take a plain countryman : he neither seeks nor regards the affairs of the state in public, because his spirit and condition are low ; but princes do mind and attend to the affairs of the king- dom, to advance it, because their condition is high, and they know it. Moses, " he suffered reproach with the people of God ; " loss of all the honor and pleasure of Pharaoh's court ; feared not Pharaoh, nor loss of life, for their sakes ; for " he saw that God which is invisible : " like Saul, when once a kingdom comes to be in his eye, he leaves off to seek the asses. 3. Sloth. There are thorns (Prov. xv. 19) and lions (Pro v. xxvi. 13) in a sluggard's way. There be many difficulties, businesses, occasions, and objections, whenas if once he were resolved to break through them, then the work would go on: like a man, when he is in his warm bed, he is loth to rise ; but when he is up, he would not be in his bed again, if he miglit be FOR A TIME OF LIBERTY. 331 hired again to put off his clothes : I shall get no good, saith one ; nor do none, saith another ; and when these businesses are ])ast, and occasions over, and at another time, I will seek God, and go about God's work ; and thus a slothful spirit hinders. 4. Want of faith. 2 Cor. iv. lo, " AYe believe, and hence we ,-peak." Faith empties us most, and hence fills us with spirit and life of Christ Jesus ; hence Stephen, " full of faith and the Holy Ghost." A lively Christian, when he comes in another Christian's company, it may be he knows not what to speak ; but he looks up to Christ, and says, Now, Lord, here is an opportunity in doing or receiving some good ; and therefore now. Lord, help. 5. Want of fear of God, and consolation of the Spirit of God, from the sense of God's love. Acts ix. 31, "-They walked in the fear of the Lord and consolations of the Holy Ghost ; " the church was edified by the consolations of the Holy Ghost. A man that is wounded keeps within, and stirs not ; but when he is in health and strength, now hard work is his meat ; he can not live except he work. (1 Oor. xv. ult.) 6. Not considering the shortness of our time of sowing. (Heb. X. 25.) Whereas, if men were on their death bed, they would wish, 0 that I had walked more blamelessly and fruit- fully ! Men care not for a comfortable reckoning as yet. There are two causes why they receive no good : — 1. From a mean esteem of the saints ; looking on them as men, and not as an ordinance of Christ ; their persons, prayers, and speeches. And this is a rule : men never gain any good by that ordinance which they despise : if all were scholars, min- isters, or saints glorified, they could then esteem them. Hence (Eph. iv. 16) edifying is by love, "making increase of the body, edifying itself in love." 2. From want of being poor in spirit, and sensible of their extreme need of Christ, continually, in all means. Beggars will pick up crums, and watch for a word of encouragement. Is. xi. 16, "A little child shall lead the wolf and the lion ; " that is, when the Lord hath humbled the heart of a man. O, when a Christian thinks. None so poor, and shallow, and heartless as 1, and every one is better than I, however I need more than any, this soul will be glad to suck the breast ; and the Lord will fill others with light and life, and his own bowels, to do such a one good. AVhereas, else they are shut up, and they find no good conveyed to them by any of the ordinances of the Lord, nor any presence of God in them. 3. There is a ministerial power, committed from Christ by the church to the ruling officers thereof. I say, by the church, for 332 A WHOLESOME CAVEAT all power in the church is properly Christ's ; yet he nextly communicates it ordinarily to his church, or mukitude of believers, to whom is committed the supreme power of the keys in his word, and a binding and loosing, as hath been shown ; and by this church, this power hath been by Christ's appointment, and still is, to be communicated to those that are chosen out of them- selves, to be officers and rulers over them in the Lord, to exer- cise the power of Christ over them according to his will. Hence the very power of binding and loosing, opening and shutting, given to the church, is also given to Peter and the rest of the apostles, and the successors of Christ's apostles in doctrine, sent of Christ. John xx. 23, " Whosesoever sins ye remit, they are remitted," etc. Because, though the power of communication of it is in the church's hand, yet the power of usual administra- tion of it is in their hand, while they exercise it according to Christ, yet by the church. And hence Paul puts a difference between this extraordinary ministry, as apostleship, and ordi- nary. Gal. i. 1, " An apostle, not of men, nor by the will of men, but by Christ ; " for the church, not by it : now, this, I say, is by the church from Christ. Hence, (Acts xx. 28,) " The Holy Ghost hath made them overseers ; " for that it is no invention of man, or act of man, or the power of man, but of Christ ; and hence refuse to be under this power ; men cast off the yoke and power of Christ Jesus. For though the estate of the church be democratical and popular, and hence no public administrations or ordinances are to be administrated publicly, without notice and consent of the church, yet the government of it under Christ, the Media- tor and Monarch of his church, it is aristocratical, and by some chief, gifted by Christ, chosen by the people to rule them in the name of Christ, who are unable and unfit to be all rulers themselves ; and to cast off these, or not to be ruled by these, is to cast off Christ. Luke x. 16, '"He that rejecteth you rejecteth me." Num. xvi. 3, "You are gathered together against the Lord ; " the Lord accounts himself opposed and resisted when the officers of his church are slighted, and their government despised. Quest. What is this power ? Ans. 1. Negatively. 1. It is not any lordly, pompous power, to bear the bell of great smoky titles, to govern in worldly pomp, or by worldly rewards and civil punishments. 2 Cor. x. 4, " The weapons of our warfare are not carnal, but mighty, through God, to the pulling down of strongholds." " It shall not be so with you," saith Christ, but as I have been without all worldly FOR A TIME OF LIBERTY. 333 State, so must you be one to another. And hence, (1 Pet. v. 4,) '• Not being lords over God's heritage." Christ never gave his ministers power of opening and shutting the doors of Newgate, and Bonner's coal house, if they would not subscribe, or to con- lute men's opinions with their own laws, and bind consciences with chains of iron, or to promote his servants by spiritual liv- ings. Christ himself refused to be a judge in civil causes ; hence some of our divines, when they would grant that Peter was Christ's successor, and the Bishop of Rome Peter's and Christ's vicar, yet, as Christ, being on earth, exercised no civil power, so much less may these. 2. It is not any anti-Christian illimited power, viz., to have power over many churches, (for that is the main spiritual anti- Christian external power,) and the ministers thereof; for we read in Scripture of many elders and bishops in the same church, (Acts XX. 2S,) but never of any one ordinary minister, or officer over many churches, either to govern or to baptize, as the Ana- baptists would among them, as many godly plead for now in the misty confusion of England. And look, as we cry out of one minister non-resident that shall have six or ten livings, though he give never so good a stipend, not only because of his pride and covetousness, but because of his unconscionableness, etc., so here much more of one man, overseer over many congregations, it may be a hundred, at least. 3. It is not any magisterial power, Diotrephes-like, either to do what they will, (Matt, xxiii. 8,) and their wills to be their law. No. Matt, xxviii. 20, " Teach all that I command you." If they do sin, their persons are under the censure of the church, in case of manifest offense and scandal by the mouths of two or three witnesses, who, being members of the whole church, and under it, and being sinful members, may, if the case need it, be proceeded against by the whole. Neither have they any power to act any public ordinance which concerns the w^hole church, and where it is bound by Christ to judge, without the privity and consent of the church, as to elect officers, admit members, cast out offenders in the vestry without the knowledge of the church, one of the blames of the reformed churches, which the apostles, with their extraordinary power, never did themselves ; much less should these. (1 Cor. v.) 4. They have no immediate power of rule immediately given by Christ, over any one particular church, but mediate by that church where they are : their gifts of teaching and ruling are immediately from Christ, but their actual power to exercise it over this or that particular congregation is by that church only. 334 A WHOLESOME CAVEAT Hence deacons that were onlj to take care for the outward es- tate of the church, (Acts vi. 3, 4,) they were ordained by lifting up their hands. This is apostohcal power, and an intrusion, and cuts asunder the force of the argument of Master Ball's book of power for Presbyterj^, etc. 2. "What is their power affirmatively ? Ans. 1. They have a power given them of ruling and gov- erning from Christ by the people ; hence they are called rulers, and such as rule, and are over God's church ; hence they have strict charge and command from the Lord to do it. Hence Paul at Ephesus, when he was with them three years, yet had rulers there ; and ver. 28, " Feed God's flock bought by blood, over which (not men, but) the Holy Ghost hath made you overseers." Christ's church being like sheep, apt to stray and perish, unless these watch against wolves, and these the apostle at his last part- ing left ; hence, also, they are to give an account of it at the last day. (Heb. xiii.) Hence these cast off the Lord's government over them, who will have no rulers or governors in churches, who shall either speak it or think it, but leave all to themselves and their liberty ; to teach, baptize, to order things in church, and so by this means they are not only single members or officers, but pastor, and teacher, and elder, and all. This generation of men, sons of Korah, are risen up in these latter times ; especially amongst Anabaptists, Familists, and rigid Separatists, and who are privily crept into New England churches ; whose condemna- tion sleeps not, Satan carrying them to extremes, and pride lift- ing them up above themselves, above men, above officers, above ordinances, and above God. That look, as commonwealths are under greatest bondage where there is an anarchy, where every one must be a slave, because every one must be a master, so, in the churches, no greater bondage can come than this, the founda- tion of all confusion, and the scandal of the ways of God, which, through mercy, his people here enjoy. 2. This power is more than any one private member hath in the church, who is not an officer. It would be a most simple ridicu- lous thing, if there should be election, ordination, many prayers, much trial of men, for to rule, and guide, and govern, separation from the rest, and yet not to have any more power than one pri- vate member. Hence the apostle says, " Submit to them that are over you," (1 Thess. v. 12,) and, (Heb. xiii. 17,) " Obey them that guide you, or rule over you." Hence those that do acknowl- edge governors in the church for names' sake ; but they are such as have no more power than a private brother ; they do but al- low the name, but deny the thing. Hence, say they, they are to FOR A TIME OF LIBERTY. 335 watch ; so are private members : they arc to admonish ; so is every private member ; they are to rule ; the word signifies to guide and go before another. Aiis. 1. The word to rule, in 1 Thess. v. 12, is the same word •with 1 Tim. iii. 4, 5. He that rules his own house, which is a little more than they that are besides him in the family, though this be not such a paternal power, yet it is somewhat more than that of private members. And that Ileb. xiii. 17 is a word which is the same with that in Matt. ii. 6 — governor, particularly spoken of Christ's government, to feed otherwise than private members. 2. It is true, they are to watch and admonish in way of Christian duty ; but others in way of Christ's authority, as being his ambassadors, and sent of him, as in a family one ser- vant should watch over another ; but the chief steward, he is to do it with authority in the absence of his Lord ; and hence doth it with more majesty and power, and it takes, or should take, deeper impression ; so it is in elders of a church. Hence, also, when men shall cry for liberty to speak, an elder forbids it. What, may not the church have liberty ? True, but you are not a church. An elder reproves, and they will reprove again. What, shall not the church have liberty ? An elder gives reasons strong and unanswerable for something to be done : a young fellow shall step up, and say, without ground or show of it. That is your light, and mine is otherwise. What, may not the church have liberty ? Yes, but you are not the church. This is very sad, and hath been a root of greatest scandal that ever God's ways had. If elders sin openly, it is another case, and somewhat, also, is there to be done : " Submit yourselves one to another," much more to an elder, etc. 3. In the execution of their office according to Christ, they are over the whole church. Their persons indeed are under them ; in case they sin, and sin in the execution of their office, they are to be subject, not only to the whole, but to the last member of the church. Suppose the sin be not only suspected, or report- ed, or apprehended by one, but two or three witnesses, at least, as 1 Tim. v. 19 ; but while they execute it according to Christ, they are therein above the church, and it is bound to be subject therein ; and not to be subject is to refuse to be under Christ's government. Hence, (Ileb. xiii.,) "Obey them that rule you; " he speaks to the whole church, which was not in evil, but in good things, according to God ; and yet in evil things, look on them as those over them. Exempli gratia, a minister in the execu- tion of his office, let him preach Christ's eternal truth, deliver 336 A WHOLESOME CAVEAT it, and prove it. Whatever human weaknesses there be in him, whatever darkness there is in others, yet he is therein above churches, kings, or angels ; and they shall answer it at the great day, that do not submit, " In regard of my person," said Luther, " I will fall down before any ; but in regard of the truth I admin- ister, I look on the kings of the earth as nits, nay, dust," etc. Ad Regem AngL So in the power of the keys in opening and shutting out mem- bers ; they have tried and proved such a one : if they sin, as they may, then give them reasons ; but if not, they are bound to submit. And that not as unto other Christians, but as unto an ordinance, stamped with an authority of God upon them : indeed, they are not to do any such thing without the presence, consent, and judiciary power of the church ; and the church may not submit to what elders propose to be Christ's mind ; but then they cast off the Lord's power, which they are to answer for another day. 1 Cor. xii. 28, they are called governors. Now, as a ruler of a ship is to order it, though a king be in it, over him in that respect, and the king is to be guided by him while he guides it right ; but if not, the king hath power over him to command others to take the place or cast him overboard. It is true, they are but servants to the church, because they are by the church, for the church, and to help the church, (2 Cor. i. 24,) and are subject to them if they sin ; but yet they are ser- vants unto Christ, and in exercising his power according to him, above the church. 2 Cor. iv. 5, " We preach Christ, and our- selves your servants for Christ ; " yet therein above them. Hence, being their servants, if they sin, they are under the censure of the church, and the church may cast them by. So, being Christ's servants, if not submitted to, the Lord doth account himself cast off. 1. Because their power, thus rightly executed, is the power of Christ Jesus. Hence, refuse it, you refuse to be subject to him. If men will not be ruled by God's ordinances, but will rule ordi- nances, they go about to rule Christ. 2. Because, if there shall be no subjection here, it is professed licentiousness, and not liberty in churches. You have liberty, but what liberty ? to be subject to Christ's power in pure liberty, and that in his servants. Now, when men will not, and shall re- fuse without showing reason, or convicting elders of sin, this is to cast off the government of Christ. 3. Elders are helpers of people, and there is no people but will stand in need of such helps, if humble, and able to discern, to attend the public good, to teach, and convince, etc. Hence, FOR A TIME OF LIBERTY. 337 when there is no sin appearing in the execution of their office, they should with a holy fear submit, and say, If ye be faithful watchmen, what am I that I should be unsatisfied ? My ignorance may mislead others, etc. ° 4. They have power to oversee, when they see cause, (Acts XX. 28,) and to see into and inquire into the estate of the flock of God ; to know their spiritual condition, so far as is fit to be known, that so they may be comforted in the work of Christ, though there be no sin break out, nor they come to them. (1 Thess! iii. 0, 6.) The apostle inquired into their faith, charity, and prayer, (ver. 7,) and hence was comforted, etc. And this Paul doth not as an extraordinary man, but leaves his example as a pre- cedent to the elders of Ephesus, to go from house to house, and inquire, to teach and exhort, (Acts xx.,) for elders a*e to prevent scandals as well as to remove them, lest when they come they say, O that I had known this before, especially where they see need. Now, hence it is that men cast oft^ the government of Christ, when they wuU not have their spiritual condition searched into ;' the elder's foot is now too great for his shoe ; I am to give an ac- count to God ; so are they, also, of thee ; now thou° canst not give It if thou inquirest not how thy condition stands, neither can they with comfort unless thou tellest them how it stands with thee. It is true there are many secret things they can never find out ; yet they are to attend their duty. ^ The minister's charge is to cast the seed, the elder's duty is to inquire after the fruit in the husbandry of Christ : it is a sad condition when a man hath such a wound that he will not go to the Lord for help, because he loves it, and will not have man to know It, because he is ashamed of it. But you shall know it at the last day, that the Lord would have healed vou, and you would not, but can quarrel and snap at the elders when they come to inquire of your condition ; and why do ye inquire ? you take too much on you. 0. They have power to guide, and counsel, and warn the church, at least in all weighty affairs which may concern them and their common good ; hence they are called guides and leaders to the people. (Heb. xiii. 17. Mai. ii. 7.) I do not mean in all personal things. Acts xx. 31, " I warned you of wolves," etc. Hence, — 1. For members in matters of great and weighty affairs which concern the good of the whole church, nay, all churches, never to inquire at Abel is casting off the Lord, as in election of offi- cers in church, and magistrates in the commonwealth, etc. 2. Hence to receive any opinion different from all the elders VOL. in. 2'J 338 A WHOLESOME CAVEAT in the church, and never so much as speak, much less come to a sad debate about it, is to cast off this yoke, and contrary to cove- nant ; and elders would never have undertaken the care of the church without it ; and it sads their hearts that they do their work feebly. 3. Hence to propose a doubtful question to the church, which may trouble, or bring an offender's sin to the church without counsel of the elders, who may encourage them if of God, and ripen it for the church, or discourage it if not of God. Christ, when he writes to the churches, he superscribes his epistles to the angels ; and if one man may propose a doubtful opinion, an- other may, and a third, and one may side with another, and so much confusion will follow. 4. Hence,* when men shall not take warning of evils to come upon evident grounds, it is casting off the Lord's yoke ; and when tliey come on thee, thou mayest say. It is because I have refused to hearken to my watchers : they warned me of this ; and it may be you will find else such evils which the Scripture notes, " ac- cording to the word of the Lord by his servant " Elisha, so will the Lord make good the words and threatenings of his faithful servants. 0. They have power of public reproof of any member of the church, in case of plain, open, and public offenses ; others with- out leave can not, nor ought not, although others may tell them. Reproofs are part of the power peculiar to the governors in any society, where governors are present especially, and at hand ; as now, in a family, no wise man will suffer brawls amongst his chil- dren or servants, but says he. Tell me. (1 Tim. v. 20.) Now, this is sad when a man can not forbear reproof of others, nor hear re- proofs of elders, but turns again, and will be judge in his own cause, though never so gross ; a sign of an extreme froward high spirit, (Hos. iv. 4,) which makes the Lord to take away elders as soon as any sin is committed, and stop their mouths. Ex. ii., " Who made thee a judge," etc. And when afflictions come, and you then inquire, What is the cause of it ? you may be sure this is one, even by the confession of the blindest deboist ones. Prov. V. 12, " How have I hated instruction, and not obeyed the voice of my teachers ! " 6. They are to feed with power, as the word Ttoifmiveiv signifieth, every one in their places, publicly instructing, exhorting, comfort- ing, and privately also ; which though private men may do, yet here is the stamp of authority also, and so the more power the more blessing usually, if God be acknowledged therein. (Acts XX. 28.) Hence, — FOR A TIME OF LIBERTY. 339 1 . When men despise their food, they are poor things ; they speak, and they can see no matter in tliem ; and that after study, prayers and tears, etc., and so cast it by : this is to cast off the Lord. 2. When men grow glutted and full, (Mai. i. ult.,) although they eat not a bit, and hence thrive not, but a spirit of slum- ber and a deep sleep grows on them, that they can not be awa- kened by all the ordinances of God. These things call for chains. Amos viii. 12, "When will these^ Sabbaths be ended?" for which the Lord threatens a famine, and then you shall know the worth of them in the want of them. These things I speak, 1. Because I see the apostle, in many of his Epistles, lays this charge on the people, (Heb. xiii. 7, 17 ;) it is twice repeated. 1. Lest officers be sadded in their work that is heavy. 2. Lest it be unprofitable for you ; you think to get this and that good by it, but it will be nothing in the con- clusion. 2. Because w-e lie under slander of many, and that godly, as if elders in churches were but only ciphers. 3. Because people begin to run to extremes, elders taking all to themselves, and people taking all for themselves. 4. Because, if here be not attendance, you quickly see the mis- erable ruin and fall of churches, more sad than the burning of Solomon's temple. It is observed of Jeroboam, when he was sacrificing he had no leprosy, but when he stretched out his hand against the prophet it was withered ; for the Lord will not bear here ; they may be despised, and you may think " yourselves kings whhout them," (1 Cor. iv. 8,) and they will say so, they may rule as they will, but you will do as you list. But the Lord will be provoked for this ; all Satan's subtlety lies here : Disgrace the eld- ers, says one : Divide them, says another : Pull them down, says the third, that there may be no king in Israel, no, nor in Sion, that we may do what is right in our own eyes. 3. Try when the external kingdom of Christ in a common- wealth is cast off; for when any commonwealth is ordered ac- cording to the sacred will of Christ, by such persons especially whose aim is to advance the kingdom of Christ by their rule and power, it is then become the kingdom of Christ Jesus. And hence, (Rev. xi. 15,) when the seventh trumpet is blown, and the Lord's last woe is come upon the world and the kingdoms there- of, which have opposed Christ, and those kingdoms are turned to embrace the gospel, and submit to the power of Christ in the same, then it is said, " The kingdoms of the world are become the kingdoms of Christ ; " it is not said, Christ's kingdom is become the kingdom of the word, as if Christ should put down 340 A WHOLESOME CAVEAT civil authority, and exercise rule by it himself; but the kingdoms of the world, i. e., the various kingdoms are become Christ's, i. e., to advance it, and debase themselves at his feet. Eph. i. 21, it is said, "■ All things are put under Christ's feet, and he is head over all things to the church," (that is, universally, chiefly, nextly, par- ticularly ;) so then earth's kingdoms, when they are subject to Christ, for his ends, now they exercise the kingdom of Christ, in a manner ; and hence to cast off this is to cast off the kingdom of Christ, and so to provoke the Lord to put us under bondage. Quest. When is Christ's power and kingdom cast off here ? Ans. There is a double power in the kingdoms of the world, which, I suppose, when they become Christ's kingdoms, they will retain. First. There is some supreme or higher power in the chief magistrates, princes, or chief court of justice. Secondly. There is some inferior power, by some superior power, set over particular persons, cities, and towns, for the well ordering of them. The ground of this is, that natural necessity which Jethro propounded from God to Moses, (Ex. xviii. 17, 18,) " It is not good for thee to be alone, but thou wilt both wear out thyself and thy people." Public authority must have many eyes and many hands ; and like a river that is to water a country, it must have many streams : and hence they had in the commonwealth of Israel, which was for God, in every city judges, and in towns such as were over fifties and tens, (Ex. xviii. 25,) which, it seems, continued long, till all fit men for government were taken away ; and then (Is. iii. 3) their condition is lamented. Now, the form of this government is not in all commonwealths alike, the Lord not binding to any; and hence called avdqomivri xTlaig, an ordinance of men. Hence it is a foolish vanity to ask a warrant in Scripture for such a form of government ; for human wisdom may teach this, though not in church government. Yet this supreme and inferior government hath been in all kingdoms, (1 Pet. ii. 13, 14,) to both which subjection is required ; to refuse to give it is to cast off the Lord's government; and there are couched four reasons in that place to prove this. 1. Do it for the Lord's sake, for the name of Christ ; and that honor and majesty of Christ stamped on them, submit ; hence cast them off, you cast by respect unto ; nay, the name of Christ Jesus. 2. Because they are in the room of the Lord, to do the work of the Lord ; " in punishing evil doers, and for the praise of them that do well." It is true, they may abuse their power otherwise ; but yet their power is one thing, and their abuse of it another. FOR A TIME OF LIBERTY. 341 3. Because "this is the will of Christ, and you do well in it; and so you shall stop the mouths of foolish men, apt to speak against you for sin." 4. Because this is the liberty of Christ, (ver. 6,) and you are servants to Christ in it ; and to do otherwise is licentiousness ; and their liberty to exempt themselves from the power of law- ful authority was but a cloak of it. For so it seems, in those days, some held it part of their Christian liberty to be free from all bonds, and said that Christ had made them kings on earth, etc. So that if they did cast off subjection, they did cast off the name of Christ, power of Christ, will of Christ, liberty of Christ Jesus, even under heathen magistrates ; what then do they that cast it off under others ? Quest. When is Christ's government cast off in respect of the supreme power ? Ans. Those that know the questions about the power of princes and people, especially revived in these last days, can not but know the field is large, where now I am. I shall be wholly silent, unless I saw greater cause of speaking than I do, and only point out two or three particulars to prevent such sins as stand next to the door, to break in upon this power. 1. When men cast off secretly dread, and fear, and reverence of the majesty, dominion, and sovereignty that God stamps upon authority, and so come to have low, mean thoughts of them, and contempt of them. It is true, none should be elected but such as men can honor for some eminency or other, and that of God, seen in them. " Able men, fearing God, chief amongst the peo- ple," was the counsel of God by Jethro and Moses ; but when they be elected, now to despise them, and hence not to bow the knee, or stir the hat, and speak rudely before them, it is casting off, not only their power in sight of God, but the very root of it, which is honor ; and hence, in the fifth commandment, all duties to them are comprehended under the word honor. And who sees not but this is a sin, which is apt to attend the spirits of men in a place of liberty, and in our weak beginning, and day of small things ? Reports are abroad that no men of worth are respected, and hence the country is neglected. I can not say so after many thoughts, for I am persuaded no place in Europe more ready to honor men of public spirits, and of eminency in piety and humility, without the seeing of which no country more apt to vilify, because grace is the glory in the eye of a country led by religion. But take heed lest such a spirit befall us ; lest the Lord put out our lamps, " and cast our crown down to the ground." 29* 342 A WHOLESOME CAVEAT 2. When men seek to pluck the sword of revenge, for sin hurt- ing the commonwealth, out of their hands ; without which the greatest power in a commonwealth is but a pageant and a mere vanity, almost a nullity. Hence, (Rom. xiii. 4,) " He is God's minister ; " yes, when he gives good counsel, and " when he is a revenger, to execute wrath on him that doeth evil." So that, be the evil what it will be, if it hurt the commonwealth, or be against any wholesome law thereof, he is God's minister to punish it civilly. In the first refoi-mation of Geneva, there were as many heresies and errors almost as truths of God ; Servetus, he de- nied the deity of Christ ; whereupon the magistrate put him to death, who died with extreme horror. Whereupon heresies being begun to be snibbed and blasted, Bellius writes a book : 1^ That men should punish no heresy at all, but be merciful and meek, as Christ was to the adulterous woman. 2. If they did, yet that magistrates they should not punish for errors or heresies. 3. If they did, yet not with such severity as they began. To all which Beza hath given a most learned and solid answer, detest- ^ ing the hypocrisy of the man, and the sad consequences of such opinions, if their power should be diminished. I conceive it is casting off Christ's power to take away power from magistrates to punish sins against the first table, of which errors and heresies in religion are part. It is as clear as the sun, that the kings of Judah that were godly did it, and were com- mended for it ; and it is as clear they were commended for it, not as types of Christ, but because thej did therein that which was right in God's eyes, and according to the commandment of the Lord, which judicial commandments, concerning the punish- ing of Sabbath breakers, false prophets, heretics, etc., God's fence to preserve moral laws, they are of moral equity, and so to be observed to this day of Christian magistrates, etc. To ex- empt clergymen in matters of religion from the power of the civil sword is flat Popery ; by means of which Antichrist hath risen, and hath continued in his pomp and power so long together. The indulgence of princes towards the Papal function in matters of religion hath undone Christendom. It is true, every error is not to be immediately committed ; but when it is like a gangrene, of a spreading nature, then the magis- trate in due time must cut it off speedily. Object. Leave them to the church. Ans. True, leave them, 1, there. But, 2, sometimes the church will not, sometimes they are not of any church. A Papist, an Arminian, may come in and leaven and damn many a soul, for which they had better never been. If it were but one, and if FOR A TIME OF LIBERTY. 343 lie says, I do it with a meek spirit, (tlieir trick, of late,) and none must meddle, because mercy must be shown to these wolves. A wise shepherd had rather let a hunter come in and kill one of his sheep than let a wolf or fox escape, (Acts xx. 29,) and see his people persecuted than their souls worried. Heresy and error hath this property ; it ever dies by severe opposition, and truth ever riseth the more ; because Christ is against the one, hence it must fall ; but for the other, hence it shall rise by its fall. Hence, set yourselves against this, it is to oppose the power of Christ Jesus. And hence in Henry Vni.'s time, the abbeys fell, and never could rise to this day ; but the six articles against the saints pursued with blood made them increase the more. 3. When men will not submit to the wholesome laws of magis- trates, which are either fundamental and continuing, or orders that have their date and time of expiring, made for common good. When men will either have no laws, or as good as none, or sub- mit to none but what they please, (Deut. xvii. 11,) " He that will not hearken, but do presumptuously, shall die ; " he being the minister of the Lord ; and indeed, it is to cast off the Lord. I go not about here to establish a sovereign power in magistrates, which is proper to God, to make what laws they will about civil, religious, or inditFerent things, and then people to submit to them for no other reason but because of their will ; under which no- tion superstition in churches hath been ushered and maintained, you must obey authority ; in that case it is better to suffer than to sin, and not to do than do. But I suppose the laws just, righteous, holy, and for public good, and that apparently so, and not in saying so only. Xoav, here to cast off laws is to cast off Christ. There are two things, especially, which are the cause and oc- casion of the breach of all other laws, and the strongest sins and sweetest, which men, young men especially, the hopes of the commonwealth, are caught with. (Prov. ii. 13, 16.) 1. Whoredom, secret lusts, and wantonness, and other strange lusts which I cease and dare not name. (1 Kings xiv. 24.) The sin before Shishak came, a sin which many times Solomon can not see through his window, nor the eye of authority discern ; but " God will judge for it," (Heb. xiii. 5 ;) and if he be judge, who shall be thy jailer, but Satan ? and what shall be thy sen- tence, but death ? and what thy chains, but a hard heart for the present, and horror afterward ? A sin which pollutes the very earth, the land, the very dust of the ground, and the cause of all sin almost in a place, as drunkenness, idleness, corrupt opinions, 344 A WHOLESOME CAVEAT scoffing at the ministers of God and ways of God ; for I seldom knew a persecutor but he was an adulterer, though it is not al- ways true, and in the end, poverty and ruin. And know it, though no man's eye has seen thee, no power of magistrate can reach thee, this word shall be fire to consume thee, unless thou repent, for thy looks, tliy lusts, thy dalliances, thy thoughts, thy speeches, thy endeavors this way, much more for the thing. Man's law shall not bind you here, because it can not reach you ; but know that Christ is cast off by you. 2. Loose company, vain men. (Prov. xxv. 3, 4.) A common- wealth is a refined vessel of use for God, and judgment is estab- lished ; when these are taken away, your knots of loose company. Take a poor soldier alone, he is as other men ; but when they are got into a knot together, now they grow strong against all laws of God or men. So here the knot of good fellowship hath been the bane of the flourishing state of England, meeting in taverns and such places ; and the cause of whoredom, and of all evil, commonly in a nation. For hence, 1. Much precious time is lost, which if spent in praying, as in sporting with them, many a young man's soul had been blessed. Hence sometimes dicing, feasting, excessive drinking, merry tales, which take off all spir- itual joy. Hence filthy songs, and lascivious speeches, by which hopeful young men are insnared, and taught to do wickedly, and so knit to them, that it is death to part with them ; and it is better to burn a whole town, than to poison one hopeful young man. Next to communion with wanton women, I have ever looked on unnecessary fellowship with graceless men as the next. Well, know it, you cast off the Lord's government from you by his servants, which will be sad to answer for another day. And as the prophet said to Jehoshaphat, " Shouldest thou love them that hate the Lord ? his wrath is against thee for this," so say I to thee. Quest. 3. Liferior power, when is that cast off, viz., in particu- lar cities or towns, by meaner persons ? Ans. I shall express it in three things chiefly. L When soldiers in particular towns cast off respect, care, conscience, to the commands of their leaders set over them of God, and who, under God, are the walls of outward safety for the country ; it is not. now an artillery day, only I must speak a word because it is a thing of moment, and matter of great con- science with me. I suppose, in such a place, at least, according to the centurion's example amongst heathens, (Matt. viii. 9,) a word of a commander to any of them should be a law. " I say to one, Go, and he goes." Now, for men to come when they list FOR A TIME OF LIBERTY. 345 to those meetings, and so time is lost, and when they do come, no care, I had almost said conscience, to mind their work in hand, and do it with all their might, as it to which tliey are called ; but officers may speak, charge, cry, yea, strike sometimes, yet heed not, it is intolerable ; but that members of churches, which should be examples to others, should do this, at least it is but brutishness. But I do wonder what rules of conscience such do walk by, and if they do, w^here is their tenderness to withdraw their shoulders from under the work ? which if there be but English blood in a Christian, he will endeavor to be perfect in his art herein ; but if grace, much more, that he may make one stone in the wall, and be fit to shed his blood, if need be, for the defense of Christ's servants, churches, and cause of God. 2. When any town doth cast off the power and rule of towns- men, set by the supreme magistrate to make such orders as may make for the public weal thereof. I know sometimes men may not be so able, wise, and carry matters imprudently. Town orders may also sometimes want that weight, that wisdom, those cautions, that mature consideration as is meet, as also that due and prudent publication, that all may know of them, with records of them. But take town orders that be deliberately made, pru- dently published, for the public peace, profit, comfort of the place, to oppose these, or persons that make these, with much care, fear, tenderness, if I know any thing, is a sin of a crying nature, pro- voking God, and casting off his government. I confess, if there be not care here, I know no way of living under any govern- ment of church or commonwealth, if the public affairs of the town be cast off. I know sometimes godly and dear to Christ may, through weakness, want of light, sudden passion, and vio- lent temptation, oppose here ; but I am persuaded, if they be the Lord's, he will in time humble them for it, and make them better after it. I know the answer to two questions would clear up all the doubts about this matter. 1. AVhat prudence should be used in making laws. 2. How far those human laws and town orders bind conscience. But I can not attend these : only six things I would here say. 1. The will and law of God only hath supreme, absolute, and sovereign power to bind conscience, (i. e., to urge it or constrain either to excuse for doing well, or to accuse for sin ; for con- science is at liberty without this :) this is a truth urged by all orthodox Protestant divines against the Papists ; so that no law can immediately bind conscience, but God's. 1. Because he only is Lord of conscience ; because he made 346 A WHOLESOME CAVEAT it, and governs it, and only knows it ; and hence he only is fit to prescribe rules for it. 2. Because he only can save or destroy the soul ; hath only power to make laws for the soul to bind conscience. (James iv. 12.) "There is one Lawgiver, who is able to save or destroy," (Is. xxxiii. 22 ;) for the law which so binds conscience to a duty that the breach of it is a sin, and that against God : we know that the least sin of itself destroys the soul, binds it over to death, but none have power to destroy it but the Lord himself. 3. Because the law is sufficient to guide the whole man, in its whole course, in all the actions or occasions it meddles with or takes in hand, even in civil as well as in religious matters. Prov. ii. 9, " "Wisdom teacheth every good path." Ps. cxix. 11, "I have hid thy word, that I might not sin." Whatever one doth with- out a rule from the w^ord, is not of faith. Hence the word de- scends to the most petty occasions of our lives ; it teacheth men how to look, (Ps. cxxxi. 1,) how to speak, (Matt. xii. 36 ;) it de- scends to the plaiting of the hair, (1 Pet. iii. 5,) moving of the feet, (Is. iii. 16 ;) and what is of Christian liberty hath its free- dom from the word : a man must give an account at the last day of every stirring of heart, thoughts, motives, and secret words ; and if so, then it must be according to the rule of the word ; and hence the word only hath absolute power to bind masters, ser- vants, and princes how they govern, and people how they sub- ject ; and this the Lord hath done to make men take counsel from him, and walk in fear before him, and approve themselves to him, especially townsmen in their places not to consult with- out God. 2. All good laws and orders enacted in any place by men are either expressly mentioned in the word, or are to be collected and deducted from the word, as being able to give sufficient direc- tion herein. For all the authority of the highest power on earth, in contriving of laws, is in this alone, viz., to make prudent col- lection and special application of the general rules, recorded in Scripture, to such special and peculiar circumstances which may promote the public weal and good of persons, places, proceedings. Prov. viii. 85, " By me princes decree justice." Josh, i, 7, 8, " Do what Moses commanded ; turn not on either hand." Object, But I can not see my way from hence always. Meditate there- fore on it much, and then thy way shall prosper, etc. Many things Joshua did not particularly set down by Moses, but may be collected from it. Deut. i. 17-20, " The king is to have it, that he may prolong his days in the midst of Israel," in his king- dom. What made Rehoboam to turn from these ways ? He FOR A TIME OF LIBERTY. 347 thoufrlit he could not stablisli bis kingdom without it ; that was, therefore, the ruin of him and his kingdom. 1. This appears because the word is sufficient to direct, as hath l)een shown ; and hence all directions and rules are to be taken from hence. 2. Because either men have rules to walk by, or their own wills and apprehensions are to be rules ; but not so, because men's wills are not only corrupt, but it is a peculiar prerogative to God to be obeyed, because of his will. The reason or wisdom which makes a rule binds ; which, if it be right, is part of the law writ in the heart, which is most plainly seen and fully opened in the word, whence direction is to be had. 3. Human laws or orders, thus, either set down in the word, or deducted from the word, and applied by those that be in place in towns, though they do not bind conscience firstly, as human, or by human power, (i. e., as published and imposed by man,) yet they do bind secondarily, (i. e., by virtue of the law of God,) wherein they are contained, or from whence they are derived and deducted, and according to which they are opposed : they are like subpoenas in the king's name, or writs of arrest, which by virtue of higher power challenge obedience. And thus to break these is to sin against God, and makes the conscience liable to punish- ment from God ; and the reason is, — 1. Because men sin hereby against the Lord, and his holy, righteous law, because God's law is contained in these ; and what is deducted from the word is God's word. 1 Sam. viii. 7, " They have not rejected thee, but me." 2. Because they sin against the power of the magistrate here- by, and against men in place, and so against more means. Rom. xiii. 2, " He that resisteth the power resisteth the ordinance of God : " i. e., when they command thee according to God, which the Lord takes very ill ; and the meaner the power is, (as in towns.) the more terrible will the Lord be when he comes to visit for it ; hence they receive to themselves damnation both by God and men. It is true, if they be not thus according to the word, but rather against the general rules of it : though men in towns and places are not to be obeyed, yet subjection is their due, even then ; i. e., not to refuse obedience with contempt of their persons, places, power, or scandal to their proceedings, or profession of the gos- pel. " Revile not the Lord's high priest ; speak evil of no man ;" but rather come in private, and confer with them, and hear what may be said, and be willing to give and take reason. 4. Human laws and orders may be known to be according to 348 A WHOLESOME CAVEAT the word, when they command or forbid such things as really advance or tend to promote the public good. This I add to answer that great question in many scrupulous minds. I can not see (so ignorant) when an order is collected from the general rules of the word : now this conclusion answers that doubt ; for look, as the main work of men in place is to pro- mote public good, (and hence public-spirited men are to be chosen for it,) so the principal rule is that which God and his word gives them to walk by : whatever really doth tend to the advance- ment of that, publish that, record that, and execute that. Rom. xiii. 4, " He is God's minister to thee for good ; " i. e., for the pub- lic good. He is for men's private good, but it is in reference to public good ; that as private persons are to attend their work, so public persons pubhc good. Hence, 1. If a law be made for public hurt, that law is not of God. 2. Hence, if the law be made only for the private good of themselves, or any particular person, and hurts the public, that is not according to God. Admirable was Joshua's spirit herein. (Josh. xix. 49, 50.) 