The Way to the Tree of Life

CAP. I. Of the necessity of preparation thereunto.

THat the reading of the Scriptures is nothing else but a kind of holy conference with God, wherein we inquire after, and he reveals unto us himself, and his will; we shall manifest more fully hereafter, when we shall show that these holy writings are the Word of God himself, who speaks unto us in and by them. Wherefore when we take in hand the Book of the Scriptures, we cannot otherwise conceive of ourselves, then as standing in God's presence, to hear what he will say unto us. So much the Prophet seems to imply, Psal. 73.17. when he expresseth his consulting with God's Word, by that phrase of going into the Sanctuary of God, (for there indeed was God's Word kept) that is, going in unto God, as going into the Sanctuary is termed, 2 Sam. 7.18. these kinds of expression seem to imply, that when we betake ourselves to the reading of the Scriptures, we come in unto God, or stand in his presence, to inquire at his mouth.

Now with what reverence it becomes us to stand in God's presence, appears not only by Jacob's fear after he knew God was in the place where he lay, Gen. 28.16, 17. but farther, by the caveat given by Solomon, to take heed to our feet, when we enter into God's house, Eccles. 5.1. and that upon a double ground; partly, because God is in heaven, ver. 2. that is, high, and full of Majesty, and consequently to be attended with reverence, and fear; and partly, because we have shoes on our feet, which God warns Moses to put off, Exod. 3.5. when he stood in his presence; that is, (to speak in S. James his phrase) we have filthiness, and superfluity of naughtiness in our hearts, which must be laid aside, that when we come unto God to be taught by him, we may receive his word with meekness, James 1.21. So that both the Majesty and Holiness of God, whose eyes are purer then to behold evil, Hab. 1.13. and the corruptions and defilements of our own hearts necessarily require an heedful, and careful preparation of ourselves, before we enter into God's presence, to inquire at his mouth, and look into his word.

The necessity of this preparation, when we read the Scriptures, will be yet more evident, if we observe the ill consequents which follow the neglect of this duty, in such persons as either wholly, or too often omit it; who boldly entering into God's presence, and handling the holy things of God with unwashen hands, that is, reading his word with unsanctified and unprepared hearts; as they come unto the work without due reverence, so they return for the most part without fruit, and by that means bring up an ill report upon the sacred ordinance of God, as if it were a dead letter without any quickening power at all, unsavory food without nourishment, unfruitful seed that yields no increase. Secondly, by the same means they weaken the hearts of such as might be encouraged to undertake this holy exercise, from the use whereof they are much deterred, when they observe some of those that are frequent in the practice of this duty, remain still ignorant, unfruitful, dead-hearted, and disconsolate. And lastly, they occasion discomfort to themselves, when, notwithstanding the use of this means, they find themselves ever learning, and never come to the knowledge of the truth, remaining still either in ignorance, or in disobedience of heart, at least in much deadness of spirit, without zeal, life, or activity in holy duties.

Thus we cannot but observe with grief of heart, an exercise in itself every way useful, fruitful, and comfortable, if it be duly and conscionably performed; by the neglect of careful preparation become not only unfruitful, and unprofitable, but besides by necessary consequent, unpleasant, distasteful, and burthensome to those that use it. To manifest the necessity of due preparation in reading the Scriptures, much more might be spoken, and many more ill consequents might be observed, that are occasioned by the neglect thereof: But the considerations already mentioned, are sufficient to evince the usefulness and necessity of such a preparation. Taking that therefore for granted, that this duty of preparation, when we undertake the reading of holy Scriptures, must be performed, our next work must be to give directions for the manner, and order how the Readers heart must be fitted to the performance of this task, which cannot well be done without taking knowledge of the nature of that word which is to be read, and of the end and scope at which it aims.

That the observation of the nature of God's word which we read, may much farther us in this duty of preparation to the reading, and study of the Scriptures, is evident by our use and custom in ordinary things of this life. We choose and husband our grounds according to the nature of the seed wherewith we intend to sow it; and according to the nature and condition of that matter wherewith we fill our Vessels, we make choice of them, appointing some for dry things, and others for moist, and fit them diversely for foul or clean. In like manner must we consider the nature of the Word, if we mean to order our hearts aright, which are the grounds that must receive this holy seed, the Vessels that must contain this precious balm. We must therefore consider that the word is a pure word, Psalm 119.140. that we may cleanse and purify our hearts for the receiving of it. We must know that the Law is spiritual, Rom. 7.14. and heavenly, James 3.17. that we may labor for spiritual and heavenly minds to entertain it; we must apprehend it as a word of power and authority, the voice of God, that mighty Creator of Heaven and Earth, before our hearts can be subdued to receive and entertain it with that meekness, Jam. 1.21. and trembling of heart, Isa. 66.2. which is required. We must be persuaded that it is a sure word, 2 Pet. 1.19. a faithful word, Tit. 1.9. a vision that will not lie, Heb. 2.3. as proceeding out of the mouth of him that cannot lie, Tit. 1.2. or else we shall never be prepared to embrace it with faithful and believing hearts, without which the word cannot profit us at all, Heb. 4.2.

In the next place, we must take knowledge of the end wherefore the word was given, if we mean to use and apply it as we ought: seeing we know one cannot use an instrument aright, unless he know for what use it was made. Now the principal ends for which the Scriptures were given, were; First, the manifesting of God unto us, that we may honor him as God. Secondly, the directing of us in the course of our conversation, not only by informing our judgments, but by obliging our consciences, to guide ourselves by the rules proposed therein, in the course of our practice. Wherefore the Prophet David used God's Law as a lanthorn to his feet, Psal. 119.105. thinking on his ways, that he might turn his feet to God's testimonies, v. 59. remembering that the things which are revealed, belong to us to do them, Deut. 29.29. So that as the power of the Scriptures is to purify the soul, 1 Pet. 1.22. and convert it, Ps. 19.7. so the use of it besides is, to make the man of God perfect unto every good work, 2 Tim. 3.17. that so it may prove the power of God every way, both to sanctification and salvation, as the Apostle affirms it to be, Rō. 1.16. Without the knowledge of this principal scope whereat the word aims, it will be impossible either to observe what we ought in reading the Scriptures, or to apply them aright.

That we may therefore give fit directions for the profitable reading of the Scriptures, it manifestly appears to be necessary to inquire, first, both into their nature, and scope: And as for their nature, it cannot well be opened, unless we consider the Author by whom the Scriptures were given, (from whom withal flows their authority) the instruments by which they were conveyed to the Church, and the matter or subject which they handle: wherewith if we take in the scope at which they aim, their necessary use unto us, their power to command us, and ability to work effectually in us; and lastly, their infallible and undoubted truth and righteousness will evidently appear. So that we shall have just occasion to handle in order these four points:

1. The Author from whom ariseth the authority of the Scriptures.

2. The Penmen by whom they were written.

3. The matter or subject which they handle.

4. The scope or end at which they aim.

CAP. II. Of the Author of the holy Scriptures.

CAP. III. The Scriptures which have God for their Author, must needs be of divine Authority.

The former Position being once granted, that the Scriptures are God's Word, no man can question their Authority, whether that be of him or no. So that this evident truth, needing no power at all, our labor must be only to show, what we mean by that divine Authority, which we challenge unto the Scriptures; for the opening whereof, we must first, consider in general, what this name Authority imports. In Scripture, as well as in other Authors, the names of Authority and Power are used indifferently, as if they were one and the same thing, although in strictness of signification, we may find a real difference between them. For this term Power, implies that strength by which anything not only subsists, but withal bears out it self against whatsoever opposeth it, and besides is enabled to work any notable effect; but this signification as making little to our purpose, we shall omit for the present.

More pertinently to the matter in hand, this name of Power is taken for that dominion and right of ruling, and governing, which one hath over another, to dispose and order that which is governed. In this sense Power seems to be a more general name then Authority, as is evident by the correlative terms opposed thereunto. For subjection (which imports any kind of subordination of one under another) seems most firly to answer to Power, as the Psalmist matcheth man's dominion over the works of God's hands, with subjection or putting all things under his feet, Psal. 8.6. And obedience, which is a voluntarily yielding or submitting ones self to another's will, may be conceived to be more properly correspondent to Authority, as the Centurion expresseth the subjection of his servants and soldiers, by their readiness to do his will, Luke 7.8. At least howsoever the names be sometimes used indifferently, there is manifest difference between prescribing to a reasonable creature, and between the disposing of that which is without reason.

Authority therefore, being most properly restrained to the government of reasonable creatures, is that power by which a superior hath right to prescribe unto such as are under him. By right, in this description, we exclude tyranny, which is the usurping of authority, without or against right. Secondly, [unspec 2] when we place the exercise of Authority in prescribing, we imply that it properly extends only to such as are capable of prescription, which are reasonable creatures. Lastly, we extend it to all kind of prescribing, both to the understanding, what to assent unto and believe, and to the will, what to follow and embrace. All which particulars, if we lay together, we shall find that Authority originally is founded in God alone, and that men have no title unto it, but by deputation from him, as the Apostle expressly restifieth, Rom. 13.1.

To begin with that branch of Authority that prescribes unto the understanding, what to assent unto as truth, we know that this is a Power that no man may justly challenge, seeing a rule must be certain; now man's understanding we know is capable of error, Rom. 3.4. and that for two reasons. First, man's knowledge is not by vision, or looking through the nature of things themselves, but by information from sense, which represents only the outward appearance, 1 Sam. 16.7. and leaves reason to guess at the inward nature of things, wherein there cannot but be much uncertainty. Secondly, seeing it is light which makes all things manifest, Eph. 5.13. which none hath originally in himself but God alone, who dwelleth in the light, 1 Tim. 6.16. nay, is light it self, 1 John 5.5. and therefore men can have no light but by communication from God, who illightens everyone that comes into the world, John 1.9. it must needs follow, that man can have no infallibility of judgment, because he judgeth by that light which is not in his own power, but is supplied or withheld according to the will of God, who disposeth it, at his pleasure.

Now then, men having no infallibility of judgment in themselves, must necessarily rest upon something without themselves for a certain rule of truth, [unspec 1] which must needs be God alone. First, because only God both is light in himself, as we have shown, and withal is in and through all things, Ephes. 4.6. which are therefore said to be naked in his sight, Heb. 4.13. as will be farther shown hereafter. [unspec 2] And secondly, because he is a God that cannot lie, Tit. 1.2. being a God of truth, Deut. 32.2. nay, truth itself, John 14.6. and consequently may be rested on, as an infallible oracle of truth, an honor peculiar to God, and incommunicable to any creature. So that the first branch of Authority, which is the power and right of giving rules of truth, belongs to God alone, and cannot be challenged by any creature.

The next branch of Authority, is the right of prescribing to the will, which must also be appropriated unto God only, and that on three grounds. First, because it can be no otherwise, for seeing both man and all creatures have their being, not only originally from God, but besides in him by continual support, Act. 17.28. it must follow, that they can move no otherwise, nor no longer then his power assists them, no more then the staff can do without the force of the hand that useth it: which also is true of all other creatures, that they are turned about by his counsel to do what he wills, Job 37.12. Psalm 148.8. So that, as all other creatures, so man amongst the rest must of necessity have the rule of his motions from God's will.

Secondly, it is not more necessary then equal, that it should be so, because of the total and absolute dependence that man hath upon God every way, for it is just that one may do with his own what he will, Matth. 20.15. which also the very principles of nature teach all men, as appears by subjecting children to the will of their parents, on whom notwithstanding they depend neither totally, nor principally. Nay this equity is much greater in man, then in any other creature, because the acknowledgement of God's will in all things to be most just, Psal. 119.128. by submitting and subscribing thereunto, and thereby to himself to be a God without iniquity, Deut. 32.4. is the main end for which man was created, and endowed with understanding, and with a will to be directed by it, and there is great reason the workman should use his tool to that end for which he made it.

Lastly, it is every way convenient that God should prescribe to men's will, both in respect of themselves in particular, and in respect of the administration of the world in general. For men in particular it is better, because God's will first is absolutely good, Psal. 143.10. whereas men's are evil. Secondly, is constant and unchangeable, Ps. 33.11. whereas men's are variable every moment. And thirdly, the following of God's direction in our ways assures us, both of success in our endeavors, Josh. 1.8. and acceptance of our service, when we know we do nothing but what God himself commands. And as for the general administration of the world, it must needs be every way most convenient, that God prescribe unto all men, that when all are guided by one rule, order and unity might be preserved. Lastly, how God's honor is furthered, when his laws pass for rules of practice, without contradiction, and by men's submission thereunto are acknowledged to be holy and just, hath been partly intimated before.

Hitherto then it appears, that divine Authority reacheth to the prescribing, and giving rules to the two most eminent faculties in man, the Understanding, and Will, what to believe, embrace, and prosecute. A power which he hath right unto by the absolute sovereignty which he hath overall things, by the infallibility of his truth; and lastly, by the unchangeable righteousness and goodness of his will. All which laid together, must necessarily infer, that absolute Authority is founded originally in God, and in him alone. It hath pleased him notwithstanding to impart this power of his to men, whom he hath made his substitutes on earth, but within certain bounds and limits, this limited Authority committed by God to men, is for distinction sake called human authority, as that absolute Authority from which it is derived, is called divine. What either of these are, and by what limits they are severed, will best appear by laying their differences one against another.

The first difference between divine and human Authority, is in the fountain, whence they spring; God's Authority is founded in himself, man's in God. Therefore God's affirmation or command must be received without contradiction, though we understand neither reason why, nor end whereto, so that to silence our very thoughts, it is enough to say, The Lord hath spoken it: but when men affirm or command, we cry, To the law and to the testimony, Isa. 8.20. wherewith if their commands or assertions agree not, there is no light in them, so that we may warrantably except, with the Apostles, Whether it be meet to obey God or men judge ye, Act. 4.19. So then, the first difference is this, that Authority that prescribes by the absolute power of the commander is divine, that which prescribes by virtue of another under whom it commands, is human.

The second difference between the Authority of God and man, is in respect of the subjects, or matters prescribed, which are either principles of saith, or rules of life; for the former, because God is true & every man a liar, Rō. 3.4. therefore in grounds of faith, we admit no testimony but God's alone, for two reasons: First, the imperfection of our knowledge, arising partly by the nature of the things to be believed, whereof many are unsearchable by man's wisdom, and therefore must be revealed by the Spirit, 1 Cor. 2.11, 12. and partly from the weakness of the means of our knowledge, which is the information by sense that looks only on the outward appearance, 1 Sā. 16.9. so that it is impossible that man should know anything in matters of faith, but by revelation from God, which also he apprehends weakly and imperfectly. So that in matters of faith there is no infallibility in man's knowledge, and that which is, depends upon the credit not of the man, but of the Spirit which reveals it. Another reason why man's testimony is no sufficient ground of faith, is because men may deceive as well as be deceived, wherefore though they often speak truth, we are not sure that they do so always, because it is not contrary to their nature to lie, as it is unto God's, Tit. 1.2.

Neither of these imperfections are found in God, whose knowledge must needs be every way perfect, because he sees by his own, not by a borrowed light, which must therefore be without any mixture of darkness, 1 John 1.5. And, because the means of God's knowledge is by vision, not by discourse, yea, by such a sight as pierceth through the very nature of all things, seeing God himself is in and through all, Ephes. 4.6. Besides, the most of the things which we believe, are things freely given us of God, 1 Cor. 2.12. which therefore he must needs understand fully, seeing the spirit in man understands the things of a man, although no man else know them, 1 Cor. 2.11. Now in the next place, there can be no more question of God's fidelity in revealing, then there is of his infallibility in understanding all things, seeing truth is God's nature, which therefore he can no more swerve from, then from himself. So seeing we find God's testimony every way infallible, and man's uncertain, it must needs be granted that it is peculiar to God alone to establish grounds of faith.

Again, for the regulating of man's practice, there is a wide difference between God's and man's Authority; for if we respect the substance of duty, that can be prescribed by none but God alone, both because only his will is infallibly good, Psal. 143.10.119.39. and therefore only fit to be the rule of righteousness; and besides, because the duties commanded, being all of them immediately, or mediately services unto God, it was most fit that God alone should appoint the duties of his own service. The truth is, in matters of practice, man's authority hath to do only in two things: First, in applying the rules of moral duties to particulars, for the preservation of order, and peace thereby. Secondly, in compelling men to obedience, in such duties as are prescribed. In brief then, divine Authority establisheth principles of faith, and prescribes the substance of moral duty; human authority, meddles not in laying down any grounds of faith at all, and in moral duties prescribes, not the substance, but only the order and manner of outward performance of that which divine authority hath commanded.

The third difference between divine and human Authority, is in the extent of them both. Human authority (being ordained for preservation of order, and by it of peace, in civil society, for the furtherance and supporting of godliness and honesty, 1 Tim. 2.2.) reacheth no farther then to bind men to conform to order in the course of their practice; but divine Authority having an higher scope, even the renewing of the heart, and bringing under the thoughts thereof to the obedience of Christ, 2 Cor. 10.5. binds the conscience, that is, both the judgment of man, to allow that which is commanded, as holy and just, with the Apostle, Rom. 7.12. and the will to choose it as good, and the affections to embrace it Rom. 7.22. accordingly: yea, the whole man to follow it, with the strength of constant endeavors, after the Prophet David's example, Psal. 119.106.112.