3. If laws be only in appearance and pretense for public good, and not really, they bind not ; none must do evil, much less make a law of it, for public good. Nothing more usual than to make civil laws and orders crossing God's law, and to pretend public good, which ever prove the public pests, and plagues, and cankers of that place, as Jeroboam's command for religion. Some things are forbidden plainly ; they make not for public good, but hurt — the statutes of Omri. Other things are indifferent in their nature, as swine to go abroad, or to be shut up ; but inconvenient in their use, and hurtful and scandal- ous, and that really to the general. They are not for public good, whatever is pretended. Some things are plainly commanded; they are for the public good circumstantiated: some things are indifferent in their nature, but convenient and comfortable in their use ; those are indeed according to God. And such things may be discerned, they are so obvious and sensible, of such necessity and such profit, when duly considered by persons not blinded with their private interests. 4. Hence things indifferent, which may as well be left undone as done, and so public good no way advanced, are not of God, that any should restrain them ; for the liberty which Christ hath purchased by his blood, and which God's law gives, no law of man can abolish or take away. It is the cry of the clawbacks of princes, that they have power in things indifferent ; i. e., such things which make as much for public good not to use as use : FOR A timp: of liiikktv. 349 the truth is, he hath least power here ; because they are idle and idol laws ; no hurt, nor is there good in them. And hence some of the most rigid schoolmen maintain such laws bind not conscience ; we are not to seek our private only : now, all human laws are helps to seek public. 5. That laws made for and according to God for public good, if they do not destroy some men's particular, only for some time pinch and press hard upon his particular good, or their particular good, men are bound in conscience here to submit. True, 1. If it were possible, all laws for public good should hurt no particular man ; and townsmen, if they can, should help those that are hurt ; yet because no laws but usually they Avill press on some man's particular, the heaviest end of a statF that is to be borne must fall on some man's shoulder, and such laws must be made. Hence a man is to bear and submit cheer- fully, i. e., from the rule of love, which will abate of particular for the general good ; love that more than mine own. 2. The law of justice : a man is to do as he would be done by; there is no man, but if his good was advanced by the general, but would be content that some particular should be pinched. 3. The law of nature : the stomach is content to be sick, and body weak, to heal the whole body. Hence Christians should not think that townsmen are careless, unjust, and aimed at their hurt, when it is thus. (1 Kings xii. 4.) 6. A mere penal law when it is broke, the forfeiture is suffi- cient for the satisfaction of the offense, or trespass, but not in a mixed law. First. A penal law^ is about things of small moment. Secondly. It is not made by way of command, but with an aut, a disjunctive copula, and is indeed rather a proviso than a law. Thirdly. It is in the mind of the law, make satisfactory if the penalty be paid, though the law be not performed, because the public good in the mind of the lawmaker is known to be set forward that way as by obedience to the law. In these cases penalty is enough ; but if the law be mixed, i. e., there is a com- mand it shall be done ; and lawgiver is sad, though penalty being paid, as being about a matter of weight ; it may be the livelihood and comfort of men, as keeping hogs out of corn, and peace in a town, that there be no complaining ; here the penalty will not satisfy, because this is no penal law, but a law indeed deducted from rules of the word of God ; as it is in theft, he that steals shall pay fourfold ; or that brawls shall be ducked in the water. Suppose one should say, I will suffer my servant VOL. III. 30 350 A WHOLESOME CAVEAT to steal or revile ; I hope it is no offense if he suffer the penalty. Yes, but it is, because it is not a mere penal law ; the thing is of weight ; peace between neighbors, so peace in a town. It is a flat charge not to break it, and thou know^est such is the honesty and justice of a magistrate, that he will say, I would rather you would never do thus than offer those to do. Hence in God's law Christ must suffer, and do also, because God's law is not merely penal ; but doing the thing gives more content than the punishment. 3. When servants cast off all subjection to their governors, — families being the members and foundations of towns, and so of commonwealths, — when they are not obedient, but answer again ; if they be let alone, then idle ; if rebuked and curbed, then stubborn and proud, and worse for chiding, and find fault with their wages, and victuals, and lodging ; weary and vex out the heart of master and mistress, and make them weary of their lives, and their God also almost sometimes, and that by such professing religion, and all that they might be from under the yoke. And here I can not but set a mark upon servants broke loose from their masters, and got out of their time, that are under no family nor church government, nor desiring of it, or preparing for it ; but their reins are on their necks. I confess, if under heathen masters, then desire liberty rather ; but when men will live as they list, without any over them, and unfit to rule them- selves, I much doubt whether this be according to God. 1. Hence they come to live idly, and work when they list. 2. Hence men of public use can have little use but when they please of them. 3. \yhen they be with them, they have no power to correct or examine, and call them to account, in regard of spiritual matters. 4. Hence they lie in wait to oppress men that must have help from them, and so will do what they list. 5. Hence they break out to drunkenness, whoring, and loose company. 6. Hence they make other servants unruly, and to desire liberty. Now, examine and try these things : is the kingdom of Christ come into us ? that though there be a law in our members war- ring, yet there is a law of the mind warring against it, and de- lighting in the will of Christ, and setting him up as chief. Arc we under the kingdom of Christ in his church and common- wealth ; so as the soul is willing in the day of the Lord's power, FOR A TIME OF LIBERTY. 351 though there be, and have been, some pangs of resistance against persons and against ordinances ; so as it is thy liberty to be subject to Christ in his ordinances, in his servants ; and it is thy bondage to be otherwise, and thou longest for that day, that the Lord would subdue all those boisterous lusts, and pride, and pas- sions, and bruise sin, Satan, and self under their feet ? Then I say, as the Lord, (Is. xxxiii. 20-22,) " Look upon Zion, the city of your solemnity," etc. (See Rom. viii. 7, 1.) But if the heart grows loose and licentious, and breaks the Lord's bonds and yokes, and will be led by your own fleshly ends and lusts, and so go on quietly, be you assured this truth shall have a time to take hold of such spirits ; and know it as- suredly, it is not to be in Christ's family or kingdom ; it is not scrambling for promises, catching at God's grace, talking of as- surance of God's love, which will shelter you from the wrath of the King of kings and Lord of lords, to whom God hath sworn that every knee shall bow. It is service and subjection which the Lord aims at, and which the Lord looks for. I know it is God's grace which only can save; but it will never save when it is turned into licentiousness. Do not say. There is no danger of it here, where we have such means, and such liberties are. Aiis. 1. Never such danger of being licentious as in places of liberty, when no bit nor bridle of external tyranny to curb in. 2. Look on the kingdom of Judah here, which in one year all fell. 3. Why doth the Lord exercise us with wants and straits ? It is to humble us, and abate our unruliness. And it is the Lord's quarrel with his best people to this day ; desperate rebel- lious hearts, that close not with his government. Do not say, We know not how bondage should come here, though we should cast off the Lord's government. Ans. 1. The Lord can let loose the natives against us. Ahab kills one million of Benhadad's men, but afterward, within seven years, he returns again. 2. The Lord can raise up brambles, and Abimelechs to be the king of the trees, when the olives and the vines are loth to forsake their places, and to lose their fatness and sweetness. 3. The Lord can turn the hearts of those in power against peo- ple, and let Satan sow suspicions, and sow seditions and clashings. 4. The Lord can leave us into one another's hands to oppress, to take away the nether millstones. 5. If none of these, Satan, nay, Christ himself will come out with garments dippped in blood. 352 A WHOLESOME CAVEAT 3. Do not say, It is not so ; there is sweet subjection ; i. e., it is so, and blessed be God for it ; yet beware, I speak to prevent. But yet, 1. Some seem to do so, and yet are not so. 2 Cor. x. 4, 5, " Mighty to pull down every high thought : " who attains this, who can be thus ? Yet there are means mighty for this end ; not that all be abolished, but all are abolishing. 2. Others otherwise, openly how zealous for an opinion, when it should be death to differ, and things in your own heart lying mis- erably waste, and some wretched lust the root of all, for which God's saints mourn in secret. Let such know that will not be ruled by Christ, or his servants or ordinances, but will have them to rule them, and not to be ruled by them. The Lord's chains are near ; and therefore now take your time, and come in, submit to the Lord, and do as these here did, acknowledge the Lord to be righteous, and turn unto the Lord. Use 6. Of thankfulness for our present liberties, and freedom from the bondage of men, bondage of conscience, bondage of Satan and sin : need there is of laying this use seriously to heart, considering two things principally : 1. The general complaints of the country, as they of Jericho. 2 Kings ii. 10, " The waters are bad, and the ground barren ; " and these are engraven in mar- ble ; all other our liberties are written on the water. 2. The dis- grace and reproach cast upon God's people and ways of God, and that unjustly, which I am afraid to mention ; whence there grows a contempt of them, and the rivers of Damascus now are better than Jordan. O beloved, if it be a heavy hand of God to be under bondage, then look on it as a special grace of God to free us from bondage. Deut. xxxii. 11,12, " The Lord alone did lead them," etc. ; and Moses, (chap, xxxiii. 29,) when he had blessed them, " Happy art thou, O Israel, a people saved by the Lord." And the greater cause we have to do this, a people that have abused all liberties. (Is. ix. 8-10.) He laments it, but yet is thankful for it to God's grace : no man that can say but he may be as holy as he will, and none to curb or snib. Means 1. Consider what all the liberties God's people enjoy have cost. Gal. v., '' Christ hath made you free," i. e., by his blood. Liberty of conscience from the bondage, not of Jewish, but of anti-Christian ceremonies, and government, and pressures ; hberty of will from any sin ; it is by Christ's blood and cost, that (as I am persuaded) our liberties have cost saints their blood. The tears, prayers, and blood of men are much, but of Christ much more ; and are they not worth thanks that are of this price ? The great reason why unthankfulness comes in is, because they cost so much, as loss of estate, of wife, or of child, by sea: dost FOR A TIME OF LIBERTY. 353 tliou repent now ? Chrif^t dotli not repent that liis blood Imtli ' been paid for them ; and if they be of so little value as there it is ! said, '■' He repented that he made man," so may he that ever he i gave them such glorious liberties. j 2. Consider oft of the sad condition of them that be in bond- ; age. Mew in bondage prize liberty, and think them happy that , enjoy it ; but men out of it do not. How sad is the considera- ; tion of them that be in bonds ! it will make thy heart sympa- I thize with them, and bless God for your deliverance. Hence j saith Christ, (Luke xxii. 20,) " When you see Jerusalem com- [ passed with enemies," etc., " fly to the mountains ; and woe to [ them that give suck." Consider them that are taken with the Turks ; if you were in their condition you would say so; to bring forth little ones to the murderer or idolater. (Is. xlii. 22 and 26.) Men's hearts failing for fear, this you should see somewhere. A mote or a thorn is a little thing ; but no man would have it always vexing for all the estate he hath, if he hath any eye or tender- ness in it ; so those small matters for which the saints have suf- fered, and for which God is provoked, and under which some have roared, and others have been loaded, one after another, it is worth a world ; O, bless God for it : but consider those that be under the dominion of sin and Satan, so strong and miserable ; sin so dear, tbat there is not so much as a sigh under that ; be I thankful for that. 3. Labor to maintain in the heart a holy fear of abusing lib- erties, every one in his place ; for what makes them despised but principally the abuse of them ? In such a congregation there . was such contention, such aifront to the elders, there is that degenerating of spirit, and backsliding from God, that men grow '. wors/under means than ever, ay, and so must be if men grow : not better. Deut. vi. 10, 12. The Lord exhorts them that, when they be at liberty, they would not then forget the Lord, but then fear. It is Luther's note on the place, "When in trouble, you rejoice ; but when in peace, you fear." I will only name the sins of liberty. 1. Take heed of a prayerless spirit, and that that lamp go not out. Men under some pressures cry, and it is long before they do cry under them, and under their sin ; but then at last they do, and when the Lord gives liberty, though they have the guilt of the same sins, and more sins lie on them, yet then, like mariners •when the storms are over, fall asleep. It is strange that Israel, under Pharaoh, cried, and under God's afflicting hand, in deny- ing them water, murmured. True thankfulness will help to prize what liberty atlbrds. 30* 354 A WHOLESOME CxVVEAT 2. An unloving spirit to the saints. It is tliat I have oft said : soldiers, when they are set against a common enemy, are all one; but when at liberty, then they fiing javelins at one another's heads, differ in opinion, and in heart and affection, and it is not deaths so to do. Take heed of a rigid, censorious, unloving spirit. 3. Extreme ignorance how to use our liberties, and hence run- ning to extremes. As we say of Christ, there is good enough in ' him, but men know not how to fetch and improve it, so there is great advantage in liberties ; but men miss of it through their ignorance and abuse. Hence many times more hurt done by an admonition than by the sin, when administered in passion, and without compassion. Hence, under pretense of liberty, extreme licentiousness. 4. Imperiousness of spirit, arising from a frothy emptiness, and an overweening opinion, and conceitedness of their own abilities and wisdom above others ; and hence will not be led (being at liberty) by the counsel and advice of others. It is natural for man to affect sovereignty, and when the time comes of liberty, then it hath a vent : " Who made thee a lord and judge over us ? " though in bondage, much more in liberty ; they think will's commonwealth is in their heads chiefly, and hence will not be ruled by God's ordinances ; and hence,- if once taken with an opinion, hardly ever removed, etc. 5. Resting Avith liberties and in liberties. " We were never in bondage," (John viii. 33,) " yet servants to sin." " We be Abra- ham's seed," better than all the world ; yet under all the power of sin and Satan, and must not be told of their ways, but hate them that censure them for their sins. Men in bondage are like sick men, that will cry if they were in another bed ; O, then they should be well ; but they must first be cured of their disease. 4. Make use of liberties. He that hath them, but sees not so much glory in them, or gets not much good from them, he will be no more thankful than one that hath large grounds may walk at liberty, but the trees, for want of manuring, bear no fruit, nor ground corn, through sloth ; such a man will starve there. Look, as they, (Deut. xv. 5, 10, 11,) they were "to bring the first fruits, and present them before the Lord, and rejoice in all : " so should you, if ever you be thankful for them, bring the first fruits to the Lord, and think there is more behind, and more in heaven. Object. But our outward straits are many, and temptations sad. Ans. If Christ himself should come on earth, what would you have with him ? Would you have him come and set up an earthly paradise ? would you have better entertainment than he, who had FOR A TIME or LIBERTY. 355 not that which foxes and birds had ? or would you have him come from his cross, and then you will make him king ? If you de- spise his ordinances and liberties because of wants, you would de- spise himself if he were present. But you will reply, and say, What if we can have both ? If that can be, and Christ calls to take both, refuse not his love. But it may be a heavy indict- ment against some at the last day, in that they forsake Christ, because he is poor and naked ; for they are therefore called to clothe him : and this will be your peace, and you will be no losers yourselves another day. 2. Suppose he doth keep us low ; yet (Ps. cxlv. 13, 14) *' His dominion is alway, and raiseth up all that are bowed down." O, be humbled; he is said (Deut. xxxii. 13) " to make the people suck honey out of the rock, and oil out of the flint," sweetness and mercy out of the hardest condition. 3. They that are not recompensed for their enjoyment of lib- erties by the spiritual refreshings which the Lord gives, showing them more of their own hearts ; the Lord proclaims liberty to them to depart. I am persuaded the whole country would flour- ish the more. 4. Lament rather your owm vileness, who, in the midst of all mercy, know not how to use, but abuse, our liberties : and hence the Lord forsakes us, (as Ezra ix. 8, 10, 11,) " What grace hath been showed us ? what shall we say, that after this " ? etc. " Wouldest thou not be angry w^th us till thou hast consumed us ?" Ps. Ixxxi. 13, 16, " O that my people had heard my voice ! I would have subdued their enemies." God would not be want- ing unto us, if we were not to him. Take therefore that example to imitate, in Acts ix. 31, " Having rest, they were edified." If we be not so, truly, as none have the like liberties, so no bondage so sad, nowhere such poverty, no- where such anguish of conscience, nowhere such spirit and power of sin, nowhere such sad anger ; if in practice we be unthankful, or can mouth and speak against long sermons, and against the country and Christians, or in hearts undervalue them ; and when you see Indians rise, brambles, Abimelechs, and Shebnas raised, etc., then know this is for abuse of liberty. Use 7. Of exhortation, to come under Christ's government, and be in his service ; lest ye come to know the difference be- tween it and some other by experience. Motive 1. You must be either under Christ's yoke, or Satan's and sin's, and so all other miseries ; and therefore, as Joshua said, so say I to you : " Choose you whom you will serve." Mot. 2. Consider the diiference between the service of the Lord and Shishak. 356 A WHOLESOME CAVEAT 1. The government of others, tyrannical, proud men, or sin or Satan, or outward miseries ; it is full of rigor, force, and cruelty. Ezek. xxxiv. 4, " With force and cruelty have ye ruled them." But Christ's government is there shown to be in mercy, and full of mercy ; though sometimes lost, he will fetch thee in again ; though sick and weak, he will heal thee again. (Ver. 16; Deut. iv. 6.) It is for thy good the Lord hath no need of thy service, etc. True it is, the Lord may show his people hard things, and give them sad miseries ; but these wounds do not kill them, only make way for healing the distempers of their hearts that are in his poor weak ones, and his end is to bring them to himself. 2. Their government is in itself hard and bitter. To serve a lust now, it is a torment sometimes to conscience, if that be awake ; if not, it is a curse of curses ; much reluctancy against it; much chiding after it, and God hides himself; dreadful fears, and heart itself unquiet. But Christ's yoke is easy and his burden light ; his assistance, and presence, and love, and peace make it so, and that daily, and at death especially. 3. There is little recompense for their service. The best that Saul can give are olive fields and vineyards ; but anguish of conscience after the work is done. But the Lord gives a king- dom ; and not a word or thought, but there is a book of remem- brance writ ; not a cup of cold water, or rag to any of Christ's naked servants, but it will be recompensed. " You have followed me, you shall sit on thrones." Mot. 3. Consider how fain the Lord would have you under his government; for many will say, I have refused so oft, and what shall I now do ? The Lord will cast me by. True, he may do so, and you may be glad if the Lord will honor you in doing his work. Yet, (Prov. ii. 23,) '' Return, you scorners, at my re- proof, and I will pour out my Spirit upon you." Jer. xxxvi. 3, 7, " Read " (says God) " the words of the roll to them. It may be they will hear, and present their supplications before the Lord, and turn every man from his evil way, that I may forgive their iniquity and their sin." Read the place, if you can, without tears. You that have departed from God and Christ, and provoked God's wrath, when there is but lixtle hope left, it may be, 0, yet read the roll. Mot. 4. Once Christ's, and under his government, you shall never be cast off. " As sin hath reigned unto death, so shall grace reign unto eternal life." (Rom. v. 21.) " He will bestow on you the sure mercies of David, by an everlastino; covenant." (Is. Iv. 5.) ^ J ^ Quest. But wherein should I submit to the Lord ? FOR A TI3IE OF LIBERTY. 357 Ans. None have power to rule conscience but Christ ; give hijn therefore this glory ; that wherein he binds conscience, con- science, not out of fear, but love, may indeed submit. I have instanced the particulars formerly, yet more distinctly. There be two great commands or charges of Christ, that lie upon all men's consciences to whom the gospel comes, and therein lies our service of him generally; which two I name, because there we think we are free, or do not know our liberty. First. The command of Christ is, that every one, to whom the gospel comes and is preached, do believe ; i. e., receive Christ Jesus m all his fullness in the gospel. (John i. 12.) For that is to be- lieve ; in which command lies God's offer. 1 John v. 23, " This is his commandment, that ye believe." John vi. 25, 37, 38, "This is the work of God, that ye believe." Xow, here men think they are free. 1. They say they are unworthy ; and hence they say, Depart from me, Lord ; I am a sinful man ; as if God's grace was built^ on man's worthiness. 2. Because unhumbled ; whereas God's grace calls in men unhumbled, (Rev. viii. 17, 18.) For God's caU and offer is general, though none but the humble wiU hearken to it But there are none but it may be said to them, If they can believe, let them. 3. Because Christ is not theirs, and are they bound to believe he is ? whereas the first act of faith IS not to beheve Christ is mine ; then men were bound to believe a lie. But to receive Christ as a woman her husband, that he may be mine by faith ; and so a man may know and say, He IS mine. The gospel doth nowhere say to any man, Christ is thine ; but if thou receive him, he is thine, and consequently the Spirit speaks so also. 4. Because they can not believe, unless they should presume ; as if the gospel bound the conscience of none to believe but them that were able to believe it, and receive Christ in it : yet it is otherwise ; for it binds all to receive Christ Jesus ; to go up and possess him ; to feed, eat and drink, and live forever. And I will leave this one undeniable argument: If men are liable to eternal condemnation at the great and last day, and to bear the eternal wrath of God and Christ also, for dis- obeying the gosi3el, for refusing Christ and the offer of his grace therein, then those men's consciences are bound to obey the gospel ; i. e., to believe and receive Christ now in this life. But all that have the gospel preached to them are liable to eternal condemnation for disobedience to it. (John iii. 18, 19.) Ps. ii. 12, "Kiss the Son, lest he be angry." So, (2 Thess. ii. 8, 9,) "He comes to render vengeance on them that obey not the gospel." Rom. ii. 16, "The Lord shall judge the secrets of all hearts by my gospel ; " that is, wherever the gospel comes ; for they that 358 A WHOLESOME CAVEAT have no law, having no law shall not be judged by it ; but men that have had the gospel shall be judged by itj and therefore are bound to obedience thereunto. The serious consideration of which one truth is enough to draw all to Christ from the power of unbelief; especially they that say, I can not or ought not believe. For the reason why men do not come is, — 1. They think the gospel concerns not them. What, doth the Lord say to me, Come, so vile and sinful ? Yes, that he doth. If there was no such law, there could be no transgression or con- demnation. 2. They think they shall presume. No, if conscience be bound to it, it is no presumption to keep a Sabbath aright, or to receive Christ as God offers him. O, this quiets conscience, 3. The Lord lays his chain on the most tender place of con- science, as it will answer it at the great day, or will have any peace ; take heed you refuse not so great salvation, 4. It is a chain, not of bondage, but of liberty, and mercy, and love. Come and receive, not a kingdom, but Christ, peace, par- don, and grace freely ; which may draw the heart, as it will at the great and last day. " Come, ye blessed, take a kingdom ; " take a Christ prepared for you from before the foundation of the world. O that this might sound in your ears ! This is the first and chiefest : without this, all your obedience is hypocrisy, and abominable; but this will please, and then all poor obedience shall please. Secondly. Love unto the whole will of Christ ; especially to that part of it, to love those that be the members of Christ. Some Christians they believe, and feeling a heart so cross to Christ, and the will of God, think they are from under the government of God and Clirist, and so from under the grace of Christ, (and the argument is strong, if true ;) but why not under his govern- ment ? Because they find daily a spirit so cross to the will of Christ, and hence under continual fears of condemnation. O, but consider, hast thou no love to the will of Christ and law of God ? (for if any believe, this is found in him :) if so, then under Christ's government. Rom. viii. 2, " The law of the Spirit of life hath made me free." What is that law ? See chap. vii. 23, 24, Spirit of " delight in the law in the inner man," and mourning for con- trary captivity. Know, therefore, though you can not do all, yet love the whole will of God, and mourn where you do not ; and then say. Now no condemnation. Do not say. It is impossible. O, here is men's woe, and trial of subjection to Christ's will 1 How do you love it, love his Sabbaths and ordinances, because of his love to you ? How does this constrain you ? FOR A TIME OF LIBERTY. 359 In particular: Love the people of God; that is his special commandment. (1 John iii. 23; xiii. 34.) But now the want hereof, or the contrary hereto: As when a man shall become, 1. A distas^r. 2. A contemner. 3. A censurer and whisperer. 4. A scoffer. 5. If met on a bridge, an opposer of the truths or servants of God. This is that which kindfes wrath, and wherein the niward venom of hypocrisy appears. There are many duties neglected, and not that spirit of prayer and holy conferences amongst Christians ; yet do you keep love to them ; that what you can not do yourselves, yet you love others that can do it, and account It your blessedness to be like them, and daily mourn under your neglects ; that in every thing the gospel is not adorned by you : and on the other side, although you have many duties, habbaths, and good acts, yet, if not love, all is vile, I fear it is not men's joy, sweetness, delight to hear the least good word that falls from a good man's lips, but rather the truths and thint^s of God despised ; if so, then look for woe. And for members of Christ, their lives not desired, their deaths not lamented; but you know how to contend, and are careless though the gospel and God be slandered ; you cast off the Lord's yoke. It was one man's speech, that the great sin of this country will be hatred of the saints, a scornful contempt of them. It will come by degrees, first distaste, and then censure and contemn. O, but if herein you submit, herein Christ is honored, and gospel glorified, in love and araiableness ; not in a rigorous austerity of spirit, and dia- bolical censoriousness, but in word and deed, countenance and gesture, comforting and encouraging one another. When David would know what to do, " Truly," saith he, "my goodness extends not to thee ; but to the saints, in whom is all my delight," O, therefore submit here; this conscience calls for, and Christ must have. To conclude with a word for help here : — Means L Look to God's ordinances, not as they be in them- selves, but as appointed of God, to communicate an almighty power of spirit io them that wait on the Lord in them. An al- mighty i>ower must overcome, and go on conquering and to conquer. How shall we have this by "'God's ordinances? Some more principal, as word and sacraments ; some less. How shall we partake of this power in them ? Look not on them as them- selves, but as appointed and sanctified, and so as glorious. And there pray and wait, and look for the power ; nay, believe you shall receive this power. As the waters of Jordan to Naaman, how did they cleanse ? When he looked upon them without the command and promise, he despised them, and so found not the 360 A WHOLESOME CAVEAT FOR A TIME OF LIBERTT. benefit of them ; but afterwards he found the benefit of them, when he washed seven times in attendance to the appointment of God. Brethren, it is but go and wash here. (1 Cor. x. 5.) Means 2. Know your disobedience, the breadth of it. ^ Some things Christians see, and pray against them, and then all is well ; but see the breadth of evil in your disobedience. There is some- thing that doth oppose God in every lawful thing, in whole or in part, (for flesh is in it,) or else you are blinded if you see it not. O, therefore, feel the breadth of evil in it; that being sensible of, and humbled under, and striving against your continual dis- obedience, every thought may be brought into subjection and obedience to Christ. INEFFECTUAL HEARING THE WORD. VOL. III. 31 OF INEFFECTUAL HEAEING THE WORD, John V. 37, " Ye have neither heard his voice at any time, nor seen his shape." From the 31st verse to the end of this chapter, our Sa- viour proves that he was the Messiah to come, from four tes- timonies : — 1. From the testimony of John, the first, yet the least, yet very strong and full, ver. 32, 33. 2. From the testimony of his works, greater than that of John, ver. 36. 3. From the testimony of the Father, by his voice from heaven, ver. 37. 4. From the voice of the Scriptures, the highest of all, and surer than a voice from heaven, (2 Pet. i. 19,) ver. 39, 46. Now, these words are annexed to the third testimony, which I told you is the voice of God from heaven, set down. (Matt. iii. 17.) For this testimony of the Father is not the inward testi- mony of the Spirit only, because Christ speaks of pubhc and evident testimonies in this place, nor is it meant of the testimony of the Father in the Scripture, for that is a distinct testimony ; and though the Father doth testify of Christ in the Scriptures, yet it is not as his testimony, no more than the testimony of John, and of his works, whereby the Father did testify also. Nor is it probable that our Saviour would at this time omit that fa- mous testimony of the Father at his baptism, which, if it be not here, is nowhere in this chapter. Besides, how is this testimony the Father's more than the Spirit's ? But then, being called his Son, he did evidently declare himself to be the Father that spake. Lastly, the Spirit's testimony is spoken of as the testimony of Moses and the prophets. Ver. 46, " For had ye believed Moses, ye would have believed me, for he wrote of me." Ver. 47, 363 S64 OF INEFFECTUAL HEARING TITE WORXr, " For if ye believe not his writings, how shall ye believe mj words ? " Now, our Saviour, in these words, answers an objection which the Jews (ever conceited of their own knowleetge) might make : We know the Father as well as you ; and yet we know no such testimony that he gives. Christ answers. You do not know him ; for the certain knowledge of a thing is either by seeing or hear- ing ; now you never saw him nor heard him ; you have therefore no acquaintance with him. So that the words contain, 1. Clirist's fearful accusation of the Jews to be ignorant of God. 2. The aggravation and extent of it, at no time, i. e., not only at baptism, but at no other time, in any ministry, or in any scripture, etc. Question 1. What is it not to see his shape nor hear his voice ? Answer. Some think they are metaphorical speeches, to ex- press their ignorance of God. Now, though this be the scope and the general truth, yet I conceive the Lord, speaking particu- larly, and knowing what he spake, intends something particularly ; and it is a rule never to fly to metaphors where there can be a plain sense given. There are therefore two degrees of true knowledge of God in this life, or it is attained unto by a double means : — 1. By hearing of him, for hence our faith comes by the word. 2. By hearing thus from him, the mind also comes to have a true idea of God, as he reveals himself in the word and means by the Spirit, (Job xlii. 5 :) "I have heard of thee by the hearing of the ear, but now mine eye seeth thee ; " and this is the shape here spoken of, not bodily and carnal. Now, Christ doth profess that they did want both. Carnal and unregenerate hearts neither hear God's voice, nor have a right idea of God in their minds, but become vain in their minds, though they have means of knowing, and their foolish hearts are darkened ; the wiser they be the more foolish they grow. 2. At no time, i. e., neither at baptism, nor else in any man*s ministry, nor in any of the scriptures which you read, and where the Lord speaks. 3. But did they not hear the voice of God at Christ's baptism, and at the mount when Christ preached, when the Scriptures were opened every Lord's day, and at other times, amongst them ? Ans. No, they never heard it. It is a strange thing that such men that read, heard, preached, remembered the Scrip- tures, and could tell you mysteries in titles, never heard the voice of God ; and yet it is most true. Observation, That many men may a long time together know OF INEFFECTUAL HEARING THE %yORD. 365 and hear the word of God written and spoken, yet never hear the Lord speaking that word, no, not so much as one word, title, or syHable ; no, not so much at once, at any time. This was the estate of the Jews, and this is the estate of all unregenerate men. Hence Christ (Luke xix. 41) laments and weeps over Jerusa- lem, saying, " O that thou hadst known in this thy day," etc. Quest. L How did the Jews hear, and yet not hear God speaking? Ans. There is a twofold word, or rather a double decla- ration of the same word. I. There is God's external or outward word, containing letters and syllables, and this is his external voice. 2. There is God's internal word and voice, which secretly speaks to the heart, even by the external word, when that only speaks to the ear. The first the Jews did hear at Christ's bap- tism, in Christ's ministry, and in reading the Scriptures, and when they did hear it, it was God's word they heard, full of glory, and so they heard the word spoken, but only man speaking it ; the other comes to few, who hear not only the word spoken"^ but God speaking the word. (Rom. x. 18, 19.) Israel did hear, but Israel did not know. Christ speaks in parables ; hence in seeing they did not see. (Luke viii. 10.) And this is one way how it is true that Christ says, " they never heard his voice." As it is with a painted sun on the wall, you see the sun and stars, but there is a difference between seeing this and the sun and stars themselves, wherein is an admirable glory : go to a painted sun, it gives you no heat, nor cherisheth you not; so it is here, etc. 2. This inward word is double. 1. Ineffectual, (though in- ward.) 2. Effectual. 1. Ineffectual is that which hath some inward operation upon the heart, but it attains not God's end to bring a man into a state of life ; and thus, (Heb. vi. 2, 5,) " Many tasted of the good word of God, yet fell away." And such a heart is compared to a field which a man plows and sows, and rain falls on it, and yet the end is not attained ; it brings forth thistles ; and this many Jews did hear, and hence had some kind of faith in Christ. 2. Effectual is that which hath such an in- ward efiicacy upon men's hearts as that God attains his end thereby, (Is. Iv. 11,) and brings men to a state of life, of which Christ speaks, (John vi. 45 ;) and this voice none but the elect hear ; and of this Christ speaks here, as appears ver. 38 : " Him whom he sent ye believe not." Hence it is you have heard God at no time. Hence he speaks of such a hearing and knowing, such a hearing outwardly, as is accompanied with such a hearing inwardly, (John xiv. 17 ;) so that many men may hear the word 31* 366 OF INEFFECTUAL HEARING THE WORD. spoken outwardly, but never inwardly; they may hear it in- wardly, but never effectually, translating them from state 'to state, from death to life, from life to life and glory ; no sense of the majesty of God speaking, nor effectual hearing of the word spoken. When the sun is down, the moon may arise ; but yet a man is cold and dark ; but when the sun ariseth, O, it warms, nourisheth, and cherisheth, etc.; nothing is hid from it: so it is here, when the Lord speaks inwardly and effectually to the heart. Reason 1. From that great distance and infinite separation of men's souls from God, that though God calls, yet they can not hear no more than men a thousand miles off. " Men are dead in sin." (Eph. ii. 1.) Now, what is spiritual death but separation of the soul from God and God from it ? A dead man can not hear one word at no one time ; he was not dead if he could. Men's minds are far from God, and hearts also, that they are neither stricken with the sight of his glory, nor sense and savor of his goodness, but must be vain, and have worldly hearts in the church, nay, adulterous eyes, or if they listen, God is gone from them, and from his word also. (Hos. v. 6.) Reason 2. From the mighty and wonderful strange power of Satan, which blinds their eyes, they can not see nor hear, (2 Cor. iv. 4,) never such clear light, never such an effectual word, as that of the apostles, yet it was hid ; why ? The God of this world bhnded them ; either he will keep such a noise and lumber in their heads that they can not hear God speaking for the noise, or else turn himself into an angel of light, and speak, and by their light will blind them, that the light in them shall be darkness. (Rom. i. 22.) When men with natural light began to be most wise, then they became the greatest fools ; so it is with other knowledge of Scripture, and things they hear. Happy were it for many a man if he had never heard nor seen ; for that which he hath heard and seen keeps him from hearing. Tyre and Sidon would hear sooner than Capernaum that heard most. Reason 3. From the righteous judgment of God, in leaving men to be blinded and made deaf, from and by the means where- by they should hear and know ; that as it is with the saints, all evil things are for their good, so all good things are for their hurt, (Is. vi. 10 ;) the meriting cause is unbelief and sin, but the deep^ and hidden rise of all is God's eternal dereliction of them. God never intended love, special love to them ; hence he never speaks one word to them. 2 Cor. iv. 3 ; John vi. 65, " Many were offended at his words, and forsook him." Now, to take off this offense, I said, " None can come to me, except it be given him of the Father." What is that? See ver. 45 and 37. OF INEFFECTUAL HEARING THE WORD. 3G7 Use 1. Hence see the reason why the word is so wonderfully ineffectual to the souls of many men, that it never stirs them, that it is a strange thing to them. It is (Heb. xii. 19) like the law, a voice of words, a sound of words ; so they hear men speak, but understand no more than if they speak in a strange language ; or if they do, it concerns not them ; or if it stirs, it is but as the blowing of the wind upon a rock, which blusters for a time, but when the wind is down they are still. Truly they hear the word spoken, but they do not hear God speaking. They heard Lati- mer speak, but not God speaking ; they hear a sound, which every one says, and they think, is the word, but they hear not God speaking it. One would wonder that those Jews that heard .John and his disciples, Moses and the prophets, nay, God's voice from heaven, saying, •' This is my Son," that they should not hear this, and re- ceive him with all their hearts, but they did not hear his voice. One would wonder to see, that such things which a gracious heart thinks, this would draw every heart, yet remain not stirred ; things which the devils tremble at, and others which angels won- der at, yet they hear not. O, they hear not God speak, they are dead in their graves, far from God ; and there they are kept by the mighty power of Satan, like one in a deep, dark cave, kept by fiery dragons under the ground, and the tombstone is laid upon them. If Christ spake, he would make the dead to hear, and the blind to see. Use 2. Hence see why the saints find such changes and alterations in themselves when they come to hear; sometimes their hearts are quickened, fed and cherished, healed and com- forted, relieved and visited ; sometimes again dead and senseless, heavy and hardened. Mark viii. 17, 18, 21, " How is it ye do not understand ? " Nay, which is more, that the same truth which they hear at one time should affect them, and at another time doth not ; the same tiling wdiich they have heard a hundred times, and never stirred them, at last should. The reason is, they heard the word of God spoken at one time, but not God speaking ; and they heard the Lord speaking that same word at another time ; the Lord is in his word at one time, the word goes alone at another time ; as in Elijah, the Lord was not in the whirlwind, but he spake in the still voice, and hence there he was to Elijah. (Luke xxiv. 25, with 32.) Not that you are to lay blame on the Lord ; for he blows where be listeth ; but to make us see it is not in outward means, nor it is not in our own spirits to quicken ourselves, and to make us ashamed of our own darkness, that when he speaks yet we can not hear, there is so 368 OF INEFFECTUAL HEARING THE WORD. much power of spiritual death and Satan yet within us, only out of his pity he speaks sometimes. Not that you should despise the outward word ; no, no ; the Lord is there shining in perfec- tion of glory, and that which doth thee no good, the Lord makes powerful to some others. But prize the Spirit of God in that word, which alone can speak to thee. Use 3, Of dread and teiTor to all unregenerate men. Hence see the heavy wrath of God against them : they have indeed the Scriptures, and the precious word of God dispensed to them ; but the Lord never speaks one word unto them. If any one, from whom we expect and look for love, pass by us and never speak ; what, not speak a word ? and we call to him and he will not speak, we conclude he is angry and displeased with us. You look for love, do you not ? You that hear every Sabbath, and come to lectures, and you must out ; it is well. Yes, you will say, his love is better than life, and frowns more bitter than death. Love ? Woe to me if the Lord do not love me ; better never been born. I hope he loves me. Plappy I, if the mountains might fall on me, to crush me in pieces, if he loves me not, etc. But consider, if he loves, he will then speak peace unspeakable to thy conscience when humbled, life to thy heart, joy in the Holy Ghost. (Is. Ivii. 19. John vi. 63. 1 Thess. i. 6.) But look upon thy soul, and see this day in the sight of God, whether ever the Lord spake one word to thee : outwardly indeed he hath, but not inwardly ; inwardly also, but not eifectually, " to turn them from darkness to light, and the power of Satan to God," etc. The voice of God is full of majesty, it shakes the heart ; it is full of life, it quickens the dead, and light, and peace, and gives wisdom to the simple. Ps. cxix., " Opening of thy word gives light to the eyes." How many women, ever learning and never knowing, and many men learning and knowing, what is said, but never hear God speak ! Then know the wrath of tlie Lord, see and go home moui-ning under it. There is a fourfold wrath in this: — 1. It is the Lord's sore wrath and displeasure. (Zech. i. 2, with ver. 4.) If one should expect love from another to do much for him, and he did not, it may be he would not take it as a sign of displeasure ; but if he will not do a small thing, not speak a word to him, O, this is bitter. Wliat, will not the Lord speak a word, not one word, especially when thy life lies on it, thy soul lies on it, eternity lies on it, especially the Lord that is so merciful and pitiful ? Tliis is a sign of sore anger. 2. It is a token of God's old displeasure, eternal displeasure. I know you can not hear ; hence, though God speaks, you hear OF INEFFECTUAL HEARING THE WORD. 369 liim not. But why doth not the Lord remove that deafness? You old hearers, that have ears fat with hearing, but heavy, he never intended love, else he would speak ; there would be some time of love. Rom. xi. 7, 8, " The elect have had it ; others are blinded, as it is written, God hath given them the spirit of slum- ber, eyes that they should not see, and ears that they should not hear, to this day." 3. It is the Lord's present displeasure. When a man looks for love and speech, and he doth not speak at those times he is not wont to speak, one may take it as no sign of anger ; but when the Lord shall speak usually, and then he speaks not, this is a sad sign. (1 Sam. xxviii. 6, 15.) He cries out of this, " He an- swers me not by Urim nor dreams," nor thee by the gospel nor law, neither where he useth to answer. If this anger were to come, it were' some comfort; but when it is now upon thee, even that very sermon and word whereby he speaks to others, but not a word to thee. 4. It is his insensible anger. For a fat heart and a heavy ear ever go together ; for you will say, I feel no hurt in this ; I have heard and been never the better, but yet that hath made me never the worse. 0, poor creature ! It is because you feel it not ; but when the time of misery shall come, you will say. This is woe and load enough, for the Lord to give no answer. Ps. Ixxi. 9, " We see not our prophets, nor any to tell us how long ; " so you that despise means, you shall then lament and say, ^Xone can tell how long. O, therefore, lament this thy condition now, that the Lord may hear some of your cries, etc. Use 4. Hence examine whether ever you heard the Lord's voice or no ; not only outwardly, (for that you know you have often done,) but inwardly ; and not only so, for so ye may do, and yet your ears heavy ; but effectually, that if it be not so, you may be humble and say. Lord, how have I spent my time in vain ! And if it be so, you may be thankful, and say, Lord, what am I, that the infinite God should speak to me ? There is great need of trial of this, for a man may read, hear, and understand, externally, whatever another may ; and yet the whole Scripture a sealed book. There are therefore these three degrees, by which you shall discern the effectual voice of God : you must take them jointly. 1. The voice of God singles a man out, and (though it be generally written or spoken) speaks particularly to the very heart of a man, with a marvelous kind of majesty and glory of God stamped upon it and shining in it. When a man hears things generally delivered, the blessed 370 OF INEFFECTUAL HEARING THE WORD. estate of the saints, the cursed estate of the wicked, consolations to the one, curses to the other, exhortations to faith and obedi- ence to both, and a man sits by, and never thinks, The Lord is now speaking, and means me, or, if it doth so, yet thinks he in- tends me no more than others, he hears not the Lord speaking ; for when he speaks, he speaks particularly to the very heart of a man : he doth so fit the word to him, whether it be the word of the law to humble him, or of gospel to comfort, or of command to guide, as if the Lord meant none but them. The word is like an exact picture ; it looks every man in the face that looks on it, if God speaks in it. Heb. iv. 12, 13, "It searcheth the heart," ver. 12; but ver. 13 he speaks of God ; how comes that in ? Because God, the majesty of God, comes with it when God speaks it. " With whom we have to do ; " why is that put in ? Because, when the Lord speaks, a man thinks. Now I have to do with God ; if I resist, I oppose a God. Before this, a man thinks he hath nothing to do with God, they are such strangers. Hence it is one man is wrought on in a sermon, another not. God hath singled out one, not the other, that day. Hence take a man unhumbled ; he hears many things, and it may be understands not ; if so, yet they concern not him ; if they do, and conscience is stirred, yet they think man means them, and speaks by hap, and others are as bad as they, and his trouble is not much. At last he hears his secret thoughts and sins discovered, all his life is made known, and thinks it is the Lord verily that hath done this; now God speaks (1 Cor. xiv. 25) those things he did neither believe nor imagine, etc. John iv. 29, " See the man that hath told me all that ever I did." Hence take a soul that is humbled ; he hears of the free offer of grace, he refuseth it : Why, this is to all, and to hypocrites as well as to me. Apply any promise to it, it casts by all, it looks upon them as things generally spoken, and applied by man, but they hear not God speaking ; but when the Lord comes, he doth so meet with their objections, and speaks what they have been thinking may be true, that they think, This is the Lord, this is to me. Hosea ii. 14, "I will speak to her heart;" and hence it is called " the ingrafted word," (James i. 21 ;) like one branch of many, applied to the stock. (Job xxxiii. 14, 16.) 2. The voice of the Lord doth not only speak particularly, but it goes further ; it comes not only with an almighty power, but with a certain everlasting efhcacy and power on the soul. Thus it is here, (ver. 38,) " Ye have not his word in you ; " they had it out of them ; and not only in you, but abiding in you. 1 Pet. i. 23, " Born of incorruptible seed." The apostle seems to speak OP INEFFECTUAL HEADING THE WORD. 371 of a kind of birth by corruptible seed, and such are like goodly flowers, which soon wither ; but you are born of incorruptible seed, which hath an eternal savor, sweetness, and power. (Matt, xiii.) Of the four grounds three of them fall away. (John xv. 16.) Their fruit does not remain; they have some living af- fection at the present, but they go away, and it dies. Look but upon particulars, doth the Lord once speak by the word, and humble the heart ? it never lifts up its head more. Doth he re- veal the glory of Christ ? that light never goes out more. (Is. Ix. 19. 2 Cor. iv. 4, 5.) As at the first creation there was light, and so continues to this day, so doth he give life. (John xi. 2G.) You shall never die more. Doth he give peace and joy ? no man shall take their joy from them. Is. xxxii. 17, "Fruit of righteousness and peace, and assurance forever." Doth he give the spirit of all these, which (Gah iii.) comes by hearing of faith ? it shall abide forever. (John xiv. 17.) That look, as God's love is everlasting, so his words have an everlasting excellency and efficacy in them, and goodness in them, the sweetest token of his love ; and as Christ's purchase is only of eternal good things, so the application of this purchase by the word, it is of eternal worth ; peace, but peace eternal, life, light, favor, joy, but joy eternal ; like mustard seed, though very little, yet mighty in increase, and never subdued again ; so that though it be but Httle, yet it is eternal : and hence observe, where God hath spoken effectually, the longer the man lives, the more he grows in the virtue and power of the word; another, though wonderfully ravished for a time, yet dies, most commonly out- wardly in external profession, but ever in inward savor; so that when you hear the word, and it moves you, affects you, and " John is a burning light, and you rejoice therein, but it is but for a season." The evil spirit comes on you, and David plays upon his harp, and ministers preach sweet things, but as soon as the music is done, the evil spirit returns, I say you never heard the Lord's voice. The peace and joy of the Lord enters into eternity, and the apostle expressly calls him an un- fruitful hearer, (James i. 24,) " that sees his face and forgets himself." ^ A gracious heart can say. This peace shall go to heav- en ; and joy,^ and love, and fear, it is part of eternal glory. 3. The voice of the Lord comes not only thus particularly, and with eternal efficacy, but with such efficacy as carries unto, and centers in Christ ; so it is here : " For him whom God hath sent you believe not." (John vi. 41.) " They shall be taught of God." Wherem doth that appear ? " They shall hear and learn so as to come to me." If the law humbles them, it is such a humblin^r as 3?2 OF INEFFECTUAL HEARING THE WORD. drives them unto Christ, poor and undone. (Rom. x. 4.) If the word gives peace to them, it is such a peace which at the last they find in Christ. (Eph. ii. 17, 18, with 14.) If it live holily, it lives unto Christ, not merely as to God, and to quiet conscience, unto a Creator, as Adam, but for Christ's sake. 2 Cor. v. 14, 15, " We judge that if we were dead, and Christ died for us, we should then live unto him." If they grow up by the word, it is in Christ. (Eph. iv. 14.) Though Christ be not mentioned, yet it is strange to see, let the word speak what it will, whether terror ; O, my need of Christ ! mercy and grace ; 0, the love of Christ I O, the blood of Christ ! command ; 0, that I may live to honor Christ, and wrong him no more ! duties ; 0, the easy yoke of Christ ! They look upon the whole word rightly dis- pensed as the Bridegroom's voice, and truly his words are sweet* For a man may have some such fear, reformation, affection, as may continue, but never carry him out of himself unto Christ The Pharisees knew the law, were very exact, even till their death, profited as Paul said he did ; yet they had not the word abiding in them, because not driven out of themselves to Christ, to rest there. Hence when men shall hear many things, but to what end do you hear, or what virtue have the things you hear ? Do they only please fancy for a time ? or do you hear to increase your knowledge and parts ? or do you hear for custom and company, and to quiet conscience ? or are you affected and sunk, but not driven by all to lay thy head on Christ? the Lord never spake yet to thee ; when the word hath laid you on this foundation, truly its office is done and ended, God's end is now attained, etc. O, try yourselves here ; have you heard, but never heard the voice of the Lord, rushing upon thee with majesty, speaking to thy heart, and the very secrets of it, but have said, This is for others, and when you have thought the man hath spoken to you, your hearts have then swollen against him ? Or have you thus heard, but all dies and withers like flowers, the same heart still ? Or have you had some powerful stroke which remains, but it forceth you not out of yourselves to Christ, there to rest, there to joy, there to live, there to die ? truly your time hath been spent in vain ; you never yet heard the Lord speak. O, mourn for it ; thou art still in thy blood, if he never said. Live ; in thy bondage, if the Lord never said. Come forth. This is the condition of many, to be lamented with tears. But if thou hast thus heard particularly, and though but little light, life, and peace, yet it is of eternal efficacy, and all to draw thee to Christ ; then bless the Lord: "for blessed are your ears that hear;" and I say as OF INEFFECTUAL HEARING THE AVOKD. 373 Moses said, (Deut. iv. 32,) "Ask, if ever people heard God speaking and live." The apostle' (Heb. xii. 24) makes it a greater matter to come to hear God on Mount Sion, and yet live. Blessed be God, I live. Objection. But may not many of the saints hear, and hear the Lord speak, but not feel this everlasting power and efficacy ? Answer. I would not" lay a foundation of unthankfulness, nor discourage any ; and therefore note for answer these par- ticulars : — 1. There may be an eternal efficacj^ of the word, and yet lie hid, and not felt for a time. The word is compared, you know, to seed, and that in this respect ; the seed it is cast under the clod in the winter time, and it hath a virtue in it to grow ; but it is hid, and comes not to blade of a good while ; and when it doth blade, yet it bears not fruit of a long time. So here, the Lord may cast the seed of his word into the heart ; but it is hidden for a time, it is not felt as yet, but there it is ; a word of threatening, a word of promise, a word of command. A man may cast it by, and say. It belongs not to me ; a man may slight the command for a time : yet, notwithstanding, the Lord having cast his seed into the heart, it shall spring up. As many a child, the father speaks to it, and applies the word home to it, when it is of some years ; the child regards it not : but now stay some time, till the Lord do bring it into some sad affliction ; now a man begins to think, I remember what my father spake to me once, and I re- garded it not then. Now, this seed which was cast when the child was young, it shall spring up twenty years after. John ii. 22, Christ had said, he would " destroy the temple, and raise it again in three days." Now, " when he was risen from the dead, his disciples remembered that which he had spoken to them," but they regarded it not before. " These things," saith Christ, "have I spoken to you while I w^as with you; but when the Comforter is come, he shall bring all these words to your remem- brance that I have said unto you." One sentence it may be that hath discovered a man's sin, it lies hid ; but when the time of ripening draws near, you shall see the word will have marvelous increase ; and that sin, it may be, will bring to mind twenty sins ; and that promise of God which gives but a little consolation, con- sidered in itself, it shall give marvelous consolation. One would wonder to see what one word will do, when the Lord's time of blessing it is come. 2. After that a Christian hath had the feeling of the efficacy of the word, he may lose the feeling of it again, and yet the being of it may remain ; and the reason is this, partly because there is VOL. m. 32 374 OF INEFFECTUAL HEARING THE WORD. not always need of feeling the like efficacy in the word. A man may have by the word a marvelous deal of assurance of God's love, and sense of mercy and joy in the Holy Ghost ; he may have this in the feeling of it. This word, it did lie hid for a time ; afterward it springs up and gives him peace. But he loses his peace again, his sun doth set, and it is midnight with him within twenty-four hours, and he is as much in the dark as before. Now, the being of this peace is there, but he hath no need of the feeling of it at all times ; the Lord he will reserve that till some time of temptation, that he shall meet withal. As Paul, he had mar- velous revelations ; but Paul had more need of humiliation than exaltation ; and there was not that use of Paul's having those glorious manifestations to him ; "I will glory in my infirmities." There was need for Paul to know the evils of his heart, that he might walk humbly ; and it did not make so much for the glory of the Lord, as this that Paul should say, I have this misery, and darkness, and sins, and yet Jesus Christ he will take away all. There was not need for Paul to have those joys at all times, that he had at one time. So the Lord he gives a Christian joy and peace, now there is no need for a Christian to have it always. " I will pour floods of water on dry ground." Beloved, if there should be nothing but rain, rain every day and night, the ground would be glutted with rain, and so turned into a puddle ; but when the land is dry and thirsty, now the ground hath need of rain. Let the earth make use of that rain it hath ; and when it is dry and thirsty, I will give more, saith the Lord. So the Lord he gives the soul joy and peace. Now, if it should continue, the very peace and joy of God would not be pleasant to the soul ; or, at least, not so pleasant as it will be, when the Lord takes it aw^ay, and gives it the soul again. A Christian comes to the meeting house, and the Lord fills the sails of a poor soul, that he wonders the Lord should meet him, and speak so suitably to him. But as soon as he is gone out again, this is the complaint of the soul, all is lost again ; now the soul it falls a-mourning again. It is not for the glory of God to give the soul such peace out of his ordinances as he doth in them; the soul it would not prize the ordinances of the Lord so much ; yet there it is ; and when they come again, the Lord he either gives them the same refreshings again, or else there is a new spring. 3. The eternal efficacy of the word and voice of God ; it may be preserved in an internal spirit of prayer, for the continuance of it while a man hath it, and for the return of it when it is lost. Ps. cxix. 4, 5, " Thou hast commanded us to keep thy precepts diligently." David he knew his own weakness ; yet he intimates * OF INEFFECTUAL HEARING THE WORD. 375 with what power it came on his heart : " O that my soul were directed to keep thy statutes I " AVhen the soul sees the beauty of a command, and the good will of God, how sweet it is, and how amiable the way and work of God is ! "0 that my heart were directed to keep thy statutes ! " And so, when it is gone, (Ps. Ixiii. 3,) " My soul thirsteth after thee, Lord," saith David, " that I may see thy glory and power, as I have seen thee in thy sanc- tuary." He doth not say, that I may see thy glory and power in thy sanctuary, though that might be too ; no, but " that I may see thy glory and power, as I have seen thee in thy sanctuary.'* David he did find a want of seeing him as he had done ; yet the virtue of it did remain in a spirit of thirsting and desire. " My soul thirsteth for thee, as in a dry land where no water is, that I may see thee." A Christian may have at some time such a glimpse (in hearing the word) of God's grace, of the exceeding riches of God's grace, and the love of God to him, that he may be in a little heaven at that time ; ravished in the admiration of that mercy, that ever God should look to him. It is so, and the word says so, and the soul is ravished with wonderment at it ; yet God is gone again, and the soul loses it. Now, the soul thinks I have lost the efficacy of God's word, but it is not so ; for thus it may be preserved. O that I may see this God as I have done ! And all his lifetime the soul may find the want of this, and yet it may be preserved in a spirit of prayer. For whom the Lord hath given once a glimpse of his glory, the soul it can not be at rest, but it breatheth for more of that mercy and presence ; a Christian may find his spirit marvelously refreshed at the word, he may taste how good the Lord is, and he may lose it again ; but this may be preserved in a spirit of longing after this God, and presence again. And I will say this, brethren, a Christian may find no good by the word to his apprehension ; he sees the admirable blessed estate of the saints, and exceeding riches of God in Christ; sees the sweetness of the ways of God; goes home and thinks within himself, Happy they that are in this condition ; blessed are they that can walk thus with God ; but I can not, saith the soul. I say it may find it thus, when he can not find the real efficacy of the word as he would do ; he may receive the benefit of that word, if the Lord do but only give him a heart to desire it. O that the Lord would but thus man- ifest himself to me ! the soul may go away jDoor and hungry from the word, and the Lord may yet reserve a spirit of thirsting after that good which a man desires to find ; and there is the efficacy of the word there. As now there are two golden vessels ; one a man fills, and it is 376 OF INEFFECTUAL IIEARIXG THE WORD. every day dropping, and he preserves it; another vessel he does not fill, but with something that he hath, he is every day widening of it. So some Christians, the Lord he is a-filling of them ; others, the Lord he does not fill them with such peace and joy ; ay, but though the Lord is not filling of them, he is a-widening of them : there is such a virtue that the Lord does enlarge the heart, with secret desires and longings after more of God's grace, and Christ. The Lord he saith, I intend to make this man a vessel of glory ; and I intend he shall have a great deal of glory and peace at the last. The Lord he leaves such an impression of the word upon him, as that thereby he enlargeth the heart : " Open thy mouth wide, and I will fill it." 4. A Christian may have the everlasting efficacy of the word and voice of God preserved in a spirit of thankfulness and love to the Lord, for those joys and good that it finds by the word sometimes. When it feels that the sweet and savor of the word is gone, a spirit of thankfulness and love to the word, that doth remain. The Lord he preserves the efficacy of the word in this way. Ps. cxix. 7, " I shall," saith David, " then praise thee with uprightness of heart, when I shall have learned thy right- eous judgments." The Lord he may teach his people his right- eous judgments; and the savor and feeling, and strength of them to their feeling may be gone, and yet it is preserved in a spirit of thankfulness and praise, that ever the Lord should show it such mercy. When the Spirit is gone, the spirit of love and thankfulness remains. As now a man hath heard the word, the Lord he hath effectually wrought on him, and changed his heart, and drawn him to himself; a Christian, it may be, he may lose those sorrows and humiliations, and the remembrance of those things; yet there remaineth to his dying day this spirit, he blesseth God, and wondereth at God that ever he should make the word effectual ; that he should leave so many thousands in the world, and cast his skirt over him, and say to him, Live ; this does remain still. Brethren, the Lord does sometimes let light into a man's mind to discover his sin: now, this light it does not sensibly overcome the power of sin ; but now the soul blesseth God for that word which hath convinced it. Had I never seen my sin, saith the soul, I should never have sought for power against it, and pardon of it ; and this continues now, and can not but continue : here is the efficacy of the word, the word of God's grace ; though the flower of it be gone, yet there is an eternal power of the word ; that the soul can say, It hath come to me, and helped me against these sins ; and the soul wonders at the Lord, it should be so much as OF INEFFECTUAL HEARING THE WORD. 377 it is. vSo, again, a Cliristian he finds marvelous refreshings and affection while he is a-hearing ; when he is gone away, he finds not the same, but he blesseth God for those affections he finds, and there remains an eternal eflicacy of the word. 5. The eternal efiicacy of the word, it may be and is pre- served, by nourishing, increasing, and restoring the new man that is eternal. There is a double efficacy that the word hath ; the first is to beget a Christian to lite, and this new man is eternaL I conceive all the actions of the new man maybe suspended, and the increasings of the new creature may be decayed, though God doth renew it again ; but this never does decay, it never dies. " He -that is born of God can not sin, because he is born of God, and because the seed of God remains in him." 2. There is efficacy in the word when it hath begotten a man to nourish him up ; and so the word it is food to him, that was seed to him to beget him, which food is eternal. How is it eter- nal ? Is it in this, that now the sweetness, savor, and remem- brance of every thing that doth refresh him shall last in itself? No, but in this respect it is eternal, in that it leaveth its secret virtue in the nourishing of that which is eternal. As now Adam ■when he was in innocency, and had an immortal body, his food it should have been an immortal food to him ; but how should that have been ? Should he always have had the same strength, from the same diet which he ate long before ? No, but in this respect it should have been an immortal food to him, in that it was to nourish that which was to be eternal. So it is here ; the word of God's grace it begets a man, it humbles a man, and draws the soul to Christ ; but afterward there are many things that God speaks to the soul in the word, that hath an eternal virtue, in that it doth nourish up the new creature ; the word hath a secret vir- tue in it for this end. I will show it you thus: (Is. Iviii. 11,) The Lord he professes to his people, " Thy soul shall be as a "watered garden." The Lord will make the souls of his people like watered gardens, in peace, and joy, and life. Now, look, as if so be trees be watered by some springs that run by it, and slide away, and ye can not tell which it is that makes them to grow ; yet ye know tliis, there is in all of them joined together a secret, insensible virtue, that every one of them adds something to the flourishing of the tree : so it is here ; the saints of God, the word of God it comes to them, and passes by them ; and ye can not tell whether this part or that part of the word leave any virtue, but many times a man feels no virtue ; yet it is manifest, here is a flourishing Christian, here is heart, and hfe, and peace that it hath with God, and the soul it remains flourishing ; there 32* 378 OF INEFFECTUAL HEARING THE WORD. is a secret virtue ; all the words that run by and pass by the souls of God's people, they do leave a marvelous virtue, to make the souls of God's people like watered gardens, and to increase in grace. Note it by the way, you that live under the means of grace, " your souls shall be like watered gardens," if God have spoken to you first or last ; the Lord speaks many times to you, sometimes affecting, and sometimes warning, sometimes con- vincing and humbling, and speaking peace, and there is a virtue that remains, and if ye find it not, know that God hath not spoken to you. 6. The eternal efficacy of the w^ord may be preserved in a power of conflict against the power of sin ; for therein the Lord's power of the word does principally appear in this life, though not in a power of victory ; I mean a complete victory ; yet an imper- fect and incomplete victory there ever is, first or last, wherever there is a power of conflict. I mean thus : the word it singles a man out, and speaks to his heart, and sets him at variance with his sin, and with himself for his sin, and he joins side with God in the use of all means, that his unbelieving heart and proud spirit may be subdued ; it sets him at variance with his sin. Now, there is many a Christian thinks there is no power of the word. O, my unbelief continues still, and my vain mind, and I can find little strength ; no, ye must not look for a power of com- plete victory, but yet there is a power of conflict. God he sets the soul at an everlasting distance with his sin, never to be recon- ciled, and looks to the Lord, that by his word and Spirit he would subdue them, that so he may see the death of them ; and he sides with the Lord in the use of all means, comes to the word, and T comes to prayer, and says, Speak against my sin. Lord; Lord, waste these distempers : and so the soul is thus at variance with his sin ; although his temptations do get wind and hill of liim, he goes again, and to them again ; and though he perisheth, and never have mercy from the Lord ; yet, Lord, that I may never sin against thee more, help therefore. Lord, by this promise, and mercy, and means ; and here he keeps him, and here he holds. Truly, brethren, here is an eternal virtue, and such a virtue as no hypocrites have, that have some sting of conscience, and after they have some peace, they are at truce with their sins. No, there is an everlasting conflict and warfare, and I do assure you there is an everlasting powder gone forth. Matt. xii. 20, " Christ ... will not break the bruised reed, nor quench the smoking fiax, till judgment come to victory;" therefore there may be judg- ment, but it may not come to victory ; there may be smoke and fire, and it may almost go out, and the Lord he blows it up again; OF INEFFECTUAL HEARING THE WORD. 379 and at the last, though it be weak and little, and he think with himself he shall never get strength again, yet the Lord will give victory in his time. Only be cautious here : I told you there is an incomplete vic- tory; the Lord never sets his people at variance with their sin, but they have victory ; but it is an incomplete victory. Saith the Lord, " I will drive out the Hittites, and Canaanites, and Per- izzites before you, but I will do it by little and little." There is many a Ciiristian that finds within himself a si)irit of warfare against his sin, and did he examine himself, he should find a spirit of victory ; but he thinks he hath none because his victory is not complete. If he had a heart so to believe as never to doubt more, and such quickening as never to be dead more, never to depart from God more, now I should think the word comes with power; but I find that these evils prevail against me. There is many a one does scorn the kindness of Christ, because he finds not complete victory, but darkness remains still, and sin- ful lusts remain still ; therefore the w^ord doth me no good at all, saith he. The Lord he hath given thee a spirit of conflict, and hath set thee at an everlasting distance with thy sin, and he doth give thee some victory. Beloved, a Christian may decay in the power of the grace of Christ, which he hath received from the word, and voice of God in the word, and he may decay and grow to a very low estate ; yet he shall find tliis : the word of the Lord hath come with power to him, it will recover his soul again, and so the etficacy of the word is eternal. Ps. Ixxii., it is said of Christ, that " his people shall fear him so long as sun and moon shall endure;" that is, continually, all their lifetime. It may be said, there be many that find decay of their service and obedi- ence, and they lose their fear of the Lord, and their dread, and their humble walking before him. " He shall come as the rain on the mown grass." Many times a Christian hath his flourishing time as the grass, but when the grass is mown, it is as a dry chip ; so the soul it may grow dry, as dry as a chip. Now, where is your sap and savor ? But I tell you, if you belong to the Lord Jesus, the rain it will fall again ; the word of God, set on by the Spirit of Christ, it shall fall upon you as the rain on the mown grass, and you know that it recovers little by Httle, and puts on a green coat again. Here is the eternal love of the Lord Jesus to his people, and thus the eternal etficacy of the word does continue. 3. Use is of exhortation. O brethren, and beloved in the Lord Jesus, may a Christian hear the word of God spoken, and yet never hear God speak? May he hear it externally, and not 380 OF INEFFECTUAL HEARING THE WORD. internally ? Then rest not in external hearing, and with some little movings, and affections, and stirrings of the word of God's grace in hearing. Let not the word be to you as the sound of many waters, and a noise, no efficacy of the word that doth re- main on your souls. Brethren and beloved in Christ, I lay my finger on the sore in these times. 0, the contempt of the gospel of Christ, though I believe it hath its efficacy in the heart of the elect : that is the thing that I press ; never be content with ex- ternal hearing, though thou may est have some affection, and know new things, unless thou find the Lord speaking with an eternal efficacy to thy soul. I conceive two things are to be done, that the word may come with an everlasting efficacy ; although something is to be done by ministers ; that is, to preach truth, and gospel truth, fetched from heaven with many prayers, and soaked truth with many tears. " Ye shall know the truth, and that truth shall make you free." Convincing truth. " We preach," saith the apostle, « in the demonstration of the Spirit. Tlie Spirit of God, when he cometh, he convinceth the world of sin." Let ministers do so. Preach convincing truth and gospel truth, fetched from heaven, and bathed in tears. O brethren, let the fire burn clear ; let there not be more smoke than fire; it will never come with power then •, convincing gospel truth, set on by the demonstration of the Spirit of the Lord, and this will set a Christian at liberty ; there is never such a sermon that the fiiithful ones of God preach to you ; if it come not with a power to loosen you and call you home, it comes with a power to blind you ; it is " an ax at the root of the trees. But I leave this. What means ought the people to use, that the word of God may come with efficacy ? Them that are in their unregenerate estate, the Lord only knows how to work on their hearts ; they must come to the out- ward means. I speak to the saints of God ; I leave others to the infinite mercy of the Lord. " It is not in him that willeth or runneth, but in the Lord that showeth mercy." In the use of means : — i i i <. Means 1. Do not only see thy infirmities and weakness, but pray to God to give thee a heart bleeding under the sense of thy many infirmities. Many times men slight them, and are not sensible of them ; I do not say wickedness and wilfulness, but thy infirmities and weaknesses get a heart mourning under them. A Christian is made up of infirmities and weaknesses; a man would not think there is that in another which he knows by him- self O brethren, labor for a broken heart in the sense of your many infirmities and weaknesses, darkness and enmity, vanity and unsavoriness; the Lord will have his time to speak to such a OF INEFFECTUAL HEARING THE WORD. 381 soul. " Break up the follow ground of your hearts, . . . lest my wrath break out with fire." The Lord hath promised " to dwell with the poor and contrite." Look, as it was with our Saviour Christ; they brought the sick and the lame ones to him, and virtue went out from Christ to heal them all. Bring thy sick and blind heart to Christ, and virtue shall go forth from Christ to heal it. 2. Draw near to God in the word, by looking on it as God speaking to thee. We are far from God, and therefore we can not hear him : draw near to him when you come to the external word ; when you come to hear the word, hear it as the voice of God. " You heard the word as the word of God," (1 Thess. 2, 3,) which you felt in you. I do not speak that the soul should take every thing that ministers speak as the word of God, but that which is the word of God, take it as God speaking. I am not able to express the infinite unknown sweetness, and mercy, and presence of God, that you shall find thus coming. I know it is a common truth, but I am not ashamed to tell you, I have not for many a year understood this truth, and I see but Httle of it yet ; ye have heard of it, but ye do -not understand what it is to hear God speaking. When God hath an intent to harden a man's heart and to damn him, either he shall have a prejudice against the man, or else, if he hath not a prejudice against the man, there is a secret loathing of the truth in regard of the commonness of it, and that is all, and the Lord he hardens, and blinds, and prepares for eternal ruin all the men in the world by this means, that live under the means. When the Lord spake to Samuel, Samuel heard a voice, but he heard it not as spoken by God ; but when he took Eli's counsel, and saw it was the Lord that spoke, now he listens to the voice of the Lord, and now the Lord opens all his mind to him. 3. Do not trust to the external word. It is a heaven on earth to hear the word exalted, a glorious thing to hear the word of God as God's word; but trust to the free grace of God in it, and the Spirit of God in Christ to set on that word. When they brought the lame, and blind, and halt to Christ, they looked for the word and the power of it. " Speak the word. Lord, and thy servants shall be whole ; " so bring your blind, lame, and halt souls to Christ, and trust to the free grace of the Lord Jesus Christ. " The work of the Lord it shall prosper in his hand ; " so the word of the Lord it shall prosper in his hand also. 4. Lastly, so seek the Lord, and so hear the word, so see the truth, and so hear the truth, as that you lay up your happiness m this world, in closing with the truth and with the word. 382 OF INEFFECTUAL HEARING THE AVORD. Brethren, what is a man's ha})piness in heaven but to close with God and Christ ? I can not come to God now ; the most that I can have of God now is in his word. If it be happiness in heaven to close with God in Christ, truly then it is a man's happiness to close with God in his word on earth ; and if it be your happiness, lay up your happiness in it. " My son," saith Solomon, " if thou wilt hear my words, let them not depart from thine eyes ; keep them in the midst of thy heart ; " place thy happiness in them ; " so shall they be life to thy soul." (Prov. iii. 22.) Nevertheless, brethren, let a man's soul be set upon any thing in the world, wdien he comes to hear, besides the word ; if he lay not up his happiness in closing with the word, truly, the word it will be like a song to him. The prophet Ezekiel tells them " their hearts were gone after their covetousness." When a man comes to hear a sermon, there is a sermon and the market, there is a ser- mon and a friend to speak withal ; and so many young people will go abroad to hear sermons. What is the end of it ? It is, that ye may get wives and husbands, many of you ; but it is not your blessedness to close with the Lord in his word. I have known some men that have had a distaste against the truth of the Lord ; and I have known them for many a day, they have not been able to understand the truth of the Lord. When it shall be thus with a man, that a man's heart is set on something else be- sides the word of the Lord, that it is not my happiness to close with the truth of the Lord, such a man shall never understand the truth of the Lord. Though the word be sweet to you some- times, if your blessedness do not lie in this, to enjoy God ; O, this gospel of God, and these commands of God, that your blessed- ness do not lie in cleaving to the Lord in his word ; I say, it is a certain truth, you shall be blinded and hardened by the word ; for here is a rule: whatsoever a man's heart is set on, as his chiefest good, the presence of that good it comes with power. So here, the precious gospel of Christ, when the presence of it com- mands the heart, nothing is good enough for it, and it closeth with it, and with Christ in it. I beseech you, therefore, beloved in Christ, set upon the use of these means ; think within yourselves. What if the Lord had left me without the w^ord ? I will tell you what ye would have been. Look upon these poor Indians, herds of beasts ; look upon others on their ale benches, enemies to the Lord ; such a one thou hadst been. This blessed word and voice of God, every tittle of it cost the blood of Christ ; written all the lines of it in the blood of Christ. O, make much of it, and it will make much of you ; it will com- or IN-EFFECTUAL HEARING THE WORD. 383 fort you and strengthen you, and revive you; and if the word come not with power, ye shall be under the power of something !-l r ""tV^". Pr^'^'" "*■ ""^ "'°«1. "'«" "-Kier the power ot some lust. What is the reason that these poor creature' that are come to the trial for. life and death, that have fallen into'such sms as were never heard of? What is the reason that they are "."ith- %"""'''■?' ^'T '"^'^- ^ ^"" '«" y"" «■'-' Solomon saith . My son, ,f wisdom enter into thy heart, and discretion be pleasant to thy soul, it shall keep thee from the strange woman " word of r ^r"""'""- ^^ '' ^' P''^^^^"'- '>«'« '^ ">« Reason : the w 01 d of God s grace it never came with power, or if it came with power, powerless the word of God's grace hath been to then ; and because it hath not come with power, the Lord he hath given them over to the power of their lusts and sinful distempers^ O dence ? P™ ^ ^''" ™^ '''' '^°"' '^^ '"''" =''" maintain any ev^ denee of God s electing love ; that shall hear and hear, and^ood days mend him not nor bad days pain him; that can commend neither doth he mourn for the want of it; but the eternal efficr; thereof is a stranger to it. 1 Thess. i. 5, - Knowin- " saith the saith e, _ Our gospel came not to you in word, but in power-" ye will rejoice the hearts of your ministers, whei the wor"^ comes with power. Let me say this, and so I conclude. ot^ffTfT' ,"■ 'Y ^°,'''^,'f 'hreatening: "I will fake away the staff of bread and ye shall eat, and shall not be satisfied;" when he Lord shall let men have the word, when the Lord ha 1 not take away the word, but the staff of the word. Suppose vou .poor parents, fa.hers and mothers, your families shTuId hive good corn, but when you come to eat it, no strength at all, but ye de and wear away; and others that are about" you, they have planted the same corn, and cat and are satisfied. What willve do m this case? You would set apart a day of f st nl and prayer; and say. Good Lord, what a curse is upon mef My poor children are dying before me; others have tlil staff of corn^ but n y family have no strength at all. Ye would mourn if i were thus with your poor cattle. O for poor creatures to have the word, but the efHcacy of it to be taken away ! no b esl'™ power at all. O, poor creatures, go and say, 0,^he curse of God that hes on me, the wrath of God that lies on my servants u"s a heavy plague. But, 0, the sweetness and e.-ccellency rf it ^^len a Christian shall find everlasting virtue and eSy con: yeyed to him by the word I ^ All you that are before the Lord this day, ye shall see an end 384 OF INEFFECTUAL HEARING THE WORD. of all perfection ; but eternal things, are not they worth some- thing ? You shall see an end of all delights and contentments ; but Uiis shall comfort you when you are dying, that the word which you attended upon the Lord in, such peace, and such con- solations I have found by it ; and the efficacy of that word then remains with you ; nay, goes to heaven with you. " I commend you, therefore, to the word of his grace, which is able to build you up unto an eternal inheritance amongst them that are sanctified." (Acts XX. 32.) MEDITATIONS SPIRITUAL EXPERIENCES MR. THOMAS SHEPARD, LATE WORTHY AND DEAR PASTOR OF THE CHURCH OF CHRIST IN CAMBRIDGE, IN NEW ENGLAND, FROM NOVEMBER 25, 1640, TO DECEMBER 27, 1041. TRANSCRIBED OUT OF HIS OWN BOOK, WRITTEN WITH HIS OWN HAND, AND LEFT BY HIM TO HIS SON, THOMAS SHEPARD, WITH THIS WORD PREFIXED : TET ALL TUIXGS, AXD HOLD FAST TIU.T WHICH IS GOOD. VOL. III. 33 385 PREFACE It is always a matter of the highest importance, both with re- gard to the honor of God and the interests of the souls of men, that true religion be justly delineated; that it appear in its own native excellency, worth, and beauty, with all its good- ness and virtue, as that which conforms the soul to the image of the blessed God, the conversation and practice to the rules of his word, and the example of Christ, and qualifies the man for the glorious employments and entertainments of the heavenly state, as well as for a faithful discharge of the duties assigned him by divine Providence in this present world. When the nature, the properties, and effects of this divine religion, which our Lord has taught and exemplified to us, are thus clearly opened, and duly represented, this tends to rectify the mistakes of many persons in religious matters ; to prevent and remove many prejudices persons are disposed to receive and entertain against religion, through mistakes, either in themselves or others, (although it will still remain a sad truth, that men's hearts are naturally averse to the power of religion, though rep- resented in the most agreeable light.) It likewise tends to con- vince rational and thinking persons, who are not given up to vice ; and prejudice, (especially if withal they see it duly exemplified i in the lives of those who profess it,) that of a truth God is in this religion. By this means also the false hopes of hypocrites are like to be detected and discovered to their view, and thereby an opportunity given them to escape out of the snare, that would otherwise have proved fatal to their souls. Nor can it fail of affording comfort to those who are truly godly to find their own 387 388 PREFACE. religion exactly described, and proved to be the religion of God's word. Hereby some of that number, who are under grievous doubts about their own spiritual state, and ready to reckon them- selves among the most poor and miserable, may be brought to see themselves possessed of the pearl of great price. And as it is always a matter of the highest importance to have true religion justly represented and described, so there are some times in special, wherein those means that have the greatest ten- dency to give persons right notions of it, and show them where- in its essence does indeed consist, in distinction from all delusive appearances, are, in a peculiar manner, seasonable and necessary. Such are the times wherein a diversity of sentiments in re- ligion greatly prevails among the professors of it, when many are disposed to lay the stress of religion on those things which the word of God makes little or no account of, or perhaps wholly rejects, and to neglect and wholly pass by those things wherein the soul and essence of it are really contained. How far this is the present state of religion in some places, and how much stress is laid by many upon some things, as being effects and evidences of exalted degrees of religion, when they are so far from being of any importance in it, that they are really irreligious, a mixture of self-love, imagination, and spiritual pride, or perhaps the influence of Satan transformed into an angel of light; I say, how much stress is laid upon these things by many I shall not undertake to determine. But it is much to be feared, that while God was carrying on a glorious work of grace, and undoubtedly gathering a harvest of souls to himself, (which we should always remember with thankfulness,) num- bers of others have at the same time been fatally deluded by the devices of Satan and their own corrupt hearts. " It is to be feared that the conversions of some have no better foundation than this, viz., that after they have been under some concern for their souls a while, and, it may be, manifested some very great and uncommon distress and agonies, they have on a sudden imagined they saw Christ in some posture or other, perhaps on the cross, bleeding and dying for their sins, or PREFACE. 