Hence it follows, that in obeying men's commandments, he that doth what Authority requires (so he perform it in a willing submission thereunto, in obedience to God, which the Apostle calls obeying for conscience sake, Rom. 13.5.) hath performed his duty, neither hath cause to judge himself a transgressor, though he approve not the law itself as good and holy, nay, though upon good ground he think the contrary to that which is commanded, more fit and convenient, so he think not so out of any self-conceit, rash judgment, or distaste of the Authority that commands. But in obeying God's Commandments it is far otherwise. For though a man fulfill the law in the outward act, yet if he allow it not as holy and just, if his endeavor be not to conform his will to God's will therein, if he rejoice not in performing it as a good man doth, Prov. 21.15. his own conscience ought to condemn him as a transgressor, and sinner against God, at least in some degree. So then divine Authority binds the conscience by a double band, both of the power that commands, and of the justice of the commandment; but human Authority binds only by virtue of the power that commands, not by the equity of the commandment, further then it agrees with God's law, or conduceth to order and peace, for which Authority was established.

The last difference between divine and human Authority, is in respect of the sanctions annexed to their laws, which are proportioned to the nature and quality of the obedience required, and to the power of him that requires it. For God's commands in his laws are specially inward holiness, righteousness, love, &c. and that under the penalty of the curse, and wrath of God, to be poured out on the soul, as well as on the body, both in this life, & in the everlasting flames of hell fire, if men sin against the law, and under promise of eternal life if they fulfill it. Whereas men, that require an orderly conversation outwardly, threaten and promise only some outward and temporary good or evil.

These differences between divine and human Authority, laid together, may help us to a description of them severally, by which their natures are best distinguished. Divine Authority is that power of God, founded upon the total dependence of all creatures upon him, and upon his infallible wisdom, truth and goodness, by which he hath right to prescribe and manifest all grounds of truth to be believed, and assented unto upon his own testimony, without contradiction, and to give rules of practice, to be embraced with all the heart, as perfectly holy, just and good, because he commands them, under the rewards and penalties of everlasting life, and eternal damnation.

Human Authority, is a limited power, derived from God to man, by which he is warranted, according to God's will, for the furthering of public good, to prescribe unto such as are put under his power, rules of order in their conversation, for preserving peace in a way of godliness and honesty, binding those whom they command in all things, not contrary to God's law, to conform their practice and actions thereunto, for the Authority which commands them in God's name, under the rewards and penalties of some outward good or evil.

By this which hath been delivered, concerning the grounds and extent of that divine Authority, which we challenge and claim to be due to the Scriptures, we may observe what power this sacred Word ought to have over men's hearts, and consequently in what manner it ought to be heard, read, and received. Whatsoever it proposeth, the heart must assent unto and believe, without contradiction or debate, how probable or improbable soever it appear to carnal reason. And whatsoever is commanded therein, the whole heart and every thought of it must stoop unto, and embrace, as holy and good, howsoever it please or displease the natural man, and that merely for the Authority of him that commands it.

CAP. IV. Of the Pen-men of the Scriptures, that they were holy men, inspired and guided in that work infallibly and wholly, by the Spirit of God.

BOth the clauses of this Proposition Saint Peter knits up together in one testimony, affirming that no prophesy of Scripture is of private interpretation, nor that those prophesies came in old time, by the will of man, but that holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1.21. Who the most of these holy men were, it is well known to the Church, the titles of their Books bearing their names: And that they were holy men, the histories of their lives remaining still upon record, and their honorable memory in the Church to this day, sufficiently declare, such as were Moses, David, Solomon, the Prophets and Apostles. And that the rest, whose names are either concealed, or doubtful, were such likewise, will be evident to any indifferent person that shall consider two things.

First, we know that God will be sanctified in all that come near him, Lev. 10.3. as it is meet he should, seeing his eyes are purer then to behold evil, Heb. 1.13. one that is glorious in holiness, Exod. 15.11. and whose house holiness becomes forever, Psal. 93.5. Now then, for God's honor, it was fit that none should be employed in this work of publishing God's will and law to his people, which so nearly concerned his own and his Churches service, and wherein they were to be admitted into so near a degree of familiarity with him, as to be made acquainted with his chiefest secrets, but only such persons as were approved for holiness.

Secondly, the corrupt nature of men is such, as we know that the least occasion would be sufficient to breed distaste of that, which nature in itself is so averse from, (as the dressing, vessel, or sometimes servitor, that presents the sick man the meat which his stomach loathes, moves him to abhor it) and consequently, if there were just exception against the persons that bring it, the message itself would quickly be distasted, as the Lord's offerings were for Eli's wicked sons, 1 Sam. 2.17. So that it concerned the Lord, both for his own honor, and his Churches good, to deliver his Word by the hands of holy men.

It adds something to the estimation of the Scriptures, that they were written by such holy men, as we have formerly mentioned, but this at the uttermost adds unto them only an human respect, but that which procures unto them divine reverence, which ought to make all hearts stoop unto them, is that they were written by the direction of the holy Spirit, the Spirit of truth, especially if we thoroughly consider what manner of direction it was which was given unto these holy Pen-men of these sacred Oracles, in the composing thereof. The Apostle, 2 Pet. 1.20, 21. describes that kind of assistance of the holy Ghost, in the delivery of the Scriptures, two ways. First, [unspec 1] by way of negation, that they were neither of private interpretation, nor came by the will of man. [unspec 2] Secondly, he describes the same assistance affirmatively, testifying that they spake as they were moved by the holy Ghost.

In the former of these, wherein he expresseth this manner of delivering the Scriptures by way of negation, the Apostle excludes the working of the natural faculties of man's mind altogether: First, the understanding, [unspec 1] when he denies that the Scripture is of any private interpretation, or rather of men's own explication, that is, it was not expressed by the understanding of man, or delivered according to man's judgment, or by his wisdom. So that not only the matter or substance of the truths revealed, but the very forms of expression were not of man's devising, as they are in Preaching, where the matter which men preach is not, or ought not to be the Ministers own that preacheth, but is the Word of truth, 2 Tim. 2.15. but the terms, phrases, and expressions are his own. [unspec 2] Secondly, he saith, that it came not by the will of man, who neither made his own choice of the matters to be handled, nor of the forms and manner of delivery: So that both the understanding, and will of man, as far as they were merely natural, had nothing to do in this holy work, save only to understand, and approve that which was dictated by God himself, unto those that wrote it from his mouth, or the suggesting of his Spirit.

Again, the work of the holy Ghost in the delivery of the Scriptures is set down affirmatively, when the Pen-men of those sacred writings are described, to speak as they were moved or carried by the holy Ghost, a phrase which must be warily understood. For we may not conceive that they were moved in writing these Scriptures, as the pen is moved by the hand that guides it, without understanding what they did: For they not only understood, but willingly consented to what they wrote, and were not like those that pronounced the Devils Oracles, wrapped and carried out of themselves by a kind of ecstacy, wherein the Devil made use of their tongues and mouths, to pronounce that which themselves understood not. But the Apostles meaning is, that the Spirit of God moved them in this work of writing the Scriptures, not according to nature, but above nature, shining into their understandings clearly, and fully, by an heavenly and supernatural light, and carrying and moving their wills thereby with a delight, and holy embracing of that truth revealed, and with a like desire to publish and make known the secrets and counsels of God, revealed unto them, unto his Church.

Yea, beyond all this, the holy Ghost not only suggested unto them the substance of that doctrine which they were to deliver and leave upon record unto the Church, (for so far he usually assists faithful Ministers, in dispensing of the Word, in the course of their Ministry) but besides he supplied unto them the very phrases, method, and whole order of those things that are written in the Scriptures, whereas he leaves Ministers in preaching the Word, to the choice of their own phrases and expressions, wherein, as also in some particulars which they deliver, they may be mistaken, although in the main fundamentals which they lay before their hearers, and in the general course of the work of their Ministry, they do not grossly err. Thus then the holy Ghost, not only assisted holy men in penning the Scriptures, but in a sort took the work out of their hand, making use of nothing in the men, but of their understandings to receive and comprehend, their wills to consent unto, and their hands to write down that which they delivered.

When we say, that the holy Ghost framed the very phrase and style wherein the Scriptures were written, we mean not, that he altered the phrase and manner of speaking, wherewith custom and education had acquainted those that wrote the Scriptures, but rather speaks his own words, as it were in the sound of their voice, or chooseth out of their words and phrases such as were fit for his own purpose. Thus upon instruments men play what lesson they please, but the instrument renders the sound of it more harsh or pleasant, according to the nature of itself. Thus amongst the Pen-men of Scriptures, we find that some write in a rude and more impolished style, as Amos; some in a more elegant phrase, as Isaiah. Some discover art and learning in their writings, as S. Paul; others write in a more vulgar way, as S. James. And yet withal the Spirit of God drew their natural style to an higher pirch, in divine expressions, fitted to the subject in hand.

How needful it was, that the Spirit of God should solely manage and accomplish this work of penning the Scriptures, hath been shown already in the former point, wherein we proved that the Scriptures must necessarily be the Word of God, seeing faith can stay itself on no other foundation, then a divine testimony, and our services cannot be accounted a duty of obedience, unless it be done in obedience to God's will, which can be made known no other way then by his own Word. Now the inferences hold strongly thus, The Scriptures are God's own Word, therefore they must be delivered by his own Spirit, seeing none else could know God's mind, as none knows the mind of man but the spirit which is in man, 1 Cor. 2.11.

CAP. V. Of the Subject or Matters handled in the Scriptures, that the Scriptures contain all things necessary to salvation.

IT much concerns such as address themselves to the reading of the Scriptures, to know what subject they handle, of what nature it is, whom, and what it concerns, as being an effectual means to awaken the heart, and quicken the affections of men unto that holy exercise. For all experience makes it evident, that men usually attend carefully to such things as most nearly concern themselves, and are not much moved usually with things, in which they have no special interest. And are serious in matters of importance, on which their own safety, or their estate depend, but sleight things that are of small worth, and of no great moment to their gain or loss. Wherefore to move men to be serious in reading the Word, it is needful to make it evident that the subject thereof is high and heavenly, exceeding man's wisdom, and therefore worthy to be thoroughly searched into: And besides, of such importance to us, that upon it depends our everlasting happiness, the way whereunto, and means whereof, are set down therein.

Seeing therefore it appears, that the Position proposed, and the consideration thereof are so pertinent to our present purpose, and therefore fit to be handled in this place, it will be needful to open it more fully, and to that purpose to express,

First, [unspec 1] what is meant by things necessary to salvation.

Secondly, [unspec 2] how the Scriptures do contain them.

Concerning the former of these two, by necessary we understand not a natural necessity, by which the being of one thing depends upon another, as the effect doth upon the cause, no nor a meritorious necessity, by which salvation might be earned as one earns his wages by his labor, in either of which senses it is impossible that anything should be necessary to salvation, which can have no cause in nature, nor be earned by desert, seeing it is a free gift, Rom. 6.23. Eph. 2.8. But by necessary, we mean a necessity imposed by the will of God, who bestowing eternal life freely, had power to bestow it on what conditions he pleased, and hath promised it only under the Covenant of faith and obedience, the rules whereof being contained only in the Scriptures, and therein fully, they are for that cause said to contain all things necessary to salvation.

When we say, it is only the will of God, that makes faith and obedience necessary to salvation, we deny not but this will of his hath in this, as in all things else, respect to his own glory, which is testified at least by our faith and obedience. For our relying on him by faith bears witness to his sufficiency, faithfulness, & truth, as our obedience in submitting cheerfully to his will, in all that he commands, acknowledgeth his Authority, Wisdom, and Holiness; So then this will of God, in requiring of us these conditions, is every way just as well as free. Now when we say, the grounds and rules of faith and obedience, contained in Scripture, are necessary to salvation, we mean not that all are of like necessity. Ignorance, or unbelief in God, or Christ, excludes absolutely from salvation, John 3.18. so doth not ignorance, or unbelief in some temporal promise, although it cannot be excused from sin. In brief then, when we say all things necessary to salvation are contained in Scripture, we mean both that the things written therein are necessary to that end, although not alike necessary, and that there is nothing necessary to that end, that is not to be found there.

We are next to show what we understand by this term containing. Now things may be contained in Scripture, either expressly, and in plain terms, or by consequence drawn from some grounds that are delivered in Scripture, and one of these two ways all grounds of faith, or rules of practice, are to be found in these holy writings. It is nowhere affirmed in Scripture in express terms, that the holy Ghost is God, but we read, 1 John 5.7. that the Father, the Word, and the holy Ghost are one, and from thence infer by necessary consequence, that the holy Ghost is God, because he is one with the Father, who is God. We are nowhere in precise words commanded to baptize infants, but from the precept given to the Fathers to circumcise them, we take ourselves to be warranted to baptize them, because Baptism and Circumcision are in substance one Sacrament. We are nowhere expressly commanded to discover the fault of what we sell, or to give a just value for that which we buy. But we have general rules commanding us to speak the truth from the heart, Ps. 15.2. To do as we desire to be done unto, Mat. 7.12. and forbidden to defraud our brother in any matter, or go beyond him in bargaining, which imports as much. Thus, where all things needful to be believed, or done, are not clearly expressed in Scripture, yet they are implied and drawn out from thence by necessary consequence.

This truth, that the Scriptures contain whatsoever is necessary to salvation, is sufficiently ratified, by evident testimony of the Word itself, which sends us to the Law, and to the Testimony, Isa. 8.20. tells us, that in them we have eternal life, John 5.39. that they alone are able to make the man of God perfect to every good work, 2 Tim. 2.17. and wise to salvation, ver. 15. that the Law of God is perfect, Psal. 19.7. and though there be an end of all other perfections, yet the commandment is exceeding broad, Psal. 119.96. that is, comprehends all needful things, so that nothing is wanting in it. Whence proceeds that curse upon everyone that adds, as well as upon them that take away from that Book, Rev. 22.18. Yea besides, this truth is consonant to all grounds of reason, whatsoever our adversaries allege to the contrary.

For first, we have reason to presume, that God would take the easiest way for the instruction of his Church; now it is evident, that it is more easy to leave things upon record in writing, then to charge them upon men's memories, especially when they are many, and consequently must burden the memory; whereas lying before men's eyes, in writing, they may easily be overlooked at all times, without trouble. If it be replied that traditions are few, and may therefore be easily remembered: We answer first; they may be infinite, for ought we know, seeing no man ever took upon him to tell us how many they are. And secondly, be they more or fewer, yet they are more easily preserved by writing, then by tradition, as all men know.

Again, it was fit that in teaching his Church, God should take the safest way, and freest from error, as well for his own honor, as for his people's good, both which must needs be extremely hazarded and hindered by corrupting the truth with errors, which lead men into perdition, and can hardly be prevented by delivering the word by tradition, partly, because many men's memories are weak, and a great part are negligent, especially in things of this nature; and lastly, because many are maliciously bent against the law, which the wisdom of the flesh cannot admit, Rom. 8.7. whereas the word written, being an unerring record, easily helps the weak, and convinceth the refractary, by setting the undoubted truth before men's eyes.

Farther, seeing the word is the ground of faith, it is fit that it should be so delivered as might win most credit and estimation amongst men. Now we know that written records are most authentical, and of most accompt with men, and therefore are fittest to work men to assent unto the truth of God. It is true I grant, that men's faith depends neither upon wirting nor tradition, but upon the testimony of the Spirit that dwells within the godly's hearts, manifesting that the truth proposed is the word of God. Notwithstanding the outward credit which the Scriptures carry amongst men, by which such as are won afterwards to believe, begin at first to think reverently of them; and others that believed not, are restrained from scorning or opposing them, seems to be much furthered by the Authority that the writing brings unto those records, which are received and submitted unto by the Church, and commanded and countenanced by the testimony thereof.

Lastly, whereas there is so much honor done to all human laws, by which States are governed, that they are composed into one body, and preserved in books written or printed for that purpose, it seems absurd that God should deliver his law thus by patches, part by writing, and part by tradition, resembling the feet of Nebuchadnezzar's image, Dan. 2.33. part of iron, and part of clay, and unworthy both of the Majesty of him that gives the law, and of the law itself that is given. And if we may take precedent from former times, we may say with our Savior, from the beginning it was not so. For when God left the law to be delivered by tradition, he delivered it wholly, that way; when he caused it to be written, he caused it to be written wholly, not only the Moral, but the Judicial and Ceremonial too, containing many observances of small value, termed beggarly rudiments, Gal. 4.9. So that he left not out the least circumstance of any legal rites to be supplied by tradition. Is now Christ less faithful in God's house, then Moses was? Or how is it that in this clear light of the Gospel, we should be left more uncertain, then the Jews were under the law? and that in matters of greatest importance, Purgatory, the Popes Supremacy, Invocation of Saints, &c.

The truth is, when men put no stint to their traditions, nor give us any accompt of the number of them, they give cause of suspicion, that they have purposely left open this back door, to convey into the Church those human inventions of theirs, under the cloak of the Traditions of the Church, which otherwise the express letter of the written word had excluded. But we resolve to forbear controversies: Only, to quicken men to a more heedful attention to the Scriptures, it was needful to show, not only that the most weighty things, that concern us far more nearly then our Lands and Revenues, then our liberty or lives, even our evidences for, and directions to everlasting blessedness, are to be found in the Scriptures, but more then that, to make it appear that they are to be found in no other books or writings. Whence it must needs follow, that without this word having neither firm ground to stay our faith on, nor any certain rule to guide our practice by, we are in this left without light, without comfort for the present, and without hope or expectation for time to come.

CAP. VI. Of the scope and end of the Scriptures, which is, God's glory and man's salvation.

THat the honor of God, which is the principal end of all his works, Prov. 16.4. should likewise be the main scope of his word, is agreeable to all reason: and that it is so, the Scriptures themselves witness. They testify of Christ, John 5.39. that God was in him reconciling the world to himself, 2 Cor. 5.19. and thereby magnifying the riches of his grace in his kindness towards us through Christ, Ephes. 2.7. and that to the praise of his glorious grace, Ephes. 1.6. They witness the Creation of the world, by the word of his power, and the administration of it in righteousness, even to this day, so that whatsoever God's works witness of him, his Majesty, Greatness, Goodness, Compassion, &c. Psal. 145.5, 6, 7, 8. that his word sets out more fully and clearly, and by the same means furthers our salvation, by setting out the power, holiness, goodness, and justice of God, moving us to fear and trust in him, Psal. 78.6, 7. that he may bring upon us all the good that he hath spoken, Gen. 18.19.

How the glory of God is manifested, and consequently advanced, by, and in the Scriptures, will best appear by particular instances. The first evidences for God therein, are the direct testimonies which are given of him, describing the excellency of his nature, Exod. 34.6, 7. or ascribing to him some of his glorious Attributes, as Isa. 6.3. or admiring his wonderful works, as his servants do, Psal. 104.1. that he is righteous and holy in them all, Psal. 145.17. as all the world acknowledgeth, Psal. 64.9. yea, wicked men themselves, Judges 1.7. nay, the very Devils, Mark 1.24. whose testimonies, being, as they are, God's professed enemies, when they are for him, must needs much advance his honor: see Deut. 32.31.

The next of the most pregnant testimonies for God, whereby his honor is advanced, which we find in Scriptures, are his Laws, with the sanctions annexed thereunto, wherein God is pleased to reveal his mind fully unto us, and to give us as it were a perfect mirror of the thoughts of his heart, for whosoever, in reading these Laws, finds them very pure, Psal. 119.140. righteous and very faithful, ver. 138. all of them right concerning all things, ver. 128. perfect every way, Psal. 19.7. must of necessity conclude, that seeing all the streams that flow so immediately from God, savor of so much purity and perfection, the fountain whence they flow, which is himself, must needs be more pure, so that he must be a God of truth, without iniquity, just and right, Deut. 32.4.

The third cloud of witnesses, by which God's honor is advanced in the Scriptures, are his works, both of Creation and of Providence. Creation, for the Heavens declare the glory of God, Psal. 19.1. the invisible things of him being seen from the Creation, Rom. 1.20. His power and wisdom, in framing and supporting, his faithfulness and mercy, in preserving and providing for all that his hand hath made, see, Psal. 33.3, 4, 5, 6. & 145.15, 16. Nay, in that part of his Providence, which concerns the government of all his works, more especially his truth, in performing all his promises, justice and holiness in rewarding every man according to his works, Job 34.11. (so that it shall be well with the righteous, Psal. 58.11. and ill with the wicked, Isa. 3.10, 11. though brutish men understand it not, Psal. 92.6. as the prudent do, Hos. 14.9.) are so clearly set out in the Scriptures, (as David found, Psal. 73.17.) that he which beholds his ways and works in them, must confess that they all praise him, Psal. 145.10.

It is true, that these works and ways of God, without the light of the word, do set forth the glory of him that made them, as a curious piece of work shows the skill of him that formed it. But to a blind man, who hath no eyes, and to him, who having eyes wants light to discover the form of it, neither the exactness of the work itself, nor the skill of him that made it appear. Whereas therefore men in themselves, are as it were in the twilight, when they bring their natural reason to judge of God's ways and works; the word of God sets them out in a clearer light, by discovering unto men, not only the works themselves, but withal the rules according to which they are wrought, and end at which they aim, as that the wicked are raised up aloft, that they may be cast down into destruction, Psalm 73.18. and flourish, that they may be destroyed forever, Psal. 52.7. a consideration that clears God's justice in this particular, and thereby much advanceth his honor.

To advance the honor of God yet farther, the Scriptures discover unto us the weakness and insufficiency of the creatures, that the all-sufficiency of God may be more admired, as Isa. 51.12, 13. & Psalm 146.3, 4, 6. manifesting that they were nothing at the first, have nothing now, but what is borrowed from God, and that too in a very scant proportion. So that if we inquire where wisdom, power, sufficiency and perfection are to be found, the depth saith, it is not in me, the sea answers, it is not in me, all creatures they have heard the fame thereof, Job 28.22. but only the mighty Creator of heaven and earth, hath possessed all these things, in the beginning of his ways. Thus the Word sets out riches, men's strong City, Prov. 18.11. to be nothing, Prov. 23.5. strong walls, no better then ripe figs that fall into the eaters mouth, Nah. 3.12. horses and chariots, a broken reed, Psal. 20.8. unable to save a man, Psa. 33.17. honor an empty breath, gracing no man without wisdom, Psal. 49.20. men lighter then vanity, Ps. 62.9. Princes but a puff, Psal. 146.4. nay, whole Nations but as the dust of the balance, Isa. 40.15. nothing, nay less then nothing, ver. 17.

Thus the Scriptures, setting God and the creatures one against another, like a foil under a diamond, God in his absolute and transcendent perfections, the creatures, though excellent by the beauty that God hath given them, yet empty, weak, and contemptible, compared with God, do advance his glory beyond comparison. So that as the height of heaven is seen by this, that when we have climbed the top of some high mountain, which, when we stood in the low valley, seemed to touch the skye, we find ourselves to be as far from heaven, as we were before: So when we have beheld the greatest excellencies of the most admired creatures, it is no more in comparison of God's perfections, then if we had seen the basest worm. By these divers ways do the Scriptures advance God's honor, and throw down all creatures at his foot.

The next scope of the Scriptures, is the furthering of man's salvation, which they effect two ways: First, by proposing the means of salvation: and secondly, by winning our hearts to entertain them. First then, they present unto us God himself, offering life and salvation in Christ, that believing in him we might have eternal life, John 3.16. Next, the Scriptures propose the rules of an holy life, being the way that leads to salvation, and so serve for a guide to direct us, Psalm 119.105. A Counselor to advise us, ver. 24. shining out unto us as a light in a dark place, 2 Pet. 1.19. discovering unto us the way, and the crooked paths on either side of it, leading to death and destruction.

The next means by which the Scriptures further our salvation, is by winning our hearts to embrace and seek it, which it performs by the Spirit that accompanies it, for that only quickens the soul, John 6.63. by giving us a taste of the heavenly gift, and enabling us to comprehend with all Saints, the breadth, length, depth, and heighth thereof, Eph. 3.18. whereupon we desire, and seek it with all our souls. Withall, it causeth us to relish God's Gommandements, which we find sweeter then honey to our mouths, Ps. 119.103. or at least provokes us to a longing desire after them; as David opened his mouth and panted, longing for them, Ps. 119.131. wishing that his ways were directed to keep God's statutes, Psal. 119.5. craving God's help to assist us therein, to order our steps in his word, Ps. 119.133. promising to run the way of God's Commandments, when he shall enlarge our hearts, Ps. 119.32. afflicting ourselves for our wanderings from them, and praying to be brought back into a right way, Ps. 119.176. Thus God's word stirs up the desires of the soul after God and Christ, and thereby moves us to take hold of eternal life. An effect of which none miss, but such as reject and put it off from themselves, with those Acts 13.46.

CAP. VII. Who they are that profit by reading the holy Scriptures; that they must be men of spiritual minds.

IT is an evident and known truth, that to the apprehending of anything, there must be a correspondence in nature, between the faculty, and the object that it apprehends, as between light and the eye, between meat and the taste. Seeing therefore (as we have made it evident already) the most part of the matters handled in Scripture are spiritual, it is impossible that they should be comprehended by any other then by a spiritual mind, 1 Cor. 2.15. A natural man being as uncapable of the right understanding of spiritual things, as a beast is of rational discourse. That is, both uncapable to comprehend them in their own nature, and much more to approve them, seeing he esteems them foolishness, 2 Cor. 2.14.

It is true, that the study of the Scriptures is every man's duty, according to that general exhortation, John 5.39. seeing they were intended by God unto the whole Church, whose revealed will is, that all men should be saved, and come to the knowledge of the truth, 1 Tim. 2.4. And if all men are bound to do the things revealed, Deut. 29.29. it must needs be granted, that they are bound to know them. Wherefore it must necessarily follow, that none can be excluded from the reading of the Scriptures, in which those duties are prescribed. All that we affirm is this, that of those that do, and ought to read them, none can profit by them as they ought, unless they be men of spiritual minds, without which they can neither understand nor believe them; & such as mixe not the word with faith profit not by it at all, Heb. 4.2.

Notwithstanding, the endeavors of those that have not yet gotten such spiritual minds, are not altogether vain, if there be in them any true desire to get the knowledge of those heavenly mysteries revealed therein. For though they come not prepared with such an heart as is required, when they take the work in hand, yet God may give it them while they are about the duty, as he opened Lydiaes heart, while she was hearing S. Paul's Sermon, Acts 16.24. and converted three thousand in hearing of Saint Peters Sermon, Act. 2.41. Or the Spirit may afterwards bring those things to remembrance, which they seemed to sleight at the first reading, and may then work effectually by them, as he dealt with his own Apostles, John 12.16. Or lastly, though there follow no effectual work of grace, yet there may ensue, by the knowledge of the ways of godliness, some restraint from evil, and the practice of some good duties, as Herod did many things upon John Baptists preaching, Mark 6.20. though he were far from effectual reformation.

CAP. VIII. Of the choice of fit Times and Seasons for Reading the Scriptures.

THere is a season to every purpose under the Sun (saith the wise man, Eccl. 3.) the observation whereof, not only adds grace unto every good action, but many times facilitates the work it self, which we have in hand, and makes it more easy to be compassed. The consideration whereof ought to move us, in such a weighty work as is the study of the Scriptures, to inquire what times and seasons may be most conveniently chosen out, and set apart, for the exercising of ourselves in this so holy a duty.

It is true that, besides the Sabbath day, God hath limited to men no certain time for the duties of Prayer and study of the Scriptures, only we have general commands to be frequent and continual in Prayer, Eph. 6.18. 1 Thess. 5.17. and diligent in meditation of the Word, Josh. 1.8. of both which we have examples in the practice of holy men, Psalm 58.17. Dan. 6.10. Psal. 119.97. But the particular times for either duty, which are impossible to be directed by any general rule, are left to be determined by Christian wisdom.

Now times, either for Prayer, or Reading, may be either constant and set, or uncertain and occasional. For there are times wherein God calls us extraordinarily to Prayer, Isa. 22.12. either in afflictions felt, James 5.13. or feared, Psalm 116.3.4. and 50.15. or for mercies expected, Dan. 9.2, 3. or already received, Psal. 18.1. and 116.12, 13. The like occasions we may meet withal for searching the Scriptures, to resolve us in doubts, Psalm 73.17. To comfort us in afflictions, Psalm 119.50. To direct us in matters of advice, Psalm 119.24. To guide us in our way, verse 105. To assist us in temptations, Eph. 6.17. Such or the like occasions, may cause us to have recourse to the word extraordinarily, besides the ordinary studies of it, to make us wise unto salvation and furnish us to every good work, 2 Tim. 3.15.17.

For the constant and daily study of the Scriptures is required, not only of the Ministers of the word, Tim. 4.15, 17. & Magistrates, Deut. 17.19. (although indeed it concerns them above others) but besides of all: John 5.33. and that by a kind of necessity, considering men's ignorance in matters appertaining to godliness, Psal. 73.22. Prov. 30.21. the difficulty of understanding things that never entered into man's heart, 1 Cor. 2.9. and the great necessity of attaining the knowledge of those things, which are the grounds of Faith, the Rules of practice, and the power of God to salvation, Rom. 1.16.

Nay, if we had attained to some good measure of the knowledge of the Mysteries of godliness, by the Word, yet how we should be ready in the use thereof, either for directing our own ways, Psal. 119.50.105. for admonishing others, Col. 3.16. for defense in time of temptation; with our Savior, Mat. 4.4.7.10. for comforting our Brethren, 1 Thess. 4.18. for examining our teachers doctrine, with the Bereans, Acts 17.11. unless besides the knowledge of the Scriptures, we keep them fresh in memory by continual meditation and often perusing of that volume, which being so large as it is, must of necessity take up some reasonable portion of time daily for this exercise.

In limiting this time for Reading the Scriptures, respect must be had, both to Order, and Proportion. For the former, godly men have accustomed to begin the day with religious exercises, as with Prayer, Psal. 5.3. and 88.13. and Psal. 55.17. the Morning was one of the three times wherein David presented his prayers unto God. Now although Prayer and Reading of the Word be two distinct exercises, yet that they mutually help one another, is most manifest, and consequently are fit to be joined together. For the Word ministers matter of Prayer, and is the ground of our Petitions, who have no promise to be heard, unless we ask according to God's will, 1 Io. 5.14. which is nowhere revealed but in the word, which therefore strengthens our faith in Prayer. Again Prayer must needs awe us with the reverence of God's Majesty, and consequently prepare our hearts to tremble at God's word in reading it, which God is well pleased withal, Isaiah 96.2.

The fitness of the Morning for these exercises is evident: not only because the first of our time, as of all things else, belongs unto God, whose service ought to be our special and chiefest care: but besides, because the heart, being then most free from worldly thoughts, is fittest for holy meditations. And withal when in the beginning of the day the heart of a man is seasoned with holiness, and with the fear of God, he finds himself the better fitted, to walk humbly with him all the day after.

It is very fit to close up the day with these duties wherewith we began it. The Evening was one of David's times for Prayer, Psalm 55.17. and 141.2. and Isaac's, as it seems, Gen. 24.63. Then indeed it is fit to pass our accounts with God, concerning our carriage the day before, that having made all our reckonings even with him, we may with assurance lay down ourselves to rest in peace. Now, we have already intimated, how fit it is to join Prayer and Reading together, so that if the Evening be a fit time for Prayer, it must be acknowledged to be fit for Reading also.

The Mornings then and Evenings, are our fittest times for Prayer. As for the proportion of time to be allotted for this exercise, it must indifferently respect both the Duty, and the person that undertakes it. In the exercise it must be considered both, what must be done, and in what manner. For the former, seeing all Scriptures were written for our Instruction, 1 Cor. 10.11. not only the Laws, and Commandments which we are to do and obey, Deut. 29.29. but Examples too, not only the New Testament, but the Old also: it must needs be our duty to know, and consequently to study them all: wherefore we must so proportion our time for this exercise, that we may often go over, by reading, the whole body of the Scriptures.

The manner of Reading the Scriptures, must be with great deliberation, and that not only because the matter contained in them is weighty, and of a mysterious nature, the Phrases significant, the expressions brief, and sometimes by the propriety of the language wherein they were written unusual, and therefore not easy to be understood of the vulgar; but also because that which we read so nearly concerning us, and must be carefully laid up in our hearts, and written there, Pro. 2.5. and 7.1. and be hidden in them, Ps. 119.11. that it may be our continual meditation, ver. 97. and dwelling in us, Col. 3.16. may not only furnish us for every good work, 2 Tim. 3.17. but also enable us to instruct our friends and neighbors, talking unto them, upon all fit occasions of wisdom and judgment, Psal. 37.30, 31. and at home our families, as we sit in the house, and walk by the way, Deut. 6.7.

This time allotted for the reading of the Scriptures must not only be proportioned to the work, but to the persons too that study them, and that with due respect had, both to their abilities, and employments. The weakness of men's abilities, whether of natural understanding and memory, or of knowledge gotten by learning, which must needs be weak, in young beginners especially, imposeth on them necessarily the more labor and pains in study, and consequently requires more expense of time in reading. If the Iron be blunt, and one whet not the edge, he must put to the more strength, saith Solomon, Eccl. 10.10.