389 it may be smiling on them, and thereby signifying his love to them ; and that these and the like things, though mere imagi- nations, Avhich have nothing spiritual in them, have instantly removed all their fears and distresses, filled them with rap- tures of joy, and made them imagine they loved Christ with all their hearts, when the bottom of all was nothing but self- love. For when they imagined that Christ had been so good to them as to save them, and, as it were, to single them out of all the world, they could not but feel some kind of natural gratitude to him, although they never had any spiritual view of his divine glory, excellency, and beauty, and consequently never had any love to him for himself. Or that, instead of having some such imaginary view of Christ as has been mentioned, in order to remove their distress and give them joy, some having had a passage, or, perhaps, many passages of Scripture brought to their minds with power, (as they express it,) such as that, ' Son, be of good cheer ; thy sins be forgiven thee,' and the like, they have immediately applied these passages to themselves, suppos- ing that God hereby manifested his peculiar favor to them as if mentioned by name ; never considering that they are now giving heed to new revelations ; there being no such thing revealed in the word of God as that this or that particular person has, or ever shall have, his sins forgiven ; nor yet remembering that Satan can, with a great deal of seeming pertinency, (and perhaps also with considerable power,) bring Scripture to the minds of men, as he did to Christ himself. And thus these rejoice upon having some Scripture suddenly suggested to them, or impressed upon their minds, supposing they are now the children of God ; just as did the other upon their imaginary views of Christ. And it is said that some speak of seeing a great light which filled all the place where they were, and dispelled all their darkness, fears, and distresses, and almost ravished their souls ; while others have had it warmly suggested to their minds, not by any passage of Scripture, but, as it were, by a whisper or voice from heaven, that God loves them, that Christ is theirs, etc. ; which groundless imaginations and suggestions of Satan have had the same effect 33* 390 PREFACE. upon them that the delusions before mentioned had on the others. "And as is the conversion of this sort of persons, so are their after experiences ; the whole ^eing built upon imagination, strong impressions, and sudden suggestions made to their minds ; whence they are usually extremely confident, (as if immediately informed from God,) not only of the goodness of their own state, but of their infallible knowledge and absolute certainty of the truth of every thing they pretend to, under the notion of religion ; and thus all reasoning with some of them is utterly excluded. " But it is remarkable of these that they are extremely deficient in regard of true poverty of spirit, sense of exceeding vileness in themselves, such as frequently makes truly gracious souls to groan, being burdened ; as also in regard of meekness, love, and gentleness toward mankind, tenderness of conscience in their or- dinary affairs and dealings in the world ; and it is rare to see them deeply concerned about the principles and ends of their actions, and under fears lest they should not eye the glory of God chiefly, but live to themselves ; or this at least is the case in their ordinary conduct, whether civil or religious. But if any one of their pecuhar notions which their zeal has espoused be attacked, they are then so conscientious they must burn if called to it, for the defense of it. Yet, at the same time when they are so ex- tremely deficient in regard of these precious divine tempers which have been mentioned, they are usually full of zeal, con- cern, and fervency in the things of religion, and often discourse of them with much warmth and engagement. And to those who do not know or do not consider wherein the essence of true re- ligion consists, viz., in being conformed to the image of Christ, not in point of zeal and fervency only, but in all divine tempers and practices; I say to those who do not duly observe and distinguish, they often appear like the best of men." Now, as all proper means are to be used to cure the errors of men's minds, especially in things of religion, and as something of this nature may therefore seem peculiarly needful, especially in some places, so it is hopeful that the publication of the following PREFACE. 391 small piece of the Rev. Mr. Shepard's will be made in some measure serviceable in that respect. For as it is a journal of the private experiences of that excellent and holy man, designed for his own use, so it contains, as it were, this true religion for a course of time, delineated to us in a very exact manner ; whence we have opportunity to see with utmost plainness what passed with him for religion, what he labored after under that notion, and what were the exercises and difficulties he met with in pur- suance of a religious life. And those who have any savor for the name and piety of that venerable man, it is hoped will read his experiences with care and attention, and as they read, consider whether there be any manner of agreement between his and theirs. And whoever reads attentively, I am persuaded, must own that he finds a greater appearance of true humility, self- emptiness, self-loathing, sense of great unfruitfulness, selfishness, exceeding viJeness of heart, smallness of attainments in grace ; I say, he must needs own that he finds more expressions of deep, unfeigned self-abasement in these experiences of Mr. Shep- ard's than some are willing to admit of. And it is hopeful the reader will further observe that when Mr. Shepard speaks of his comforts in religion, as he frequently does of his satisfaction, and sweetness, and desire to die and to be with Christ, he always gives a solid account of the foundation of these comforts, and mentions some exercises of grace from which they proceeded. So that they are wholly different from those groundless joys that arise in the minds of poor deluded souls from a sudden sugges- tion made to them, that Christ is theirs, that God loves them, and the like. The reader will further observe that he valued noth- ing in religion that was not done with a view to the glory of God, as appears by many of his expressions, especially that under April 15, where he says, " When I looked over the day, I saw how I fell short of God and Christ, and how I had spent one hour unprofitably. And why ? Because, though the thing I did was good, yet because I intended not God in it as my last end, and did not set my rule before me, and so set myself to please God, therefore I was unprofitable." O that others from this 392 PREFACE. example would learn to lay the stress of religion here, and labor that whether they live they might live to the Lord, or whether they die they might die to the Lord. There is something in these papers of the Rev. Mr. Shepard's that seems excellently calculated to be of service to those who are in the ministry, in particular. His method of examining his aims and ends, and the temper of his mind, both before and after preaching, whether he had met with enlargement or straitening, is an excellent example for others that bear the sacred character. By this means they are like to gain a large acquaintance with their own hearts, as it is evident he had with his. May the blessing of Heaven attend the following pages, that he who has long been dead may yet speak by them to the instruc- tion, conviction, and saving benefit of many souls. David Brainerd. August, 1747. MEDITATIONS AND SPIRITUAL EXPERIENCES. Nov. 25, 1640. I FOUND my heart and mouth straitened on the lecture day, and for want of enlargement much troubled. Hence I essayed to humble my soul before God, which the Lord helped me to do in this manner : — 1. I saw the vanity of honor ; and therefore why should I be troubled for the loss of it by the want of enlargements ? (1.) Because it was but a conceit in men's minds of itself. (2.) Because it was naturally most dear, and so stood between me and Christ. 2. I saw how fit it was that the will of Christ should be done as well in denying as in giving enlargements, though he should strip me naked of them and all other things. 3. When my heart objected, Can you be content that Christ should lose his honor, and his ordinance be blemished by your straitening ? I then saw I was to be content to want them in regard of ray own unworthiness, and so, — (1.) To be vile in my own eyes for my sin, that moves the Lord to deny. (2.) To mourn that he should not glorify himself by me. (3.) Then to pray him the more earnestly to glorify himself by doing for me by his own hand. (4.) I saw therefore that I should leave myself with the Lord for that end, with him who all had, and only did all. Nov. 29. In prayer I saw my heart very vile, filled with noth- ing but evil ; nay, mind, and mouth, and life, and all, void of God. Hence I prayed to the Lord to possess me again : (1.) Be- cause he only was good. (2.) Because he only was worthy. Dec. 1. A small thing troubled me. Hence I saw that 393 394 MEDITATIONS AND SPIRITUAL EXPERIENCES^ though the Lord had made me that night attain to that part of humihation to see that I deserved nothing but misery, yet I fell short in this other part, viz., to submit to God in any crossing providence or command, but had a spirit soon touched and pro- voked. I saw also that the Lord let sin and Satan prevail there, that I might see my sin, and be more humbled by it, and so get strength against it. Dec. 16. I saw myself very miserable : — 1. Because by my sin I had separated myself from God, and turned far from him. 2. That he was turned in his face from me. (L) I had no sense of his majesty, power, mercy, being. (2.) No sense of his love. 3. I saw sin had shut him from rae, and my unbelief, when he came to me, shut him out of me. Hence I saw a need of a Mediator between us, and mourned. I had a glimpse of the fullness of grace in Christ, in meditation on John i. 14, like a fountain overflowing, and above all my con- ceiving, to poor sinners which come to him. And hence my heart began to be filled with lively hope and assurance. Dec. 26. In reading the 12th of Hebrews, that "Things shaken and made must be removed, that things unmovable may stand," I saw hence three things : — 1. That only Christ and his word shall remain and stand unshaken. 2. That it is the sweetest thing to forsake all creatures, and there to abide as the stone on the foundation. (1.) It is borne up with it. (2.) It rests there. (3.) I saw how good it was to depart out of this world, and to be with God, perfectly near him, where no more shaking is, or shall be. Dec. 28. I desiring to be led by the truth, it was suggested, Follow it in your practice, and prize it dearly, and I will go be- fore you, and lead you into all truth. But I saw how little I loved the truths and ways of God, either practical or specu- lative truth. I saw this morning how all my mercies came from Christ. (1.) He had plotted them, (2.) Purchased them, (3.) Promised them, (4.) Effected them. And mine heart was drawn near to the Lord with these thoughts. Jan. 2. Isaw, (1.) Christ was unmovable. (2.) That they which trust in him are so. Ps. cxxv., " Like Mount Zion." (3.) MEDITATIONS AND SPIRITUAL EXPERIENCES. 395 I saw that true trust was that which David speaks of, (Ps. xxxix.,) " And now, Lord, what wait I for ? My hope is in thee." His heart asked him, Dost thou hope for God ? What do I, said he, hope for else ? Hence I saw, (1.) That true hope hath other affections of desire and love mixed with it. (2.) That he that hopes for nothing but God, and for all things only from God, hopes truly. But I found a temptation and a stop. Did I hope for all things from God, and only God's things ? Do I hope and long to be out of the world to be perfectly free from all sin, and filled with all grace ? Here I saw this I could not do until I did feel the infinite vileness of sin, and ta-sted a happiness in holi- ness, and placed all my happiness there ; which I felt a want of. And hence I bewailed my condition before the Lord in this re- spect, and purposed to make up the breach herein, through his grace ; blessing God, I saw the worst of my heart, as well as the good of it. Jan. 6. I saw I could have no peace at death, nor hope that I should go to Christ, unless I did intend to do Christ's work while I lived. Hereupon I considered. If I love him, my soul will seek him. So I cr God's peqDle: here, asnd for myself ; viz., that I might live to see all breaches made up, and the glory of the Lord upon us, and that I might not die, but live to shovf forth God's glory to this and the chil- dren of the next generation. And so I arose fr©.m prayer with some confidence of an answer ; (1. ) Because I saw Christ put it into my heart to ask ; (2.) B-ecause he was true to hear sd\ prayer. March 13. I pm^josed to walk daily raare closely vdth God^ according to the rule. March 15. The Lord let in much light- Many sweet truths I wrote down. He made me also cast the church on Christ's care and love, as being his charge. I resolved to haBg fasS about Christ, and to love him dearly, because of his goodness, as knowing none like him. March 17. I began to question whether Christians generally were so good as they seemed to be. I thought, 1. They were not so good as the Lord would have them to be, from two argu- ments : (1.) From the want of assurance generally among men, which argues God is angry when he doth not appear according as he doth use to do to them who love his name ; (2.) Because men are better, generally, under the rod than under mercy. We see what an admirable spirit there is under sore afflictions, which men can not attain to or keep, but then. Now, 2. I thought that men were not so good as they appeared to be, (1.) Because very few are recovered to that frame, before death, which God will bring them to that get assurance. Few recover holiness by mercy, or feel the eternal good of sore afflictions. (2.) Be- cause many eminent professors fall oti' and full away. If they continue long, by some trial or other they are made transparent. (3.) Because, though others of less holiness may be upright, MEDITATIONS AND SPIRITUAL EXPERIENCES. 401 yet for us that have more means, not to be more holy and hum- ble, nay, not so humble and holy as those that want means, can not stand with uprightness, generally. My counsel therefore is. Let all take heed of being led by example of men, and think- ing. We are good because we are like them that be so. March 18. I saw, if my mind acted, it spun nothing but de- ceit and delusion. If my will and affections acted, there was nothing but dead works. O, how do I need Christ to live in me ! Yet I saw, if a man hath eyes and light, he will not lean to another to lead him and carry him, as when he wants both. So here, I saw the Lord made me live by faith, by making me feel a want of both, to distrust myself, and trust more unto the Lord. March 19. After a day of fast As I saw in the day that I had cause to weep exceedingly for my sin, because it did lie so heavy, not only on the Father, but upon the Lord Jesus Christ, that they were so wroth with me that they hid their faces ; and hence I saw that sin lay heavy on their hearts, and that therefore they were not only angry, but left me to my sin, which caused some sorrow. So, after the day, I saw and said, as pride was my sin, so shame should be my portion. And many fears I had of Eli's punishment for not reproving' sin in Mr. E. when I saw it, and that sharply. And here I saw that God may, and doth sometimes, inake some one godly man a terror and dreadful example of out- ward miseries, that all others may fear that be godly, lest his com- mands should be slighted, as he did by Eli. And so I saw the Lord might justly never let my sins be purged away by sacrifice. March 20. My heart was much aifected with the riches of God's mercy, in reading Jer. xxxvi. 3, that the very threatening of God to destroy is to make men return, and pray, and so live, which is deep and dear mercy ; and that the Lord deals thus with such as are almost hopeless. Yet, if there be any hope, the Lord pitieth ; it may be they will return ; which made me that morning in prayer to pour out my heart in true and plain con- fession of my vileness, which I knew, with groans for grace. 1G41. April 2 and 3. I was earnest in prayer for God's favor and love, and doubting of it for myself and others, be- cause I looked to God's secret decree : at last I saw it was God's decree in the gospel, and his will, that whosoever comes to Christ should have life and favor, and so answer to all prayers for him- self and others ; which gave me some sweet assurance. After this, I saw the Lord might deny all our prayers for out- ward things. I begged, therefore, for mercy ; and that being granted, I had an end of all my suits and requests for myself and others ; and there my heart stayed. 34* 402 MEDITATIONS AND SPIRITUAL EXPERIENCES. April 4 and 5. On Sabbath morning (April 4) I saw the Lord frowning on me in several providences. 1. That he was hid from me, whose face else would shine brighter on me than ten thousand suns. 2. That he was angry with my prayers, and had been, and i; still angry. 3. Nothing I did, nay, none under my shadow, prospered. 4. I saw I wanted wisdom for my p'ace, to guide others. 5. I saw I wanted a spirit of life within to make me exem- plary without. 6. I saw I wanted the power of the Holy Ghost, and that I was not mighty in word and spirit, and in administrations. 7. I saw a secret eye I had to my name in all I did ; for which I judged myself worthy of death, but I did not grow weaned from all created glory, from honor, wisdom, esteem of others, etc. April 5. I saw I did not remember the sins of my youth ; nay, the sins of one day I forgot the next day ; and so I spent my time. I was on my bed praying this morning, and the Lord helped me to pour out my heart before him ; and I saw I could plead nothing in myself in regard of any worthiness and grace, or any thing in regard of God's providence or promise, but only his good pleasure. I saw it was not, if I will, but if he will ; then I should see, and believe, and live. And here I hung, pleading how good, how pitiful and tender, how free this will was. I saw it stood immovable till it moved itself toward me. I saw God's will was that I should come ; but I was afraid of mine own ac- tivity and working, and hence pleaded. Lord, turn me, draw me, and I shall come ! and so I begged for my wife, child, friends, church, with earnestness, that the Lord would give us but mercy, and not suffer his name to be polluted by us and by our debts, though he should not honor himself by us ; and if mercy would make us poor and vile, blessed be it ; and if it would lead us, and carry us to some other place, and cover and overshadow us, blessed be it. And I had secret hints that these prayers from our wants were but preparations for future mercies, and that we should see his glory in the land of the living. Then I began to arise after prayer, without faith, as I thought, yet leav- ing all to his grace. But the Lord showed me how he had come to me and stirred up prayers, (L) According to his own will ; (2.) For his own ends. For though I sought myself, yet seeing this, I entreated the Lord to glorify himself and make us like unto his. And then I saw how great a sin it was to make feeling a ground MEDITATIONS AND SPIRITUAL EXPERIENCES. 403 and cause of my faith. And I also tliouglit how exceedhigly I should honor Jesus Christ, if I did believe before I felt ; how I should honor the truth of Christ, who hath said he is one that hears prayers. I saw also a secret distemper of my heart, how I grew faint in prayer, contrary to the rule, (Luke xviii.,) viz., not only by discouragement, but also by encouragement, and en- largement and affections in prayer. April 10. I had many thoughts which came in to press me to give myself to Christ Jesus, which was the dear, best thing I had. And I saw, if, when I gave myself to Christ, he would give him- self to me again, that it would be a wonderful change, to have the bottomless fountain of all good communicated to me. Thus two or three days I was exercised about this. And at last, (which was the day before I fell sick on the Sabbath,) in my study, I was put to a double question: (1.) Whether Christ would take me, if I gave myself to him ; (2.) Whether I might take him again upon it. And I resolved to seek an answer to both from God, in meditation. So after dinner on the Saturday, — April 11. I gave myself up to the Lord thus : — 1. I acknowledged all I had or was was his own, (as David spake of their otFerings ;) and so I acknowledged him the owner. 2. I resigned not only my goods and estate, but child, wife, church, and self unto the Lord, out of love, as being the best and dearest things which I have. 3. I prized it as the greatest mercy, if the Lord would take them, and so desired the Lord to do it. 4. I desired him to take all for a threefold end : (1.) To do with me what he would ; (2.) To love me ; (3.) To honor himself by me, and by all mine. 5. Because there is apt to be a secret reservation in our seem- ing desires, that the Lord should do all ; and the soul gives up itself to the Lord, but it is that the Lord may please my will, and love me ; and if he doth not please me, then the heart dies : hence I gave up my will also into the Lord's hand, to do with it what he please. 6. I gave up also my wdiorish lusts ; but that he might take them away. 7. That he would keep me also from all sin and evil. Thus I gave myself to the Lord ; but then I questioned, (2.) Will the Lord take me ? Answer 1. I saw that the Lord desired and commanded me to give him my heart. 2. I saw that this was pleasing to him, as the contrary dis- pleasing. 404 MEDITATIONS AND SPIRITUAL EXrERIENCES. o. I saw that it was fit for him to take me, and do what he would with me. But then I did question, Will the Lord receive me, and take me to do me good everlastingly? Because I gave up my friends and the whole church to the Lord also, as 1 did myself. And will the Lord take all them ? Ans. Here I saw the great privilege of men, and wisdom of God, in his committing some men's souls to the care of one godly man, of a public spirit ; because he, Moses-like, commends them, gives them, returns them all to the Lord again, and so a world of good is communicated for his sake. 3d question was. But might I take the Lord ? And my answer was. If the Lord did apprehend and take me to himself, then I might take him, for I had no other to lay hold on. April 13. I questioned whether the Lord could pardon some sins, or would. And I was made to cast my eye upon the gos- pel, (Rom. iii. 25,) " Whom God hath set out to be a propitiation, through faith in his blood." This faith I saw to be nothing else but receiving God's kindness and special favor with my whole heart, and so was quite opposite to doing. And herein methought the exceeding riches of God's grace appeared — that he should now, after all wrongs done against him, offer special love, and require me only to take it, and possession of it. And so I felt my heart receive it with my whole spirit, with all my heart. Only 1 questioned. Will the Lord receive me with his hand again, when I receive it ? And I saw that the Lord had bound him- self by promise so to do, and I prayed that he would do so to me. April 14. When I was at prayer, (having on my bed that morning seen how sweet a thing it was to be ever near the Lord, and thereby filled with holy, sweet affections unto God,) I saw and I sorrowed a little for my sins and vile nature, which were ever carrying and haling me from God, the fountain of all goodness and love ; the blessedness of which, when any see, they can not but mourn for their sin. April 15. When I looked over the day, I saw how I fell short of God and Christ, and how I had spent one hour unprofitably. And why? Because, though the thing I did was good, yet be- cause I intended not God in it, as my last end, and did not set my rule before me, and so set myself to please God, therefore I was unprofitable ; and so I desired to be humbled for it. And so I saw the nature of fruitfulness, that it consisted in acting for God with singleness of heart. I observed my heart in walking according to rule ; but I saw MEDITATIONS AND SPIRITUAL EXPERIENCES. 405 it fjill off. And this I learnt, that when a man sets himself to walk by rule, he will either saj, I can not, or else will not, but hates the same. April 16. I saw my example did (1.) teach, (2.) encourage, (3.) counsel, (4.) confirm others in sin. April 18. On Sabbath, I found my heart full of enmity, and I saw it was Satan that filled it ; when I should with fear have heard what God spake, and with care received the word, and kept it in my heart, by which Christ himself comes in ; as I saw by temptation Satan entered into wicked men's hearts. But the Lord humbled my soul in some measure, and made me desire pardon and healing of Satan's wound by his mercy in Christ. April 25. I saw God would accept me for Christ's sake ; but I feared much I might not take Christ aright. Hence this came to my mind, that to take Christ because he commands me so to do is no presumption. (1.) Because this honors him. (2.) Be.cause he that w^ill sub- mit to one command thus will submit to all. (3.) Because I saw, that he that lets in Christ's command into his heart receives Christ; and he that receives one command thus receives all Christ, and all the commands of Christ. April 2o. While I was at the word, I saw I had a wild heart, which was as hard to stand and abide before the presence of God in an ordinance as a bird before any man. I saw, also, Christ will do w^hat we will, if we do but will. The church begs all, and Christ doth all ; because she is poor, and he is rich ; she is weak, and he is strong. Prayer sets Christ on upon his church's adversaries. April 28. I finding my heart rest on Christ, and peaceably quieted there, hence, when I saw the outward good things which others did enjoy, I w^as sweetly comforted with this : Yet I have Christ, and Christ is mine, others have other things. April 29. I saw this distemper, (when I saw my sudden anger,) viz., that I was troubled at that which crossed me, not Christ, and pleased only with that which pleased myself, and not Christ Jesus. For, 1. In all wrongs and crosses there is a double cross : (1.) That which crosseth me ; (2.) That which crosseth Christ. 2. In all good things there is, (1.) Somewhat that pleasethme; (2.) Somewhat that pleaseth Christ. My heart is pleased or troubled as things please or trouble me without my having any dua regard to Christ ; and that is my sin. April 30. I questioned whether any sin was a greater evil than unbehef And I saw that union to Christ was my greatest good : hence unbelief is a greater sin than any other sin. And 40G MEDITATIONS AND SPIRITUAL EXPERIENCES. here T saw God's rich grace, that had not only made my disunion from Christ by unbelief a misery, but also the greatest sin, as being cross to his command ; and hereby ray heart was affected. And I saw that whatever my sin was, yet now there was no sin like disunion from Christ by unbelief ; and that I ought not to com- mit the greatest sin in departing from Christ, because of less sins against the law. For it was an unspeakable mercy to make my union to Christ the greatest good, my greatest good. 1. Be- cause I can never in this life perfectly obey and cleave to the will of Christ. 2. Because if that be blessedness, then once blessed always blessed ; so once united, ever united. So I saw the gospel, in commanding me to believe, did command me to partake of the greatest blessedness ; and who would not be glad of that ? Adam's happiness was, to do God's will ; but ours to cleave to God in Christ. May 5. I saw I was without all sense, as well as sight of God, estranged from the life of God. For I saw I respected man more than God, to please him rather than God. And why so ? Because I was sensible of the presence of man. So, if I had committed any sin against man, I should be ashamed ; but I blush not" before God. I was not sensible of his glory, majesty, beauty, and love ; and hence I had no sense of sin, because I had no sense of God. And hence with sadness I saw my widow-like separation and disunion from my husband and my God, and that we two were now parted, who had been nearer together once. And I saw (though not deeply) what my iniquities are, to prefer the creature above the Creator, blessed forever. And as the life is, the sense is. May 6. The Lord Jesus revealed himself thus to me, viz., that as he was mercy and love to all meek, humbled, believing sinners that came to him, so he was fire and wrath against all obstinate sinners, that would not bow to him, but go on in their sin. And so I satisfied that doubt : when my heart said. Why shall I be troubled for sin, seeing God in Christ takes it not much to heart, but forgives, bears, pardons, and he was all love, and no wrath in him ? I replied again. He is so to all meek ones, that stop, stoop, and yielcl. But he takes the least sin exceedingly to heart, and very ill, when men will go on in it. My heart was much comforted with the knowledge of this, and wrought to some more fear and love to him, and resolved to give up myself to him. I saw also the greatness of sin, to strike him by it, who is the glory of heaven and earth, and who takes it exceeding ill at my hands, if I do, or especially persist in it. The Lord also MEDITATIONS AND SPIRITUAL EXTKIIIKXCES. 407 pressed my spirit to please Christ in every thing ; not in some things only, but to be ever pleasing him. I saw also that I was not in good earnest desirous that Christ would take away sin by the loss of name or goods, etc. Mdij 7. I saw in prayer, that before I or any other could seek or serve the Lord, I was to set up the Lord in the throne of my mind and heart, both in his greatness and in his goodness to me. And the Lord gave me some glimpse of both that morn- ing; yet I saw that all was little enough to make me seek him and serve him. For I saw my heart averse from his will, and tliat the Lord must be exceeding great and dear in my heart, or else it would never seek and serve him. And so I considered. If it be so hard to seek the Lord when he is set up, how difficult to seek or serve him when he is cast down ! Surely if there be any services or seekings without setting up the Lord, they are hypocrisies. I saw also how great my sin would be, not to be acquainted and grow familiar with the Lord, when he hath humbled himself into my flesii for that end, and to make a near conjunction be- tween himself and me. For we are joined to man, who is flesh of our flesh, sooner than with an angel, or with God. "When the devil comes to make a covenant, he assumes the shape of a man. And here I saw that our union is flrst to the human nature, and so to the divine ; because the divine nature comes down into the human, that it may be a mean of conjunction of the soul to God, and of God to the soul. And I saw, that as we are sooner con- joined to man, so God in man is sooner conjoined, or he more easily conjoins liimself to us, who is filled with real human bowels for that end, and hath suffered that no justice might stop him in his work. I considered, that when prayer is vehement for a blessing, and our humiliation and breaking from sin is suitable to our affection, God ever answers them. Hence let men observe, if they are earnest for any outward blessing, and their hearts are stirred up so as to believe they shall have it, let them see if their humilia- tion was proportionable. Hence also it is, that when the Lord denies us, it is ever to humble us, which is mercy ; and we shall see that we have most need of that. And hence also, when humbled, we may reap the fruit of prayers made many years before. On Saturday, May 8, at night, I saw union to God to be the greatest good ; and my sin in not cleaving wholly to him with all my heart, the height of all sin, from Hosea x. 1. Hence in prayer I saw sin my greatest evil. \. Because it had separated me from the greatest good. 2. Because it kept my heart with a 408 MEDITATIONS AND SPIRITUAL EXPERIENCES. secret love to it from returning again to hira, as my greatest good. 3. Nay, I saw that it made me make my death my life ; viz., neglect of living and acting for God my very life ; and my war with God my peace ; and my damnation my sal- vation. Hence 1 mourned. May 12, When I was stirred up to give thanks for mercies, I was put to a stand: Why not for evils as well? seeing both were from God's will. And the Lord put it into my heart to see that it is because God's chiefest, dearest attribute is honored more that way. And so I saw I was not to be thankful because the blessing suited me, but because God's dearest and most beloved attribute of grace and mercy was glorified hereby. I saw also how one sin begat another in this country, and we did not cease to increase therein. And hence I saw what just cause the Lord had to strike us with sore and great wants, and yet how, if sin were repented of by preaching against it, the Lord would return. So I saw it my duty to preach against them. May 18. In prayer I was ashamed that I should not serve the Lord, as I had done my lust and my sin. I saw also that God was beforehand with men. 1. In that he had reconciled the world to himself. 2". That he did be- seech them to be reconciled. Now I saw that all the work did lie upon man. For if the party offended first seek to be friends, I need not call in question his willingness, but my own wicked maliciousness. Here I saw, that if it be so M'ith man, and he do not come in to him that seeks for favor, it is either, (1.) from contempt ; or, (2.) anger, quarreling at his dealing ; or, (3.) malice ; yet the Lord wraps up all in one word, enmity. May 21, In prayer I desired two things. (1.) That God only might be sweet. (2.) That his will might be mine. At which time it came into my heart. If you sincerely desire these two, you will desire to be in heaven, where these two are fully perfected. For I saw, though death was naturally terrible, yet I secretly rejoiced to think of that infinite mercy, when God alone shall fill my soul with his immediate infiniteness. On the Sabbath, May 23, I came to a serious consideration, what sins were between God and me, that eclipsed his love. And I saw my evils, and resolved with more care to walk with him, and to be humbled for evils past. And I found my heart, in looking on those duties I was to do, to be afraid lest I should fail in the performance of them. And so I saw, if I laid the evidence of my salvation on my works, it would be various and uncertain as my gracious works were ; and yet, on the other side, I i saw that if I did not walk holily in all things before God, I . MKDITATIONS AND STIUITUAL EXrP:RIENCKS. 409 sliould not, I could not have assurance of my good estate. So that here I was at some stand ; and in musing, thus the twenty-fifth psalm came to mind, wherein God promiseth the meek and humble to show them his covenant. And so I saw the Lord at that time revealing his covenant unto me, on which I was to build ray assurance, not on my performance of that covenant by my own strength and graces. Now, God's covenant I saw thus : — 1. I saw him call me to himself, that he might make good his everlasting covenant : so I came. 2. I saw that his covenant was, that lie would pardon, heal, and work all the works of his people. 3. I saw he would do all this for me, if I would by faith de- pend and rest upon the grace of his covenant so to do. 4. This dependence on him to fulfill his covenant to sanctify, quicken, humble me, etc., I took to be my evidence of love, though I should fail in duties, or God should leave me justly to my sins. May 29. I was musing on the witness of the Spirit, and I con- sidered, as men had their voice, so that which He spake, whose voice is most sw^eet, is witnessed to the hearts of his people by the still voice of his Spirit. I saw also that Christ lives, and hath overcome death, and hence is ready to quicken all his he died for, not to a life dif- ferent from his own, but with his ow^n life, and brings them to it, which was mighty through God ; and this was a sweet support to me in prayer, when I felt a need of redemption from all sin by this life. So I saw that God did live, when he spake, when he quickened, and did w^ork ; and he was then a living God to me, when I hoard his voice and felt his works upon me and in me ; and to want these was to be estranged from the life of God. May 30. On Sabbath day, after sermon, I saw that my sin was, (1.) To look on my ministry's faults, and be discouraged; (2.) To look on their good, and be puffed up ; (3.) If all w^as done well, then to look upon them as if they were Absalom-like ; that from the head to the foot of them there was no blemish. But I loathed myself for it, and prayed for everlasting blessing on them. June 3. When tidings came to me of the casting aw^ay of Mrs. Eaton, I did learn this lesson : whenever any jifHiction came, not to rub up my former, old, true humiliation, but to be more humbled. For I saw I was very apt to do the first. And I blessed God for the sight of this truth. VOL. III. 35 410 MEDITATIONS AND SriRITUAL EXPERIENCES. June 6. On the Sabbath I desired the Lord to bind my hands, or rather cut them off, — I mean my vile will and affec- tions, — whereby I have so oft smote him. And I saw what good reason there was that, as I had struck the Lord with my will, now, when I am convinced of my sin, those hands should first embrace him by faith that have smote him, and that I should strike myself upon my thigh, and mourn for and mortify my sin in abusing the Lord. June 8. I saw it my duty to be and live in every place as Christ in this world ; to do that which he would do, and live and walk as he would walk, if here present. 1 John ii. 4, " We ought to walk as he walked ; " especially, — 1. In love. 2. In meekness. And my heart was much af- fected with this truth. And my heart secretly relented to think, that, seeing Christ is not known, — 1. What glory would this be to Christ ! 2. What a presence of Christ would there be in this place ! 3. What sweet peace would it yield me when I came to die, if I should live thus or seek to do so ! O Lord, imprint this image upon me, and give the Spirit of this thy Son to me. June 12. I thought, if God was the fountain of all blessedness, that then, (1.) My sins were great which stopped it up, that I am so miserable, and, (2.) That I was the more miserable to stand without, and hear of the good things in him, and taste them not, enjoy them not. June 1 3. On the Sabbath, being weak in my body and spirits, I asked. Can God make use of such a poor wretch to preach the gospel by? And I considered Pauh (1.) His presence was mean. (2.) His utterance weak. (3.) His weakness much. He was with the Thessalonians in much weakness ; and it may be meant of bodily infirmities, as well as bodily persecutions. (4.) The doctrine he delivered was but common — Repent and believe. (5.) He preached this in no wisdom of words, but plainly ; and yet the Lord, accounting him faithful, blessed him. So the Lord could do by me most weak. June 17. I saw that, as by Christ I had access to the Father, so by faith and prayer of faith I had access to Christ. Again I saw how many, if not most, men were led and governed by certain hu- mors. Hence sometimes light, sometimes sad ; and men were hence religious in humor, discouraged also by the humors of their body. The Lord also brought my soul to place all my happiness in being one in and with Christ, and to have mind and heart only placed on him. Hence I saw this w\as heaven on earth. But I considered, Why should I meddle with other matters then ? And MEDITATIONS AND SPIRITUAL EXPERIENCES. 411 I considered, I must be like to Christ in communicating good to others, as Avell as being united to him. And so I saw that but for the sake of others and their good, I would meddle no more with this world. And this set my heart right and in a sweet frame. And I saw it was a sign I sought not myself in a duty, when I was {autarchees* and) satisfied, filled with God and Christ in myself Then all my acts arise, not from indigency and want in myself, and so for myself, but for God, and for the sake of others. I saw also how imprudent I was, and how unwilling to any holy duty, and knew not my seasons of advising, admonishing, etc. Hence I saw a need of the force, energy, and impulses of the Spirit strongly to press me to my way, and carry me on in it, as it did Paul in going to Jerusalem, and wdien he was a while at Athens, and as it did Christ when he went to the des- ert, (Matt. iv. 1,) Ekhallei. And hereupon T resolved to pray for this, as it might be one special assurance to me that I was in God's way and doing his work. June 20. On the Sabbath day, in reading Beza on the 6th of Romans, I saw clearly two things : (1.) That the saints, re ceiving Christ by faith, have good cause to be at perfect peace in their own conscience, there being by Christ no more conscience of sin. (2.) That by this faith they had, by Christ's death, abol- ishment of sin. And I saw that this faith was an adherence to Christ, and such a kind of adherence to him, and resting on him, as that the soul, by dear esteem and love, clings so to him as that it gets into him. It is so close an adherence, even as the branch gets into the stock. And so I saw faith doth not only cleave to Christ, but it sticks in Christ, and so sucks life and vigor from Christ by esteem and love ; and this I prayed for. And by this I saw how many fall short of true faith, whose faith never makes them stick close unto Christ Jesus. June 27. On Sabbath, when I came home, I saw the hypoc- risy of my heart ; that in my ministry I sought to comfort others and quicken others, that the glory might reflect on me as well as on God. Hereupon I considered how ill the Lord took this, and how averse he was from this self-seeking. By the sight of which I labored to be averse from it myself, and purposed to carry it in mind as one strong means to help against it for time to come. June 27. I was in prayer persuaded and stirred up to remem- * This Greek word signifies one who is the most absolute possessor of things, as true believers are represented to be. (1 Cor. iii. 21, 22.) 412 MEDITATIONS AND SPIRITUAL EXPERIENCES. ber that by every thing I should seek to grow humble ; to pick somewhat out of all providences for that end, because I saw my heart grow light so quickly. And I further considered, to pick joy in God, and loathing of myself in every thing which I saw in him or in his providence, was the only way to grow in grace, and improve his providences aright. June 28. I saw my life, being, body, soul, were in God, and all good from him. Hence I saw my heart should be carried only toward him in love and delight. And I saw from hence my sin, and the advantage sin had against me, was by means of the creature and pleasures there. But when I saw all my good in God, and coming from God into them, my heart was sweetly calmed and endeared to God. And I saw how I ought to walk with God ; and this I found did strengthen me against sin, and made me resolve to be the Lord's. Jidy 2. I saw I was no debtor to the flesh, to serve it, either, (1.) for any good it ever did me, (2,) or by any power over me, by divine justice satisfied in Christ. I saw it my duty not only to pray, but to live by prayer and begging ; for I observed how some of God's people did so. Hence I saw I was not to live by providence only, but by prayer, (1.) For myself, body, soul ; (2.) For my children and family, at home and abroad ; (3.) For the churches. Hereupon I asked the question. Would the Lord have me to live by prayer thus? And I saw he would have me, because he had given me a heart framable to his will therein ; and it did much refresh me to think that the Lord should desire me to live thus, as if he took delight in my sinful prayers. And so I considered how I might live by prayer. And I saw, (1-) I should see what evils accom- pany every thing I go about ; (2.) What good I need to have conveyed by every thing. There are special evils of sin to be avoided, and special good things to be conveyed. And I asked why I was to live by prayer. And I thought, (L) Because it did honor God ; (2.) Kept me from many unknown evils which else would befall me ; (3.) Because'else I could not have assur- ance any other prayers should be heard which were not my life. To pray by fits is not the way to find help in time of trouble. July 7. When I was at meeting to receive in members, I considered of the reason why the Lord helped me to pray, and yet did not answer me ; nay, things did not stir nor move, but rather things in church and elsewhere in men's spirits went worse and worse. So I saw, hereby, what need I had of all the prayers of others, and to get their prayers with fastings with me for those blessings which come hardly from the Lord. Yet I saw the Lord MEDITATIONS AND SPIRITUAL EXPERIENCES. 