As for men's callings, and employments, Ministers who need to be furnished with all knowledge, are required to give themselves wholly to this study, 1 Tim. 4.13.15. Magistrates to have the book with them, to read in it all the days of their life, Deut. 17.19. Josh. 1.8. Husbands, who must teach their wives at home, 1 Cor. 14.35. Parents, who must bring up their children in the nurture and admonition of the Lord, Eph. 6.4. and talk of the Law in their family, Deut. 6.7. As they need a greater measure of knowledge, for the necessary discharge of their duties, so must they allow the more time that they both attain it, and have it ready for daily use.

Again, seeing all men's Employments are not alike, but some are more toilsome, and others being more easy, afford more leisure for the attending of those holy duties, it must be considered how much may be conveniently spared, from such necessary businesses, as their callings cast upon them, seeing God requires Mercy, and not Sacrifice, Mat. 9.13. Howsoever, even those who are most straightened by the business of their employments, must notwithstanding so order their affairs, that they spare some fit portion of time for these duties of God's service: who can easily recompense it unto them by prospering their labors, and assures us that he will be no man's debtor for the least service done for him, Mal. 1.10.

Of two things men are to be admonished. First, that they bring not themselves into straights of time, either by negligence in their callings, which often puts them to labor at unseasonable times, or by loading themselves unnecessarily with multiplicity of business, and worldly employments, which when they have undertaken, being not able to dispatch in convenient times, they take liberty to make use of those times for worldly affairs that are fit to be set apart for holy duties. By either of these ways, men being drawn to omit these duties at the first, at last by disuse of practice lose withal the very desire and resolution to perform them. These must know that God, in matters of his service, dispenseth with inevitable, but not with voluntary necessities. He will indeed have Mercy, and not Sacrifice, but neither negligence, nor covetousness, rather then Sacrifice.

Secondly, men must take heed that they mistake not a dispensation for suspending these duties, for a full discharge from them. Employments in secular affairs are not better then holy duties, neither is the service of men, better then the service of God. Consequently the one ought not to be left for the other: Only, whereas our affairs are so limited to their season, that they must sometimes be done at present, or not at all, whereas holy duties suspended for a time, may be performed afterwards, God is pleased that his Services shall give precedence to our urgent necessities, not that they shall be excluded by them. Wherefore he that by inevitable necessity is enforced to omit Prayer or Reading in the time appointed, must redeem the first opportunity for the performance of them, as soon as he may afterwards.

This holy exercise of Reading the Scriptures daily being every way so necessary, so comfortable, so profitable, let all that desire to grow in knowledge, Faith, and Obedience, that expect God's blessing upon their souls, and labors, attend daily at the gates of Wisdom, Pro. 8.34. encouraged by that gracious promise, We shall know the Lord if we follow on to know him, Hos. 6.3. Especially in these times under the Gospel, wherein it is promised that all the earth shall be filled with knowledge as the waters cover the Sea: Hab. 2.14.

CAP. IX. Of the Manner of Preparation before the Reading of the Scriptures.

OF what necessity careful Preparation is to the Reading of the Scriptures, hath been sufficiently manifested in the first Chapter, wherein we shown that the Truths revealed in Scripture, are in themselves deep and great Mysteries, that our understanding is shallow, and full of darkness, and thereby unable to comprehend them. Lastly, that our rebellious carnal dispositions are, with great difficulty, brought to submit fully to God's will revealed, much more to delight in it as we ought. We are now to show what this Preparation is, and wherein it specially consists.

There needs indeed unto this work a double Preparation, First, to the undertaking. Secondly, to the performance of this duty. For the undertaking of the work it self, we need to be prepared with a firm and constant resolution, before we go about it. Partly, because of the sluggishness of our carnal natures to holy duties, and our inconstancy and unstedfastnesse in persisting and going thorough with them to the end: (which moved holy David to strengthen himself thereunto with a solemn oath, Psal. 119.106.) and partly because we know how dangerous it is to put ones hand to the Plough and look back again, Luk. 9.62. which moved the same Prophet to resolve and promise to perform God's Statutes always even to the end, Ps. 119.112.

Now the grounds, upon which our hearts must be settled in the firmness of such resolutions, must be drawn: First, from the sense of our own blindness and ignorance, who of ourselves have not the knowledge nor understanding of a man, as Agur acknowledgeth, Prov. 30.3. as indeed every man is brutish by his own knowledge, Ier. 51.17. and withal by that ignorance of ours being alienated from the life of God, and past feeling, without special grace preventing, are given over to all lasciviousness, as the Apostle sets out such a condition, Eph. 4.17, 18. made to be ensnared and taken for a prey, Isa. 42.22. Nay, besides that we are men of intractable spirits, naturally averse from, and opposite to, all God's Counsels, Rom. 8.7. and bent in our own resolutions to do what is good in our own eyes, though we say not so much in express terms, with the Jews, Ier. 44.16. All which considerations laid together, are great motives to awaken our hearts, to apply ourselves to the study of the Scriptures, as the only means to enlighten our eyes, Psal. 19.7.8. and to subdue the thoughts of the heart to the obedience of Christ, 2 Cor. 10.5.

Secondly, we must be well assured, that there is no other means ordained by God, but the Word alone to help us out of this dangerous condition. That is the light that shines unto us out of a dark place, to which we must take heed, 2 Pet. 1.19. the only light to our steps, Psal. 119.105. Without which whosoever speaks, there is no light in him, Isa. 20.8. now as there is no other means of true knowledge but the Word, so we must understand that this is so full of heavenly Wisdom, that it is able to make one wise to Salvation, 1 Tim. 3.15. Wiser then our teachers then our enemies, then the ancient, Psal. 119.98, 99, 100. And that it is not more full of wisdom then of power, quick and powerful, Heb. 4.12. the Power of God to Salvation, Rom. 1.16. able to cleanse the ways even of young men, Ps. 119.9. in a word, sufficient to convert the soul, Psalm 19.7.

The heart of man being thus once sensible of the miserable, and dangerous bondage, into which it is brought by ignorance, and perverseness, and being with all assured, that the Word is both a lamp, and light, Prov. 6.23. and besides that, as a fire and hammer, as it is resembled, Ier. 23.29. able by the power of God, to master and bring under those rebellious thoughts of the spirit, which no earthly power can subdue: cannot but be effectually moved to a resolution, and earnest desire to make use of it for the freeing himself, in that dangerous condition in which he stands at present, by his blindness, and perverseness of spirit. As it fared with Jacob, who seeing nothing before his eyes, but famine, and death, when he had once been informed that there was corn in Egypt, resolved to have it whatsoever it cost, yea though he were to hazard his beloved Benjamin in the voyage, Gen. 41.1. and 43.24. As likewise, upon the same consideration, the lepers adventured their lives in the Assyrians campe, 2 King. 7.4, 5. And indeed a desire kindled in the heart of a man, upon such effectual motives, will neither suffer him to be idle, like the slothful man who had rather starve then labor, Prov. 21.25, 26. nor yet wavering and inconstant, because he will still find in himself the same powerful motives urging him forward to go on in this work, which drew him unto the undertaking of it at the beginning.

But the most prevalent means, to keep a man on constant in the use of this holy Ordinance, especially with desire and cheerfulness, is not so much the great necessity that drives him to it, as the delight that he finds in the Word, for the wonderful wisdom revealed therein, Psalm 119.129. the Purity of it, ver. 140. together with the absolute perfection of it every way, which drew holy David to the continual Meditation of it, ver. 96, 97. yea for the sweetness of it, ver. 103. arising out of the suitableness of it to his sanctified Nature, but most of all for the great profit that it brings sundry ways, expressed Psal. 19.7, 8, 11. and 119.9.11, 50, 98, 138. Prov. 2.11, 12. and 3.18, 23, 24. and in sundry other places.

A man's heart, being thus confirmed with a full purpose, and settled resolution, to undertake, and continue constantly in the study of the holy Scriptures, must be more particularly prepared to the work it self when one goes about it. In the first place one must be careful to free himself from all incumbrances that pester the heart. Secondly, he must awe his heart with a holy reverence both of the Word it self, and of him that speaks in and by it. Thirdly, the soul must be quickened with a spiritual appetite and desire after it. Fourthly, Faith must be stirred up and strengthened ot believe it. Fifthly, the heart must be made soft and tender to admit and entertain it. Lastly, all must be closed up with an effectual prayer, for the Spirits assistance, to give life and power to the Word, to work upon the heart and conscience effectually.

The first work, when we come to read the Scriptures, is to cleanse the heart, as men do the ground where they cast in their seed, that we sow not among thorns, Ier. 4.3. Unless vessels be emptied, whatsoever we pour into them runs over. Now the heart must be cleared in general of all superfluity and naughtiness, James 1.21, and particularly of worldly cares which choke the word, Mat. 13.22. and of all manner of distracting thoughts, of what nature soever, which must needs hinder attention while we are about this serious work. And lastly, of all unquiet passions of anger, fear, joy, sorrow, &c. which unsettle the heart, pervert the judgment, and bring perverseness into the will, and so hinder and distract all the faculties of the soul, that it cannot receive, discern & embrace the word as it ought.

Next, to possess the heart with Reverence we must advisedly consider with what, and whom we have to do, while we are reading the Scriptures. That the God before whose presence we stand, first is our God, by Creation, Psalm 100.2, 3. and Redemption, Isa. 43.1. and Covenant, Deut. 26.17. and therefore hath right to command us what he pleaseth, according to our Savior's intimation, Mat. 20.15. to whose will and word we have already vowed obedience, which we must the more carefully perform, because he can find us out in all our failings, as knowing our very thoughts afar off, Psalm 139.2. much more having all our ways before him, Psalm 119.168. and being one who will not forgive our willful transgressions, John 24.19, 20. such considerations cause us to receive the Word with that trembling of heart which God so much respects, Isa. 66.2. withal we must know that the Word is a Law, that must sway our hearts, being so righteous and holy in all things, Psalm 119.128. that we cannot but approve it. Nay, so good, verse 39. that we cannot but submit to it with all cheerfulness, as being ordained to us for our good, Deut. 6.25. who submitting thereunto, and walking according to it, have our fruit in holiness, and the end everlasting life. Rom. 6.22.

Thirdly, we must labor to quicken, and work into our hearts a Spiritual appetite after the Word, such as Job found in himself, Job 23.12. and holy David, Psal. 119.131. which ariseth both from the sense of our emptiness (for the full soul loatheth the honey and the honey comb, Prov. 27.7.) and withal, of the fitness of the Word, to supply unto us whatsoever we want & hunger after, as being the food of our souls, 1 Pet 2.2. the word of eternal life, John 6.68. which quickens us, Psalm 119.50. and is besides sweet and pleasant above measure, verse 103. In a word, all those Motives, which we prescribed before, to be used to stir up ourselves to undertake this holy exercise, must be again called to mind when we set about it.

Fourthly, That we may awaken and strengthenen our faith to entertain and believe the Word, we must consider that it is the word of him that speaks righteousness, Isa. 45.19. whose faithfulness is to all generations, Psalm 119.90. and who hath founded his testimonies forever, verse 152. So that we have great reason to build firmly upon every tittle and syllable which we find in this Word, without doubt or question. Besides that, we must remember that God hath made this word his power to salvation, Rom. 1.16. mighty through him to cast down strong holds, 2 Cor. 10.5. and hath promised that it shall not return empty, but shall surely execute that for which it was sent, Isa. 55.10, 11. Indeed it wondrously furthers the operation of the Word in our hearts, when we set these promises before our eyes, and urge God with them, and challenge the making of them good unto our souls. God indeed much delights to be pressed with his word, and to be called upon, as Elisha did when he stood by the waters of Jordan, and smote them with Elijah's Mantle, crying out, Where is the God of Elijah? 2 Kings 2.14.

In the fifth place the heart must be made pliable and soft, like that good ground, Luke 8.15. for soft things we know easily take impression of any form that is imprinted on them, as the Apostle calls the Doctrine delivered to the Romans Rom. 6.17. It was the tenderness of Josiah's heart, mentioned, 2 Chron. 34.27. which caused that deep impression in his spirit by the reading of the Law, verse 19.21. This pliableness of heart we are brought unto, by casting aside of our own wills and wisdom, which stiffen our hearts against God's counsels, as appears by those rebellious Jews, Ier. 44.16. Indeed a very fool is more tractable then one that is wise in his own eyes, Prov. 26.12. This tenderness is called opening of the heart, Acts 16.14. which is the work of the Spirit, much furthered, by awing our hearts with a reverend fear of his Majesty before whom we stand. Their presence before God, made Cornelius and his company so apt and ready to hear S. Peters Sermon, Acts 10.33.

Now seeing it is the work of God only, to frame us to such a disposition of heart, who only can take away the stony heart out of our bowels, and can instead of it give us a heart of flesh, Ezek. 36.26. we must in the last place, before we enter upon this work, lift up our hearts to him in prayer, to open our eyes, Psalm 119.18. enlarge our hearts, verse 32. incline them to his testimonies, verse 36. and that to keep them to the end, verse 112. Ordering our steps in them, verse 133. and acquainting us with the will of God, by his Spirit, to teach us to do them, Psalm 143.10. according to his promise to send his Spirit to lead us into all truth, John 14.16.30. Some short effectual prayer to this purpose, to close up our meditations in this preparation of ours to the reading of the Word, representing unto God our dependence on him alone, for his assistance to prosper us in the use of his own ordinance, seldom returns without a gracious answer, and is of great use unto us, both to keep down the swelling of our hearts, if we find that this work prospers in our hand, as manifestly discovering that the grace we receive comes from God, unto whom we have addressed ourselves by prayer; (which takes away all glorying in ourselves, 1 Cor. 4.7.) and withal it makes us careful to be good husbands of that which we have received from God's hands, as well knowing, that seeing we have no more then he is pleased to bestow upon us, it is not in our power to command it when we will.

CAP. X. Of reverend Attention and heedful Observation in reading the Scriptures.

First, such Preparation to the reading of the Scriptures, as we have before prescribed, cannot but dispose the heart to heedful attention, consisting in the uniting of the thoughts together, and bending and fixing them upon that which is read. To this attention men are often stirred up, when they are to hear God speak unto them, as Psalm 49.1. Thus the people of Israel, when they were to receive the Law in mount Sinai, were first prepared unto attention by the sound of a Trumpet. This attention we may be moved unto, by considering the person that speaks, and the nature of that which is spoken.

The authority and wisdom of him that speaks requires great attention of him that reads or hears God's Word. A child must hear his Father, Prov. 4.1. A subject must attend reverently to the words of a Ruler, Job 29.21. Yet none of them is our potter as God is, Isa. 63.4. or made us as he did, Ps. 100.3. nor consequently can challenge such respect from us as he may. God's people must hear because it is God that speaks, Exod. 20.1. Psalm 50.7. and 81.7. Besides, the wisdom of God requires our diligent attention, as it is required upon that ground, Psalm 49.2, 3. now it is Christ that speaks in his Word, who is the wisdom of his Father, 1 Cor. 1.24. in whom are hidden the treasures of wisdom, Col. 2.3.

Again, the Matter or Subject which is handled in the Scriptures requires of us great attention, not only for the weight and importance of those high mysteries, which are therein revealed; But besides that for the great interest which we ourselves have in those things which we find in that sacred volume, as being directed unto us, and written for our instruction, Rom. 154. containing our evidences and the title that we have to eternal life, John 5.39. the laws and directions which we and our children must observe, that we may do them, Deut. 29.29. especially seeing all those things concern us in the highest degree, yea, much more nearly then our estates, liberty, peace, nay, then our lives themselves. So that we have great reason to attend diligently to every tittle written in this book, much more heedfully then Benhadad's Messengers did to the words of Ahab. 1 Kings 20.33.

Besides, our heedful attention to the Matter or Substance of that which we read in the Scriptures, we must take special notice of the phrase, wherein it is expressed. Partly, because many of the phrases used in that book are not vulgar or of ordinary use, and therefore not so easily understood, unless they be carefully observed. Thus S. Peter tells us of many things in S. Paul's Epistles hard to be understood, 2 Pet. 3.16. Partly, because the Scriptures themselves being as they are very copious and full of matter (as David tells us the Law is exceeding broad, Psalm 119.96.) are oftentimes brief and short in the Phrases and expressions, whence it must needs follow, that the words must needs be of large signification, so that, if they be not well observed, much of the matter contained in them may easily be lost.

Unto this Attention must be joined judicious Observation, which is nothing else but the fixing and staying of the mind upon some special passage where we find things represented unto us either more weighty in themselves, or else more proper to ourselves, for our particular use and occasions. It is true, that all God's Testimonies are wonderful in themselves, Psalm 119.129. all of them pure, verse 140. righteous concerning all things, verse 128. yea all of them are profitable to give understanding, Psal. 119.130. to cleanse ones ways, verse 9. to convert the soul, Psalm 19.7. to make the man of God perfect to every good work, 2 Tim. 3.16. yet there are some things in Scripture more important then others; and some more useful then others for some persons, times, and occasions.

Together with Attention & Observation, there must necessarily be joined Approbation of every truth revealed in the Scriptures, such as we: find in holy David, Psalm 119.128. not only because God's Law is the truth, verse 142. and therefore must be approved by us, that came therefore into the world, that we might bear witness to the truth, as our Savior speaks of himself, John 18.37. without which God hath no honor by us at all, seeing it is the receiving of his testimony by us, by which we seal to his truth, John. 3.33. But besides, because we can neither believe that which we approve not in our judgment, nor possibly bring our hearts to yield unto it true and sincere obedience.

This assent which we give unto God's Word, in approving whatsoever it presents unto us, is neither forced nor only voluntary, but rather necessary, as is the judgment of sense. For when the eye judgeth of colors, or the taste of meats, it is not in the power of either of these senses to judge otherwise of them, then they appear to the sense that apprehends them. This approbation of those several truths which are contained therein, is an acknowledgment that they are not only righteous and true, Psal. 119.137, 138. with the Psalmist, but withal with the Apostle, that they are good, Rom. 7.16. as also the Prophet acknowledgeth, Psal. 139.19. which is the only means to bring our hearts to love, and delight in them, which indeed is the fullest testimony that we can give to the perfection, purity, and excellency of them every way, Psal. 119.96.140.

It is true that every godly man, at all times, gives his assent to every truth of God revealed unto him, but the help of that Anointing which abideth in him, and teacheth him all things, 1 John 2.27. Notwithstanding that assent is not alike firm at all times, because the evidence, by which he acknowledgeth it, is not alike clear at all times, but is sometimes obscure like the twilight, at other times full and perspicuous, as the sun is shining in his strength. Such a full closing of our hearts, with every particular truth which we meet with in reading God's Word, we are to labor for, and to pray for: and indeed when men clearly discern the glory, and beauty, of those heavenly Mysteries, and taste the goodness of them, they cannot but ravish readers with admiration, as Psal. 119.29. bring the heart to value them at an inestimable rate, ver. 72.127. transport them with strong, and heavenly affections towards them, of love, ver. 97. desire, ver. 131. and joy, ver. 111.162.

It happens sometimes, that such Spiritual Raptures seize on a man, even while he is reading the Scriptures, (as the Disciples hearts burned within them, whilst our Savior talked with them, going to Emmaus, Luke 24.32.) whereupon the heart opens it self, to close with, and draw in that ravishing Object, as it is probable David's did, Psal. 119.131. which will necessarily enforce him to make some pause in the work which he hath in hand, for a little while; which must need happen, partly because the mind while it is wholly taken up with that truth which it embraceth, cannot easily attend anything else, at that present, as it falls out, that when a man's eyes are dazzled with beholding the Sun, they can for the present see nothing else perfectly: And partly, because such new begotten affections, seeing they are kindled in an heart too sluggish of it self, need to be cherished and kept alive, lest they languish and grow cold again, as fire if it be kindled in green wood, goeth quickly out if it be not quickened a while by blowing.

Such short pauses, upon such occasions, if they happen to us in reading the Scriptures, rather further; then hinder us in our work, For a godly spirit quickened by such sweet refreshings, receives increase of alacrity, and is thereby strengthened to go on, with much greater life, to the end of this holy exercise, which by such an help is, if not more speedily, yet doubtless more effectually, and to better purpose performed. The truth is, such a pause need not detain us long, but the affections being refreshed by some short meditation on that which moves them, a man may set on to the work again, and after that is fully ended, he may resume again into his thoughts, and satisfy himself with the fuller contemplation of that object, that so much affected him.

CAP. XI. Of duties after Reading the Scriptures, especially Meditation and Prayer.

TOo many Readers of God's Word, are like unto the person described, James 1.24. who beholding his face in a glass, goeth his way and forgets of what shape he was. Or like Ezekiel's hearers, who as soon as they had pleased their ears with his Sermons, laid aside the thoughts of what they had heard out of their hearts, and still went on in their old ways of covetous practice, Ezek. 33.31, 32. In like manner fares it with these men, when the Chapter is read, the work is ended in their opinion, the Bible is laid aside, and together with it, all thoughts of all that they have read, as if there were no farther use to be made of that holy exercise.

It may be probably conceived, that these men are drawn to this duty, rather out of conviction of conscience, that such a duty ought to be performed, or by love of the credit, either of knowledge, or of the form of godliness, rather then by any true desire, either of a comfortable communion with God, in the holy use of his ordinances, or of the excellent fruits of this holy exercise, the increase of knowledge of God, and Christ, which the Word brings, John 15.39. with like increase of every other grace, the converting of the Soul, Ps. 19.7. cleansing of ones ways, Psal. 119.9. subduing the thoughts to the obedience of Christ, 2 Cor. 10.5. and making the man of God perfect to every good work, 2 Tim. 3.17. so that it is no marvel if God in Justice deny these men those fruits of Grace, and Sanctification which they never desired.

Wherefore, seeing practice and not bare knowledge is; or should be, the end and fruit of the study of the Scriptures, as Moses expressly tells us, Deut. 29.29. we must conceive, that after we have read them, the greatest and hardest part of the task is still behind. Wherefore, after we have read any part of Scripture, our special care must be, when we have done, to recount and revolve in our minds those things that we have read, and to meditate on them seriously. Herein our first labor must be to find out the true sense and meaning of the words, together with the scope unto which they are directed. Secondly, having discreetly chosen out such things as we judge to be of greatest use to ourselves, for the building of our faith, or directing our practice, we must carefully apply them to ourselves, our conditions, and occasions. Thirdly, after that is done, we must whet them upon our hearts, till they warm, and quicken our affections. Lastly, we must advise about, and resolve upon, the means to bring all into practice.

Such places of Scripture, as either express unto us Mysteries hard to be understood, or set them out in dark and unusual Phrases of speech, (of which sort S. Peter tells there be many in Paul's Epistles: 2 Pet. 3.16.) need to be the more diligently scanned, and if our own understanding be too weak to search into the meaning of them, we may do well to make use of other men's writings, or conference. But for finding out of the scope of any place of Scripture, there needs a wise Judgment, directed by the due consideration of the precedents and consequents, compared with the substance of the matter handled, in that place which we have in hand.

In the Second place, though all Scripture be profitable for doctrine, reproof, &c. 2 Tim. 3.17. and so no part of it must be slightly passed over, yet seeing some things therein delivered, may more nearly concern us in respect of our dispositions, condition of life, and accidental occurrence, our care must be, in reading, to single out such things as we find fittest for ourselves, and to apply and take them home unto ourselves in such sort, as if we were specially named in any Precept, Reproof, Promise, Commination, Consolation, or the like, which is the most effectual means to awaken, and stir up affections, and to set on our endeavors, as manifestly appears in good Josiah his example, 2 Chron. 34.20, 21.

For such particular applying of things to ourselves, we have frequent precedents in Scripture. For there we find the promises made, in such a time, and to such persons, applied both unto other times, and persons. As that promise made to the children of Israel, Isa. 49.8. is applied to us under the Gospel, 2 Cor. 6.2. and a little after, ver. 16.18. is applied to us likewise the promise made to them, Levite. 26.11, 12. Ier. 31.1. The promise made to Joshua, cap. 1.5. and that upon which David builds, Psal. 118.6. are both applied in like manner, Heb. 13.5, 6. So likewise the Prophet Isaiah his exhortation to the people of his time, is pressed upon us Christians, Eph. 5.18. and in like manner David's caveat, Psal. 95.7, 8. is urged upon us, Heb. 3.7, 8. and the judgments threatened, or executed on those under the Law, the Apostle tells us, happened to them for ensamples to us, that we might beware of the like sins, 1 Cor. 10.6, 11.

In applying the Law with the Sanctions thereof (seeing it serves not only for Direction, to show us what we ought to do, but for judgment, to teach us what to think of what we have done) we may easily mistake if we be not wise, and therefore in judging of ourselves and our works by the Law, we need some caveats to keep us from error in our judgment.

First, seeing the Law is spiritual, and therefore requires the conformity of the spirit, as well as the outward man, to God's will, as appears by our Savior's interpretation of it, Mat. 5.22, 28. a man must not only bring his works, but his thoughts to be tried by the Law, so that if one have done a work answerable to the Law, if it be not done in uprightness of heart with a cheerful spirit, which God requires, Deut. 28.47. if it be not a fruit of our faith, and love to God, it is abominable, 1 Cor. 13.3. A consideration that must make all our righteousness, in his eyes like filthy rags, Isa. 64.6. and move him to cry out, Enter not into judgment with thy servant, Psal. 143.2.

Secondly, we must consider, that the Law is not so much broken by slips and infirmities (for in the midst of them one may, and a Godly man always doth, justify the Law, Rom. 7.16, 22.) as by sins of presumption, such as are mentioned, Deut. 29.19. and Ier. 44.16. when a man sins willfully, and prepares not himself to do according to God's will, Luke 12.47, 48. wherefore a man hath no reason to apply to himself the curses of the Law, for such slips of infirmity which are threatened only against such as are wicked transgressors, Psal. 59.5.

Thirdly, though it be true, that the Law requires perfect obedience, pronouncing a curse upon all that confirm not the words of the Law, to do them, Deut. 27.26. yet being now delivered in the hand of a Mediator, that condition is so far moderated, that sincerity of obedience is accepted instead of perfection, according to that of the Apostle's, that where there is a willing mind, one is accepted according to what he hath, not according to what he hath not, 2 Cor. 8.12. In the former of these David stands upright with God, Psal. 18.20, 21. and offers himself to trial, Psal. 139.23. In the latter he dares not lift up his face, Psal. 130.3.

Lastly, we must consider, that although the Law censure every action, or thought of the heart, and approves or condemns everyone of them, as far as it is agreeable, or contrary thereunto, yet the person is censured rather according to his way, then according to his steps, that is, according to the main course or scope of his life, then according to his particular acts. Thus a man may judge himself, to be an observer or keeper of the Law, though he fail in many actions; (as David is approved, as one that did that which was right in the eyes of the Lord, notwithstanding the matter of Uriah, because the main course of his life was holy, 1 Kings 15.5.) and on the other side, one is condemned as a transgressor of the Law, if the course of his life be wicked, though he do many things according to the Law, as Jehu is, 2 King. 10.30, 31. The want of the due observation of those rules, causeth many a hypocrite to promise himself Peace, and many a Godly man to afflict his spirit, without sufficient cause.

Our third labor, after we have read the Scriptures, must be to work into our hearts, by meditation, those things which we find most profitable for our own use, so long till our affections begin to kindle, and our hearts to wax warm (as Elisha stretched himself often upon the Shunamites child, till he first waxed warm, and then neesed, and opened his eyes, 2 King 4.34.35.) So that our delight in those divine and heavenly truths, and desire after them, discover themselves as they do in holy David, Psal. 119.5.20, 40, 97, 103, 111, and 131, &c. This is best done by appropriating them unto ourselves, for that which affects us, is that which most nearly concerns us; without this means of quickening our hearts, they remain dead and senseless, and the Word becomes utterly unprofitable.

Again, because we are little affected with those things which we believe not (as Jacob was with his sons words, till he saw the Chariots, which assured him of the truth of what they affirmed, Gen. 45.26, 27.) our chiefest care must be, to bring our hearts to believe what we read, as undoubtedly true, as David believes God's Law to be faithful, Psal. 119.138. True from the beginning, ver. 160. truth it self, ver. 151. as being the word of that God that cannot lie, Tit. 1.2. nor change his mind, Numb. 23.19. nor be hindered in whatsoever he purposeth to do, Dan. 4.35. but he doth whatsoever he will, Psal. 135.6.

Withall, we must labor earnestly, to work our hearts to the love of those Counsels of God, which we embrace by faith for their Righteousness, Psal. 119.128. Purity, ver. 140. Perfection, ver. 96, 97. and especially for the usefulness and wonderful benefit of them to ourselves, that we may desire them with all our souls, Psal. 119.131. and delight and rejoice in them, ver. 162.174. To this purpose, it will be needful to set before us the wonderful efficacy of the Word, which not only counsels, Psal. 119.24. and directs us in our ways, v. 105. but helps us farther in cleansing them, ver. 9. in quickening the spirit, ver. 93. giving wisdom, v. 98, 99, 100. converting the soul, Ps. 19.7. bringing great reward, that we obtained by observing them, ver. 11. and great peace which they have that love them, Psal. 119.165. These eminent excellencies of the Word, set before us in such particulars, cannot choose but make these heavenly counsels precious in our eyes, as they are to holy David, Psal. 119.72.127.162. and bring the soul to delight in them exceedingly.

Such fervent affections, if they once quicken a man's spirit, cannot choose but move him to advise seriously with himself, how he may bring both his heart and practice, to conform to those holy counsels and directions, which he finds laid before him in God's Word, whereupon he must necessarily fall to the considering of his disposition, condition, employments, and occasions, and to the devising of a way, how to frame, out of the Word, rules to himself, for the ordering of them aright, according to the mind and will of God, with the Prophet David, Psal. 119.59. bethinking himself what means he may make use of to that purpose, taking the Word with him as a light in his hand, to guide his steps, Psal. 119.105. joining to the company of godly persons, v. 63. chasing away the wicked that might withdraw him, verse. 115. and this he doth with all speed, verse. 60. with a resolution to hold on in this holy course to the end, verse. 112. unto which he binds himself by a solemn vow and covenant, v. 106.

A man having thus resolved upon the practice of such duties, as the Word prescribes, must embrace the first opportunity offered unto him, to put his resolution in execution. Partly, because Opportunities are not always presented; and besides, because the time of this life, which is allotted for the practice of the duties required, is short, and the duties themselves are many, wherein the more we abound the more we increase our reward, and further our account at the last day, 2 Cor. 9.6. And lastly, because the enlargement of the heart is requisite to the running of the way of God's Commandments, Psalm 119.32. which therefore it will be needful for us to make use of, when it comes upon us, knowing that we cannot command it when we will.

Now in setting to the Practice of such duties, as the Word prescribes, although we must have respect to all God's Commandments, after David's example, Psalm 119.6. for that is our Righteousness, Deuteronomy 6.25. yet seeing all duties cannot be performed at once, we must take more special care for the present, not only of those things which our employments in our particular callings, or incident occasions press upon us, but of those also which the Word which we have read or heard directs unto, conceiving that God thereby more especially commends them unto us for that present.

We know, that we are not only to do what God hath commanded, but besides to do it as he hath commanded, Deut. 5.25. without turning aside to the right or left hand, verse 32. that is, to perform the duties which God prescribes, in such Manner, Form, and Order, as he requires them to be done. Wherefore, he that desires to be accepted in his Obedience, ought to set the Word of God before him, as David doth his judgments, Psalm 18.22. as a man doth the coppy by which he writes. This is done by keeping the rules, given us in the Word, fresh in our memories, reviving them by often meditation. This use David made of the Word which he carried always with him as a Lantern, to direct him in every step, Psalm 119.105. having it ever with him, verse 98. and having respect to his statutes continually, verse 117.

Thus it behooves us to make use of the Word after we have read it. But withal, because we know the rules thereof are not only given for direction, but besides for examination of our ways, it will be good for us, to call ourselves daily to account, how our practice answers the rules, that are from time to time set before us in reading or hearing the Word. Both that on the one side, we may be encouraged in conforming our practice to the Law, and rejoice in the grace of God working in us, with thankfulness; and on the other side, when we find that we have swerved from the duty required, and the rule set before us, we may be humbled and grieved for our failings, and driven to seek unto Christ, to make up our peace, and may pray more earnestly for God's assistance, to look better to our ways for time to come, as David doth, Psal. 119.131, 132, 133, 176.

I make no question, but that the consideration of these directions, given for the profitable reading of Scriptures, will work diversely upon divers persons. Some conceiving the rules impossible to be observed, in that exact manner as is prescribed, or at least, that such a strict observation of them, will cause greater expense of time & labor then they are willing to spare, are deterred from the performance of the duty, as the Jews were from following our Savior upon the hearing of his Sermon, Joh. 6.60, 61. Some others, men of tender hearts, may, pondering all these duties in their thoughts, be driven to mourn in secret, when they find their own performances so unanswerable to the rules formerly delivered, and may doubt whether they are accepted or no.

To the former, I answer, that the same exception lies against all God's commandments, and the supposed impossibility ariseth especially from the unwillingness of their own minds: and lastly, the expense of time or labor is not so much as may well be spared from their vanities; or if an hour or more in a day be spared from labors, God can recompense it by his blessing, without which early rising, and hard laboring, are to little purpose, Psal. 127.2. To the later sort I say, that we come far short of our duty in all our services, that we deal with a gracious Father, who accepts us according to that we have if there be a willing mind, 2 Cor. 8.12. as requiring mercy rather then sacrifice, Mat. 9.13. Only our endeavor must be, to do all things as perfectly as we can, and for that purpose the rule must be set down in the exactest manner, which also serves best both to direct us, and to quicken our endeavors, and besides to stir us to thankfulness, for God's gracious acceptance of our imperfect services, and pardon of our failings.

CAP. XII. Directions for the right interpretation of the Scriptures.