413 could answer easily and suddenly, but he would not ; and the reason was, (1.) Because he did delight in my prayers, and hence he kept rae (musician-like) asking ; (2.) Because he delighted in the prayers of many together ; (3.) Because he would let me see I did need the prayers of others, as well as my own. And I saw also that all prayers of faith are heard instantly in heaven, but many times they are not heard from heaven until many shoulders are set to the work. July 7. I saw that, notwithstanding all my sins, I should see there was no condemnation to me, nor should I fear it ; (1.) be- ing in Christ by faith ; (2.) walking after the Spirit, because I re- sisted and mourned under the flesh and body of death, as Paul did. Yet I saw I should look upon all my sins -with an eye of lamentation, as being (1.) cross to God; (2.) so contrary to the life of Christ in me. For I saw that I made a difference of some sins in a Christian : (1.) Some did cause God's fatherly anger, and were more wilful, and conscience upbraided me for them ; (2.) Others were weaknesses, for which Christ pited me. And here my heart began to think, What need of such bitter mourning for them ? Now I saw the ajwstle (Rom. vii.) mourned alike for all. He feared none for condemnation ; he mourned for all with bitter lamentation. So I was sweetly enlightened, and purposed thus to walk, and not to mourn only for such sins as did hide the face of my God, but for sin in general, which goes against his life, yea, is contrary to the end of Christ's death, and cross to the will of God. And I saw it my duty to mourn, and that bitterly, with unutterable daily sighings under them. July 8. I was tempted to think that I had been out of my way in occasioning any to come to this wilderness among so many snares. Yet considering that through God's providence we were fallen here, I saw it was my duty, and purposed it should be my work, to do all that I could, and be the more earnest with God in prayer, and io jing ere fortunam, make the best of what is, be- cause bad at best. I saw also how some godly men and friends, who, though they were sincere, yet were very weak, and could not go through the present temptations of the place of wants, etc., with that contentedness and sweetness of spirit as was meet. And when I saw that possibly it might not come from want, but weakness of grace only, my bowels yearned toward Christ's weak ones, and I was secretly raised up with hopes that the Lord Jesus would pity them because they were weak and faint, and would lead those gently w^ho were with young. And it was special ground of faith and prayer for them. 3.J * 414 MEDITATIONS AND SPIRITUAL EXPERIENCES. July 9. Being suddenly surprised by a sin before the sacra- ment, my conscience was awakened, and my heai"t checked me for it. Yet the Lord turned the meditation of the evil of this sin to great good to me, viz., not only to set my heart against it and all other sins, but the Lord thereby let in a most glorious light (as I thought) of his gospel, and of the way of believing for pardon, more than ever I had ; which was this : — I saw that the nature and practice of a man awakened with sin was this, viz., when conscience smites him with the fear and terror of God, " Dost think God loves thee, or hath sanctified thee, who dost rush upon such evils again and again ? No, he is angry with thee for thy sin." Hereupon the heart, being desirous of favor, thinks secretly thus : As sin hath provoked God's anger, so, he being merciful, I hope the leaving off my sin, and turning from my sin, will pacify and please the Lord again ; and so doth secretly think to please God and pacify God, and so indeed to satisfy God for that sin, and so forsakes sin ; and now, in time of sickness or horror, thinks, that the Lord is pacified and pleased, with this, according as some scriptures seem to speak. Or else it secretly thinks faith in Christ's blood and turning from sin also, both together, do please, and that now all is quiet. Here- upon, remembering that Christ's blood apprehended by faith was the only atonement, I conceived this was not the way that I should walk in ; but rather this : — 1. I saw that when the least sin, as well as the greatest, was committed, my first work was to see that I (in myself consid- ered) must die eternally for that sin, and so should pass sentence upon myself for it. And here I saw that by this the elect did, and that I should, see how cross, and contrary, and grievous sin is to God, who is so incensed by it, as he will be the death of a sinner for it. And so I saw that hereby my soul should be humbled aright, feeling sin by this means, not only as bringing^ eternal death on me, but as being cross and provoking to God. And this I saw was to be done, not only at first conversion, but all my life ; (Jer. xxxi. 20 ;) that so hereby the soul might increase in humiliation and in a high esteem of the blood of Jesus Christ. 2. 1 saw that next to this I was to fly to Christ's blood and righteousness for satisfaction and peace. And here I saw three things : (1.) That this was faith, to fly to Christ's death in sense of my own death ; (2.) That this act was exceeding pleasing to God, even after all sins ; nay, that it did pacify God, not because of the merit of the act, but because of the worth of the object, which is the satisfaction of Christ's death it apprehends, and that this doth please him, because of his good pleasure and pur- MEDITATIONS AND SPIRITUAL EXPERIENCES. 415 pose of grace, and because lie will be so pleased ; (3.) That this satisfaction alone, thus apprehended, did perfectly, and without any holiness or reformation of mine, pacify and please the Fa- ther ; or else I saw that Christ's death and merits were imperfect and insufficient. And if so, if this alone pleased him, then the condition of the gospel was not thus, viz. : If you believe in Christ's death for righteousness, pacification, and life, and if you be sanc- tified and obey the will of Christ, you shall then live, and God the Father will be pacified toward you by both these means ; but if you believe in Christ Jesus and his death, by this only you shall please God for whatever sin you have committed. I saw the conscience of a sinner could never be quieted until it did rest on this testimony only, in seeing God pleased that mo- ment wherein it flies out of self to the death of Christ. Now, because I knew the Lord required obedience and sanctification, hence a third thing came clearly to mind. 3. I saw that resting thus on Christ, my conscience should be quieted, that God was now pacified, and that I did now please him fully in point of satisfaction ; yet I saw I was now required to do the whole will of God, and to conform there- unto, not in way of satisfaction, to pacify God's eternal anger, but in way of thankfulness for this the Lord's love, in being pleased with me, and that wherein I fell short of it I should be deeply humbled, with Paul, (Rom. vii. ;) but wherein I did any thing according thereto, to be thankful for it, as Paul also was, (Rom. vii.,) when he was glad that in his mind he served the law of God. Now, because I saw I could do nothing, my will being desperately averse from Christ's will, hence I saw, (L) If Christ had pacified the Father and pleased divine justice '^or my sin, that he would also by his death deliver me from my sins. (2.) I saw that Christ did not require me now justified to subsist in myself, and to be self-confident, and to do with and from my own strength, but that he would give me the law of the Spirit of life, which would enable me ; and that the obedience he would accept, as a token of thankfulness, was this:. (1.) That I should rest and rely upon his death for the Spirit of life, and on his Spirit for the power of it to enable me to do his will continually. (2.) That if the Lord did enable me, I should be exceedingly thankful for it ; if not, that I should be exceedingly humbled daily under it ; and so still forget things which be behind, and reach to things that be before. Relying on Christ for his Spirit, I saw, did and doth come and arise; in all the saints from the law writ in the heart, after it feels God pacified, and the law of God without, which being reconciled together, and the soul feeling its 416 MEDITATIONS AND SPIRITUAL EXPERIENCES. own weakness to please it, hence it relies on the Spirit of Christ Jesus, and thereby finds help ; the Spirit within us living on the Spirit without us, as the elementary bodies on the elements in other bodies. So I saw that by faith in Christ's death I pleased the provoked justice and pacitied the anger of God ; by the law of God writ in my heart and obedience of the Spirit, I was pleased and did now please the law of God, as now given to me by Christ Jesus. Now, when the Lord did show me all this, I did bless him with my soul for it, and I was taught how to walk more orderly. I saw, (1.) This was the right way of believing and finding favor, because it carried the soul humbly from the beginning to the end, and exalted God's grace. (2.) I saw that hereby the saints came to mourn more for sin (which Familists do not) than any other men. For when I see I must die for sin, that makes me mourn ; when I see how cross it is to God, that makes me mourn still ; when I believe and see only Christ's death can pacify, and that, I being come to it, it shall pacify, this makes me mourn more, and that bitterly, which no graceless heart can do, or hath cause to do. (3.) I saw that, in preaching duties of obedience to the saints, I should be careful how I set them a measure, or set them to do them, either to pacify anger, or to per- form them in their own strength, or to make doing of them an evidence of grace, without inserting, " Unless they go to Christ, and rely on him for his grace," enabling them thereunto ; and to preach them to them only as duties of thankfulness ; to others as handwritings of death. (4.) Hereby I saw how sanctification was an evidence of reconciliation. (1.) I saw where it was not, there was no reconciliation ; (2.) That where it was, there was reconciliation; (3.) That mediately it was an evidence, and I was to take it as an evidence, of reconciliation. Mediately, I say, because faith in Christ's blood doth immediately assure me of it. But this (viz., sanctification) assures me that my fjiith hath truly apprehended Christ Jesus. (4.) I saw that faith did immediately evidence reconciliation. (1.) Because faith is required in the gospel as the only condition ; sanctification is required to come after it, is wrought after it, and commanded after it. (2.) Be- cause I saw the apostles had their reconciliation by this evidence. Rom. V. 1, " Being justified by faith, we have peace with God." (3.) I saw that sanctification was not to come in to pacification of God's anger and displeasure, and therefore not immediately to the pacification of conscience. For conscience being smitten with sense of eternal death, nothing can pacify conscience but that which can pacify justice, and that is the death of Christ MEDITATIONS AND SPIRITUAL EXPERIENCES. 417 Jesus, appreliended by faith. Conscience only hath quiet in Christ's death ; my peace is only in it ; but faith only is that by which I came by it ; because faith makes it mine own, brings it near me, and now it quiets me. It is not by an immediate testi- mony that Christ's death is mine ; for that may *be a delusion, being without the word ; but Christ's death apprehended by me, and so testified by the word and Spirit ; the word speaking, every believer shall live ; the Spirit of adoption (enabling the soul to see the work of faith in itself) speaking, thou, believer, shalt live. Which Spirit is given immediately after my justifica- tion by faith, viz., in my adoption to sonship. Now having peace by faith, my conscience will question. Is thy faith right ? Now my sanctification bears witness to that, and so mediately shows me, that my peace is right. In a word, the matter of my peace, or that wherein 1 have peace, is Christ's death. The means of this my peace is faith only. The immediate evidence of my peace and pacification is faith appre- hending Christ's death. The evidences being, (1.) The word of the gospel; (2.) The Spirit of adoption discovering the work of faith in the heart. The evidence of the truth of faith, and so of my peace, is santification. This only I question, whether faith saith, My peace is made, and santification saith, Thy faith is good. Only I add, it is possible for some sincere Christians first to see their sanctification and holiness, and so their faith and peace. But the question is, whether they should not first see their faith and peace, and so their sanctification arising from thence ; and so, as Mr. Culverwell notes, not build their faith upon their life, but their life upon their faith, and their faith upon God's free grace. (5.) I saw that the reason why faith in Christ's blood, and not simply in Christ, did justify and pacify, was because a humbled sinner ever feels and sees death before him ; and hence the Lord, according to his need, opens Christ and presents him thus to him. As also why Paul called sin a body of death. (1.) Because he saw he must die for it ; the remnants of sin were death. (2.) Because they were cross to the life of Christ in him. All this was the day before the sacrament, July 10, 1641. And I thought now I ^elt some growth, which I came for in other sacraments. On the evening of this day, before the sacrament, I saw it my duty to sequester myself from all other things for the Lord the next day. And, (1.) I saw I was to pitch on the right end; (2.) On the means, all things to lead me to that end. I saw mine own ends were, to procure honor, pleasure, gain to myself, and not the Lord ; and I saw how impossible it was for me to attain those 418 MEDITATIONS AND SPIRITUAL EXPERIENCES. ends I should attain, viz., to seek the Lord for himself, to lay up all my honor, pleasure, etc., in him. Or if I did, it was for myself, because good unto me. So the Lord helped me thus : to see, — (1.) If honop, pleasure, was good. O, how good was He who gave them, and could have cut me short of them ! and so my heart was raised up a little unto God. (2.) I saw my blessedness did not chiefly lie in receiving good and comfort from God, and in God ; but in holding forth the glory of God and his virtues. For it is, I saw, an amazing, glorious object, to see God in a creature ; God speak, God act ; the Deity not being the creature, and turned into it, but filling of it, shining through it ; to be covered with God, as with a cloud ; or as a glass lantern, to have his beams penetrate through it. Nothing is good but God ; and I am no further good than as I hold forth God. The devil overcame Eve to damn herself, by telling her she should be like God. 0, that is a glorious thing ! And should not I be holy, and so be like him indeed ? Hereupon I found my heart more sweetly drawn to close with God thus as my end, and to place my happiness in it ; and also I saw it was my misery to hold forth sin, and Satan, and self in my course ; and I saw one of those two things I must do. Now, because my soul wanted pleasure, I purposed thus to hold forth God, and did hope it should be my pleasure so to do, as it would be my pain to do otherwise. I also considered of the nature of a sacrament ; and I thought, if Christ was here present to prepare and bless the ordinance, I should believe. But I saw, (1.) Should I not believe Christ did give me meat, unless every day he did lay the cloth ? (2.) I saw, should not I believe the word by ministers, because Christ doth not speak it with his own mouth ? (3.) I saw, Christ did command his ministers to do this in remembrance of him ; and if for Christ's sake, that he might be remembered and loved, they do bless it, then he is faithful to make his body and blood present there-, and so to make the elements seals. I saw also that the elements were not only seals to assure me that Christ's word should be made good to me believing ; but also that Christ by sacramental union was given to me. I saw also that my heart did say and conclude, I shall fall from Christ after this sacrament, and have no more strength against my sins or weaknesses than heretofore, nor ability to live to him. Then I saw that the sacrament was a pledge that certainly I should have strength ; and also that this that I should have was a most sweet thing, viz., the life of Christ now begun and perfected hereafter. MEDITATIONS AND SPIRITUAL EXPERIENCES. 419 I saw also that the sacrament was made to confirm this main promise of the cov^enant, that he will give himself away to all that will but only take him thankfully and gladly. And I saw that it was my duty every sacrament to fasten that promise and repeat it again, that so it might be of power and use to God's people in due time. July 22. I saw the Lord was wont to succor and hear the prayers of his people so constantly for all things, that when he denied them their requests, they took it to heart as though they were undone utterly. (Hab. i. 2, 3.) And I saw it my duty so to do, and so to be affected, when God refused to hear my cries. July 2'2. At Boston lecture, when Mr. Cotton was giving thanks for the safe arrival of the passengers lately come over, my heart questioned the thing, why I should be so thankful for them. And I considered, if it were my own case, I would have thanks so given for me, and glad of it. Then I considered, (1.) That they were dear to Christ and beloved of him ; and hence my heart began to love them dearly, and hence I rejoiced and was thankful. (2.) That the Lord should so reveal his glory on them in preserving of them. July 23. At Charlestown lecture, I hearing, out of John xvii. 21, that disunion and sitting loose from Christ and his people was a means to hide, and did, as it were, deny that Christ was come as sent of the Father, my heart was hence much affected with shame and secret sorrow, purposing to cleave closer to Christ, that only Christ might be seen in me. As I was riding to the sermon that day, my heart began to be much disquieted by seeing almost all men's souls and estates out of order, and many evils in men's hearts, lives, courses. Here- upon my heart began to withdraw itself from my brethren and others ; but I had it secretly suggested to me, that Christ, when he saw evils in any, he sought to amend them, did not presently withdraw from them, nor was not perplexed and vexed only with them. And so I considered, if I had Christ's Spirit in me, I should do so. And when I saw that the Lord had thus over- come my reasonings and visited me, I blessed his name. I saw also, the night before this, that a child of God in his solitariness did wrestle against temptations, and so overcome his discontent, pride, and passion. Another did reason and so wrestle for his temptation of discontent, etc., and was overcome. Jonah indeed did reason for his passion for a time, but the Lord overcame his spirit. Aug. 1. On Sabbath day, when the Lord had given me some comfortable enlargements, I searched my heart to see my sin. And I saw, — 420 MEDITATIONS AND SPIRITUAL EXPERIENCES. 1. There was some poor little eye in seeking the name and glory of Christ ; but I saw it was but little, and that there was not such a burning desire to advance it as there should be. And hence I saw I was to be humbled for this. 2. I saw, that though I did seek Christ's glory, yet I sought it not only, but my own glory too. And hereupon thinking, whether a man might not have some respect to his own glory, the Lord taught me, that in merely human acts, I might have some respect unto it; but in the ministry and that kind of work, and so in all work whereby I draw nigh unto him, this was such work above me, and so wholly divine and God's work, that I should here have no respect to myself together with God. For I saw, God might have left me on the dunghill, and not have betrusted me with only such work as this is. I hereupon desired to be humbled, and that my sins might be removed, that the Lord might succeed and bless me. And here I saw my heart popishly carried to think God's grace would work upon the removal of my sin. Whereas I saw, that justice would not work for a sinner till sin were removed ; yet I saw grace might work for its own sake, and bless my labors, and pardon and heal my sin, for its own sake ; and so make removal of sin, not the cause, but the effect of its working. Aiiff. 2. In prayer my heart was very desirous of having the generation to come know, love, and fear the Lord ; and my heart was hereupon much enlarged to set upon catechizing. I saw also what a sweet thing it was, not only to have sinners converted, but to have the saints edified, and Christ's work go forward in them ; that if it did so, all things would prosper, even outward things ; whereas else I did fear all our woes are yet behind. Aug. 13. I saw, 1. That I was worthy to be left to myself, and in my misery and sin: (1.) Not only because I had sinned, but, (2.) Because of my very desires to come out of it. For I saw they did arise from pride ; that when I saw how God did not prosper me nor any that did come under my shadow, and that he left me in the dark, and hid his face and secrets from me, then, when God had cast me down, I would take hold on the Lord, and seek to climb up on him, that he might exalt me, and that I might be exalted by being lifted up by him. Whereas I saw it was my duty, when I was low, (1.) To be afflicted and mourn, and learn the bitterness of sin, and my own unworthiness. (James iv.) (2.) To be desirous to come out only in regard of the Lord, that he may be exalted in me and by me. And I did think the Lord set my heart in such a frame at that time. I MEDITATIONS AND SPIRITUAL EXPERIENCES. 421 saw my vile heart also, that I could be troubled at sin, when it ■was cross to me. 2. I saw my heart very ready to neglect prayer, for two causes: (1.) From thinking that I had prayed enough, when I had prayed earnestly, and had no more arguments to use. But I saw that all prayer was little enough for that end, to help down mercy. The Lord would have me get mercy hardly, though all the friends I had prayed for me. (2.) Because I thought God would hear and forgive sin, and heal my soul. But I saw, if he did it, I must daily mourn under it, and so get strength against it. Au(/. 15. I saw on the Sabbath four evils that attend me in my ministry : — 1. The devil either treads me down by discouragement and shame: (1.) From the sense of the meanness of what I have provided in private meditations ; and to this I saw also an answer, viz., that every thing sanctified to do good, its glory is not seen in itself, but in the Lord's sanctifying of it. Or, (2.) From an apprehension of the unsavoriness of men's spirits, and their un- readiness to hear in hot or cold seasons. But here I saw I ought not to be as a reed shaken Avith the wind. 2. Or carelessness possesseth me ; arising, (1.) Because I have done well and been enlarged, and have been respected formerly, and hence it is no such matter though I be not always alike. (2.) A natural dulness and cloudiness of spirit which doth often ])revail. 3. Infirmities and weakness : (1.) Want of light. (2.) Want of life. (3.) Want of a spirit of power to deliver what I am affected with for Christ. And hence I saw many souls not set forward, nor God felt in my ministry. 4. Want of success when I have done my best. I saw these, and that I was to be humbled for these. I saw also many other sins, and how the Lord might be angry. And this day, in musing thus, I saw that, when I saw God angry, I sought to pacify him by abstaining from all sin for time to come ; but then I remembered, (1.) That my righteousness could not satisfy, and that this was resting on my own righteousness. (2.) I saw I could not do it. (3.) I saw only Christ's righteousness, ready made and already finished, fit for that purpose. And I saw that God's afiiicting me for my sin was, not that I should go and satisfy by reforming, but only that I might be humbled and afflicted for and separated from sin, being reconciled and made righteous by faith on Christ, which I saw a little of that night. This day also I found mj heart very untoward, and sad, and VOL. in. 36 422 MEDITATIONS AND SPIRITUAL EXPERIENCES. heavy, by musing on many evils to come. But I saw if I car- ried four things in my mind always, I should be comforted. 1. That in myself I am a dying, condemned wretch, but by Christ I am reconciled and live. 2. In myself, and all creatures, finding insufficiency and no rest. 3*. Feeble and unable to do any thing myself; but in Christ able to be efficient, and to do all things. 4. Though I enjoyed all these but in part in this world, yet 1 should have them all perfectly, shortly, in heaven ; where God will show himself fully reconciled, be alone sufficient and effi- cient, and abolish all sin, and live in me perfectly. Aug. 17. I saw my neglect of myself, family, and others, and I saw the reason of it was, because the Lord did me good without prayer, and blessed all things to me without it. Hence I saw how just and righteous it was for the Lord to take every outward ordinary blessing from me, because I might then be obliged to get them and keep them by prayer, and that the Lord should continually exercise me with great affliction, that I might hereby pray. And I saw that it was wisdom for me to pray for all I had, as all things were taken from me, and to pray for them out of duty, willingly, and not of necessity, to bring God's purposes to pass by prayer. ■, ^ r a Aug. 2L On Saturday, at even, I was praymg, and the l^ord made himself very precious to me, because I might come to hmfi, have access in prayer, (1.) At any time ; (2.) Might lay open all my wants with pleasing to him ; (3.) With certainty of speedmg. And when I saw that my great sin did lie in not keepmg the savor (at least) of the Lord and his ways, I did thereupon see, (1 ) That the remembrance of this truth would be one means to maintain it as it gave it. (2.) I saw there is no wrath like this to be o-overned by my own lusts for my own ends. Aug. 24. I saw, 1. That the means of being immovable was sense of God's sufficiency and eihciency, by faith. 2. I saw that I was not made immovable by resting on my faith, and the rest of faith which sometimes I felt, but by resting on God as only able to support my faith and me by it. 3. I saw how exceeding short I fell of that holiness God requires. And hence ; I saw the" reason why men seek after no more holiness, nor are more holy, is, (1.) Because they think they are holy, as God would have them, and as other Christians be : they set up their! pitch ; or, (2.) Because of their impotency and weakness, and they could do no more than they did. 4. I saw there is great matter of humbling that I am not so holy as I should be, but ani: «. MEDITATIONS AXD SPIRITUAL EXPERIENCES. 423 infinitely short ; but much more, that I am not so holy as I might be, through Christ. Auff. 28, 29. When I came fi-om preaching I saw my own v.-eakness, (1.) Of body, to speak ; (2.) Of light and affection witliin, and enlargement there, and that my weak mind, heart, and tongue moved without God's special help. (3.) I saw my %veakness to bless what I did. Hereupon I questioned whether the Lord would ever bless one so impotent, that did my work M-ithout his power, and sinned so much with such dead, heartless, blind work, and I feared he would not^ But then I considered, (1.) That God doth show his power by the much ado of our weakness to do any thing. God works not by strong, but weak things. (1 Cor. i. 21.) He makes foolish things, and weak things, and things that are not, to do his work, that no flesh might glory. (2.) I saw that if he did so, then the more weak I was, the more fit was I to be used, and that he could bless his own ordinance by me. (2 Cor. xii. 9.) His power pitcheth his tents in weak- ness. (3.) I saw that the Lord (as weak as I am) had blessed my poor labors, and if he should do it still, O, how I should give the glory to him ! So my heart was much affected, and did give the glory of all was ever done by me to God. And I thought I did now begin to do what I should do forever in heaven. And I, seeing that by this way God should be glorified, I began to re- joice with Paul in my infirmities, and my heart began to be raised up from sinking under them, because I thought I was bound to rejoice in God, that by my weakness he would glorify himself. And I began to see how good it was to acknowledge and not be ashamed of my weaknesses before others, that they might see the more clearly the glory of God ; nor to be discouraged with them before nor after my work. Yet here was left one scruple : how that the apostles were filled with the Spirit of power and strength in their work, and so God blessed, as 1 Thess. i. 4. I thought the apostles were weak before their work ; but were they so in their work ? Did the Lord by weak work in and upon them do any good? So I mourned. For a little before this time I observed weakness to do Christ's work and shame ever went together, and that weak- ness of body and neglect of duty went together. So I prayed that evening immediately, that the Lord would accept me in Christ's righteousness, and make me strong, and zealous for him and his name ; nay, that Christ himself would be zealous to get himself a name by me, who was but a worth- less instrument in his hand ; and so I rested with some hope that he would, and resolved to walk in sense of my weakness and vileness daily before him. 424 MEDITATIONS AND SPIKITUAL EXPERIENCES. Sept. 5. I was on Sabbath day niglit secretly swelling against God, that he did not bless my ministry. But then remembering my sins, how I deserved death eternally, I was soon quieted ; and I blessed God exceedingly for my life, and that the Lord was not yet gone out of hearing, but that I might come to him privately, and in extraordinary duties, and pray. So I prayed earnestly for favor and love of Christ, and God in Christ, and for a multitude of mercies. And I prayed so long, until my heart was made suitable unto mercy ; so as I prized nothing else but God's favor, so as my heart did find rest there, and was quiet with it ; which gave me some sweet peace. And I began to believe mercy was mine, because my heart was confined to it, and filled with it, and did rest on it, and with it. For I con- sidered, the heart of all ungodly men is ravished and runs out to creatures, and finds rest there only. And so I fell to blessing God, and praying for the fruits of God's reconciled love ; and among other things to bless my ministry. And in doing this a desire came in, viz., that the Lord would not bless my words, but his own word, because it is his own. Because I am sure he will bless his own children, and make them blessings ; so I was sure the Lord would bless his own word, because it is his own. Sept. 5. I saw in prayer, that there was none almost that did make conscience to grow nearer to God one day than another day ; but left that to God, without much care. Sept. 8. I saw the reason why I did walk no more humbly and holily was, because I did make the creature something, and did not make God all things. God is all ; he that possesseth him possesseth something ; yea, all things. So long as the creature is something, that something will stand betwixt God and me, that I shall not walk only in his sight. This therefore is magni- fying of God, to make him all, the fountain of all goodness and excellency. I saw in my sleep that night, that a Christian was to act not only from a natural power of grace, which doth act with all its might where it is, but by a power supernatural, whereby he attempts things above his own might, and bears evils above his might. So that now I see a Christian should act for Christ with all his might and beyond his might, having the supernatural power of Christ to help him thereunto. Sept. 9. I saw the vileness of neglect of God in duties, because the neglect of duties is the formalis effectus, the proper effect of lying in my falls, in my sins. I saw on the fast day also, that, (1.) Every way I looked, there was matter of sorrow in me, about me, sin against God in heaven, MEDITATIONS AND SPIRITUAL EXPERIENCES. 425 nay, against Christ, nay, cross to his will, his love, nay, his life. Hence I should mourn. (2.) I saw I had no Comforter to go to, when I had thus sinned against the Lord, no creature. Sejyt. 13. In my meditations at night, I found my heart desi- rous to live in this world, and do good here, and not to die. Hence I asked my heart the reason why I should not be desirous to die. And in musing on it I saw that Christ Avas ascended up to heaven ; that so not here, but there all his elect might one day behold his glory, and love him and glorify him forever. And I saw that this was God's main plot, and the end of all, to make Christ very glorious, and so beloved in heaven forever, where that which I desired most in this w^orld (viz., that Christ might not only be precious, but very dear and precious) should be per- fectly accomphshed; and hereupon I secretly desired this mercy,, and desired it for my child, and brethren, and all the churches ; that, though we were blind here, and knew him not, loved him little, yet that this might be our portion at last. And I did feel my desires stirred up after this out of secret love to Christ Jesus. It would do me good if he might be at last magnified thus. Then I inquired. What is the great thing I should desire in this world ? And I saw it was the beginning of that wdiich should be perfected in heaven ; viz., (1.) To see and know Christ, though obscurely ; (2.) To take Christ, and receive him, and possess him ; (3.) To love him ; (4.) To bless him in my heart, with my mouth, by my life. And in this last clause I saw that I should study and stand for discipline and all the ways of wor- ship out of love to Christ ; viz., to show my thankfulness. And so I saw, I was, (1.) To seek for to know Christ's will out of love ; (2.) To entertain it in love, when found out; (3.) To keep it in love. And so I saw it was my duty, and ought to be my care, to keep this very frame of heart daily ; and I saw it would be glorious. Sej)t. 17. On Friday night, I wished that Christ would break out in greater glory to my child than he had done to myself; which gave me mtitter to inquire whether Christ had appeared to me .in glory, or no. And I saw that then Christ breaks out in his glory, when he so shows himself as that he spoils the creature of all his glorying, and makes him poor in spirit, an^l so to see all his good in Christ, and there into glory. Now, I saw that night, (1.) That all sin was in me, and all shame did belong to me. (2.) I saw all good in Christ, and all glory belonging to him. Hereupon I was comforted, and hoped the Lord had showed me his glory. And I saw an error in my heart ; for I thought that then Christ appears in his glory, when he affects the heart with wonderment at his person by some 36* 426 MEDITATIONS AND SPIRITUAL EXrERIENCES. Strange light, and so filled the soul with glorious activities of grace. Whenas I saw that was the truest, sweetest revelation of Christ's glory, which did eclipse all my glory, and laid a foundation of glorying only in him. And this I saw was that which is in Is. vi. I saw my tongue and soul unclean, and all good in him. Yet I saw one part of Christ's glory not yet re- vealed; for though he had so shown his glory to me as to damp all my own personal glory, yet he had not so shown me his glory as to damp all the glory of all the honor, and pleasure, and good things in tliis world ; which 1 therefore prayed for ; for I saw honor had a glory. Sept. 19. On Sabbath day I w^as at prayer at night, and I saw my heart ever and anon ready to cast away my faith and confi- dence, as if it were of my own making. But the Lord let me see, that by faith only I should apprehend and have God ; and hence I saw, if I cast away my faith, I must cast away my God. Now I felt God very precious, and Christ very precious, and hence my faith was very precious to me. And I saw it was no presumption to make God precious, or to keep him with me. Oct. 2. On Saturday night and this morning 1 saw and was much affected with God's goodness unto me, the least of my Father's house, to send the gospel unto me. And I saw what a great blessing it would be to my child, if he may have it, that by my means it comes unto him. And seeing the glory of this mercy, the Lord stirred up my heart to desire the blessing and presence of his ordinances in this place, and the continuance of his poor churches among us, looking on them as means to pre- serve and propagate the gospel. And my heart was for this end very desirous of mercy, outward and inward, to sustain them, for his own mercy's sake. And so I saw one strong motive to pray for them, even for posterity's sake, rather than in England, where so much sin and evil was abounding, and where children might be polluted. And I desired to know the Lord better, that I might make him known to this generation. Oct. 6. I saw in prayer that my great sin was my continual separation, disunion, distance from God, (not so much this or that particular sin,) lying out in a loose spirit from God. Here- upon I saw Jesus Christ near me, next unto me, because he comes in as Mediator between God and my soul. As one in a pit, a mid-man holds both him below and him above. I saw that none could come into the chasma, the breach sin had made, but he that satisfied justice, this Mediator. Hereupon my he*i*t was stirred up with thankfulness to lay hold upon this Mediator, Christ Jesus ; the object of faith being so near unto me, and MEDITATIONS AND SPIRITUAL EXPERIENCES. 427 being of such worth, as to fill up the chasma, the breach, and such love as to come so near unto me. I considered also that Christ was most near unto me by his word and the voice of that. Christ between God and me that were distant, the word between Christ and me, and faith closing with the word, between the word and me ; the word on Christ's part, faith on our part. " The w^ord is nigh thee," (Rom. x.,) which is the w^ord of faith. And hence oppose the word, and you oppose the Lord where he is, and wherein he is most near. Hence receive the w^ord, and you receive the Lord, wherein he is most near. Oct. 10. When I saw the gifts, and the honor attending them in another, viz., T. H., I began to affect such an excellency. And I saw hereby, that usually, in my ministry, I did affect an excellency, and hence set upon the w^ork. Whereas the Lord hereupon humbled me for this, by letting me see this was a diabolical pride. And so the Lord made me thankful in seeing it, and put me in mind to watch against it. Oct. 6. I was very sad to behold outward wants of the coun- try, and what would become of me and mine, if we should want clothes, and go naked, and give away all to pay our debts. Here- upon the Lord set me upon prizing of his love, and the Lord made my heart content with it : (1.) His love, though he denied me all blessings. (2.) Hence I desired to know it. (3.) To constrain my heart by it. (4.) That I might not abuse, but hon- or it. And there I left myself, and begged this portion for my- self, and for my child, and for the church ; and so left them in the Lord's bowels. Now, such was the goodness of Christ, that when I came to hear my father preach at Boston, the day after, my soul was settled on the same way again, when he preached about contentedness ; and so I was confirmed in the faith ; and so I learnt how a Christian is confirmed, (1.) When he hears the same thing preached at one time, or by one man, confirmed again by anotlier man, or at another time ; (2.) When he learns something privately, and then he hears the same again publicly. Oct. 9. On Saturday morning I was much affected for my life ; that I might live still to seek, that so I might see God, and make know^n God before my death. And then I saw, if there was such thankfulness for deliverance from misery, would it not be a greater mercy to be delivered and redeemed from sin ? And I saw that this was a greater mercy. And hence I saw the love of Christ in afflicting and trying me with wants ; be- cause by these trials I came to see my sin and to have a heart severed from my sin. And so I saw there was no anger, but love, nay, the greatest love in this, viz., his redeeming love 428 MEDITATIONS AND SPIRITUAL EXPERIENCES. from my sin. Hereupon I learnt three things: (1.) That soul which felt sin the greatest evil, he would be willing, nay, glad, if the Lord would redeem hira out of it, though by any mis- ery, wants, sorrows, temptations; (2.) When he was delivered, he would be as much thankful as for redeeming him from hell ; (3.) He would account this the highest testimony of God's love, by redeeming him out of the greatest woe. And hence they that take sanctification as no sign of justification never truly felt the evil of sin. While I was thus musing in prayer, I saw that then my soul was severed from sin, indeed, when Christ Jesus came to be in my soul in the room of my sin ; when he was dear as sin had been dear; when he did rule as sin had once ruled me. And I thought this was sweet, if God would do so ; and reason- able also, that it should be so ; and I began to make the Lord so indeed unto me. And so I learnt this rule, viz., that if ever I would have any sin subdued, do not labor to get the sin subdued only, but get Christ to come in the room of it ; that his sweetness may be there, power there, life there, and to seek then for the contrary grace from Christ. For, (L) It may be long before Christ will come and give the grace, and so the soul may lie miserable ; but Christ may be then had. (2.) At vocation Christ is given first, and then sanctification. So in the renewed conver- sions of the saints, it is to be so again. (3.) Else I seek for Christ's virtues without Christ. And cursed be that soul that is loth to have Christ to be in the room of a base lust, to make Christ that to him which a vile lust once was. Oct. 16. The day before the sacrament, the Lord helped me to call to mind, 1. My neglects ; 2. My wants. 1. My neg- lects: (1.) Of duties in private toward myself; (2.) To my wife, child, family, church, companions abroad ; not instructing, exhorting, quickening, being an example to them. And the Lord let me see the cause of all this to be, (1.) Ignorance ; I know not how to speak to them, nor about what. (2.) Unsavoriness ; not delighting in, but loathing such ways. (3.) Pride ; because I could not do so well as I would, I would not speak what I could. (4.) Lukewarmness, in not being carried out for God's glory. (5.) Idleness and sluggishness, loth to stir. (6.) Love of study. (7.) Want of tender love. (8.) Apprehension of unfruitfulness ; in case I should attempt, I should do no good, and hence would not sow seed upon rocks. And I thought, if this latter should hinder me, why should it not discourage the Lord himself, who had so oft cast his precious seed upon my rocks, and lost all ? And here I saw I was ignorant when to speak, and how to do, and how much ; yet I saw this, that suppose I had done right, MEDITATIOXS AND SPIRITUAL EXPERIENCES. 429 yet that those prhiciples causing this neglect were to be lamented, and not indulged, for which end I came to the Lord in the sacra- ment. For I saw that good duties might be done, and sometimes lawfully omitted, and yet both out of ill principles ; and when the ill principles are healed, I shall then see whether it is my duty, and how far my duty reacheth. And this I saw was a rule of singular use to know when the thing was evil, which I think is right and good. I say it is lawful; be it so; but see if this law- ful thing comes not from an ill principle. Cure that, and then other things will follow. So a man strives for upj^er place, and who shall be the greatest. A man thinks usury is lawful. Now, say I, mind the principle whence these come. 2. I saw my wants. (1.) I did want knowledge of the truth and glory of God's will in the Scriptures ; (2.) Wisdom to guide others; (3.) Daily repentance, the want of which made the Lord not to pity me, nor to come to me ; (4.) I was exercised with horrors and fears, being in the dark, and the Lord hiding his face ; (5.) Want of a spirit of prayer distressed me, having words without affection, which I saw the perfection of all misery °; (6.) Want of zeal for God's glory, but affecting mine own glory and mine own excellency, nay, the excellencies of God for that end; (7.) Want of joy in the Lord and in his will, but going a-whoring after lawful things; (8.) Want of love in great meas° ure to others. I meditated this night upon Christ, and saw, (1.) That there was a necessity of a Mediator in regard of God's truth and holi- ness. (2.) That this was the Messiah by the witnesses given of him. (3.) I saw not that he was mine, because I saw no promise absolute of it. But the Lord graciously cleared up to me John i. 12, that they who receive Christ were sons. (Christ him- self, though they had no promise.) Now, to receive Christ I saw was contrary to them that did not own him when he came to his own. (1.) They did not acknowledge, "This is he." (2.) They did not see any glory in him. (3.) They did not embrace him with all their hearts to be that to them for which end he came, viz., to be king, prophet, and priest. So I saw what it was to receive him. And upon a fresh persuasion that this Messiah is he, the Lord gave me to embrace him with my affec- tions, as if present, viz., to guide me as a prophet, to rule me as a king, to take away sin and death as a priest. Now, here I saw two things; 1. That true faith was not to guide one's self, rule and conquer sin, and obey one's self, (for this is to make our- selves our own saviours ;) but to cleave to Christ that will do all this, nay, tliat he would draw out our faith of embracing him for 430 MEDITATIONS AND SPIRITUAL EXPERIENCES, this. And hence I saw neglect of duty us vile a sin as actual sin ; because Christ is not so- much otf'ended with us fc-r actuai sin, as for not coiBing to him, and clasping about him to take these away. The one, viz.., to do the thing, is his work ; but to cleave to him is our chief work. And I was confirnied that this is the right act of faith; (1.) Because faith is a bare receiver; (2.) From John iv. 10, If thou wouldest ask, he would give. 2, I saw faith weak and divided, and many sins would be still in me ; that with this faith there was a necessity of daily repentance. This repentance^ I saw, consisted chiefly in mourning for the sin which Christ by faith had not yet removed. Now I saw I was to mourn ; (1.) For not going to Christ to take away my sin, which I daily forget; (2.) For the evil of my sin, (and its crossness to him,) which he takes not away ; (3.) For his not taking it away, that I give him cause to leave me ; so, (4.) As having crucified him. And here I saw I had no reason to continue in sin; (1.) Because it had wounded Christ ; (2.) Because Christ died that it might diCy and not live. And thus my soul was sweetly stayed upon Christ by faith this day, and much comforted. Yet I saw there might be a deceit in one thing, viz., in reasoning and bring- ing my heart to do a duty by the power of that ; (1.) To beheve a truth, not only by means of reason, but only upon that ground, because it agrees to right reason ; as that Christ must suffer, be- cause else God must be false, and his word not true : (2.) To do a duty from the persuasion of reason, be<;ause it pkaseth me, not because it pleaseth the Lord. And here I saw, if it was from reason, the power of reason would never carry me against my own will and my own ends. Oct. 18. On Monday morning my child was born. And when my wife -was in travail, the Lord made me pray that she might be delivered, and the child given in raercy^ Imving had some 'Sense of mercy the day before, at the sacrament; and the Lord stayed my heart there. But I began to think, What if it should not be so, and her pains be long, and the Lord remember my sin ? And I began to imagine and trouble my heart with fear of the worst. And I understood at that time, that my child had been born, and my wife delivered in mercy already. Hereupon I saw the Lord's mercy and my own folly, to disquiet my heart with fear of what never shall be, nor will be ; and not rather to sub- mit to the Lord's will ; and come what can come, to be quiet there. When it was born, I was much affected, and my heart clave to the Lord who gave it. And thoughts came in that this was the beginning of more mercy for time to come. But I questioned. Will the Lord provide for it ? And I saw that the Lord had made MEDITATIONS AND SPIRITUAL EXPERIENCES. 