NOt only the matters and subject which the Scriptures handle, being high and mysterious in their nature, (which the Psalmist calls Wonders, Psal. 119.18.) but besides that, the phrase & manner of expression, which is in many clauses far from vulgar or common use, make many things in Scripture hard to be understood, as the Apostle acknowledgeth, 2 Pet. 3.16. wherefore, there is required much wisdom and diligence in searching after the true sense of God's word, without which we cannot but err dangerously in the grounds of our faith, and in the rules of practice. It will be therefore needful to set before us such rules, as may help to direct us in finding out the true sense of the Scriptures.

But before we come to lay down these rules, we must necessarily agree upon two conclusions. The first is acknowledged by all men without contradiction, which is, That there can be no infallible interpreter of the Scriptures but God himself. The second, though it be somewhat more questioned then the former, yet is as true as it in all points, namely, That every Godly man hath within him a spiritual light, by which he is directed in the understanding of God's mind revealed in his word in all things needful to salvation.

Concerning the former of these two conclusions, we must necessarily acknowledge, that seeing no man knows God's mind but himself, as the Apostle affirms, Rom. 11.34. 1 Cor. 2.16. therefore none can interpret his word, in places doubtful, but himself. For, seeing God's mind cannot be otherwise known to us, then by the words wherein it is expressed, and when the words are such as may import divers senses, who can tell in which of those senses God used them, and would have them taken by us, but himself that uttered them, unless some other person were privy to his thoughts?

As for the second conclusion, that godly men have a light within their own breasts, by which they are able to understand God's meaning in his word, in things necessary to salvation, we know that God hath promised by his Prophet, that no man shall need to teach his neighbor, because every man shall know him from the greatest to the least, Jer. 31.34. And the Apostle, that the anointing that they have abiding in them shall teach them all things, 1 Joh. 2.27. the Anointing there mentioned is that spirit which is given us of God, by which we know the things that are freely given us of God, 1 Cor. 2.12. by which every man understands spiritual things, as every man sees and discovers natural things with his own eyes.

That every man should have within himself such a light or spiritual understanding, as we have mentioned before, by which he may discover, and know the mind of God revealed in his word, conduceth much to God's honor two ways. For first, God hath by this means as many witnesses of his truth, as there are true believers, of whom everyone knows what he speaks, John. 3.11. by his own understanding, and becomes thereby a more authentical witness unto others, of that which he believes, upon a more certain ground, then if he had seen it with his own eyes.

Secondly, every godly man having this inward light, by which he discovers the mind of God speaking in his word, knows his truth more fully and clearly, then he could possibly do by the helps of any other man's light, and finds his heart thereby more affected with those glorious and holy truths which the Word reveals, understanding the righteousness and purity of that Word, as David did, Psal. 119.138.140. which indeed is the only true means of admiring and honoring God for that holy word, in which are discovered such glorious excellencies, that our very souls are ravished with it, as David's was, Psal. 119.97. upon the discovery of the sweetness thereof, verse. 103.

Besides, it is a singular comfort to every godly soul, to see with his own eyes. It's true, that it is a great comfort to a blind man, to meet with a faithful guide, whom he may trust to lead him on in his way: but it comes nothing near the content, which a man that hath eyes takes when with them he sees the way in which he walks. This discovery of the truth of God revealed in his word, is the only means of grounding our faith, preserving us established in the truth against errors, and apostasy, and of filling our souls both with present comforts, and future hopes.

It is true that this inward light, or anointing (as Saint John calls it) may be much cleared and enlarged by such helps as God is pleased to afford us, by the ministry of his word, by private conferences, and reading of godly men's writings, which are therefore to be made use of diligently and constantly; and therefore they are justly to be suspected, who rejecting them, brag of I know not what inward light which they have received, which too often, by the event at least, is discovered to be a seducing spirit of error, leading them from one fantasy to another, to the endangering of their own souls, and such as cleave unto them. These helps therefore, which we have mentioned, are not to be despised, nor yet any farther to be depended on, then as spectacles, serving to make things clearer unto the light which we have within us, which discovered them not so fully before.

To go on then, to the finding out, and laying down of those rules, which must be followed for the finding out of the true sense of the Scriptures, we must lay down, first, the foundation: That God intending in them, to reveal unto man his mind, must of necessity, if he would be understood, speak unto them, after the manner of men, and therefore make use of such words and phrases, as men use to make their minds known by one to another. So that the first thing which we must look unto, in seeking out what God means to acquaint us with in his word, is to consider what the expressions, which we meet withal, signify in common use of speech amongst men. This we call the Grāmaticall sense which they hold forth in their native and proper signification, and besides that which they signify in common use of speech, figuratively; as the woman's seed, Gen. 3.15. is her posterity, and the serpents head, is the serpents power. For seeing words signify by institution, they must be taken to signify according to men's intention, in common use of speech, whether properly or figuratively.

This Grammatical sense may be found out by the Scriptures themselves, four ways. First, by comparing the Translations with the originals; as where we read, Gen. 3.15. He shall break, there are that read it corruptly, She shall break. Here the original soon determines the controversy, wherein the pronoun Hu, can signify nothing but He, or It, both which are all one in effect in this place.

The second means of finding the sense of Scripture by Scripture, is the examining of the circumstances of the text, and scope of the place, wherewith if any word, taken in the usual sense, agree not, we must seek out another sense, though less usual, in which it may agree. As 1 Tim. 4.1. Christ is the Savior of all men; the word Savior, must be interpreted in a general sense, for a preserver or deliverer from evil or danger indefinitely, not a Savior from everlasting death and damnation, as after it signifies because of the clause which follows, especially of those that believe, which implies that he is so a Savior of those which believe; namely, from everlasting death and hell as he is not of all other men; seeing that in respect of everlasting salvation, Christ properly is not the Savior of any other, but only of his own body the Church, whereof he is the head, Ephes. 5.23.

The third means to find out the true sense of words in Scripture is the comparing of one Scripture with another: For truths must agree. Wherefore if the words, being taken in one sense, agree not with themselves, and other Scriptures, we must find out another sense, in which they may agree, Gen. 1.27. God in the Creation of man, is said to make them Male and Female, which, according to ordinary construction, we might conceive to be done at one time, but the larger narration of the Woman's creation, Gen. 2.11. shows us, that the creating them Male and Female, must be referred to divers times, and actions: as likewise, because the Woman was made of the Mans Rib, we know that when, Gen. 2.7. Man is said to be made of the dust of the earth, by man must be understood the Sex, not the kind, that is, only the Man, not both Man and Woman, as Gen. 1.27.

The last means, is the examining of any sense given, by the Analogy of faith, that is, by evident grounds of faith, gathered out of Scripture, with which if any sense, given of any place of Scripture, agree not, we must have recourse to some other interpretation. When it is said, Joh. 15.2. Every branch in me that beareth not fruit, we must not interpret the branches that bear not fruit, and are therefore taken away at last, to be really in Christ, as parts of his mystical body, because we know, that no branch which is truly engraffed into Christ can ever be taken away, so that we must understand that phrase of such as are in Christ visibly, as members, not of his true body, but only of his visible Church. The Enchanters Rods, related to be turned into Serpents, Exod. 7.12. must be interpreted to seem so, rather then to be so, because the changing of the nature of creatures, is beyond the Devils reach, seeing it is peculiar to God as well as Creation.

As the words and phrases of Scripture must be understood literally, so in the histories and relations of things done, they must be conceived to be acted in that order in which they are related, unless for avoiding some manifest contradiction, in the circumstances of the narration, we be forced to allow an anticipation, or inverting of that order, as we have sometimes cause to do: The Holy Ghost either for the perspicuity of the history, or some like occasion, relating things together, which were done a great distance of time asunder, or those things asunder which were done together.

There are that make many senses of Scripture, but upon no sufficient ground, whereas it is apparent, there can be but one true and right sense. Yet we grant that some places may have a proper sense, or a mystical or allegorical, as it is called, Gal. 4.24. But if we weigh it well, there is but one sense of the words, which is proper, the other is the sense of the Type expressed by those words, which represents unto us some mystical thing. Or if we will needs distinguish them, the one is the first sense, the other is the full sense.

Such Allegorical senses of Scripture, we must not easily admit, unless the Scripture itself warrant them. At least when some things which we read in Scripture, may be aptly applied to represent other things Allegorically, we have no warrant to obtrude our Allegories upon others, as the sense of the Holy Ghost, much less to build upon them any ground of faith, or rule of life. Only it may not be unlawful, to show the unanswerablenesse of some outward things in the Old Testament, to spiritual things manifested in the New for illustration, where we find apt resemblances between them, so it be done with sobriety.

It happens sometimes, that two different constructions may be made of the same place of Scripture, importing both of them a sense Orthodox, and indifferently agreeing with the circumstances, precedents, and consequents of the Text. In such a case, a man is at liberty to embrace which he thinks best, so he condemn not the other, or to make use of them both for instruction and meditation, as conceiving that the Holy Ghost (who could in those, as well as in other places, have spoken more distinctly) hath left those places of doubtful construction, to supply us with more variety of matter, for our use and edification.

We meet sometimes with Parables and similitudes, which we must be careful to extend no farther then the Holy Ghost intends them; and that may be easily discerned, by the occasion, and by the scope of the Text. Now these similitudes, being used for illustration, by the holy Spirit, we may easily make use of them so far; but it is not so safe to build any principle of truth upon them, which is not confirmed by other clear places of Scripture.

Where we find heavenly things expressed by earthly, as when God is said to come down, to depart, to sit, to stand, to have parts of an human body, when the state of glory is called a kingdom, wherein men are said to have houses, thrones, &c. we must understand the resemblances spiritually, not according to the nature of those things by which they are resembled. So God's hand, notes his power; his eye, his providence, &c. which also we must not proportion according to the scantness of a man, but extend according to the infiniteness of a God.

CAP. XIII. Directions for raising observations out of the Scriptures for our own instruction and edification.

ALl wise men in their writings, [unspec 1] (as they do in other actions) First, propose unto themselves a scope or end at which they aim especially. Secondly, in relation thereunto they make choice of matters and subjects fit for that end which they propose unto themselves. Thirdly, those matters which they intend to handle they digest and dispose in such a method; and Lastly, they express and set them out in such phrases and forms of speech, as may best fit the matter which they have in hand. Seeing therefore God in these holy writings (which we call the Scriptures) speaks to men after the manner of men (as he must do, if he will be understood by them) we must necessarily in the First place search after the end and scope at which he aims principally in these books. Secondly, we must take notice of the matters or subjects which he handles therein. Thirdly, we must carefully observe the order and method; and Lastly, the words and phrases of speech, which the Lord makes choice of in expressing and setting down those things which he delivers in this sacred Volume.

Now the general scope which God aims at in these holy writings (which we call his word) is that which he also proposeth unto himself in all his works; [unspec 2] namely, to make himself known unto men, that they may honor him as God, advancing him alone in their hearts, and believing in and serving him alone, may by that means further their own salvation. That this is the end of the Scriptures, is clearly testified by our Savior himself, Joh. 5.39. who upon this ground exhorts us to search the Scriptures, because in them (saith he) ye think (that is, you make account) you have eternal life, and they are they which testify of me. And that which is spoken of the history of Christ, Joh. 20.31. that it was written that we might believe him to be the Son of God, and believing on him might have eternal life, may be truly verified of God himself, and of the scope of his word in general.

For these purposes, [unspec 3] and for the furthering of these ends, God makes choice of, and handles in the Scriptures such subjects as may make him best known unto us. Such as are all his wares & works as well of Creation as of Providence in the administration, supporting, and disposing all that he hath made, especially in the government of his Church. Secondly, his Laws and Precepts, which he hath given to his people for the right ordering of their ways. Thirdly, we have in the Prophesies the Application of these Laws and of the Sanctions annexed thereunto, unto the manners and conditions of the people to whom they are delivered, together with the histories both of the godly prospering in the ways of God's service, and of the wicked perishing in their rebellions, Psal. 92.15. Hos. 14.9. 1 Cor. 10.6. In all which the Lord hath wonderfully discovered unto us his power, goodness, wisdom, faithfulness, justice and mercy. The consideration whereof must needs, or ought at least to work our hearts to a firm adherence to him, in faith, love, and fear, and quicken us to all duties of obedience, in which he requires to be served, unto which we are wonderfully encouraged by such examples as are laid down before us in the Word, which manifest the righteousness and holiness of God, rewarding every man according to his deeds, so that all the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein, Hos. 14.9.

SECT. I. That the Law of the Sabbath in the fourth Commandment, is Moral, and therefore perpetual.

FOr the evidencing of this truth, [unspec 1] our first Argument shall be drawn from the Institution of this day of holy Rest, immediately upon man's creation, recorded Gen. 2.3. which upon the examining thereof, will appear so strong and clear in it self, that it might be sufficient to convince any man, that is not forestalled beforehand by too much prejudice. And it may be thus framed. What Law soever was given to our first Parents in the beginning without relation to their present state binds all mankind to the worlds end. But such was this Law of the Sabbath.

It is true that there happened upon the fall of our first Parents, a change in the Law, [unspec 2] which was given them by God in the beginning. The First change happened to the whole Law, in respect of the conditions, and in part of the use of it. For whereas of man in the state of innocence and perfection, full and perfect obedience to the whole Law was required, to be performed by him in his own Person, whereunto he was sufficiently enabled by the perfection of his nature, in which he was created, but by the fall of Adam that ability was so far weakened, that such obedience was made impossible to him, or any of his posterity after him: now instead of our personal obedience, the Righteousness of Christ, who in our nature fulfilled the whole Law, is imputed to us for our justification, and our obedience is required, only as a fruit of that faith, by which we are justified. This makes so great a change in the Covenants made between God and man, before, and since the Fall, that they are usually esteemed to be two diverse Covenants, the former before the Fall we call the Covenant of works, and this latter, since the Fall, we term the Covenant of Grace.

The Second change which happened in the Law, [unspec 3] by occasion of Adams fall, was in respect of some duties commanded in the Law, the Sacramental tree of life, and the whole use thereof, were of necessity taken away, because the promise whereof that tree was the Seal was void, by Adams breach of the Covenant, to which it was annexed. And the charge of keeping, and dressing Paradise, was by like necessity utterly void, when man for his rebellion was cast out of that Garden. Other commandments, as those concerning man's labor, and women's subjection to their husbands, were made straighter then they were before, but the substance of these Laws remained still. And these changes happened only in such particulars, as respected rather the state of man's innocence in which he then stood, then the nature of man in general; and are therefore excepted in the Major proposition, wherein is asserted no more but that these laws are perpetual, which were given to Adam as a man, not as to perfect man.

This proposition thus understood is founded upon this ground of truth, [unspec 4] that God established his Covenant with Adam principally in respect of his nature, and not so much in respect of his person; so that by consequent it must follow, that all who are partakers of that nature are bound by that Covenant. Of this faith we have an evident demonstration, in the punishment which light upon the whole nature of man for Adams transgression, which of necessity supposeth the sin of man's whole nature, in Adams person, in whom it was then included: seeing otherwise we know the son shall not bear the iniquity of the father, Ezek. 18.20. So that the argument holds strongly and convincingly in this manner. If Adams breach of Covenant made between God and him, brought guilt upon all his posterity, that is, upon the whole nature of man, then it must needs follow that the Covenant obliged the whole nature of man, it is utterly impossible that one should become a guilty person by breach of a Covenant to which he was never bound. But the punishment inflicted upon the whole nature of man, makes it evident that the whole nature of man was made guilty by Adams transgression; wherefore the whole nature of man was bound in the Covenant which God made with Adam, and consequently is obliged by the Law which was given in that Covenant.

Unto this argument, [unspec 5] may be added another proof taken from our Savior Christ's reasoning with the Scribes and Pharisees, Mat. 19.48. about their question concerning divorce, which they pretended to be permitted by Moses his Law, Deut. 24.1, 2. For in disputing with them our Savior grounds his argument against the divorce pretended to be permitted by the Law of Moses, because it crossed that Law given unto Adam. So that all the strength of our Savior's argument against their divorce must rest upon this Maxim. That which the Law given to Adam in the beginning did not allow, that ought not to be allowed: which is all one as if he had said, that the Law given to Adam from the beginning is unalterable, and therefore remains still in full force, so that all men to the worlds end are bound to yield obedience thereunto.

Some perhaps may object, [Objection. 6] that this answer of our Savior Christ unto the Pharisees is applied by him to that particular case alone, which was then proposed, but extends not farther, and therefore determines no more but that the law of marriage, which was given to Adam in the beginning, stands still in force, but resolves nothing concerning the Obligation of the rest of the Laws which were given to Adam at the same time, whether they be of force still or no. [Answer.] To which exception two things may be answered: First, we say that seeing our Savior resolves that the divorce supposed to be permitted by the law of Moses is therefore not to be allowed, because it was contrary to the law of marriage given by God to Adam in the beginning, then by all the rules of Logic and reason, it must necessarily follow, that whatsoever is contrary to any Law established in the beginning must needs be unlawful, because the reason of disallowing that kind of divorce, is not drawn frō anything that is peculiar to the Law of marriage, but from that which is common to all the rest of the Laws which were given at the same time, as well as to that particular, namely, that the Law given by God from the beginning did not permit it.

Secondly, if our Savior's answer to the Pharisees, wherein he condemns the divorce pretended to be permitted by the law of Moses, [unspec 7] be restrained to Marriage only, and extend not to the rest of the Laws given at the same time, it leaves unto the Pharisees a fair ground of exception against such a resolution of the question proposed. For they might easily have replied that this law was not in force anymore then the rest of the Laws given at the same time to our first Parents: now it is absurd to imagine that our Savior who knew their cavilling humors by experience, would leave them that starting hole. Wherefore when he condemns the divorce pretended to be permitted by Moses, for that only reason because it was contrary to the Law given to Adam in the beginning, he must necessarily infer that the Laws which were then given are still in force, both unto us, and unto the end of the world.

The major proposition of that syllogism that concludes the morality and perpetuity of the Sabbath (namely, [unspec 8] that all laws given to Adam, which had respect to his nature, and not to his present condition, are moral and perpetual) being thus fully cleared and confirmed, there remains only the minor or second proposition to be made good, which consists of two branches: The first that this law of the Sabbath was given to Adam in Paradise. The second that it was given to him in respect of his nature, and not of his person; that is, to him as a man, not as an innocent or perfect man. Of these two branches, the opposers of the morality of the Sabbath, meddle not with the latter, but oppose only the former: affirming that the institution of the Sabbath by God was not from the beginning. The reasons of which opposition we shall examine after we have given our reasons for the proving of the contrary; namely, that the Sabbath was instituted by God from the beginning.

The dispute concerning the day in which Adam fell, whether it was on the sixth day on which he was created or on the next day; (which seems more probable if all things be duly weighed) as also of the time when the Sabbath day was first instituted, whether it was before Adams fall, while he was yet in Paradise; or after his fall, when he was driven out of Paradise; is not of any great moment to the point which we have in hand; (although seeing in the series of the history written by Moses, we find the giving of this, and diverse other laws, recorded before Adams fall, we have reason to think all things to have been done in the same order in which they are related; unless we had better arguments then mere surmises to induce us to judge otherwise) it is enough to our present purpose to have that acknowledged, which no man denies, that the law was given, while the whole nature of mankind was in our first Parents, upon that ground therefore supposed and granted by all, we thus argue.

That which Moses relates God to have done, that he did in the manner and order that he relates: but Moses relates that God instituted the Sabbath from the beginning, as well as marriage, and some other Laws: therefore it was so and then done. The words of Moses his relation of the Institution of that day of rest, Gen. 2.3. are these. And God blessed the seventh day and sanctified it. Now that these words Blessed, and Sanctified, in the most proper and ordinary construction signify instituted and annexed a blessing to the observation of it, I conceive no man will deny. Wherefore seeing this is the most usual and proper signification of these words, and seeing no incongruity with other clauses and expressions in the letter of that text, no contradiction to any other place of Scripture, nor repugnancy to any principle of faith, enforce us to seek out any other more unusual signification of them, we have sufficient warrant to construe, and interpret them according to their usual, literal, and proper sense in this place.

Now that Blessing and Sanctifying the Sabbath was from the beginning (besides the series of the history, which is a stronger & more convincing argument to prove that it was so, then any that is, or can be alleged, to prove the contrary) may be evineed and farther made good by these reasons. First, we find the Lord himself in the fourth Commandment affirming that he had blessed and sanctified the Sabbath day (for so all the Interpreters render these words according to the most proper signification of them in the original tongue) as remembering and referring unto an act done before the giving of the Law. Now we find in no place of Scripture, any mention of the Lord's blessing, & sanctifying the Sabbath day, before the publishing of the Decalogue upon Mount Sinai, but in this only, Gen. 2.3. Neither do those that deny the Morality of the Sabbath, mention or suppose any time, precedent to the delivery of the Law by Moses, wherein God blessed and sanctified the Sabbath day, neither if any such thing had been done by God, would the Scripture have omitted the recording of it, being a matter of so great importance; neither lastly, was there any time so fit for the giving of this Law, as when the ground of the Institution of this holy Rest, which was God's manifesting of the perfecting of the worlds creation by his resting on that day, was new and fresh in memory.

This reason taken from the fitness of the time for the enacting and publishing of this Law, carries with it the greater weight, [unspec 12] because we know how careful God is to make everything beautiful in its time, Eccl. 3.11. and consequently, we have no reason to imagine, that God would omit the fittest time for the giving of this Law, and defer it to a time less seasonable: especially seeing we see that in the Institution of the Feasts of less imporportance, as Easter, and Pentecost, of less frequent observation, and to last but for a time, he took care to ordain them, when the mercies were yet fresh and new, for the preserving of the memory whereof they were appointed. The same course the Church took afterwards, in the ordaining of the Feast of Purim, wherein both the occasion and Institution of the Feast went both together. Nay even the Heathen themselves by the very light of nature were directed to follow the same rule, as all men know.

But the strongest and clearest argument to prove the Institution of the Sabbath by God from the beginning, [unspec 13] is the testimony of the Apostle, Heb. 4.3.4. in these words. Although the works were finished from the foundation of the world, for he spake in a certain place (namely, Gen. 2.2.) of the seventh day on this wise. And God rested the seventh day from all his works. To show the force of the argument, which is to be drawn out of this place, we must in this whole disputation of the Apostle's, begun chap. 3.12. and ending, chap. 4.11. consider what he chiefly aims at, and intends to prove, which is to dissuade men from unbelief; to which purpose he sets before them the dangerous consequents thereof, namely, that it excludes men out of heaven. To prove this he allegeth the testimony of the Prophet David, Psal. 95.11. who threatens the people of his time to be shut out of God's rest, as their Fathers by hardening their hearts through unbelief were shut out of Canaan, (a Type of heaven) if they proved unbelievers, and hardened their hearts thereby, as their fathers had done. If it should be replied unto the Apostle, that David in that place alleged out of the Psal. meant not heaven by the rest which he there mentions, the Apostle demonstrates plainly that David in these words, which he relates, could not possibly by the name of Rest, mean anything else but the rest of heaven.

The Apostle's argument by which he demonstratively proves, [unspec 14] that the Prophet in the words which he cites out of him, could mean no other rest, but the rest of heaven, is this in brief. The rest, which David mentions in that place, must needs be such a rest, as the men to whom he speaks had not entered into; (for then it had been a vain thing, to threaten to shut them out of that, which they had already in possession) but had a possibility to enter in it (or else it were a like folly to threaten that as a judgment upon them, to deprive them of that, which they should never have any possibility to obtain.) But (saith the Apostle) there was no such rest to be entered into by them in David's time, but only the rest of heaven, therefore David in that place, cited by the Apostle, could mean no other rest, but the rest of heaven. To make good this argument he gives a sufficient enumeration of all the kinds of rests, which were possible to be meant by David, in the place alleged, (which must all of them have this condition, that they might be entered into by men) which were three, the rest of the Sabbath, the rest of Canaan, and the rest of heaven: into all which men had a possibility to enter. Now the rest out of which they are threatened to be excluded, must be a rest which they had not already entered into; But (saith our Apostle) into two of these Rests men had entered before David's time, into the rest of the Sabbath, from the foundation of the world, in which God rested, after he had perfected his works, and into the rest of Canaan, in the days of Joshua; therefore David could not threaten them to be excluded out of either of those rests; there could therefore be no other but the rest of heaven, out of which they might be excluded, because there was no other, but the rest of heaven, to be entered into in David's time, from which yet they might, and were in danger to be shut out by unbelief.

That the Rest of the Sabbath was entered into from the foundation of the world, the Apostle expressly affirms in these words, And God rested the seventh day from all his works. But (say our opposites) the Apostle here affirms no more, but that God entered into that Rest of the seventh, or Sabbath day, but he speaks not one word of man's entering into rest on that day. Nowun to this we answer, that these particulars which follow cannot be denied. First, that the conclusion, which the Apostle intends to prove, is, that unbelief, shuts a man out of heaven. Secondly, it is as manifest, that to prove this he produceth the Prophet David's testimony, threatening men to be shut out of God's Rest, if they hardened their hearts by unbelief, as their Fathers had done. Thirdly, it is evident that the Apostle assumes, that David by this rest could mean nothing else but heaven. Fourthly, it is as clear, that he proves that the Psalmist by the Rest which he mentions in that place, could mean no other Rest but heaven, because there was no other rest left, out of which men might be excluded, but heaven, in David's days. In the Fift place, to make that good the Apostle proceeds by way of enumeration or induction, and reckons up three several sorts of Rests, which might be called God's Rests, namely, the Rest of the Sabbath, the rest of Canaan, and the Rest of heaven. Sixthly, the Apostle farther assumes, that the rest which David mentions, could not be the rest of the Sabbath, nor the rest of Canaan. Seventhly, it cannot be denied, but that he affirms that the people had many years, ages before David's time, entered into Canaan, under the conduct of Joshua. Everyone of these particulars is so clear in it self, that no man with any color of reason can deny any of them. The question is only, by what argument the Apostle proves, that by the Rest mentioned by David, he could not mean the rest of the Sabbath, for that only branch was left to be made good, to make up the full demonstration of the conclusion, that the Apostle took on him to prove, that by that rest, out of which David threatens them to be excluded by unbelief, the Psalmist could not mean Canaan, all men will acknowledge that the Apostle reasons thus. The Prophet David could not threaten them to be shut out by unbelief, from that rest which they had in their own possession: but of the rest of Canaan they had been possessed long before even from the days of Joshua. Now it remaining upon the Apostle's hand to prove, that David by God's rest could not mean the Sabbath, he must of necessity take up the same argument, by which he had before proved, that he could not mean Canaan by God's rest, that is, because they had entered into that rest many years before. In like manner, if he will make good his argument, he must prove that David could not mean the rest of the Sabbath, because they had entered into that rest long before. The opposites tell us, that the Apostles words can import no more, but that God entered into the rest of the Sabbath, from the foundation of the world, but there is no mention made of man's entering into that rest at that time. But how vain this exception is, we are now to show.

If we understand these words Heb. [unspec 17] 4.4. only of God's entering into his rest on the seventh day, (as the letter of the Text at the first view seems to carry it) the Apostles argument, if it be brought into form, must be thus framed. That rest which was entered into already, could not be the rest which David meant, because he speaks of a rest yet to come: But the rest of the Sabbath was entered into long before David's time, even by God himself, from the foundation of the world; Therefore the rest of the Sabbath could not be the rest that David meant in that place. I grant indeed that the conclusion necessarily follows out of these premises. But I affirm withal, that the major proposition is utterly false, and no way futes with the scope of the Apostle in this disputation. For it is true, that notwithstanding God's entering into the rest of the Sabbath, David could not mean that rest in this place, because it is possible, that men might not enter into that rest, although God did, & it is only men's entering into that rest, that makes it impossible to be meant by David here, who speaks of excluding men from entering into that rest which he there means, from which they could not be shut out, if they had entered already, and therefore, if they had entered into the rest of the Sabbath before, David could not mean that rest in that place. So then the opposition lies not between men's excluding, and God's entering, both which might perhaps stand together; but between man's excluding and man's entering, upon which the whole weight of the disputation lies, and that so evidently that it may be justly wondered, that any man that desires to submit to the truth, should not acknowledge it. If therefore we frame the major proposition so, that it may suit with the Apostles scope, which best interprets the meaning, it must be composed in this form, or at least to this purpose. That rest into which the Jews had entered already, could not be the rest out of which David threatens that they should be excluded by unbelief. Whereunto if we add this minor, or second proposition; But into the rest of the Sabbath God had entered from the foundation of the world; there could follow no conclusion at all. But if we add our minor proposition, and so form our syllogism thus: That rest, into which the Jews had entered from the beginning, cannot be the rest, out of which those that harden their hearts by unbelief, are threatened to be excluded: But into the rest of the Sabbath men had entered from the beginning: Therefore, the rest of the Sabbath could not be that rest out of which they are threatened to be excluded, that harden their hearts through unbelief: This conclusion naturally and necessarily follows out of the premises, and fully suits with the whole course of the Apostles disputation, and with the scope at which he aims.

If there were no other Argument, [unspec 18] but this which we have already produced, to prove thta the Apostle, although he names only God's resting on the Sabbath day, yet must necessarily imply man's resting on that day as well as God's, and that man's entering into the rest of the Sabbath, suits most fully with the Apostles scope, but God's entering into that rest makes nothing to his purpose, in this disputation, unless it be to show the ground of man's rest at the same time; it might sufficiently satisfy any man that is willing to be guided by reason. Notwithstanding as we have taken notice of the main drift, at which the Apostle aims in this disputation, so it will not be amiss to consider the grounds, which the Apostle lays, for the raising of his argument: To prove then, that David threatens unbelievers to be shut out of heaven, which he here calls by the name of God's rest, he lays this for his ground, that this name of God's rest can be applied only to three things, the Sabbath, Canaan, and Heaven. Now these three being all members under one general head, and distinguished one from another, must needs have something common to them all, and something proper and peculiar, wherein they differ. That which is common to them all, is first, that they are God's rests, that is, rests which God ordains for, and bestows upon men. Secondly, that they are therefore rests into which men may enter. The difference between these rests is, that two of them were possessed by men already, and one of them was yet to come. Now the Prophet David's words expressly mention a rest to come, and to conceive and affirm, that the Apostle building his argument upon this distinction, as it plainly appears he doth, should impertinently intend to bring in God's resting in his own person, is to confound this distinction of rests, which the Apostle lays for the ground of his Argument, and by consequence his whole disputation that is built thereupon.

To conclude, [unspec 19] the Apostle not only lays down a distinction of the several kinds of God's rests, in that dispute, Heb. 4. but farther in applying it to his purpose insists most strongly upon the opposition between the words in Gen. 2. and the words of David, Psal. 45. by which he makes it manifest, that David could not mean that rest of the Sabbath, that Moses speaks of, Gen. 2. For Heb. 4.3. thus he reasons: David speaks of a rest to come, but Moses speaks of a rest past, therefore David cannot mean the rest of the Sabbath of which Moses speaks, which was entered into so long before. And again, v. 5. he takes up the same opposition, in these words. And in this place (of David ) again, If they shall enter: both in the 3. and 5. verse. the Apostle insists upon David's expressions [If they shall enter] which he shows cannot refer to the rest of the Sabbath which was entered into (as Moses relates) long before. Now wherein stands this opposition between the relation of Moses that [God rested] the seventh day, & David's intermination [they shall not enter?] there is no opposition between these two expressions, God hath entered, and, They shall not enter, but between these two, They have entered, and, They shall not enter, there is a manifest opposition; whereas therefore the Apostle presseth strongly this opposition, ver. 3. & ver. 5. it must be granted, that though he expresseth only God's resting on the seventh day, yet he specially intends man's resting, which was grounded thereupon.

Some amongst the opposites grant that the Apostle may in the 3. & 4. verses of Heb. 4. though he mention God's resting too, as being instituted and grounded upon God's resting upon the same day. But this (they say) was intended only indirectly and by consequence. Neither (say they) doth the Apostle limit God's resting, and man's resting unto the same time, but mentions only God's rest, which was indeed from the foundation of the world, but not man's rest, which began only from the delivering of the Law by Moses. To this we answer, that it must needs be that man's resting is principally and directly intended in that place by the Apostle, although it be not expressly mentioned, & that God's resting is only named as the ground of the institution of man's rest: so that when he affirmeth that God rested from the foundation of the world, he implies, that man rested with him at the same time; seeing (as we have shown) the whole weight of his Argument lies upon man's, and not upon God's resting. And when he affirms that man had already entered into that rest, it was fit for him to assign the time when he entered into that rest, as he doth afterwards set down the time when he entered into the rest of Canaan: because the expressing of the time of entering into that rest, is that which gives most strength to his Argument. Besides, if man's resting upon the giving of the Law by Moses, were meant by the Apostle, it was easy for the Apostle to have named that time, as it was to name the other.

But what may be the reason (may some say) why the Apostle in this place, principally intending and meaning man's resting on the Sabbath, mentions notwithstanding only God's resting on the Sabbath day, but speaks not a word of man's resting on that day; and proves that out of Gen. 2.2. when he might as easily have proved the other out of the verse following? To this we answer, that the whole course of the Apostles dispute, shows evidently what he means. Secondly, we say that God's rest sufficiently implies man's resting at the same time, as being the very ground and foundation upon which the rest of man on the Sabbath day was grounded. Thirdly, why the Holy Ghost was pleased rather to imply man's resting on the Sabbath day, under the phrase of God's resting, then to express in plainer terms, we can no more give a reason, then we can tell why the same spirit of God sets down divers disputations in such broken expressions, that need the supply of many clauses to make up the sense clear and full, or why in other places of Scripture he shadows out many things, under obscure phrases, which might as easily have been expressed in clearer and plainer forms.

SECT. II. Answer to the Arguments against the Institution of the Sabbath in Paradise.