431 man to great glory, to praise him, and hence would take care of liim. Though sometimes the Lord seemed to make all men for nought. (Ps. Ixxxix,) Which place I thus understood : God hath made man for the glory of himself, and hence to great glo- ry, (though he made many for nought ;) especially the church and their posterity did the Lord make for glory. And if God did not glorify them, then he seemed indeed to make all men for nought ; and that, when men are not instruments of his glory, it is for nought. And I saw God had blessings for all my children ; and hence I turned them over to God. Oct, 29, I was much troubled about the poverty of the churches ; and I saw it was such a misery as I could not well discern the cause of, nor see any way out ; jet I saw we might find out the cause of any evil by the Lord's stroke. Now, he struck us in outward blessings, and hence it is a sign there was our evil: (1.) In not acknowledging all we have from God, (Hos, ii, 8 ;) (2.) In not serving God in the having of them ; (3.) In making ourselves secure and hardhearted; for lawful blessings are the secret idols, and do most hurt. And it i^ then a sign our greatest hurt lies in having, and that the greatest good lies in God's taking them away from us. Whereupon I, consid- ering this, did sweetly content myself that the Lord should take all from us, if it might be not in wrath, but in love, viz., hereby to glorify himself the more, and to take away the fuel of our sin. I saw that if God's people could be joyfully content to part with all to the Lord, prizing the gain of a little holiness more than enough to overbalance all their losses, that the Lord then would do us good. Oct. 31. On Sabbath day, after sermon, on my bed, I saw, (1.) That my own weak spirit would not carry me along in my work. (2.) I seeing I wanted light, and life, and affection, and that I was not a burning and shining light, I saw this came from the want of the spirit of light and life. And so I saw I was sensual, wanting the spirit. Hereupon I did question whether the Lord would accept of such services. For I read not in Scripture of any minister, but it was better with him. He was filled with light, affection, persuasion, etc I considered hereupon this: 1. The Lord might reject my services, if they were as good as I could wish ; and, 2. If therefore he accepted these of mine, (1.) I should magnify his grace the more ; (2.) There would be the more grace shown. But I had some questionings that the Lord would not honor his grace on any so vile ; but that he would make the offering more pleasant to him first. And I saw if I had never such expressions, jet if I had not light and life 432 MEDITATIONS AND SPIRITUAL EXPERIENCES, within, whence they came, (1.) It was a sign the Spirit of Christ was far from me ; (2.) Far, hereupon, from God's people, which began to afflict my heart. And hereupon I thought to lie down in sense of my vileness, and condemn myself and others for such hypocrisy, and wait for the Spirit, the Comforter, which God is able to give, etc. Only I considered that sincerity of a duty lies as much in mortification, seeing the evil of it, as vivification, doing it with life. Nov. 3. On a fast day, at night, in preparation for the duty, the Lord made me sensible of these sins in the churches: (1.) Ignorance of themselves, because of secret evils ; (2.) Ignorance of God, because most men were full of dark and doubtful con- sciences ; (3.) Not cleaving to Christ dearly, only ; (4.) Neglect of duties, because of our place of security ; (5.) Standing against all means, because we grow not better; (6.) Earthliness, because we long not to be with Christ. And I saw sin as my greatest evil. ... I was vile, but God was good only, whom my sins did cross. And I saw what cause I had to loathe myself, and not to seek honor to myself. Will any desire his dunghill to be commended ? Will he be grieved if it bo not ? So my heart began to fall off from seeking honor. The Lord also gave me some glimpse of myself ; and a good day and time it was to me. Nov. 4. On the end of the fast I (L) went to God, and rested on him as sufficient ; (2.) waited on him as efficient, and said, " Now, Lord, do for thy churches, and help in mercy." In the beginning of this day I began to consider whether all the country did not fare the worse for my sins ; and I saw it was so. And this was a humbling thought to me : and I thought if every one in particular did think so, and was humbled, it would do well. I saw also that if repentance turn away judg- ments, then if the question be, who they are that bring judg- ments, the answer would be, They that think their sins so small as that God is not angry with them at all. Nov. 5. When I was walking to Roxbury alone, I saw it was God alone who gave me a natural life ; and I turned the thought into a prayer : " 0 that I had a spiritual life ! that is but for a time, this forever." Nov. 7. On Sabbath, on my bed, after sermon, I examined my heart about this question, viz., "In whose name I had preached, and in whose strength I had done this work to-day." And I saw that five things did strengthen me, or which I went in the strength of: (1.) My natural strength ; my body is MEDITATIONS AND SPIRITUAL EXPERIENCES. 433 pretty strong; and hence I went upon the strength of that; (2.) The strength and power of external necessity ; the work must be done, and hence I went upon this; (3.) The strength of ex- ternal encouragement; as acceptance with others, and favor from others ; (4.) The strength of spiritual affection some time, and received grace ; and hence I have sought for it ; (5.) The strength of faith itself, or resting to my hold of Christ, rather than on his hold of me. And here I saw three things : (1.) That, if I did thus, God would curse me, because now I made flesh my arm, (Jer. xvii. 6.) And this affected me. Grace itself was but flesh in respect of God. (2.) Here I saw the common and great sin of all men in their ways and acts : they do trust to themselves, and stay in themselves, and have some bottom to stand upon beside God, when they come to act. (3.) I saw the admirable strange operation of faith, that nullifies all things, even itself, that God may act. It is a faith under, or stirring under faith, that doth the deed. A Christian by it goes, not only out of himself, but out of his faith. (4.) Hence I saw how near to God faith made a Christian ; raising it above man, out of man, out of himself to God ; that the Deity doth, as it were, immediately act upon the soul, when it is thus elevated, and lift out of itself. Now, here arose a question, 1. What of God doth faith raise it to ? I saw it was, (1.) To God as sufficient ; (1.) In Father; (2.) In Son; (3.) In Holy Ghost. And there faith stays, (2.) To God as efficient. And on such a God and such strength of a God it stays. A 2d question was, whether faith rests on the Lord's efficiency immediately or mediately. I an- swered both ways. But, (1.) Mediately, (1.) To God in a com- mand. For God's commands give strength. (Josh, i.) To God in a promise. For a promise gives strength. (2.) Immediately, to all that hidden, infinite efficacy and power it sees in God, and believes to be there. For some time it sees neither to rest on. Now it looks to him, that he may look to it, and do for it abun- dantly. And beside, there needs immediate, omnipotent efficacy in God's command and promise : and hence it must rest on this, else they are useless, Mv. 10. I kept a private fast for light to see the glory of God's truth and faith, an infused faith, and a spirit of prayer, and for conquest of pride ; and for assistance, and acceptance, and gui- dance, (whether I should set up lecture again,) and for success and blessing in my poor ministry, that so I might declare and manifest God's name, and leave his truth, and so himself, and so his mercy, in the country ; as also for outward supplies for the country. And I saw no particular man could be comfortably VOL. III. 37 434 MEDITATIONS AND SPIRITUAL EXPERIENCES. provided for, but by some special mercy to the common state. And hence I saw God called for prayer, not so much for ourselves as the common. And I saw the common state of the country did lie upon me, and every one in particular, to seek God for, viz., that he would build up our Zion, and prosper the vine his own hand hath planted; and that in this new world we might find the new heavens and the new earth ; as also for pardon. Over night I did question whether the Lord did call me to him in such a day. And I saw the Lord called upon scorners to turn at wisdom's reproof, and to dig for wisdom. And on the morning, betimes, in prayer, the Lord let me see he called me unto him : " Come and seek, and seek with all thy heart." And this came fresh and clear to me, and did much affect my heart, to think that the Lord should call unto me as he did call Abra- ham to follow him. And here I began to have some light let in about effectual calling; and I saw these things about it: 1. I saw the first act of calling was by the command of God in his word ; 2. That it was by the word of the gospel, or command of the gospel, " Come unto me ; return to me ! " 3.1 saw the Lord did this effectually, (1.) By letting in a light, clearly to see that he called me in particular; (2.) By letting in the good- ness and sweetness of the command, as well as the truth of it. 4. This goodness and sweetness of the command I saw in two things : (1.) In regard of the great love of God in the command, for a poor sinner, thinking God cares not for it, and hence would not have it come to him, being so vile : O, the command which saith. Yet return and seek, and come, is exceeding sweet love. (2.) In regard of the end of the command, which was fellow- ship with himself, that he may be all and do all : this was sweet. 5. I saw this was not only by a command, though firstly so, but nextly by his promise; and this promise I saw was not to be seen but in the word : and I saw all things promised to such a one as comes. And hence I saw I had no need of search- ing God's election as I did begin to do in the morning, whether he loves me or no ; for I saw, (1.) God the Father's favor prom- ised : " Return, and I will return to you." (2 Chron. xxxii.) (2.) I saw Christ promised ; for we are called to his fellow- ship, and are bid to take him. (Is. Iv. 1, 2.) (3.) The Spirit promised. (Prov. i.) " Return, scorners, and I will pour out my Spirit on you." (4.) Abolishing all sin and punishments of sin. (Jer. iii. 22, 23.) (5.) Perseverance promised. (John vi. 37.) *' I will in no wise cast out." In the beginning of the second prayer I saw there was a God, for I saw things had a being ; hence they must have this being JIEmTATIONS AXD SPIRITUAL KXPERIENCES. 435 f|-«m themselves, or something else : but those poor creatures the moou a,Kl stars, could not give being to themselves. ' 1 saw also how I had embraced the lust of the flesh, the lust t ^a= not only just and righteous that the Lord should deny to hear my prayers, but that it was mercy he would do so ; for what greater judgment than to please a lust, and leave me to it° 1 saw also the pride of my heart in one thing more I saw not tl™;^"' '" T'^" T" P-'^^^'^g «"' of an°apprehensirn of ttth thir'^^V'''^' ^ ^"^'"'"'^'^ ^''°'''' o'ters, and that these nuth, that came from me were choice and excellent, and to be re- c I ru,d ',l' T'""- ■ ^°'"' r^' '' "<" ^°^ -'^'^ - f-'-l^ ™n- elseand bo L ^^i^'^'^''^.'"'' ^"'^ '^•°^'« "'^° any man's eke, and should hang down my head in a hole, and not lift it ud to speak; which did humble me, and show me my vanity and n fiLf y r' '° ^' r""^ °°' "«' ''y ^"^"^ ^ principle but (1.) Because It was God's sweet truth I did deliver; (2.) Be- cause It Avas God's command I should deliver it; (3 ) That it was for the sake of the Lord and his name wherefore I did so And here I saw the Lord begin, as it were, to reflne me. I concluded this day, 1. With some measure of faith; for after prayer I left all I prayed for unto God's rich, free grace And hence I saw, (1.) That the Lord did take pleasure in such a hone m his mercy ; (2.) That whatsoever I or any had pray dfo ,Zd had promised, and therefore purposed to give ; and thence I might quiet my heart about God's secret ^r^ose : 2. With resolution, (1.) Whatever God should give me, to attribute it unto grace ; (2.) To walk in a way of hfhness for the future 1 saw also that my heart was ready to think, I have prayed enough after such a day and such hopes. But I saw, (l.f That hough God purposeth mercy, yet he withal intendeth'the decree tm he'Tf- "'■','' ^^ "^'^^T ' /^-^ H^ ^"" 'I'^^'^fo'-e have us pray .11 the thing be granted; 3.) When the decree hath bi^un 1^Z"° 7'^' ^ '''^ "'''' '^l' "^^ "^'Srees of mercy arise by seveia" degrees of prayer; as when faith is begun, but it is imperfect prayer must be continued still for all the rest; as the chapped ground opens still wider and wider, till rain fall. ^^ JVov. 13. I was considering the state of the country by rea- nope the Lord would relieve us : rerwl^r^"'/' '^ '^f ^""'"^ ^^^ -^''"^ himself for his people, to .edeem them from the greatest sin of the world, then from ^ut ot tlK).e sms by which our distresses are occasioned now: (2 ) Because we are a poor, afflicted people, cast out of our own 436 MEDITATIONS AND SPIRITUAL EXPERIENCES. country, from our friends and comforts there, and all our sor- rows and suffering here are in part by reason of their cruelty and persecution, and that therefore the Lord will deliver if we souo-ht. O Lord, remember my sighs ! Nov. 13. I saw a little of God, and saw that it was my duty to make him superior, and set him up in his highness above all others in my mijid and eye ; and I saw I had, (L) Cause of wondermg at my carriage toward him, that^ he being so high, I should neglect him. (2.) I saw I had therefore sinned against him, because I had set up mvself, or sin, or men above the Lord. (3.) I saw that in this did "appear one special branch of the evil of sin, because the breach of God's law did ever arise from the contempt of the Lord's person and despising of him and his glory, m prefer- ring vile things in comparison before him ; and hence I slighted his^will. (4.) I saw I had reason to resolve that as I had de- spised God, and set up other things and served them, so to despise myself and the presence of all men in comparison of him. (5.) The Lord made me that night lie down and be humbled in ray- self, and exalt the Lord with some desires. Nov. 14. On the Sabbath day, at night, after sermon, I saw I had preached to others, but had not fed myself. And I seemg it did arise from weakness of faith and light, the Lord suggested the one hundred and third psalm to me, " He heals all thme m- firmities," which quieted ray soul somewhat. Nov. 15. On my bed, in the morning, I tried my heart, and asked what would bear it out if the Lord should call me to preach at the lecture season again : and I found three thmgs. (1.) My end was to honor Christ Jesus, and leave his truth be- hind me. (2.) My principle was Christ, in whom I trust-ed. For this comforted me against the feeling of my inability. I saw there was an unknown fullness of the spirit and strength m Christ, and that I was not to go out in the strength of my own abilities, though received from Christ, but in the strength and help of Christ himself (3.) Though what I should do thus from Christ, for Christ, was mean and poor, yet it should quiet me that it was the measure the Lord saw most meet for me, and if I could do better I would. (4.) That if the Lord did not give success to me, yet I would mourn for God's people and my own unworthiness, and quiet myself that I did my duty. Nov. 16. I felt my heart very unsavory, and I saw my soul nothing but sin and sorrow, death and darkness, and in a manner as good as in hell. And so I saw then that nothing but free grace could help me out; and there I did hang, and did prize this grace therefore. But I did question, it may refuse to help MEDITATIONS AND SPIllITUAL EXPERIENCES. 437 because it is free. But I saw it is the pleasure of God's grace to help all that prayed for it and came for it to grace. And I saw herein was part of God's good pleasure to hear every prayer, and I should look upon no other secrets but this revealed will of Christ ; and so I purposed ever to lie here. And I saw depend- ence upon grace for all ever supposeth a deep abasement of soul under a sense of unworthiness. Nov. 18. As I was going down my stairs, I thought if Paul did so desire the good of the Israelites, his countrymen, his en- emies that opposed him, that he could wish himself anathema for them, much more should I earnestly desire the good of their souls who had, under God, committed themselves to my care and charge. And so I left them to God's free grace to provide for them. And at night I had doubts, whether the Lord would re- gard them, or no, though I did resign them up to him. But it came to my mind that if God was an idol god, then I might give them to him in vain ; but it was not so. And hence I had very SAveet persuasion that night that my work herein was not despised of the Lord. Nov. 21. On Sabbath day, after preaching, I considered my vileness, that I did not see things by the Lord's light, nor was persuaded by the Lord's faith, nor quickened nor strengthened by the Lord's life and strength. So I demanded a reason why the Lord .Jesus did not only not outwardly help, but not inwardly act. I saw the Lord was not in me, hence did not work in me. I asked then why he was not in me. I saw my sin had separated him from me ; yet I saw no sin could separate, if unbelief was not added. If I returned by faith, he would return to me. Then being ready to come, and yet seeing God's grace only could draw me, I demanded whether I should put this honor on God's grace to draw me, or take it to myself in coming by my own strength ; so I left my soul with God's free grace. Yet I saw that though Christ did not act in me in the same measure as in Paul, who said Christ did live in him, yet I saw he did act in some meas- ure, though little ; (1.) Because I did desire the Lord to act all; (2.) Because I mourned for want of this, and loathed myself for what I did ; (3.) Because I did rejoice if the Lord would act me. And the next morning I saw the truth of this in Paul's example, (2 Cor. xii.,) by the " thorn in the flesh," to whom the Lord said, " My grace," in pardoning, accepting, " is sufficient for thee," with- out thy enlargements and holy affections. Nov. 22. I saw the Lord, and by faith did apprehend Christ's righteousness, and did see that I was to make use of Christ's 37 * 438 MEDITATIONS AND SPIRITUAL EXPERIENCES. righteousness apprehended by faith, not only for satisfaction to justice, but also to take it as an evidence, unspotted, of the Lord's love toward me, to beget peace in me. I saw I had a long time made use of it for satisfaction, but not for evidence, and so for peace. For I saw, when I had done, and the Lord had enabled me to do this and do that, then my conscience was at peace, and got peace in that. But when I wanted that, and apprehended Christ's righteousness by faith, all that which he hath done per- fectly, I did not there find peace to my conscience as having an evidence of the Lord's favor and acceptance. Whenas I saw that if any thing I did by the help of the Spirit might give me evidence, then much more all that which Christ did and had done perfectly ought to give me peace, and be an evidence not only of God's favor to me, but of that grace I want, (the want of which made me doubt of the Lord's love,) because all that faith and holiness in Christ is by faith made mine, and it is as if I had done it. For I saw, if I had perfect holiness in me, I should not doubt of the Lord's love to me ; why now, when I see I have it in Christ by faith ? So I saw a threefold use of faith in Christ's righteousness : — 1. For satisfaction to divine justice, and making me righteous; 2. For evidence of God's favor to me ; 3. For the honor of God, because by that I honor God infi- nitely. Nov. 24. I felt over night much darkness and unbelief, and saw that, if Satan had once made us begin to doubt, he would hold us with doubts continually, about the being of God and truth of the Scriptures. And I saw the next morning this error ; viz., that I did believe what the Lord spake, because I saw it agreeable to my reason, and so made that my last resolu- tion of all doubts. And I began to think how it should be other- wise. So I saw I was indeed to see the things God spake, in the reality of them, and in their agreement with reason, but not to make this the last resolution of doubts, though a resolution. But then, when I had seen things so agreeable to reason, yet to look upon God's testimony of them in Scripture as the last and chief light and ground of settlement ; and not to believe these things are true, because I see they are true, but to believe the Lord sees more clearly than I ; and he knowing them to be so, I see them so, and believe them upon his testimony, much more. For if I believe any thing to be true because I see it so, much more because God saith it, who sees it better, and whose word stakes me down, and confirms me in it. MEDITATIONS AND SPIRITUAL EXPERIENCES. 439 Dec. 4. I felt a wonderful cloud of darkness and atheism over ray head, and unbelief, and my weakness to see or believe God. But I saw that the Lord's ends might be these three : — (1.) By withdrawing the Spirit of light, to give me a greater measure of it than ever I have had before.; to give me a greater fullness by praying for more ; (2.) To humble me for my con- fidence in my light and knowledge past, and in speaking so much with so little light, who knew so little ; (3.) To heal this wound of secret atheism and unbelief, which was but skinned over before. I saw all this was infinite love and mei'cy ; yet I saw this condition was a deep and deadly misery ; and I saw I should be vile indeed, if I did not mourn bitterly under it ; for if I was only under the misery of affliction, the Lord would be displeased and count himself neglected if I did not cry, much more if I should not cry under the power of my sins. This was on Saturday night. I also saw a vast difference between knowing things by reason and discourse, and by faith, or the spirit of faith. For, by dis- course, (1.) I saw that a thing was so. A man's discourse about spiritual things is like a philosopher's discourse about the inward forms of things, which they see not, yet see that they be ; but by the light of the spirit of faith I see the thing presented as it is. I have seen a God by reason, and never been amazed at God thus apprehended ; but I have seen God himself, and been ravished to behold him. And here I saw what the meaning of Christ's speech is, (John xiv.,) " The world knows not the Spirit," and hence " can not receive him ; " viz., that it is such a Spirit as gives such glimpses of God's glory and of Christ, as though it departs, yet they know it so good as that they long for it again, because they know it. And here I saw the meaning of that in Job, " There is a spirit in man," that is, reason ; '* but the inspi- ration of the Almighty gives understanding," that is, this spirit of faith. Dec. 9. On Thursday morning, in my bed, after my Wednes- day's sermon, (L) I saw the pride of my heart acting thus ; that when I had done public work, my heart would presently look out and inquire wherein I had done well or ill. And I saw I rejoiced in that as well done which pleased man, and that as done amiss which might not be' so glorious in the eyes of man. Hereupon I saw my vileness, to make men's opinions my rule ; but then I saw my rule to be this, viz., to see what good I had done, and give the Lord the glory ; and to consider what sin I had committed, and to mourn for that. (2.) Here I saw a deceit, viz., to preach and pray, to stir up spiritual affections, 440 MEDITATIONS AND SPIRITUAL EXPERIENCES. because I saw it did beget commendations ; hence preached terror and comfort (though false) to beget affection. I saw also, upon enlargements, I was apt to be somewhat in mine own eyes, where- as my rule is, to be more vile than any man in my own eyes, and that daily. • i, t Dec. 10. I began to be troubled for my sin of passion ; but i saw my heart did work thus : (1.) It was troubled for the shame and horror of sin ; (2.) Purposed ; (3.) Went to Christ for strength that I might do so no more, and so was quieted. Whereas I saw it was^my duty, (1.) To get my soul deeply loaden with the sin, as sin ; (2.) To come unto Christ, and get his blood to give me peace unspeakable. Now, in musing on this, I saw how little repentance there was in the world, and how many sins I had still to repent of. For I saw that most men had their peace after sin, either by forgetfulness of it wholly, and so had then- sorrows now and then ; or else they did but skin over their wound with some general hope of mercy and grace, without sweet peace in Christ's blood. And hence my heart was very glad for this light, in seeing this general wound. I saw here also the reason why men given to passion are so frequently overcome by it ; because of all other sins they have many secret excuses and extenuations for it ; as the suddenness of it, and it is that I delight not in, and my heart is sad for it after- ward, and godly men may fall into it. I saw also there was all reason why I should cleave to the Lord. 1. Because all my good was from him in times of peace. 2. Because he was my only support in time of trouble. 3. He alone was sufficient, when after life all troubles should end. 4. I began to see how good his will was in all, and that even when it crossed me I should be pleased with it. I also began to feel God in fire, meat, every providence, and that God's many providences and creatures are but his hands and fingers, whereby he takes hold of me, etc. Dec. 11. On Saturday, at night, I was stirred up to pray for the Spirit ; not only for particular graces of it, but for the Spirit itself. The ground of this my prayer was, — (1.) Because I feU an absence of the Spirit exceeding much. I found I was sensual and carnal, and carried and acted by my own spirit in every thing. However, I felt a little of God's Spirit smoking forth in some weak desires after it ; I felt not the power of it, according as Paul did, bound by it, led with it. (Acts i.) "Power from on high." (2.) Because I saw this the next and surest way to have all the graces of the Spirit ; to have all the impressions of this seal, by having the seal itself. Whereas MEDITATIONS AND SPIRITUAL EXPERIENCES. 441 if I wrought for one particular grace without this, it was far about. (3.) Because the Spirit can heal, help, quicken, humble, suddenly and easily. Whereas otherwise I may be long before I can see. (4.) Because it works grace and life effectually. My own spirit, and light, and affection may deceive me when they act; but this can not. (5.) Because it works grace eternally, as itself is eternal. I also here saw two great hinderances for me in getting this Spirit: (1.) I contented myself with a little measure of it, and so set down ; (2.) I thought God w^ould not give more, and hence I ought to rest without seeking after more. Here also fell in two questions: Quest. 1. Whether, when a Christian feels a want of the light of life and faith of the Spirit, he should only humble himself for the want of them, and do nothing in way of meditation and stirring up his heart to see and do, or stir up that ability he had to see, and live, and do. For I saw this, that when a man finds a loss of God, either he is wholly in the dark, and can not see him ; or else Satan and his own natural abilities will be working and casting in light, that so a man might be contented with that and seek no farther for the Spirit of hght, nor feel such a need of it ; Satan and nature by their work will prevent the Lord's. Ans. To this I saw, (1.) That the Scripture bids me meditate and use all means for the Spirit, and therefore not to confine my- self to that one means only, of being humbled for the want of the Spirit. (2.) That the rule here is, We must use all means, but trust to the Spirit to give a blessing by them, depend only, and wait only for the light of God in the use of means. Quest. 2. Whether it was a duty, or an error, to pray and look for the fullness of the Spirit in me, w^ithout coming by faith out of myself, and so finding and feeling the fullness of the Spirit out of me in Christ ; and whether I might not be mistaken, and think I was empty of the Spirit, because I did not feel it in me, when haply of the time when I am most empty, I might be most full, by faith in Christ ; and whether the fullness of the Spirit in the apostles was not chiefly a power of the Spirit, giving them a subsistence out of themselves in Christ, in whom their life and joy was ; seeing that Paul oft complains of his sin, and insuf- ficiency and inability to think or speak. Ans. Here I saw these things : 1. That Christ had all fullness, and so all fullness of the Spirit. 2. That all that full- ness which I did want in myself was in Christ, for his people, not for himseff. He had perfect knowledge, and grace, and righteous- 442 MEDITATIONS AND SPIRITUAL EXPERIENCES. ness ; not only that by it he might virtually make me see and be righteous, but that it might be mine. 3. I saw it my duty therefore, out of sense of my emptiness, to go unto Christ, and possess and enjoy all that fullness that is in him, as mine own ; and to be as much filled with that, and to rejoice as much in that, . as if I had it in myself, because it is for me in Christ, and my own there. 4. I saw, when I did thus, then I was full of the Spirit ; and that I was now as a fish that is got from the shore to the sea, where it hath all fullness of waters to move in ; and so I saw faith did first fill me, and should first fill me. When I was most empty, then by faith I was most full. 5. I saw this was the way to be filled with the Spirit, to my feeling within me. Stephen was full of faith, and then of the Holy Ghost. (1.) Be- cause this made me most empty, and so most fit for the Spirit to work in. (2.) Because this finding of the treasure of all grace in this field of Christ did beget strength, joy, glory, and so made graces alive. (3.) Because I should glory more in what I re- ceive from Christ, than in that fullness which is in Christ, the fountain of all his glory and my good and glory, if I should first receive the Spirit from him, without finding, and filling and drinking in of that Spirit which is in him. 6. I saw a need for the Lord to this end to do two things : (1.) To stablish me in Christ, and settle me there, and give me a being there. (2.) To give me a certainty that all this was mine ; for I saw this only would fill my heart and soul. The conclusion of all was, I was resolved to pray for the Spirit, and not to give the Lord over for it. Dec. 18. I saw it my duty so to lament my sin, as that my sorrow should swallow up all the joy I took in any thing in this world. And here I remembered what it was to afflict one's soul, viz., to make sin as bitter as affliction, and to make it my affliction. Dec. 20. I saw my evil, (1.) That I had much ado to see my sin ; (2.) But much more difficult was it to mourn for it, as my death, and to be in travail with it, and in pangs and sorrows for it, that I might be delivered out of it. I saw also on the Sabbath, viz., the day before, December 20, how my heart gathered evil in every place, as Ps. Ivii. And it gathered, either, (1.) Carnal content, or, (2.) Discontent, by striking upon external objects. Dec. 21. I saw that man was an infinite kind of evil when he is crossed ; as in hell, there he blasphemes because crossed. And hence men's sins lie hid, because not crossed. MEDITATIONS AND SPIRITUAL EXPERIENCES. 443 I saw also the deceit of man's heart ; which when it is very bad, then it begins to seek to be very good ; if it have and ^eel any good, it grows full, and lifted up, and loose. Dec. 27. God humbled me in some measure : (1.) Makino- me see how I deserved death, and nothing but eternal death,°and that It belonged to me as my due, which made me wonder I had any mercy; (2.) Making me desirous to feel sin the greatest evil, and to prize deliverance from it as out of hell. I saw also, (1.) How miserable I was if I had no favor • (2 ) How precious his favor was; (3.) How exceeding precious Christ was, by whom I came to have all favor; and how pre- cious his blood was, so as I desired to rejoice in nothing but in THE CLEAR SUxA^SHL\E OF THE GOSPEL BREAKIXa FORTH TPOX THE INDIANS IN NEW ENGLAND OB, AN HISTORICAL NARRATION GODS WOXDERFUL WORKINGS UPON srXDRY OF THE INDIANS, BOTH CHIEF GOVERNORS AND COMMON PEOPLE, IN BRINGING THEM TO A WILLEN^G AND DESIRED SUBMISSION TO THE ORDINANCES OF THE GOSPEL, AND FRAMING THEIR HEARTS TO AN EARNEST INQUIRY AFTER THE KNOWLEDGE OF GOD THE FATHER, AND OF JESUS CHRIST, THE SAVIOUR OF THE WORLD. ~ BY THOMAS SHEPARH, MINISTER OK THE GOSPEL OF JESUS CHRIST AT CAMBRIDGE, IK SEW E-VGLAXD. BOSTON: DOCTRINAL TRACT AXD BOOK SOCIETY. TOL. HI. 38 18 5 3. TO THE RIGHT HONORABLE THE LORDS AND COMMONS ASSEMBLED IN HIGH COURT OF PARLIAMENT. Right Honorable : These few sheets present unto your view a short but welcome discourse of the visitations of the Most High upon the saddest spectacles of degeneracy upon earth — the poor Indian people. The distance of place (if our spirits be right) will be no lessening of the mercy, nor of our thankfulness, that Christ is glorified ; that the gospel doth any where find footing and success, is a mercy as well worthy the praise of the saints on earth as the joy of the angels in heaven. The report of this mercy is first made to you, who are the rep- resentative of this nation, that in you England might be stirred up to be rejoicers in, and advancers of, these promising begin- nings ; and because to you an account is first due of the success of the gospel in those dark corners of the world which have been so much enlightened by your favor, enlivened by your resolutions, encouraged by your forepast endeavors for God, and hope still being parts of yourselves, to be further strengthened by your benign aspects and bountiful influences on them. The present troubles have not so far obliterated and worn out the sad impressions which former times have made upon our spirits, but we can sadly remember those destructive designs which were on foot, and carried on for the introduction of so great evils, both in church and state ; in order to which it was the endeavor of the contrivers and promoters of those de- 447 448 TO THE HIGH COURT OF PARLIAMENT. signs to waste the number of the godlj, as those who would never be brought to comply in such destructive enterprises ; which was attempted by banishing and forcing some abroad, by burdening and afflicting all at home. Among those who tasted of the first, I say not the worst sort of their cruelty, were those our brethren, who, to enjoy the liberties of the gospel, were content to sit down, and pitch their tents in the utmost parts of the earth, hoping that there they might be out of the reach of their malice, as they were assured they were beyond the bounds of their love. God, who doth often make man's evil of sin serviceable to the advancement of the riches of his own grace ; the most horrid act that ever was done by the sons of men — the murder of Christ — God made serviceable to the highest purposes of grace and mercy that came upon his breast ; that God doth show that he had merciful ends in this their malicious purpose, as he suffered Paul to be cast into prison to convert the jailer, to be shipwrecked at Melita, to preach to the barbarous, so he suf- fered their way to be stopped up here, (Acts xvi. 33, 34 ; xxviii. 1, 2,) and their persons to be banished hence, that he might open a passage for them in the wilderness, and make them in- struments to draw souls to him, who had been so long estranged from him. It was the end of the adversary to suppress, but God's to prop- agate the gospel ; theirs to smother and put out the light, God's to communicate and disperse it to the utmost corners of the earth ; that one saith of Paul,* his blindness gave light to the whole world, so we hope God will make their distance and estrangedness from us a means of bringing many near and into acquaintance with him. Indeed, a long time it was before God let them see any further end of their coming over than to preserve their consciences, cherish their graces, provide for their sustenance ; but when providences invited their return, he let them know it was for some further errand that he brought them hither, giving them * Csecitas Pauli totius orbis illuminatio. (Acts ix. 9.) TO THE HIGH COURT OF PAPwLIAMEXT. 449 some bunches of grapes, some clusters of figs, in earnest of a prosperous success of their endeavors upon those poor outcasts. (Ps. ii. 8. Is. Iv. 10-12 ; xi. 9, 10. Luke x. 1.) The utmost ends of the earth are designed and promised to be in time the possessions of Christ ; and he sends his ministers into every place where he himself intends to come and take possession. Where the ministry is the harbinger and goes' before, Christ and grace will certainly follow after. This little we see is something in hand, to earnest to us those things which are in hope ; something in possession, to assure us of the rest in promise, when the ends of the earth shall see his glory, and the kingdoms of the world shall become the kingdoms of the Lord and his Christ, when he shall have dominion from sea to sea, and they that dwell in the wilderness shall bow be- fore him. (Ps. xxii. 27. Rev. xi. 15. Ps. Ixxii. 8-11.) And if the dawn of the morning be so delightful, what will the clear day be ? If the first fruits be so precious, what will the whole harvest be ? If some beginnings be so full of joy, what will it be when God shall perform his whole work, when the whole earth shall be full of the knowledge of the Lord, as the waters cover the sea, (Is. xi. 9, 10,) and east and west shall sing together the song of the Lamb ? In order to this, what doth God require of us, but that we should strengthen the hands and encourage the hearts of those who are at work for him, conflicting with difficulties, and wres- tling with discouragements, to spread the gospel, and, in that, the fame and honor of this nation, to the utmost ends of the earth ? It was the design of your enemies to make them little ; let it be your endeavor to make them great; their greatness is your strength. Their enemies threatened their hands should reach them for evil ; God disappointed them ; and let your hands reach them now for good. There is enough in them to speak them fit objects of your encouragement. They are men of choice spirits, not frighted with dangers, softened with allurements, nor discouraged with difficulties, preparing the way of the Lord in those unpassable places of the earth, dealing with such whom 38* 450 TO THE HIGH COURT OF PARLIAMENT. tliey are to make men, before they can make them Christians. They are such who are impressed for your service in the service of Christ, can stand alone, but desire to have dependence on you. They fear not the malice of their enemies, but desire the coun- tenance and encour^ageraent of their friends. And shall your honors, in consideration of their former suffering, their present service and real (leservings, help the day of small things among them, — shall you interest them in your assistances, as you are interested in their affections, — you will, thereby, not only further these beginnings of God by encouraging their hearts and strength- ening their hands to work for him, but also (as we humbly, con- ceive) much add to the comfort of your own accounts in the day of the Lord, and lay greater obligations on them yet more to pray for you, to promote your councils, and together with us your unworthy servants to write down themselves, Your humbly devoted in the service of the gospel, Stephen Marshall, Sid. Sympson, Jeremy Whitaker, William Carter, Edm. Calamy, Tho. Goodwin, William Greenhill, Tho. Case, John Downam, Simon Ashe, Philip Nye, Samuel Bolton. T O THE GODLY AND WELL-AFFECTED OF THIS KINGDOM OF ENGLAND WHO PllAY FOR AND REJOICE IN, THE THRIVINGS OF THE ' GOSPEL OF OUR LORD JESUS CHRIST Christian Reader: If ever thou hadst experience of this day of power, these visitations of Christ upon thine own spirit, I suppose thee to be one who hast embarked many pray- ers for the success of the gospel in those dark corners of the earth, to strengthen thy faith, enlarge thy heart, and assure thy soul that God is a God hearing prayers. An account is here given to thee of the conquests of the Lord Jesus Christ upon these poor outcasts, who have thus long been estranged from him, spilt like water upon the ground, and none to gather them. Formerly thou hadst the daybreak, some dawnings of lio-ht after a long and black night of darkness ; here thou seestthe Tun is up, which we hope will rejoice like the strong man to run its race scattering those thick clouds of darkness, and shinino- brighter and brighter, till it come to a perfect day. These }ew sheets give thee some footing for such thoughts, and some further en- couragements to wait and pray for the accomplishment of such things. Here thou mayest see the ministry is precious, the feet of them who bring glad tidings beautiful, ordinances desired, the word frequented and attended, the Spirit also going forth in power, and efficacy with it, in awakening and humblin- of them drawing forth those affections of sorrow, and expressions of tears' in abundance, which no tortures or extremities were ever ob- served to force from them, with lamenting. AYe read here their leaving of sin; they forsake their former evil ways, and set up fences never to return, by making laws for the punishment of 451 452 TO THE GODLY AND WELL-AFFECTED. those sins whereby thej have lived, and to which they have been so much addicted. They set up prayers in their families morn- ing and evening, and are in earnest in them ; and with more af- fection they crave God's blessing upon a little parched corn, and Indian stalks, than many of us do upon our greatest plenty and abundance. They rest on the Lord's day, and make laws for the observance of it, wherein they meet together to pray and instruct one another in the things of God, which have been com- municated to them. They renounce their diaboHcal charms and charmers, and many of those who were practitioners in these sinful and soul-undoing arts, being made naked, convinced and ashamed of their evil, forsake their way, and betake themselves to prayer, preferring the Christian charm before their diabolical spells ; here- in God making good that promise, (Zeph. ii. 11,) "I will famish all the gods of the earth ; " (which he doth by withdrawing the worshipers, and throwing contempt upon the worship ;) " and men shall worship me alone, every one from his place, even all the isles of the heathens." All these are hopeful presages that God is going out in his power and grace to conquer a people to himself ; that he begins to cast an owning look on them, whom he hath so long neglected and despised. And indeed God may well seek out for other ground to sow the seed of his ordinances upon, seeing the ground where it hath been sown hath brought forth no better fruit to him ; he may well bespeak another people to himself, seeing he finds no better entertainment among the people he hath espoused to him ; and that by so many mercies, privileges, endearments, and engagements. We have as many sad symptoms of a de- clining as those poor outcasts have had presages of a rising sun among them. The ordinances are as much contemned here as frequented there ; the ministry as much discouraged here as em- braced there ; religion as much derided, the ways of godliness as much scorned, here as they can be wished and desired there. Generally we are sick of plenty ; we surfeit of our abundance, the worst of surfeits ; and with our loathed manna and disdained food, God is preparing them a table in the wilderness, where our satieties will be their sufficiencies, our complaints their contents, TO THE GODLY AND WELL-AFFECTED. 453 our burdens their comforts. If lie can not have an England here, he can have an England there, and baptize and adopt them into those privileges which we have looked upon as our burdens. We have sad decays upon us ; we are a revolting nation, a people guilty of great defection from God. Some fall from the worship of God to their old superstitions, and corrupt worship, saying with those in Jeremy, " It was better with us than now." Some fall from the doctrines of grace to errors, some to damnable, others to defiling, some to destructive, others to corruptive opinions. Some fall from professed seeming holi- ness to sin and profaneness, who, like blazing comets, did shine bright for a time, but after have set in a night of darkness. We have many sad symptoms on us ; we decay under all the means of nourishment, are barren under God's sowings, dry under aU the dews, droppings and showers of heaven, like that country whereof historians speak, where drought causeth dirt, and showers cause dust, (siccitas dat lutum, imhres pulverum.) And what doth God threaten herein but to remove the candle- sticks, to take away the gospel, the streams whereof have brought so many ships laden with blessings to our shore — that gospel un- der the shadow whereof we have sat down and been refreshed these many years ? Where the power is lost, God will not long continue the form ; where the heat is gone, he will not long con- tinue the light. The temple did not preserve the Jews when their hearts were the synagogues of Satan, nor shall any out- ward privilege hold us up w hen the inward power is down in our spirits. God hath forsaken other churches as eminent as ever England was. Where are the churches of Asia, once famous for the gospel, for general councils, now places for Zeim and Ochim, their habitation desolate ? Where are those ancient people of the Jews who were {segulla micol hagnamim) his peculiar and chosen people of all nations ? They are scattered abroad as a curse, and their place knows them no more. And shall I tell you, God hath no need of us ? He can call them Gnammi, his people, who were Lognammi, not his people, and them beloved who were not beloved. Indeed, he hath held up us as if he had not known where to have another people, if he 454 TO THE GODLY AND WELL-AFFECTED. should forsake us. We have been a Goshen when others have been an Egypt, a Canaan when others an Akeldama, the garden of God when others have been a wilderness ; our fleece hath been wet when others' have been dry ; but know, God hath no need of us ; he can want no people if he please to call ; if he speak, all the ends of the world shall remember and turn unto the Lord, and all the kindreds of the nations shall worship before him. (Ps. xxii. 27, 28. Is. xi. 9, 10.) If he set up his standard, to him shall the Gentiles flock, and the earth shall be full of the knowledge of the Lord, as the waters cover the sea. It is not for need, but for love, that God abides with England ; and there is nothing out of himself the incentive of this love. (Amat Deus, non aliU7ide hoc habet, sed ipse est unde amat. Aug.) There can be no reason given why God should fence us, and suff'er other places to lie waste ; that we should be his garden, and other places a wilderness ; that he should feed us with the bread of heaven, and suflfer others to starve, — men of the same mold, his offspring as well as we, — and such (did he conquer to him- self) were likely to do him more service, bring him more glory, than we have done. We see something here done in order to such a work; our harvest is much over; we see little incomes, there we see the fields are ripe for harvest. Here the ministry is contemned, there the feet of them that bring glad tidings are beautiful. We have outlived the power and efficacy of ordi- nances, there God goes forth with life and power ; we can out- sit the most speaking and winning discoveries of Christ, there every notion breeds motion in them. The glory of the Lord is much departed from us, there his rising is conspicuous and glo- rious. The blind man found it good to be in the way where Christ came. And who would be in Egypt when there is light in Goshen ? O that England would be quickened by their risings, and weep over her own declinings ! What a wonder is it that they should do so much, and we so httle ; that they should be men in their infancy, and we such children in our manhood ; that they so active, we so dead. That which was Hierom's complaint may be ours — " O that infidelity should do that which those who profess themselves believers can not do ! " We have the light of TO THE GODLY AND WELL-AFFECTED. 455 former times, but want the heat. (Heu ! quod prccstat injidelitas quod non prcBstitit fides. Ignis qui in parentibus fuit calidus in nobis lucidus.) Knowledge abounds as the waters cover the sea, but we want the salt. We have a form of godhness, but we want the power ; and it will be small comfort should God con- tinue to us the form, and cany to others the power ; to suffer us to waste ourselves with unnecessary brangles, (which are the sweat of the times,) and in the mean to carry the life and power of religion unto others. Let these poor Indians stand up, incentives to us, as the apostle set up the Gentiles a provocation to the Jews. (Rom. xi. 14.) Who knows but God gave life to New England to quicken Old, and hath warmed them that they might heat us, raised them from the dead that they might recover us from that consumption and those sad decays which are come upon us ? This small treatise is an essay to that end — an Indian sermon : though you will not hear us, possibly, when some rise from the dead, you will hear them. The main doctrine it preacheth unto all is to value the gospel, prize the ministry, loathe not your man- na, surfeit not of your plenty, be thankful for mercies, fruitful under means. Awake from your slumber, repair your decays, redeem your time, improve the seasons of your peace, answer to' calls, open to knocks, attend to whispers, obey commands. You have a name you live, take heed you be not dead. You are Christians in show, be so in deed ; lest, as you have lost the power, God take away from you the form also. And you that are ministers, learn by this not to despond, though you see not present fruit of your labors ; though you fish all night and catch nothing, God hath a fullness of them to perform \\\ his purposes. And the deepest degeneracies and widest estrange- ments from God shall be no bar or obstacle to the power a'^nd freeness of his own grace, when that time is come. And you that are merchants, take encouragement from hence to scatter the beams of light, to spread and propagate the gospel mto those dark corners of the earth whither you traffic : you take much from them; if you can carry this to them, you will make them an abundant recompense. 456 TO THE GODLY AND WELL-AFFECTED. And you that are Christians indeed, rejoice to see the curtains of the tabernacle enlarged, the bounds of the sanctuary in- tended, Christ advanced, the gospel propagated, and souls saved. And if ever the love of God did center in your hearts, if ever the sense of his goodness hath begot bowels of compassion in you, draw them forth toward them whom God hath singled out to be the objects of his grace and mercy ; lay out your prayers, lend your assistance to carry on this day of the Lord begun among them. They are not able (as Moses said) to bear the burden of that people alone, to make provision for the children whom God hath given them, and therefore it is requisite the spiritual community should help to bear part with them. Many of the young ones are given and taken in to be educated and brought up in schools ; they are naked and must be clad, they want all things and must be supplied. The parents, also, and many others, being convinced of the evil of an idle life, de- sire to be employed in honest labor ; but they want instruments and tools to set them on work, and cast garments to throw upon those bodies, that their loins may bless you whose souls Christ hath clothed. Some worthy persons have given much, and if God shall move the heart of others to offer willingly toward the building of Christ a spiritual temple, it will certainly remain upon their account, when the smallest rewards from God shall be better than the greatest layings out for God. But we are making a relation, not a collection. We leave the whole to your Christian consideration, not doubting but they who have tasted of mercy from God will be ready to exercise compassion to others, and commend you unto Him who gave himself for us, that he might redeem us from all iniquity, and purify, as well as purchase unto himself, a peculiar people, zealous of good works. Stephen Marshall, Syd. Simpson, Jeremy Whitaker, William Carter, Edm. Calamy, Tho. Goodwin, William Greenhill, Tho. Case, John Downam, Simon Ashe, Philip Nye, Samuel Bolton. THE CLEAR SUNSHINE OF THE GOSPEL BREAKING FORTH UPON THE INDIANS IN NEW ENGLAND. ^ Much Honored and Dear Sir : That glorious and sudden rising of Christ Jesus upon our poor Indians, which began a little before you set sail from these shores, hath not been altogether clouded since, but rather broken out further into more light and life, wherewith the Most High hath visited them ; and because some may call in question the truth of the first relation, either because they may think it too good news to be true, or because some persons, maligning the good of the country, are apt, as to aggravate to the utmost any evil thing against it, so to vilify and extenuate any good thing in it; and because yourself desired to hear how far since God hath carried on that work, which your own eyes saw here begun, I shall therefore, as faithfully and as briefly as I can, give you a true relation of the progress of it, which I hope may be a sufficient confirmation of what hath been published to the world before, having this as the chief end in my own eye, that the precious saints and people of God in England, believing what hath been and may be reported to them of °these things, may help forward this work together with us by their prayers and praises, as we desire to do the like for the work of Christ begun among them there. I dare not speak too much, nor what I think about their conversion. I have seen so much falseness in that point among many English, that I am slow to believe herein too hastily concerning these poor naked men ; only this is evident to all honest hearts that dwell near them, and have observed them, that the work of the Lord upon them (whatever it be) is both unexpected and wonderful in so short a time. I shall set down things as they are, and then yourself and others, to whom these may come, may judge as you please of them. VOL. III. 39 " 457 458 THE CLEAR SUNSHINE OF THE GOSPEL Soon after your departure hence, the awakening of these Indians in our town raised a great noise among all the rest round about us, especially about Concord side, where the sachem, — an inferior prince, — (as I remember,) and one or two more of his men, hearing of these things and of the preaching of the word, and how it wrought among them here, came therefore hither to Noonanetum, (an Indian town so called,) to the Indian lecture ; and what the Lord spake to his heart we know not, only it seems he was so far affected as that he desired to become more like to the English, and to cast off those Indian wild and sinful courses they fo'^merly lived in ; but when divers of his men perceived their sachem's mind, they secretly opposed him herein ; which opposition being known, he therefore called together his chief men about him, and made a speech to this effect unto them, viz. : " That they had no reason at all to oppose those courses the Eno-lish were now taking for their good, for (saith he) all the time you have lived after the Indian fashion under the power and protection of higher Indian sachems, what did they care for you ? They only sought their own ends out of you, and therefore would exact upon you, and take away your skins, and your kettles, and your wampum from you at >their own pleasure, and this was all that they regarded ; but you may evidently see that the English mind no such things, care for none of your goods, but only seek your good and welfare, and, instead of taking away, are ready to sive to you ; " with many other things I now forget, which were related by an eminent man of that town to me. What the effect of this speech was we can tell no otherwise than as the effects showed it : the first thing was, the making of certain laws for their more religious and civil government and behavior ; to the makino- of which they craved the assistance of one of the chief Indians in Noonanetum, a very active Indian, to brmg in others to the knowledge of God ; desiring withal an able, faithful man in Concord to record and keep in writing what they had generally agreed upon. Another effect was, their desire of Mr. Eliot s (teacher of the church of Roxbury, that preacheth to the Indians in their own language) coming up to them to preach, as he could find time among them ; and the last effect was, tlieir de- sire of havino- a town given them within the bounds of Concord, near unto the English. This latter, when it was propounded by 'the sachem of the place, he was demanded why he desired a town so near, whenas there was more room for them up in the country. To which the sachem replied, that he therefore desired it because he knew that if the Indians dwelt far from the English, that they would not so much care to pray, nor would they be so ready to BREAKING FORTH UPON THE INDIANS. 459 hear the word of God, but they would be all one Indians still ; but dwelling near the P^nglish, he hoped it might be otherwise with them then. The town, therefore, was granted them ; but it seems that the opposition made by some of themselves, more ma- lignantly set against these courses, hath kept them from any present settling down : and surely this opposition is a special linger of Satan resisting these budding beginnings ; for what more hoj)eful way of doing good than by cohabitation in such towns, near unto good examples, and such as may be continually whetting upon them, and dropping into them of the things of God ? What greater means at least to civUize them? as is evident in the Cusco and Mexico Indians, more civil than any else in this vast continent, that we know of, who were reduced by the politic prin- ciples of the two great conquering princes of those countries after their long and tedious wars, from these wild and w\andering courses of life, unto a settling into particular towns and cities. But I forbear, only to confirm the truth of these things. I have sent you the orders agreed on at Concord by the Indians, under the hand of two faithful witnesses, wdio could testify more, if need were, of these matters. I have sent you their own copy and their own hands to it, which I have here inserted. Conclusions and Orders made arid agreed upon hy Divers Sachems and other Principal Men amongst the Indians at Concord, in the End of the Eleventh Month, An. 1646. 1. That every one that shall abuse themselves with wine or strong liquors shall pay for every time so abusing themselves 20s. 2. That there shall be no more powwowing amongst the Indians. And if any shall hereafter powwow, (powwows are witches or sorcerers, that cure by help of the devil,) both he that shall powwow and he that shall procure him to powwow shall pay 20s. apiece. 3. They do desire that they may be stirred up to seek after God. 4. They desire they may understand the wiles of Satan, and grow out of love with his suggestions and temptations. 5.- That they may fall upon some better course to improve their time than formerly. 6. That they may be brought to the sight of the sin of lying, and whosoever shall be found faulty therein shall pay for the first ofifence 5s., the second 10s., the third 20s. 7. Whosoever shall steal any thing from another shall restore fourfold. 460 THE CLEAR SUNSHINE OF THE GOSrEL 8. They desire that no Indian hereafter shall have any more but one wife. 9. They desire to prevent falling out of Indians one with anoth- er, and that they may live quietly one by another. 10. That they may labor after humility, and not be proud. 11. That when Indians do wrong one to another, they may be liable to censure by fine or the like, as the English are. 1 2. That they pay their debts to the English. 13. That they do observe the Lord's day, and whosoever shall profane it shall pay 20s. 14. That there shall not be allowance to pick lice, as formerly, and eat them, and whosoever shall offend in this case shall pay for every louse a penny. 15. They will wear their hair comely, as the English do, and whosoever shall offend herein shall pay 5s. 16. They intend to reform themselves in their former greas- ing themselves, under the penalty of 5s. for every default. 17. They do also resolve to set up prayer in their wigwams, (a wigwam is such a dwelling house as they live in,) and to seek to God both before and after meat. 18. If any commit the sin of fornication, being single persons, the man shall pay 20s. and the woman 10s. 19. If any man lie with a beast, he shall die. 20. Whosoever shall play at their former games shall pay 10s. 21. Whosoever shall commit adultery shall be put to death. 22. Wilful murder shall be punished with death. 23. They shall not disguise themselves in their mournings, as formerly, nor shall they keep a great noise by howling. 24. The old ceremony of the maid walking alone and living apart so many days, 20s. 25. No Indian shall take an Englishman's canoe, (a canoe is a small boat,) without leave, under the penalty of 5s. 26. No Indian shall come into any Englishman's house ex- cept he first knock, and this they expect from the English. 27. Whosoever beats his wife shall pay 20s. 28. If any Indian shall fall out with and beat another Indian he shall pay 20s. 29. They desire they may be a town, and either to dwell on this side the Bear Swamp, or at the east side of Mr. Flint's pond. Immediately after these things were agreed upon, most of the In- dians of these parts set up prayer morning and evening in their fam- ilies, and before and after meat. They also generally cut their hair, and were more civil in their carriage to the English than formerly. BREAKING FORTH UPON THE INDIANS. 461 And they do manifest a great willingness to conform themselves to the civil fashions of the English. The Lord's day they keep a day of rest, and minister what edification they can to one another. These former orders were put into this form by Cap- tain Simon Willard, of Concord, whom the Indians, with unani- mous consent, entreated to be their recorder, being very solicitous that what they did agree upon might be faithfully preserved without alteration. Simon Willard. Thomas Flint. These things thus wrought in a short time about Concord side I look upon as fruits of the ministry of the word ; for although their high esteem bred lately in them, especially the chief and best of the English, together with that mean esteem many of them have of themselves, and therefore will call themselves some- times poor creatures, when they see and hear of their great dis- tance from others of the English — I say, although these things may be some causes of making these orders and walking in these courses, yet the chief cause seems to be the power of the word, which hath been the chief cause of these orders ; and therefore it is that until now of late they never so much as thought of any of these things. I am not able to acquaint you very much from my own eye and ear witness of things, for you know the near relation between me and the fireside usually all winter time ; only I shall impart two or three things more of what I have heard and seen, and the rest I shall relate to you as I have received from faithful witnesses, who testify nothing to me by their writings but what is seen in the open sun, and done in the view of all the world, and generally known to be true of people abiding in these parts we live in. As soon as ever the fierceness of the winter was past, March 3, 1647, I went out to Noonanetum to the Indian lecture, where Mr. Wilson, Mr. Allen, of Dedham, Mr. Dunster, besides many other Christians were present ; on which day, perceiving divers of the Indian women w^ell affected, and considering that their souls might stand in need of answer to their scruples as well as the men's, and yet because we knew how unfit it was for women so much as to ask questions publicly immediately by themselves, we did therefore desire them to propound any questions they would be resolved about, by first acquainting either their hus- bands or the interpreter privately therewith : whereupon we heard two questions thus orderly propounded, which because they are 39* 462 THE CLEAR SUNSHINE OF THE GOSPEL first that ever were propounded bj Indian women in such an ordinance, that ever we heard of, and because they may be other- wise useful, I shall therefore set them down. The first question was propounded by the wife of one Wara- pooas, a well-affected Indian, viz., " whether (said she) do I pray when my husband prays, if I speak nothing as he doth, yet if 1 like what he saith, and my heart goes with it ; " (for the Indians will many times pray with their wives, and with their children also, sometimes in the fields :) she therefore, fearing lest prayer should only be an external action of the lips, inquired if it might not be also an inward action of the heart, if she liked of what he said. Tiie second question was propounded by the wife of one Tother- swamp : her meaning in her question (as we all perceived) was this, viz. : '• whether a husliand should do well to pray with his wife, and yet continue in his passions, and be angry with his wife." But the modesty and wisdom of the woman directed her to do three things in one, for thus she spake to us, viz. : " Before my husband did pray, he was much angry and froward ; but since he hath begun to pray, he was not angry so much, but little angry ; " wherein, first, she gave an honorable testimony of her husband, and commended him for the abatement of his passion. Secondly, she gave implicitly a secret reproof for what was past, and for somewhat at present that was amiss. And thirdly, it was intended by her as a question whether her hus- band should pray to God, and yet continue in some unruly pas- sions ; but she wisely worded that, lest it might reflect too much upon him, although we desired her to express if that was not her meaning. At this time (beside these questions) there were sundry others propounded of very good use, in all which we saw the Lord Jesus leading them to make narrow inquiries into the things of God, that so they might see the reality of them. • I have heard few Christians, when they begin to look toward God, make more searching questions that they might see things really, and not only have a notion of them. I forbear to mention any of them, because I forget the chief of them ; only this we took notice of at this day's meeting, that there was an aged Indian who pro- posed his complaint in propounding his question concerning an unruly, disobedient son ; and " what one should do with him in case of obstinacy and disobedience, and that will not hear God's word, though his father command him, nor will not forsake his drunkenness, though his father forbid him ;" unto which there were many answers to set forth the sin of disobedience to parents, which were the more quickened and sharpened because we knew BREAKING FORTH UPON THE INDIANS. 463 that this rebellious son, whom the old man meant, was by God's providence present at this lecture. Mr. "Wilson was much en- larged, and spake so terribly, yet so graciously, as might have affected a heart not quite shut up, which this young desperado hearing, (who well understood the English tongue,) instead of humbling himself before the Lord's word, which touched his con- science and condition so near, he was filled with a spirit of Satan, and as soon as ever Mr. Wilson's speech was ended, he brake out into a loud, contemptuous expression. So saith he ; which we passed by without speaking again, leaving the word with him, which Ave knew would one day take its effect one way or other upon him. The latter end of this year, Mr. Wilson, Mr. Eliot, and my- self were sent for, by those in Yarmouth, to meet with some other elders of Plymouth patent, to hear and heal (if it were the will of Christ) the difference and sad breaches which have been too long time among them, wherein the Lord was very merciful to us and them in binding them up beyond our thoughts in a very short time, in giving not only that bruised church, but the whole town also, a hopeful beginning of settled peace and future quiet- ness ; but Mr. Eliot, as he takes all other advantages of time, so he took this, of speaking with and preaching to the poor Lidians in these remote places about Cape Cod, in which jour- ney I shall acquaint you with what all of us observed. We first found these Indians (not very far from ours) to un- derstand (but with much difficulty) the usual language of those in our parts, partly in regard of the different dialect, which gen- erally varies in forty or sixty miles, and partly and especially in regard of their not being accustomed unto sacred language about tiie holy things of God, wherein Mr. Eliot excels any other of the English, that in the Indian language about common matters excel him. I say therefore, although they did with much diffi- culty understand him, yet they did understand him, although by many circumlocutions and variations of speech, and the help of one or two interpreters which were there present. Secondly. We observed much opposition against him, and hear- ing of him at the day appointed, especially by one of the chiefest sachems in those parts, a man of a fierce, strong, and spurious spirit, whom the English, therefore, call by the name Jehu ; who, although before the day appointed for preaching, promised very fair that he would come and bring his men with him ; yet that very morning, when they were to be present, he sends out almost all his men to sea, pretending fishing ; and therefore, although at last he came late himself to the sermon, yet his men were absent, 464 THE CLEAR SUNSHINE OF THE GOSPEL and when he came himself, would not seem to understand any thing, although he did understand, as some of the Indians them- selves' then told us, when Mr. Eliot by himself and by them in- quired of him if he understood what was spoken ; yet he contin- ued hearing what was said with a dogged look and a discontented countenance. Thirdly. Notwithstanding this opposition, we found another sachem then present willing to learn, and divers of his men attentive and knowing what was said : and in the time which is usually set apart for propounding questions, an aged Indian told us openly " that tliese very things which Mr. Eliot had taught them as the commandments of God, and concerning God, and the making of the world by one God, that they had heard some old men, who were now dead, to say the same things ; since whose death there hath been no remembrance or knowledge of them among the Indians, until now they hear of them again.'* Which when I heard solemnly spoken, I could not tell how those old Indians should attain to such knowledge, unless perhaps by means of the French preacher, cast upon those coasts many years since, by whose ministry they might possibly reap and retain some knowledge of those things ; this also I hear by a godly and able Christian who hath much converse with them ; that many of them have this apprehension now stirring among them, viz., " that their forefathers did know God, but that, after this, they fell into a great sleep, and when they did awaken they quite forgot him," (for under such metaphorical language they usually express what eminent things they mean,) so that it may seem to be the day of the Lord's gracious visitation of these poor natives, which is just as it is with all other people, when they are most low, the wheel then turns, and the Lord remembers to have mercy. Fourthly. A fourth and last observation we took was the story of an Indian in those parts, telling us of his dream many years since, which he told us of openly before many witnesses when we sat at meat. The dream is this : he said, " that about two years before the English came over into those parts, there was a great mortality among the Indians, and one night he could not sleep above half the night, after which he fell into a dream, in which he did think he saw a great many men come to those parts in cloths, just as the English now are appareled, and among them arose up a man all in black, with a thing in his hand which he now sees was all one English man's book ; this black man," he said, " stood upon a higher place than all the rest, and on the one side of him were the English, on the other a great number BREAKING FORTH UPON THE INDIANS. 465 of Indians. This man told all the Indians that God was moos- quantum or angry with them, and that he would kill them for their sins; whereupon, he said, himself stood up and desired to know of the black man what God would do with him and his squaw and pappooses ; but the black man would not answer him a first time, nor yet a second time, until he desired the third time ; and then he smiled upon him, and told him that he and his pap- pooses should be safe, and that God would give unto them mifch- eu^ (i. e,, victuals,) and other good things ; and so he awakened." What similitude this dream hath with the truth accomplished you may easily see. I attribute little to dreams ; yet God may speak to such by them rather than to those who have a more sure word to direct and warn them. Yet this dream made us think, surely this Indian will regard the black man now come among them rather than any others of them. But whether Satan, or fear and guilt, or word prevailed, we can not say ; but this is certain, that he withdrew from the sermon, and although he came at the latter end of it, as hoping it had been done, yet we could not persuade him then to stay and hear, but away he flung, and we saw him no more till next day. From this 3d of March until the latter end of this summer I could not be present at the Indian lectures ; but when I came this last time, I marveled to see so many Indian men, women, and children in English apparel, they being at Noonanetum gen- erally clad, especially on lecture days ; which they have got partly by gift from the English, and partly by their own labors, by which some of them have very handsomely appareled them- selves, and you would scarce know them from EngHsh people. There is one thing more which I would acquaint you with, which happened this summer, viz., June 9. The first day of the synod's meeting at Cambridge, where the forenoon was spent in hearing a sermon preached by one of the elders as a preparative to the work of the synod, the afternoon was spent in hearing an Indian lecture where there was a great confluence of Indians from all parts to hear Mr. Eliot, which we conceived not unseasonable at such a time, partly that the reports of God's work begun among them might be seen and believed of the chiefs who were then sent and met from all the churches of Christ in the country, who could hardly believe the reports they had received concerning these new stirs among the Indians, and partly hereby to raise up a greater spirit of prayer for the carrying on of the work begun upon the Indians, among all the churches and servants of the Lord Jesus. The sermon was spent in showing them their miserable condition without Christ, out of Eph, ii. 1 ; that they were dead 466 THE CLEAR SUNSHINE OF THE GOSPEL in trespasses and sins ; and in pointing unto them the Lord Jesus, who only could quicken them. When the sermon was done, there wss a convenient space of time spent in hearing those questions AYhich the Indians publicly propounded, and in giving answers to them. One question was, what countryman Christ was, and where he was born ; another was, how far off that place was from us here ; another was, where Christ now was ; and another, how they might lay hold on him, and where, being now absent from them ; with some other to this purpose, which received full answers from several hands. But that which I note is this : that their gracious atten- tion to the word, the affections and mournings of some of them under it, their sober propounding of divers spiritual questions, their aptness to understand and believe what was replied to them, the readiness of divers poor naked children to answer openly the chief questions in catechism which were formerly taught them, and such like appearances of a great change upon them, did marvelously affect all the wise and godly ministers, magis- trates, and people, and did raise their hearts up to great thank- fulness to God ; very many deeply and abundantly mourning for joy to see such a blessed day, and the Lord Jesus so much known and spoken of among such as never heard of him before ; so that if any in England doubt of the truth of what was formerly writ, or if any malignant eye shall question and vilify this work, they will now speak too late ; for what was here done at Cam- bridge was not set under a bushel, but in the open sun, that what Thomas would not believe by the reports of others, he might be forced to believe by seeing with his own eyes, and feeling Christ Jesus thus risen among them with his own hands. I have done with what I have observed myself. I shall there- fore proceed to give you a true relation of what I have heard from others, and many faithful witnesses have seen. And first I shall speak a little more of the old man who is mentioned in the story now in print. This old man hath much affection stirred up by the word ; and coming to Mr. Eliot's house, (for of him I had this story,) Mr. Eliot told him that because he brought his wife and all his children constantly to the lecture, that he would therefore bestow some clothes upon him, (it being now winter, and' the old man naked ;) which promise he not certainly under- standing the meaning of, asked, therefore, of another Indian (who is Mr. Eliot's servant, and very hopeful) what it was that ]VI,r. Eliot promised him. He told him that he said he would give him some clothes, which when he understood he affection- ately brake out into these expressions : " God, I see, is merciful ; " BREAKING FORTH UPON THE INDIANS. 467 a blessed, because a plain-hearted, affectionate speech, and worthy Englishmen's thoughts when they put on their clothes ; to think that a poor blind Indian, that scarce ever heard of God before, that he should see not only God in his clothes, but mercy also in a promise of a cast-off, worn suit of clothes which were then given him, and which he now daily wears. But to proceed : — This same old man, (as I think a little before Ife had these clothes,) after an Indian lecture, when they usually come to pro- pound questions, instead of asking a question, began to speak to the rest of the Indians, and broke out into many expressions of wondering at God's goodness unto them, that the Lord should at last look upon them, and send his word as a light unto them that had been in darkness and such gross ignorance so long : " Me wonder (saith he) at God that he should thus deal with us." This speech, expressed in many words in the Indian language, and with strong actings with his eyes and hands, being inter- preted afterwards to the English, did much also affect all of them that were present at this lecture also. There were this winter many other questions propounded, which were written down by Mr. Edward Jackson, one of our town constantly present at these lectures to take notes both of the questions made by the Indians and returned by Mr. Eliot to them : this man having sent me in his notes, I shall send you a taste of some of them. 1. Why some men were so bad that they beat those men that would teach them good things. 2. Whether the devil or man were made first. 3. Whether, if a father prays to God to teach his sons to know him, and he doth teach them himself, and they will not learn to know God, what should such fathers do ? (This was pro- pounded by an old man that had rude children.) 4. A squaw (an Indian woman) propounded this question: whether she might not go and pray in some private place in the woods when her husband was not at home ; because she was ashamed to pray in the wigwam before company. 5. How may one know wicked men, who are good and who are bad. 6. To what nation Jesus Christ came first unto, and when. 7. If a man should be enclosed in iron a foot thick, and thrown into the fire, what would become of his soul ; whether could the soul come forth thence or not, 8. Why did not God give all men good hearts, that they might be good ? 9. If one should be taken amonoj strange Indians that know 468 THE CLEAR SUNSHINE OF THE GOSPEL not God, and they would make him to fight against some that he should not, and he refuse, and for his refusal they kill him, what would become of his soul in such a case ? This was pro- pounded by a stout fellow, (they hold that all their stout and valiant men have reward after death,) who was affected. 10. How long it is before men believe that have the word of God made known to them. 11. How they should know when their faith is good, and their prayers good prayers. 12. Why did not God kill the devil, that made all men so bad, God having all power ? 13. If we be made weak by sin in our hearts, how can we come before God to sanctify a Sabbath ? There were many questions of this kind, as also many philo- sophical about the sun, moon, stars, earth, and seas, thunder, lightning, earthquakes, etc., which I forbear to make mention of, lest I should clog your time with reading, together with the various answers to them. By these you may perceive in what stream their minds are carried, and that the Lord Jesus hath at last an inquiring people among these poor naked men, that for- merly never so much as thought of him ; which questionings and inquiries are accounted of by some as part of the whitenings of the harvest toward, [near at hand :] whenever they are found among any people, the good and benefit that comes to them here- by is and will be exceeding great. We had this year a malignant, drunken Indian, that (to cast some reproach, as we feared, upon this way) boldly propounded this question : " Mr. Eliot, (said he,) who made sack ? who made sack ? " But he was soon snibbed by the other Indians, calling it a pappoose (that is, a childish) question, and seriously and gravely answered (not so much to his question as to his spirit) by Mr. Eliot, which hath cooled his boldness ever since, while others have gone on comfortably in this profitable and pleasant way. The man who sent me these and the like questions, with their several answers, in writing, concluded his letter with this story, which I shall here insert, that you may see the more of God among these poor people : " Upon the 25th of April last, (saith he,) I had some occasion to go to speak with Waban, (an Indian sachem,) about sunrising in the morning, and staying some half an hour's time, as I came back by one of the wigwams, the man of that wigwam was at prayer ; at which I was so much af- fected, that I could not but stand under a tree within hearing, though I could understand but little of his words, and consider that God was fulfilling his word, viz. : the ends of the earth BREAKING FORTH UPON THE INDIANS. 469 shall remember themselves, and turn upon him ; and that scripture, ' Thou art the God that hearest prayer ; unto thee shall all flesh come.' " Also this present September, I have observed one of them to call his children to him from their gathering of corn in the field, and to crave a blessing, with much affection, having but a home- ly dinner to eat. These things, methinks, should move bowels, and awaken Eng- lish hearts to be thankful. It is no small part of rehgion to awaken with God in family prayer, (as it seems these do it early,) and to crave a blessing with affectionate hearts upon a homely dinner, perhaps parched corn or Indian stalks. I wish the like hearts and ways were seen in many English who profess themselves Christians, and that herein and many the like excel- lences they were become Indians, excepting that name, as he did in another case, except his bonds. And that you may see not only how far religion, but civility hath taken place among them, you may be pleased, therefore, to j>eruse this court order, which is here inserted. The Order made last General Court at Boston, the 2Qth of May^ 1647, concerning the Indians, etc. Upon information that the Indians dwelling among us, and submitted to our government, being by the ministry of the word brought to some civility, are desirous to have a course of ordi- nary judicature set up among them, it is therefore ordered, by authority of this court, that some one or more of the magistrates, as they shall agree amongst themselves, shall once every quarter keep a court at such place where the Indians ordinarily assem- ble to hear the word of God, and may then hear and determine all cases, both civil and criminal, not being capital, concerning th€ Indians only, and that the Indian sachems shall have liberty to take order in the nature of summons or attachments, to bring any of their own people to the said courts, and to keep a court, of themselves, every month if they see occasion, to determine small causes of a civil nature, and such smaller criminal causes as the said magistrates shall refer to them ; and the said sachems shall appoint officers to serve warrants, and to execute the orders and judgments of either of the said courts, which officers shall from time to time be allowed by the said magistrates in the quar- ter courts or by the governor ; and that all fines to be imposed upon any Indian, in any of the said courts, shall go and be be- stowed toward the building of some meeting houses, for educa- VOL. III. 40 470 THE CLEAR SUNSHINE OF THE GOSPEI, tioii of their poorer children in learning, or other public use, by the advice of the said magistrates and of Master Eliot, or of such other elder as shall ordinarily instruct them in the true religion. And it is the desire of this court that these magistrates and Mr. Eliot, or such other elders as shall attend the keeping of the said courts, will carefully endeavor to make the Indians understand our most useful laws, and the principles of reason, justice, and equity whereupon they are grounded ; and it is desired that some care may be taken of the Indians on the Lord's days. Thus, having had a desire to acquaint you with these pro- ceedings among the Indians, and being desirous that you might more fully understand, especially from him who is best able to judge, I did therefore entreat my brother Eliot, after some con- ference about these things, to set down under his own hand what he hath observed lately among them; which I do therefore herein send unto you in his own handwriting, as he sent it unto me, which I think is worthy all Christian thankful ears to hear, and wherein they may see a little of the spirit of this man of God, whom in other respects, but especially for his unwearied- ness in this work of God, going up and down among them, and doing them good, I think we can never love nor honor enough. The Letter of Mr. Eliot to T. S. concerning the late Work of God among the Indians, Dear Brother: At your desire I have wrote a few things touching the In- dians which at present came to my mind, as being some of those passages which took principal impression in my heart, v/herein I thought I saw the Lord, and said the finger of God is here. That which I first aimed at was to declare and deliver unto them the law of God, to civilize them, which course the Lord took by Moses to give the law to that rude company, because of transgression, (Gal. iii. 19,) to convince, bridle, restrain, and civilize them, and also to humble them. But when I first at- tempted it, they gave no heed unto it, but were weary, and rather despised what I said. A while after God stirred up in some of them a desire to come into the Enghsh fashions, and live after their manner, but knew not how to attain unto it, yea, despaired that ever it should come to pass in their days, but thought that in forty years more, some Indians would be all one English, and in a hundred years, all Indians hereabout would so be ; which when I heard, (for some of them told me they thought so, and BREAKING FORTH CPON THE INDIANS. 471 that some wise Indians said so,) my heart moved within me, abhorring that we should sit still and let that work alone, and hoping that this motion in them was of the Lord, and that this mind in them was a jDreparative to embrace the law and word of God ; and therefore I told them that they and we were already all one save in two things, which make the only difference be- twixt them and us. 1, We know, serve, and pray unto God, and they do not. 2. We labor and work in building, planting, cloth- ing ourselves, etc., and they do not. And would they but do as we do in these things, they Mould be all one with Englishmen,' They said they did not know God, and therefore could not tell how to pray to him, nor serve him. I told them, if they would learn to know God, I would teach them. Unto which they being very willing, I then taught them, (as I sundry times had en- deavored afore,) but never found them so forward, attentive, and desirous to learn till this time ; and then I told them I would come to their wigwams, and teach them, their wives and children, which they seemed very glad of ; and from that day forward I Lave not failed to do that poor little which you know I do. I first began with the Indians of Noonanetum, as you know, those of Dorchester Mill not regarding any such thing ; but the better sort of them perceiving how acceptable this was to the EngHsh, both to magistrates and all the good people, it pleased God to step in and bow their hearts to desire to be taught to know God, and pray unto him likewise ; and had not I gone unto them also, and taught them when I did, they had prevented me, and de- sired me so to do, as I afterward heard. The effect of the word which appears among them, and the change which is among them, is this : 1. They have utterly for- saken all their powvrows, and given over that diabolical exercise, being convinced that it is quite contrary to praying unto God ; yea, sundry of their powwows have renounced their wicked em- ployment, have condemned it as evil, and resolved never to use it any more ; others of them, seeing their employment and gains were utterly gone here, have H^d to other places, where they are still entertained, and have raised lies, slanders, and an evil report upon those that hear the word, and pray unto God, and also upon the English, that endeavor to reclaim them and instruct them, that so they might discourage others from praying unto God ; for that they account as a principal sign of a good man, and call all religion by that name, praying to God ; and beside they mock and scoff at those Indians which pray, and blaspheme God when they pray ; as this is one instance : A sober Indian, going up into the country with two of his sons, did pray, (as his 472 THE CLEAR SUNSHINE OF THE GOSPEL manner was at home,) and talked to them of God and Jestrs Christ ; but they mocked, and called one of his sons Jehovah, and the other Jesus Christ, so that they were not without oppo- sition raised by the powwows, and other wicked Indians. Again : as they have forsaken their former religion and man- ner of worship, for they do pray unto God constantly in their families, morning and evening, and that with great affection, as hath been seen and heard by sundry that have gone to their ■wigwams at such times ; as also when they go to meat they sol- emnly pray and give thanks to God as tliey see the English to do. So that that curse which God threatens to pour out upon the families that call not on his name, is, through his grace and tender mercy, stayed from breaking forth against them, and when they come to English houses they desire to be taught ; and if meat be given them, they pray and give thanks to God ; and usually express their great joy, that they are taught to know God, and their great affection to them that teach them. Furthermore, they are careful to instruct their children, that so when I come they might be ready to answer their catechism, which, by the often repeating of it to the children, the men and women can readily answer to. Likewise they are careful to sanctify the Sabbath ; but at first they could not tell how to do it, and they asked of me how they should do it, propounding it as a question whether they should come to the English meetings or meet among themselves. They said, if they come to the English meetings, they understand nothing, or to no purpose, and if they met together among them- selves, they had none that could teach them. I told them that it was not pleasing to God, nor profitable to themselves, to hear and understand nothing, nor having any that could interpret to them. Therefore I counseled them to meet together, and desire those that were the wisest and best men to pray, and then to teach the rest such things as I had taught them from God's word, as well as they could ; and when one hath done, then let another do the like, and then a third ; and when that was done, ask questions ; and if they could not answer them, then remember to ask me, etc., and to pray unto God to help them therein ; and this is the manner how they spend their Sabbaths. They are also strict against any profanation of the Sabbath, by working, fishing, hunting, etc., and have a law to punish such as are delinquents therein by a fine often shillings ; and sundry cases they have had, wherein they have very strictly prosecuted such as have any way profaned the Sabbath. As for example, upon a Sabbath morning, Cutchamaquin, the sachem, his wife going to BREAKING FORTH URON THE INDIANS. 473 fetch water, met with other women, and she began to talk of worldly matters, and so held on their discourse a while, which evil came to Nahanton's ear, who was to teach that day, (this Kahanton is a sober, good man, and a true friend to the English ever since our coming;) so he bent his discourse to show the sanctiiication of the Sabbath, and reproved such evils as did vio- late the same, and among other things worldly talk, and there- upon reproved that he heard of that morning. After he had done, they fell to discourse about it, and spent much time there- in, he standing to prove that it was a sin, and she doubting of it, seeing it was early in the morning and in private ; and alleging that he was more to blame than she, because he had occasioned so much discourse in the public meeting. But in conclusion, they determined to refer the case to me ; and accordingly they did come to my house on the second day morning, and opened all the mat- ter, and I gave them such direction as the Lord directed me unto, according to his holy word. Another case was this : Upon a Lord's day, toward night, two strangers came to Waban's wigwam, (it being usual with them to travel on that day, as on any other;) and when they came in, they told him that at a place about a mile off they had chased a raccoon, and he took himself into a hollow tree, and if they would go with them, they might fell the tree and take him ; at v.'hich tidings Waban being willing to be so well provided to entertain those strangers, (a common practice among them, freely to entertain travelers and strangers,) he sent his two servants with them, who felled the tree and took the beast. But this act of his was an offense to the rest, who judged it a violation of the Sabbath, and moved agitation among them ; but the conclusion was, it was to be moved as a question upon the next lecture day, which was accordingly done, and received such answer as the Lord guided unto by his word. Another case was this : Upon a Lord's day, their public meeting holding long, and somewhat late, when they came at home, in one wigwam the fire was almost out, and therefore the man of the house, as he sat by the fireside, took his hatchet and split a little dry piece of wood, which they reserve on purpose for such use, and so kindled his fire ; which being taken notice of, it was thought to be such a work as might not be lawfully done upon the Sabbath day, and therefore the case was propounded the lecture following for their better information. These instances may serve to show their care of the external observation of the Sabbath day. In my exercise among them, (as you know,) we attend four 40* 474 THE CLEAR SUNSHINE OF THE GOSPEL things, besides prayer unto God for his presence and blessing upon all we do. First. I catechize the children and youth, wherein some are very ready and expert ; they can readily say all the command- ments, so far as I have communicated them, and all other prin- ciples about the creation, the fall, the redemption by Christ, etc., wherein also the aged people are pretty expert, by the frequent repetition thereof to the children, and are able to teach to their children at home, and do so. Secondly. I preach unto them out of some texts of Scripture, wherein I study all plainness and brevity, unto which many are very attentive. Thirdly. If there be any occasion, we in the next place go to admonition and censure ; unto which they submit themselves reverently and obediently, and some of them penitently confess- ing their sins with much plainness, and without shiftings and excuses. I will instance in two or three particulars. This was one case : A man named Wampoowa, being in a passion, upon some light occasion beat his wife, which was a very great offense among them now, (though in former times it was very usual,) and they had made a law against it, and set a fine upon it ; whereupon he was publicly brought forth before the assembly, which was great that day, for our governor and many other English people were present : the man wholly condemned him- self without any excuse. And when he was asked what provo- cation his wife gave him, he did not in the least measure blame her, but himself. And when the quality of the sin was opened, that it was cruelty to his own body, and against God's com- mandment, and that passion was a sin, and much aggravated by such effects, yet God was ready to pardon it in Christ, etc., he turned his face to the wall, and wept, though with modest en- deavor to hide it ; and such was the modest, penitent, and melting behavior of the man, that it much affected all to see it in a bar- barian, and all did forgive him. Only this remained, that they executed their law notwithstanding his repentance, and required his fine, to which he willingly submitted, and paid it. Another case of admonition was this : Cutchamaquin, the sachem, having a son about fourteen or fifteen years old, he had been drunk, and had behaved himself disobediently and rebel- liously against his father and mother, for which sin they did blame him, but he despised their admonition. And before I knew of it, I did observe, when I catechized him, when he should say tiie fifth commandment, he did not freely say, " Honor thy father," but wholly left out " mother," and so he did the lecture day before ; BREAKING FORTH UPON THK INDIANS. 475 but when this sin of his was produced, he was called forth before the assembly, and he confessed that what was said against him was true ; but he fell to accuse his father of sundry evils, as that he would have killed him in his anger, and that he forced him to drink sack, and I know not what else, which l^ehavior we greatly disliked, showed him the evil of it. and Mr. Wilson, being present, labored much with him, for he understood the English, but all in vain ; his heart was hard and hopeless for that time. Therefore, using due loving persuasions, we did sharply admonish him of his sin, and required him to answer further the next lecture day, and so left him. And so stout he was that when his father offered to pay his fine of ten shillings for his drunkenness accord- ing to their law, he would not accept it at his hand. When the next day was come, and other exercises finished. I called him forth, and he willingly came, but still in the same mind as before. Then we turned to his father, and exhorted him to remove that stumbling block out of his son's way, by confessing his own sins, whereby he had given occasion of hardness of heart to his son ; which thing was not sudden to him, for I had formerly in pri- vate prepared him thereto. And he was very willing to hearken to that counsel, because his conscience told him he was blame- worthy, and accordingly he did ; he confessed his main and prin- cipal evils of his own accord, and upon this advantage I took occasion to put him upon confession of sundry other vices which I knew he had in former times been guilty of, and all the Indians knew it likewise, and put it after this manner : Are you now sorry for your drunkenness, filthiness, false dealing, lying, etc., which sins you committed before you knew God ? Unto all which cases he expressed himself sorrowful, and condemned him- self for them ; which example of the sachem was profitable tor all the Indians. And when he had thus confessed his sins, we turned again to his son, and labored with him, requiring him to confess his sins, and entreat God to forgive him for Christ's sake, and to confess his offense against his father and mother, and entreat them to forgive him ; but he still refused. And now the other Indians spake unto him soberly and affectionately, to put him on, and divers spake one after another, and some several times. Mr. Wilson again did much labor with him, and at last he did hum- ble himself, confessed all, and entreated his father to forgive him, and took him by the hand, at which his father burst forth into great weeping. He did the same also to his mother, who wept also, and so did divers others. And many English being present, they fell a-weeping, so that the house was filled with weeping on 476 THE CLEAR SUNSHINE OF THE GOSPEL every side ; and then we went to prayer, in all which time Cutch- amaquin wept, insomuch that when we had done the board he stood upon was all droi)ped with his tears. Another case of admonition was this : A hopeful young man, who is my servant, being upon a journey, and drinking sack at their setting forth, he drank too much, and was disguised ; which when I heard, I reproved liim, and he humbled himself with con- fession of his sin and tears. And the next lecture day I called him forth before the assembly, where he did confess his sin with many tears. Before I leave this point of admonition, if I thought it would not be too tedious to you, I would mention one particular more, where we saw the power of God awing a wicked wretch by this ordinance of admonition. It was George, that wicked Indian, who, as you know, at our first beginnings, sought to cast asper- sions upon religion, by laying slanderous accusations against godly men, and who asked that captious question. Who made sack ? And this fellow, having killed a young cow at your town, and sold it at the college instead of moose, covered it witli, many lies, insomuch as Mr. Dunster was loth he should be directly charged with it when he called him forth, but that we should rather inquire. But when he was called before the assembly, and charged with it, he had not power to deny it, but presently confessed, only he a'''-s'> - '"i-k there be thought of an/s„eh appIi^aHon 1. ^t; t'or^r r' "^ '^^^' tlie first ban-en and chil(lle« fL .1 ,^ '.'?',"' '""^ '"» "'"'es, many sweet children the nlJr '^'■"'""' '""' '^<^«""g 1>™ of these two Wvesl'i o nnt ""' """If'^PO^nded was, which who hath no chlden ti,e^n l?e^-, ' '" P« ""■"y the first, and .-elision undoubtedlv Zl f ^ ' "7^ ''^'' "''""" God dcfectbutwanorehld/e-i If he\ "?'''''"■', ^"'"^ "° «"^<^'- must cast ofF all his cl Hdren i,h f '^"', ='"•'''>' '''e other, then he he so exceedingly 0 esTh^^ ^ "'*"' '^^ '"^g"i™=«e, wliona .Leyai-e very felrfulto d^ y'^h^^ troTt^ Gol -""^r '1 mind herein. "^ ° ^ ''^ ^^"^ ^ ^viH and from trhu'sband"^"'''^''''^^"''^"-"''"'' ^"^^ ^--'^ and flies Indians, bntafte'trd it comft ''""^^^ "'"^ <"''- ^--'e word, alKl sorry for "tt he h- th do'^^I "S ''•' '"="■'"-" "><^ her hnsband again, who remain - •?' '^■T"' '° -^ome to husband, upon herren~e r^° .-'ill unmarned ; whether this he not b;und thJet'mo so to do " "" '"'■''°'""' ^-d whether is div4v:rue::i:rred" ^or r": 'r,r^^' "^- -- a widow, viz. : If, when men IZ '""P^'^^ed by an old squaw, .hen is it that an; al-i'TtHS^rr tt'-tlfe^.i^Vo'dT' "•^- ab'-oadin ,he count -yhateTl,7 P^^ "> ^od, other Indians the other side, suspect'us,ir,dt'ea"sto'rt%"S''" f "S''^'^' »" at all; but(sai,hhe) God vZ know iwi '","'' f' ''° "°' P''"/ do pray to him." To which sneech' A "rf ' ''' "'"""'^ "'"->' "'^ was true indeed that s me of' rEn'hh r?'^'''!-"'' ""'' '' them for sundry reasons But T !l„ =7 ^"^ '° *^'" ^"^Peet who know you and sraLviU von L"", '"'""'' ""'^'''^ "^ "«' and then gave them ^ra-ious »nd .' '^" ""' '" "^'""^ of Jou forward and make mCpm.rel TT t".<=«"™ge'"ents to go their own testimony of themSve; Z """"' °^ ^"'^^ TWs y oi mem^elves, bemg propounded with much 486 THE CLEAR SUNSHINE OF THE GOSPEL sweetness and seriousness of affection, may be the last, although it be the least confirmation of some inward work among them ; which I looked upon as a special providence that such a speech should be spoken and come to my ears just at such a time as this, wherein I was finishing the story, to confirm, in some measure, what hath been written ; the Lord himself, I believe, and no man living, putting these words into their own hearts, to give this modest testimony concerning themselves. The begin- ning of this enlargement of Christ's kingdom should enlarge our hearts with great joy. If I should gather and sum up together the several gracious impressions of God upon them, from what hath been scattered here and there in the story, I think it might make many Christians ashamed, who may easily see how far tiiey are exceeded by these naked men in so short a time, thus wrought upon by such small and despicable means ; my brother Eliot, who is preacher to them, professing he can as yet but stammer out some pieces of the word of God unto them in their own tongue. But God is with him, and God is wont to be maximus in minimis, and is most seen in doing great things by small means. The sword of God's word shall and will pierce deep, even when it is half broken, when the hand of a mighty Redeemer hath the laying of it on. And the Scripture herein is and must be fulfilled, that as soon as the heathen hear Christ they shall sub- mit. (Ps. xviii. 43, 44.) And such nations whom Christ knew not shall run unto him. (Is. Iv, 5.) The fall of the unbelieving Jews was the rising of the Gentiles. My prayer to God, there- fore, for Europe is, that the fall of the churches (little bettered by the devouring sword which is still thirsty) may not be the rising of these American Gentiles, never pitied till now. I wish that Alstedius's prophecy herein may not prove true ; but rather that the rising of these may be a provoking and raising up of them, especially of the P^nglish, to lament after that God whom they have forsaken, and to lament after him, together with us, for those poor Indians who never yet knew him. Sir, I had ended these relations once or twice ; but the stay of the vessel increaseth new matter, which because it is new and fresh, you shall have it as I heard of it from a faithful hand. There were sundry questions propounded at the Indian lecture at Noonanetum, this October 13, by the Indians. The first was })ropounded to Mr. Eliot himself, upon occasion of his sermon out of Eph. V. 11, " Have no fellowship with the unfruitful works of darkness," viz., " What Englishmen did think of Mr. Eliot because he came among wicked Indians to teach them ? " BREAKING FORTH UPON THE INDIANS. 487 Secondly. " Suppose two men sin ; the one knows he sinneth, and the other doth not know sin ; will God punish both alike ? " Thirdly. " Suppose there should be one wise Indian that teacheth good things to other Indians, whether [he] should not be as a father or brother unto such Indians he so teacheth in the ways of God." This last question seems to argue some notions stirring in some of their hearts to pity and teach their poor countrymen. And surely then will be the most hopeful time of doing good among them, when the Lord shall raise up some or other like themselves to go among them and preach the word of life unto them with fatherly or brotherly bowels ; and yet I limit not the Most High, who can make use of what instruments he pleaseth for this work. I shall conclude, therefore, with a story I had, both by writing and word of mouth, from a faithful man, (Mr. Edward Jackson,) which he saw with his own eyes this October 7. There was one of the Indians at Noonanetum hath had a sick child of a consumption many a day, and at that time died of it. When it was dead, some of the Indians came to an honest man to inquire how they should bury their dead. The man told them how and what the English did when they buried theirs. Here- upon rejecting all their old superstitious observances at such sad times, (which are not a few,) they presently procured a few boards, and bought a few nails of the English, and so made a pretty hand- some coffin, (for they are \ery dexterous at any thing they see once done,) and put the child into it, and so accompanied it to the grave very solemnly, about forty Indians of them. When the earth was cast upon it, and the grave made up, they withdrew a little from that place, and went all together, and assembled under a tree in the woods, and there they desired one Tutaswampe, a very hopeful Indian, to pray with them. Now, although the English do not usually meet in companies to pray together after such sad occasions, yet it seems God stirred up their hearts thus to do. What the substance of their prayer was, I can not cer- tainly learn, although I have heard something that way, which I therefore name not, only I have and shall endeavor to get it, if it be possible for the poor Indian to express the substance of it, and so shall send it if the ship stays long. Only this is certain, by him who was occasionally an eye and ear witness of these things, that they continued instant with God in prayer for almost half an hour together, and this godly man's words to me (who understands a little of their language) are these : that this Tutaswampe did express such zeal in prayer, with such variety of gracious expressions, and abundance of tears, both of himself 488 THE CLEAR SUNSHINE OF THE GOSPEL and most of the company, that the woods rang again with their sighs and prayers. And, saith he, I was much ashamed of my- self and some others, that have had so great light, and yet want such affection as they have, who have as yet so little knowl- edge. All this he saw standing at some good distance alone from them under a tree. Thus you see, sir, that these old obdurate sinners are not altogether senseless of God's afflicting hand and humbling prov- idences. And though natural affection may be much stirred in such times, yet you see how God begins to sanctify such affec- tions among them ; and I wish that many English were not out- stripped herein by these poor Indians, who have got the start, I fear, of many English, that can pass by such sad providences with- out laying theui in this manner to heart. I confess these and many such things which we see in divers of them do make some to think that there is more of God and his Spirit in some of their hearts than we yet can discover, and which they hope will break out in time. Thus you have a true, but somewhat rent and ragged relation of these things ; it may be most suitable to the story of naked and ragged men. My desire is, that no man's spectacles may de- ceive him, so as to look upon these things either as bigger or less, better or worse, than they are, which all men generally are apt to do at things at so great distance ; but that they may judge of them as indeed they are, by what truth they see here expressed in the things themselves. I know that some think that all this work among them is done and acted thus by the Indians to please the English, and for applause from them ; and it is not unlikely but so it is in many, who do not blaze for a time ; but certainly it is not so in all ; but that the power of the word hath taken place in some, and that inwardly and effectually, but how far savingly, time will declare, and the reader may judge of by the story itself of these things. Some say that if it be so, yet they are but a few that are thus wrought upon. Be it so ; yet so it hath ever been — many called, few cliosen. And yet, withal, I believe the calling in of a few Indians to Christ is the gathering home of many hundreds in one, considering what a vast distance there hath been between God and them so long, even days without number ; considering also how precious the first fruits of America will be to Jesus Christ, and what seeds they may be of great harvests in after times. And yet, if there was no great matter seen in those of grown years, their children, notwithstanding, are of great hopes, both from the English and Indians themselves, who are therefore trained to school, where many are very apt to learn, BREAKING FORTH UPON THE INDIANS. 489 and who are also able readily to answer the questions propound- ed, containing the principles and grounds of all Christian religion, in their own tongue. I confess it passeth my skill to tell how the gospel should be generally received by these American natives, considering the variety of languages in small distances of places. Only He that made their ears and tongues can raise up some or other to teach them how to hear, and what to speak. And if the gospel must ride circuit, Christ can and will conquer by weak and despicable means, though the conquest, perhaps, may be somewhat long. The beginning and foundation of the Spaniards in the southern parts of this vast continent, being laid in the blood of nineteen millions of poor innocent natives, (as Acosta the .Jesuit, a bird of their own nest, relates the story,) shall certainly therefore be utterly rooted up by some revenging hand ; and when he is once dispossessed of his golden mansions and silver mines, it may be then the oppressed remnant in those coasts also may come in. In the mean while, if it be the good pleasure of Christ to look upon any of the worst and meanest of those outcasts in these coasts of New England, let us not despise this day of small things, but as the Jews did of old, so let us now cry mightily to God, and say and sing, " Let the people praise thee, O God, yea, let all the people praise thee ; then shall the earth bring forth her in- crease, and God, even our God, shall bless us." I have sent you two witnesses, beside my own, of the truth of the Indian story printed ; you may publish them if you please, as they have wrote and subscribed with their own hands. Thomas Shepard. THE CHURCH MEMBERSHIP OF CHILDREI, AXD THEIR RIGHT TO BAPTISM, ACCORDIXG TO THAT HOLY A^D EVERLASTING COVENANT OF GOD, ESTABLISHED BETWEEN HLMSELF AND THE F^UTHFUL, AND THEIR SEED AFTER THEM, IN THEIR GENERATIONS; CLEARED UP L\ A LETTER, SENT UNTO A AVOKTHY FRIEND OF THE AUTHOR, AND MANY YEARS AGO WRITTEN TOUCHING THAT SUBJECT. PCBLISUED AT THE EARNEST REQUEST OF MANV, FOR TUE COIfSOLATIO.V AND ESCOUKAOEMEXT BOTH OF PAEE.VTS AXD CHILDREN IN THE LORD. • l^"*^ ^ Will establish my covenant between me and thee, and thy seed after thee sLdrttel-The'^-'-VEx^xviTf ^^""°*^*'''*^°^''^*'' ^^ * ^"^ unto thee, and to thy seed rttertheX"- Gen x^^^^ * ^ ' '^"'^ ^^^ '^^ For the promise is unto you, and to your children, and to all that are a 1 as many as the Lord our God shall call."- Acts ii. 39. Else were your children unclean, but now are they holy." — 1 Cor. tu. 14. 491 Chemnitius, that eminent light in the church of God, in those elaborate works of his against the Papists, (Exam, part ii. can. 14, de Baptismo,) hath this memorable saying, viz. : — " It is not to be left free to the choice of those who have been baptized in infancy, when they come to be adult, whether or no they will have that con- firmed which was done in their baptism ; as though the covenant of grace, and testament of peace, which is offered and scaled up to little children in baptism, should then first begin to be established, when the consent of their will, when adult, is added thereunto ; for from this wicked foundation the Anabaptists simply have taken away and condemned Ptedobaptism ; but such baptized little ones are to be admonished, as they grow up, what a covenant of grace and testament of peace it is, which God hath entered into with them in baptism, and by what promise of gratitude they have likewise obliged themselves unto obedience to God with the renouncing of the devil, And they are seriously to be exhorted that they render thanks to God for that wonderful ^eat benefit, that they abide in that covenant of peace, and endeavor to fulfill that obligation, by mortifying sin, and setting upon new- ness of life, and that they do this freely and sincerely ; or if they shall, through unthankfulness, depart from that covenant and engagement, that then they repent, and return to the covenant, and subject themselves again to that stipulated obedience. But as for them that shall do otherwise, the most severe comminations of the wrath and indignation of God are to be heaped up and set before them, unto which (saith he) excommunication is to be added, for these are the weapons of our warfare." (2 Cor. x.) 492 PREFACE TO THE READER Christian Reader: Might I have had mine own choice and desires granted, some other should have performed the task of a preface to the following treatise of m}^ precious and much-honored father ; but being put upon it by divers wor- thy friends, whom I knew not how to deny, I shall therefore humbly premise a word or two, in tenderness to the truth, and out of unfeigned love to those especially of Christ's poor sheep (however feeble or diseased) that either have been or may be in danger of going astray from so great a truth as is the subject of the ensuing discourse; being sincerely desirous that they may be restored, and from thence returned unto the Shepherd and Bishop of our souls, and may in nothing be made a prey to him Avho is our great adversary, the devil, who walketh about, " seeking whom he may devour." For we should not be ignorant of his devices. The enmity put by the Lord between the seed of the woman and the seed of the serpent (Gen. iii. 15) soon began to work, even in the infancy of the church, in the family of our first parents, as we see (Gen. iv. 8) by the martyrdom of right- eous Abel. No small portion of that fixed hatred and hostility of the old serpent hath ever since been discovered against the young ones of Christ's little flock. The multiplication of the children of Israel is the occasion why Pharaoh deals so wisely as we read ; endeavoring first, by the midwives, secretly to destroy the male 'children ; and after that, more openly by an VOL. III. 42 493 404 PREFACE TO THE READER. edict, to drown them in Ins Egyptian waters ; for which what- ever his pretense might be, alleged Ex. i. 10, yet no doubt (as Calvin, on the place, somewhat that way hints) Satan had a design therein to cut otF the name and posterity of Abraham, (who is the father of all them that believe, even of us all ; " the father of many nations," Rom. iv. 11, 16, 17,) and so to evacuate and annihilate the promise of God, even that great promise of his everlasting covenant, to be a God to him, and to his seed forever, in their generations. Hence also afterward we find this spite of the great accuser of the brethren vented against these poor little ones, in the forbidding them communion with the church of God in that worship which God had instituted, and %vhich he had commanded his people by the hand of Moses and Aaron to observe; (Ex. x. 3,) "Let my people go," that "they may serve me," saith the Lord ; but hard-hearted Pharaoh seems to scruple whether the young children are a part of the Lord's people, as appears by his question, (ver. 8,) " But who are they that shall go ? " INtoses pleads for the young as well as "the old ; for the sons and the daughters ; (ver. 9 ;) but Pharaoh is of another apprehension and resolution, (ver. 10, 11 ;) he will let the men go and serve the Lord, but not the little ones. Again : Haman, the Agagite, we find, is not satisfied with the destruction of the old generation of the Jews, but the little children of the church also are expressly mentioned, and designed to the same condemnation and massacre with their fathers. (Est. iii. 13.) And much more of the like nature might be alleged out of many records, both ecclesiastical and other, were it needful ; the satanical delusions of those heretical Cataphrygians and Pepu- zians of old, who were wont to mingle the Eucharist with the blood of an infant of a year old, (of whom Austin speaks, torn. vi. De HcEresibus ad Quodvultdenm,) are not unknown. Not here to insist on that instance of Herod's infanticide, (Matt. ii. IG, 17,) we need not so much wonder at Hazael's cruelty against the children of Israel, in slaying their young men with the sword, and dashing their children, and ripping up their women with child, (2 Kings viii. 12,) seeing Satan hath many times prevailed PREFACE TO THE READER. 495 with those who were church members, and of long standing in the house of God, even the parents themselves, to murder and sacrifice their infants and little ones, which were the Lord's children, and born unto the Lord. (Ezek. xvi. 20, 21, etc.) Such an evil eye doth that great adversary of our comfort and salva- tion (seeing himself shut out of the kingdom of heaven) bear against these little ones, whom Christ hath taken in to himself, and concerning whom our Saviour professeth, that " of such is the kingdom of God." (Luke xviii. 16.) So doth he envy to see them in the arms of Christ, and blessed by him, and to have any room in his house, or so much as an external, visible inter- est in the covenant, with the initiatory seal and livery thereof. Baptism being the seal to all Christianity, it is Satan's policy, therefore, to strike at that, that in cashiering it, he may have at all. Hereunto tends his dealing with witches many times, (of which divers have spoken,) in causing them, when they become first his proselytes, solemnly to renounce the Trinity, (into the name of which they have been baptized,) especially their salvation by Christ ; and saith Cooper, in his book entitled The Mystery of Witchcraft discovered, cap. vi. sec. 91, p. 1, in token thereof to disclaim their baptism. An ill office and work then surely are they employed in, j whose way and endeavors shall center in the accomplishing of that which Satan hath been so busily, and with such malignity, for so many ages undertaking ; and no great thanks will such receive for that labor from the Lord Jesus another day. If Christ was so much displeased that his disciples rebuked those who brought ; their children to him, (Mark. x. 14.) and if the apostle Peter j received so severe a check as we read, (Matt. xvi. 22, 23,) for [ speaking that which had a tendency to take the Lord Jesus off from laying down the price of redemption, how much more then will he be now displeased if (after such rebuke and warning given) any shall attempt to keep from him, and deprive him of his redeemed, whom he hath purchased by so dear a price ! so many, I mean, of his purchased ones as the number of the in- i fants and children of believers (dead, and alive, and to be born) 496 PREFACE TO THE READER. amounts unto. Why may we not believe that an exceeding great multitude of the sheep that shall be seen standing at the right hand of Jesus Christ, in the day of judgment, shall be a company of these lambs ? As to withhold from Christ so great a part of his purchase (the labor of the Anabaptist) must needs be no other than highly anti- Christian, so to make good and recover the interest of Christ in such, and the glory which he obtains by them, according to the enlarged grant of the charter of his New Testament, (the scope and work of these few sheets,) is a service pleasing unto Christ, who out of the mouths of these babes and sucklings, even, perfecteth praise, (Matt. xxi. 15, 16,) and so, I trust, will be acceptable to his people, who, whenas they must go down to the dust, and can not keep alive their own souls, yet may behold their seed succeeding them in the service and worship of God, being accounted to the Lord for a generation, (Ps. xxii. 28-31,) — vide Rivet in locum, — schismatically to refuse to hold ecclesiastical communion with so great a part of the church of Christ as the children of believers are, (in many places the major part thereof,) is a rigid and sinful separation, and gratifying the design of the Papists, (the greatest Separatists in the world,) as by and by may be further seen. And indeed the Lord (avenging the quarrel of his covenant, wherein he hath always been exceeding jealous) hath manifested not a little of his anger and displeasure against those who have troubled these baptismal waters of the sanctuary. The awful and tremendous passages of Providence recorded in several his- tories, concerning the original and progress of Anabaptism, and relating to God's strange, judicial hand against so many of them that have been throughpaced therein, in delivering them up to spiritual judgments to believe lies, and to fall, step by step, into almost all sorts of heresies, and to the commission of the most abhorred impieties, and loathsome wickednesses, and out- rages against the commands both of the first and second table, (as Luther, Bullinger, Calvin, Beza, and others generally and and abundantly testify,) they are very observable, and not to be passed over slightly ; and may make every honest and serious 1 PREFACE TO THE READER. 497 heart to tremble whenever he fiiuls himself inclining to that path ; to this purpose, and concerning Anabaptism in this our age, (beside many other authors I might cite,) read only Bax- ter's Plain Scripture Proof of Infants' Church Membership, pp. 138-152. And as in the dawning of the reformation, begun by those worthies of Christ in the last century, Anabap- tism seems to be the Trojan horse whereby so great confusion did befall that Israel, and was such a Remora to that glorious work then begun in Germany, and other neigliboring countries, so now, in the further progress of that reformation here in this our Israel, should Anabaptism likewise (especially accompanied with Donatism, its wonted concubine) brood and become the instrument or medium of our miseries and confusions, possibly then experience (a slow, but many times a sure and severe in- structor) may help some at length to see farther into the mys- tery of this iniquity than now they do. For in truth it is not improbable that the man of sin, seeing he could not openly and at once ruin the reformed churches in the days of those famous servants of Christ before expressed, did attempt secretly and gradually to do it this way, viz., by first sending forth his emis- saries among the churches, who might fill them with the smoke of Anabaptism, that so he might the more securely pass to and fro, being undiscerned in such a fog ; whence what mischief was wrought, and what a hinderance those turbulent Anabaptists were to the kingdom of Jesus Christ in that age, (for that was the first time of their swarming, as the most judicious have ob- served,) by vilifying, reproaching, and decrying the ministry; crying up themselves as the most godly, spiritual, and perfect ; judging the Old Testament to be but as an almanac out of date ; denying Scripture consequences, giving false interpretations of Scripture, especially by allegories wresting the same to their own destruction; making and fomenting schisms and factions in the churches ; denying the magistrates' coercive power in matters of religion ; making their own fanatic spirit the supreme judge unto all kind of disorder, etc., — the writings of the godly learned in those times do abundantly, even to amazement, inform us. And 42* 498 PREFACE TO THE READER. indeed the great consent and harmony between the main tenets of the Anabaptists and Papists in this point give not a little ground for holy jealousy too sadly to suspect at what back door it was that the Anabaptist first crept forth. And hence it is that in the controversies between the Protes- tants and the Papists, we shall generally and abundantly find the Papists denying the holiness of the infimts of believers before baptism, — and how near of kin this is to Anabaptism the reader may easily guess, — and in like manner denying that great truth (as is afterward showed in this treatise, viz., that the covenant of God with Abraham, under the Old Testament, was the same for substance with what is now confirmed with us under the New Testament, etc., which (it is known) the Anabaptists also generally assert. Let me therefore propound a few instances this way, whereby we may see what patrons of Anabaptism the Papists are, in regard of those principles (I mean) and radical errors wherein the Papists and Anabaptists (although by divers of them upon the account of a diverse interest) symboHze and unite against the orthodox, and speak herein in a manner the same thing, (distinguishing always between the opinion and the person, and between some that are deceived, in other points orthodox and precious Christians, and others that are deceivers ;) the main pillars of Anabaptism being no better than some of the old rotten studs and principles of Popery fetched at first from thence, in all likelihood, and so inclining thitherward again. The dialect of the Anabaptist is generally (and too much by some) understood, and therefore I forbear quotations out of their own w^ritings ; possibly some may not have so much taken notice of the like from the Papist, and therefore I shall briefly manifest the same by showing where we shall find some of the chief of those worthies that fought the Lord's battles against Antichrist, opposing and confuting them both therein. I will cite a few par- ticulars this w^ay among many the like M'hich might be produced from several other eminent authors, holy, burning, and shining lights in the churches of Christ, who have been the Lord's wit- nesses against the darkness of that spiritual Egypt ; and whose II PREFACE TO THE READER. 499 testimony in this matter concludes as strongly against the Ana- baptists, having esjDOUsed those anti-Christian notions so nearly to themselves. 1. In those words of the covenant ("I will be a God to thee and thy seed after thee ") neither life eternal is promised, nor remission of sins, but only a certain peculiar temporal jirotection, saith Bellarmine, (agreeing therein with the Anabaptist,) against whom herein we find Chamier pleading for us. (Panstrat. tom. iv. lib. 3, cap. 3, parag. 9, 10, etc., and Rivet, on Gen. xvii. 11.) Again : we read (saith Bellarmine, the great Goliah of the Pa- pists) that God promised unto Abraham, when he enjoined him circumcision, earthly matters only, according to the letter ; that is, the propagation of a posterity, and the land of Palestine. Read Ames opposing him. (Bellarm. Enerv. tom. iii. lib. 1, chap. 4, thes. 9.) 2. Touching the perverse and Catabaptistical intent and mean- ing of that expression of the Papists, viz., that spiritual promises descend to us not by carnal generation, (as they call it, the very phrase of many Anabaptists, used in a way of derision of the grace of God,) but by spiritual regeneration, etc., (they are the words of Bellarmine and other Papists, cited and confuted by Ames and others,) read Ames, his answer thereto. Bell. Ener. tom. iii. lib. 2, cap. 1, thes. 5, (consonant to the judgment of the orthodox,) viz., we acknowledge indeed spiritual regeneration to be necessary to the solid participation of the promises ; but that that regeneration is part of the promises, and belongs in a singular manner to the children of believers, the very form of the covenant manifestly declares. See likewise Chamier largely replying for us against Bellarmine, Stapleton, and others of the Papists, Panstrat. tom. iv. lib. 5. cap. 10, parag. 24-27, etc. 3. The, sacraments of the old law (or Testament, saith Bellar- mine) had no absolute promise of grace annexed, and the prom- ises annexed to those old sacraments were fulfilled, although men did not believe. Read Ames against him, ibid. lib. 1, cap. 4, th. 5, 7. Again : the Papists (saith Chemnit) hold that God, by the sacraments of the Old Testament, which had even 500 PREFACE TO THE READER. the word of promise annexed, did exhibit and confer no grace to believers, which (saith he) is manifestly false ; circumcision alone (which, as he showeth from Scripture, is called the seal of the righteousness of faith) demonstrateth as much. And there- upon he showeth the reason why the Papists so much urge that difference between the sacraments of the Old and New Testa- ment, viz., because they endeavor by any manner of means to defend and stablish the opinion they have of their op^is operatum. Chemnitij Exam, par 2, de sacram. sub canon. 2. What a forcible engine of the man of sin this is, and of what vast concernment as to his interest, I need not here express, and what arrows of Anabaptism, drawn out of this very quiver, have been shot against the orthodox in this point, is known unto not a few. Moreover, as to ihe comparison in Scripture made between the sacraments of the Old and New Testament, that in 1 Cor. x. 1-4 (among several other scriptures) is cited by Ames against Bellarmine, where the apostle speaks of our fathers being bap- tized in the sea, etc., thereby intimating our sacraments to be the same for substance with theirs ; or sacramental signs and seals of one and the same spiritual grace, so that the covenant mer- cies, or promises of spiritual good, are the same to us as to them. Bellarmine opposeth this, (as doth the Anabaptist.) The fathers (saith he) are said to eat the same meat, not because ours and theirs was the same, but because they themselves, all of them, did eat the same ; but that meat and drink were not sacraments ; they had no promise annexed, etc. (Bell. Enerv. torn. iii. lib. 1, c. 4, th. 10, and Cham. Panstrat. torn. iv. 1. 3, c. 2.) 4. The Scripture nowhere calls circumcision a seal, (saith Bellarmine to Pom. iv.,) unless it be in this place, where Abra- ham is spoken of, which is a manifest argument that circumcision was a seal unto Abraham alone. (Ames, ibid. c. 1, th. 12.) By this weapon, also fetched out of the armory of Antichrist, hath the Anabaptist not a little gratified the common adversary. 5. The Papists generally assert that the baptism of John was not the same for substance with the baptism of Christ, nor had PREFACE TO THE READER. 501 the same efficacy as the baptism of Christ hath. TThich tenet see confuted bj Cartwright on the New Testament, (Matt. iii. 11,) and by Ames, Bellar. Enerv. tom. iii. 1. 2, c. 5, th. 1, 2, etc., and Rivet, Cathol. orthod. tractat. iii. qu. 2, and Chemnit' Exam! part 2, de baptismo sub canon. 1, and Chamier, Panstrat t. iv. 1. 5, c. 12. Still we see the harmony between the Papist and the Anabaptist. And hence we find likewise the Papist pleadin- for the rebaptizing of those who had received the baptism of John. (Chamier, ibid. cap. 13, parag. 35, etc.) 6. The Papists assert that laics (as they call them, i. e., those that are not in office in the church) may in case administer baptism ; yea, that not only men, but women, may do it. Read Ames, his confutation thereof. Bell. Enerv. tom. iii. 1. 2, cap. 2, and Rivet against Baily, the Jesuit, Cathol. orthod. tractat. 3, qu! 7 ; add thereto Chamier's Panstrat. tom. iv. 1. 5, cap. 14, de legitU mo Baptismi ministro, where, among other passages, citing the thesis of Suarez, the Jesuit, viz., "that any body whosover, that can speak and wash, may be a sufficient minister of baptism, whether he be man or woman, believer or unbeliever, baptized or not baptized, if so be he know how to wash, and utter the words with a due intention, hac assertio (saith the Jesuit) est omnino certa. But, saith Chamier, in the name of the orthodox, we teach the contrary, viz., that the right of conferring baptism' belongs to those only who are public officers in the church, etc., which accordingly he there makes good against the Papists. 7. Baily, the Jesuit, (whom Rivet encountereth,) to the ques- tion between the orthodox and the Papists, viz., " whether the infants of believers are holy before baptism," he answereth roundly for them, no. (Rivet, Cath. Orthod. tract. 3, qu. 3.) And touching that famous place controverted between our- selves and the Anabaptists, in regard of their wresting and per- verting the sense of that scripture, 1 Cor. 7, U, (" Else°were your children unclean, but now they are holy,") we may observe how they tread in the steps of the Papists that have gone before them therein, (as they likewise do in that noted scripture, Col. ii. 11, 12,) not allowing baptism to answer circumcision according tJ 502 PPEFACE TO THE READEK, the mind and meaning of the Holy Ghost ; Avherein see Ames' against them, Bel. enerv. torn. iii. 1. 1, cap. 4, th. 13, and Rivet- in Gen. xvii. Exercit. 88, pag. 340; etc. Take a taste of that 1 Cor. vii., as followeth : Baily, (the Jesuit,) befor© cited,, ibid^ quest. 3, laboreth thus to avoid the dint of that text. The apostle? (saith he) either speaks of s civil sanctification before men, that the infants should not be illegitimate, or bastards, or else of an instrumental sanctification, because that one shall procure the salvation of the other, etc. : the like we find of Bellarmine's apprehension and judgment of the sense of that scripture. Such . children (saith he) are said to be not (unclean,) that is, infanx)u& and bastards, but (holy,) that is, legitimate, and free from civil ignominy. (Am€s, ibid. lib. 2, c. 1, th. 6.) The Rhemists also very perniciously abuse this scripture, (and are not therein without their Antipedobaptistical followers ;) blessed Cartwright excellently upon the place, in his confutation of their annotations on the New Testament, defends this cause of Christ against their Popish glosses. It is (saith he) one thing (oftentimes in the Scripture) to be sanctified, and another to be holy : as for you, you err in both ; for when it is said the unbeUeving party is sanctified by the beheving, it is not only meant, as you say, that the marriage is an occasion of the sanctification to the infidel party, but that the use of the infidel party in marriage company is sanctified or made holy and lawful unto the believing party ; as me^t and drink are said to be sanctified unto us by the word and prayer, (1 Tim. iv. 5 ;) and as your interpretation here is short, so in the exposition of the holiness of the children which are begotten in this matrimony it is utterly false ; and first it is to be ob- served that the apostle, speaking of the children, doth not (as you do) apply one word of them to both, saying that they are sanctified, but saith that they are holy ; which is more than he had spoken before of the infidel party ; for although our meat and drink be sanctified unto us, and that the use of them is holy to those which are holy, yet the meats and drinks themselves are not holy : if therefore you were short in the interpretation of sanctified, you PUEFACE TO THE READER, 503 fail much more in giving the same exposition unto the holiness of the children ; for if the holiness here spoken of be not in the children when they are begotten and born of the parents, but come unto them afterward by baptism and faith, there groweth no sufficient comfort unto the faithful party to continue in mar- riage with the infidel, considering that occasion of holiness might come otherwise than by marriage. For tliat which is able" to uphold the faithful in comfort and strength to abide in marriage with the infidel, is the knowledge that the children begotten In that marriage are in covenant, and are children of God's favor and grace, washed in Christ's blood, and sancified by his Spirit; and if you will know what this holiness of children new born is, the apostle telleth you