TO avoid the Institution of the Sabbath, [unspec 1] recorded Gen. 2.3. in express and plain terms, (and so distinctly related in that place, that any man may justly wonder, that any one endued with reason should oppose so clear an evidence) the opposites have invented strange interpretations of these words [Blessed and sanctified] which carry the Institution. Some interpret them as relating an act of God, what he did, not as his command what he appointed men to do, as if the words signified no more but this, That God honored and advanced the day by his resting thereon. This absurd interpretation the very letter of the text sufficiently and plainly confutes, which relates God's resting, and his sanctifying that rest, [Answer.] as two distinct Acts, the one grounded on the other, verse. 3. That he sanctified the day, because he had rested therein. Besides, men, because they are most employed in secular affairs, are said to sanctify a day by leaving of their labors in secular things that they may spend their time in holy duties. But how God can be said to sanctify one time above another; seeing he is holy in all his works, ( Ps. 145.17.) who can imagine?

Others interpret the words, [unspec 2] Sanctified and Blessed, to express, not what God did at present, but what he decreed then to act and do afterward, viz. when he gave his Law to his people by the hand of Moses, upon mount Sinai. And to give the better countenance to this interpretation they parallel it with another place, Jer. 1.5. where God tells Jeremiah, that he sanctified him before he came out of the womb. In which place, Sanctified, can signify no more, [Answer.] then he decreed to sanctify. Now to forbear all other exceptions against that parallel place in Jeremiah; admit the word Sanctify, signify decree to sanctify, where doth the word Blessed signify decree to bless? But admit such an instance might be found for that also: This were a mad form of reasoning. The words, Sanctified and Blessed, in one place signify, Decreed to sanctify and bless, where the circumstances of the Text admit other interpretations: therefore the same words, where they may have a better construction, according to their usual and proper signification, must be interpreted in a sense less proper and usual, though no necessity urge us thereunto. If such a liberty as this were admitted, we should never be able to draw any certain conclusion out of any place of Scripture whatsoever.

A third sort there are, [unspec 3] who acknowledge that these words, Gen. 2.3. import an institution, but that is (say they) related in that place by way of anticipation, referring and pointing out unto us, a time when this was done more then 2400 years after, when the Law was given by Moses upon mount Sinai. Now this interpretation must suppose the whole third Verse, Gen. 2. to be inserted there by a Parenthesis, and then some clause must be added by way of supply, to make up some such sense as this: This resting of God upon the seventh day, was the reason and ground of God's sanctifying and blessing the seventh day, in the Law which God gave unto his people, by the hand of Moses upon mount Sinai. But first what incongruity with the scope of this place, or with any circumstances of the Text, in which this is related; or with any other place of Scripture, or with any principle of faith, enforceth us to allow such an anticipation in this place, as we are forced to admit in some other places; because we cannot otherwise find how they may agree, either the words with themselves, or with some other place of Scripture, without which necessity to admit anticipations were to confound all order of Scripture.

For the countenancing of this anticipation, [unspec 4] they say, that Moses ( Gen. 2.) having mentioned God's rest ( verse. 2.) upon the seventh day, had thereupon a fit occasion to point at the Law, which being given afterwards, was grounded upon that rest of God, which is here related. To which we answer; First, this conceit supposeth, that which no man in the world shall be ever able to prove, that the book of Genesis was written by Moses after the giving of the Law (otherwise how could Moses in this place give a reason of that Law which was not then in being?) but it seems more probable (if conjectures may have any place in reasoning) that the book of Genesis, as it is placed first in order, so was first written. For it is manifest by Saint Stephens words, Act. 7.25. that God had revealed himself to Moses before he went out of the land of Egypt into Midian, and had designed him to be the deliverer of his people. Again, that Moses, during his abode in Midian, had leisure enough to pen that history, it is evident in itself. Lastly, that the penning and reading of that history might be of singular use to stir up the children of Israel to go up out of Egypt to take possession of the land of Canaan in which their Fathers had been so long a time sojourners, and so blessed and advanced by God, that they were esteemed as Princes amongst those with whom they lived, especially God having so freely and fully given that land to them and their posterity, is so evident that no man can with any color deny it. So that it must needs follow that in settling their anticipation upon such a supposition they build at the best upon a very uncertain ground. [unspec 5]

Besides, it had been merely superfluous to have pointed at the ground of instituting the Sabbath in this place in Genesis, seeing it is clearly expressed in the body of the Law given by Moses. Now whosoever considereth, what brevity Moses useth in penning the history of the world, allowing but 6 Chapters to the setting out of an history of 1650 years, must needs judge it to be very improbable that he would lengthen it with needless and useless repetitions. Lastly, all that can be inferred on it, the fairest that are produced to countenance this feigned anticipation, proves no more but this, (if all were granted that they allege) that there may be an anticipation; but how will they prove that it must be? and that is it which it concerns them to make good, especially seeing there are so many strong, if not convincing arguments which prove the contrary, as we have shown already.

Hitherto there appears (for ought that we see) no great occasion, [unspec 6] or use at all of this pretended anticipation, Gen. 2.3. which notwithstanding we must be enforced to acknowledge, if it can be proved, that the Sabbath was not Instituted before the giving of the Law by Moses upon mount Sinai, or till the first intermission of the raining of Manna, which was not long before it. Wherefore they endeavor to prove that the Law neither was, nor could possibly be given to Adam in Paradise: This maintainers of that opinion labor to make good by three Arguments. First, that it were absurd to conceive that God would give Adam a law, which was impossible for him to observe. Secondly, that he should give him a law, which to him in the state of innocence, was altogether needless and superfluous. Thirdly, they insist strongly upon this, that if God had given Adam such a law at that time, then had the Patriarchs been bound to the observation of that law. Now (say they) if the Patriarchs had been bound to the observation of that law, they had certainly kept it: but that neither all or any of them observed any such, is manifest by the history of their lives written by Moses, wherein there is no mention of any such thing.

For the first of these three arguments, [unspec 7] which is, [Answer to the first.] that it was impossible for Adam in Paradise to keep a Sabbath, they reason thus: The Sabbath (say they) was appointed for the public worship of God, as all men must needs acknowledge: But Adam and his wife could not make a public assembly, nor consequently worship God publicly, nor by the same observe a Sabbath according to the Law. To this we answer in the First place, Though public worship be the principal, yet it is not the sole duty of the Sabbath. Honoring God, forbearing to do ones own ways, or to find his own pleasure, or to speak ones own words are duties of such an holy day of Rest, as God delights in, Isa. 58.13. as well as public worship. And the Fourth Commandment, which sets apart an whole day unto the Lord entirely, and commands therein a total cessation from all our employments in our ordinary calling, makes it evident. The sequestering of ourselves from our ordinary secular affairs for religious duties is the full scope of that fourth Commandment, which if a single person shut out by sickness, or any other casual accident from public Assemblies perform, he keeps an acceptable Sabbath unto God, though he cannot join with the Congregation in the duties of public worship.

Again, [unspec 8] why may not two persons where there are no more, be esteemed to be a public Assembly? It is clear that our Savior esteems the meeting of two or three for prayer a gathering together, Mat. 18.20. And then it's plain that Adam and Eve, meeting together in Paradise, and employing the whole day in prayer and other holy, and religious exercises, may in a true and proper sense be said to worship publicly: so that in this argument brought against possibility of keeping a Sabbath by Adam and Eve in Paradise, the propositions are both faulty. Besides, this is no good argument, Adam and Eve could not at that present keep a Sabbath, therefore they had no Law given them by God to command it. The fifth Commandment prescribing the duties of Parents to their Children, is questionless a Law of nature, shall we say that this Law was not at the least written in Adams heart from the beginning, because he had then no child? We think it wisdom to make laws for wars in time of Peace, although there can be no execution of them for the present.

The Next Argument against the Institution of the Sabbath in Paradise, [unspec 9] [Answer to the second.] is, that then Adam needed no Sabbath, neither for his body, nor for his mind. For his body (they say) he needed no Sabbath, because that he being exercised in no painful or toilsome labor, but exercised only in such work as might be accounted rather a recreation then a labor, needed no rest at all or refreshing of his body thereby. To this we answer, that the ease of man, and beast from labor, although it be a consequent of the rest of the Sabbath, yet was it never the scope of it, seeing the moderation of labor belongs properly to the same commandment, which enjoins labor, that is, unto the Eight, as the Apostle also interprets it, Eph. 4.28. The Fourth Commandment forbids labor indeed, but not so much for mercy, as for Piety, nor so much for easing of the toil of the body, as for the preventing of the distraction of the mind by labor, seeing we know the body cannot labor, but the mind must needs be more or less employed withal, which therefore at that time cannot so freely be wholly exercised in Spiritual duties, as it ought. So that Adam might have use of a Sabbath in Paradise, [unspec 10] although he needed it not for the ease of his body.

Yea, but (say they) Adam much less needed a Sabbath in respect of his mind, then he did in respect of his body, because his mind in that state of Innocency being continually filled with heavenly thoughts, he could not choose but keep a perpetual Sabbath. To this Objection we have answered in part already, that the Sabbath requires of us not only the filling of the mind with heavenly Meditations, but besides a total sequestration of the whole man to the exercise of all holy duties; forbidding us to find our own pleasure, or our own ways, Isa. 58.13. that is, take up any employment either of body, or mind, about any of those affairs which may properly becalled our own, such as are all our secular affairs. Now although Adam in Paradise had not in that ease and pleasure of his in keeping the Garden, his mind so wholly taken up with that business, as ours are now in our more toilsome works; yet it must needs be and was his duty too to attend, and to have his mind exercised in the thoughts of those things that he took in hand, which on the Sabbath ought to be wholly laid aside. In one word, Adam was and ought on other days to be wholly heavenly minded in the use of earthly things, but on the Sabbath day, he was to be wholly heavenly minded in the use of heavenly things.

All then that can be made good in this parcular is only this, [unspec 11] that Adam in some respects less needed a Sabbath then we do, whence cannot possibly be inferred that he therefore needed none at all; nay, upon the same ground it will follow, that because he being riper in knowledge, stronger in faith, and more quickened and fervent in affection, less needed the Sacraments, or other like helps as we do, it was not fit for him to have any Sacrament at all. Rather we may conclude, that because Adam infinitely excelled us in all these abilities, therefore, though he less needed, yet he was more fit to keep a Sabbath then we are, having more leisure, and being more heavenly minded then we are. All this while we speak of the Sabbath as if it were given to man only for his own good, whereas the principal scope of it is the honoring of God, which was Adam duty as well as ours: So that in respect of the principal end of the Sabbath Adam needed that Law for the observation thereof, as well as we.

In the last place it is urged that if the Sabbath had been instituted in Paradise, [Answer to the third.] then had the Patriarchs been bound to the observation of it, and had certainly observed it. Now that the Patriarchs did not observe it, it is evident (say they) because we find no mention, upon record, of the observation thereof by any of them either before, or after the Flood, till Exod. 16. immediately before the giving of the Law. We answer, that if they can make it appear that none of the Patriarchs did observe the Sabbath, we will be willing to grant them that they had no Law that bound them to any such observation: But it will be a very hard matter to make that appear by any convincing argument. Yes, (say they) if they had observed it there would have been left some record of it by Moses, who wrote their lives; as (say they) he hath left us instances of their observing of the other Nine Commandments, but for their observation of the Sabbath day he makes not so much as the least mention at all. To this we answer divers things. First, we except against this form of arguing from Negative authority, which according to the sentence of Logicians proves nothing at all; and hereof, though we might give other instances, we will content ourselves with one only concerning the point which we have in hand. In all the Books of Joshua, Judges, Ruth, the two books of Samuel, and the first book of Kings, (containing the history of the Church, for 550. years, and written much more largely then the books of Genesis, and the beginning of Exodus ) we find not upon record so much as the very name of the Sabbath; shall we therefore conclude from thence that the holy men of those times, especially Joshua, Samuel, and David, kept not the Sabbath, when we know they had a Law that bound them thereunto? and yet we have instances enough out of the same books of their keeping of the other nine Commandments. It will not be sufficient to except against the instance produced by us, that we know these holy men kept the Sabbath, though there be no record of their keeping of it, because we are sure that they had a Law, that bound them to keep it, but the Patriarchs had no such law; this I say is no just exceptiō against our instance, for it is to beg the point in question. All that they can gain by this Allegation is, that it is not so certain that the Patriarchs kept the Sabbath, because it is not so certain that they had a Law that bound them to observe it. Now this is a wild form of arguing. It is not certain, (though we prove it is) or at least not so certain that the Patriarchs had a Law that bound them to keep the Sabbath, therefore it is certain that they kept it not. As for that color that they make use of for the strengthening of their exception against our instance, that Moses records the Patriarchs keeping of the other nine Commandments: It were enough that we have said already, that we have the like evidences in the books of Joshua, [Objection.] Judges, &c. of those holy men's keeping of the other nine Commandments. But to give a fuller answer, I conceive they will not say, that in the book of Genesis, there be instances of the Patriarchs observing of every duty required and prescribed in those Nine Commandments, [Answer.] but will name us some duties only which they performed in obedience to everyone of them. And we say that we find instances of the Patriarchs observing of the Fourth Commandment, for we read that they worshipped God publicly, Gen. 4.26. chap. 12.8. (which that phrase of calling upon the name of the Lord implies, as I conceive they themselves will not deny.) And I am sure they acknowledge that public worship is a duty of the Sabbath. But hereunto they will reply, that the performing of this public worship proves not the observation of the Sabbath, or seventh day for that worship. To which we answer: that using of public worship necessarily supposeth a time, a fit time, and a time of Rest for that worship, for so much themselves acknowledge to be of the Law of Nature, Add hereunto what is recorded of the sending out of Noah's dove just at the distance of seven days, Gen. 8.10, 12. Surely this could not be done casually that they should accidentally light just upon the distance of seven days, so many times together: If then it were done purposely, why was that number chosen above all others? was there any mysterious holiness in that number? If conjectures might take place, we might with great probability conceive that Noah and his children had upon those days dedicated to his worship been suing for peace, and sent out to see whether there might be any tidings of a comfortable answer to their prayers. These I confess are no infallibly-concluding arguments to prove the Patriarchs observation of the Sabbath, or seventh day, but seeing it is possible, nay more, very probable, that Moses in this relation points at some such thing, it is enough to overthrow the opposites conclusion which must be this; That it is certain that Moses makes no mention of the Patriarchs observation of the seventh or Sabbath day.

Secondly, [unspec 15] we answer that the place, Exod. 16.23. proves evidently that the observation of the Sabbath was a thing sufficiently known to the children of Israel before the Law was delivered unto them upon Mount Sinai. For when the Elders of Israel wondering that the people had gathered twice so much Manna on the sixth day, as they had done each of the five days going before, come to Moses to inquire of him what the reason of that strange event might be, ver. 22. he answers them presently, To morrow is the holy Sabbath of the Lord, &c. which is all one as if he had said (as he doth afterwards in express terms, ver. 29.) that the Lord gave them on the sixth day a sufficient portion of bread for two days, that no man might break the rest of the Sabbath, by going out to gather food upon that day. In that place you see Moses speaks of the Sabbath as of a thing which the children of Israel well knew beforehand, (or else he had spoken Parables to them in naming a day, and referring the into an Ordinance of which they had never heard before) yea neither the Elders nor any of the people so much as inquire of Moses, what he meant by that name of a Sabbath, as they would have done, if the name had been new unto them, but depart satisfied with Moses his answer, without any farther scruple or enquiry. Besides, the Lord by Moses rebuking those that contrary to God's Commandment went out to seek food on the Sabbath day, expresseth himself to them in this manner: How long will ye refuse to keep my Commandments, and my Laws? implying that this was a continued breach of the Sabbath, as well as of other Laws of God. By all those circumstances laid together, and duly weighed, it will appear that the observation of the Rest of the Sabbath, was well known to the Church of God, by a long continued Law, delivered from hand to hand to posterity, although in process of time, much disused and neglected by men in the course of their practice, especially in the Egyptian bondage.

To elude the force of this Argument, [Objection. 16] there are that affirm that Moses, Exod. 16. mentions not the Sabbath as a thing formerly known, but delivers it at that time as a new Ordinance from God himself, instituted by him by occasion of giving them a double portion of Manna upon the sixth day, and consequently, being a Commandment then first given, it was impossible to be known before. Thus they make this declaration of Moses, Exod. 16.23. to be the first institution of the Sabbath, whereunto (they say) God prepares the people by a double miracle. The First, the giving a double portion of Manna on the sixth day: The Second, the preserving of that Manna, which was left on the sixth day, uncorrupted, that it might serve them for food on the seventh day, whereas upon other days that which was reserved and kept till the next morning stanck, and was full of worms, Exod. 16.20. And that it may carry the full form of an Institution, they render that clause, ver. 23. not as we do, To morrow is the Sabbath of the Lord, but as it best suites with their own purpose, To morrow shall be the Sabbath of the Lord, that the whole sentence joined together in this form, [This is that which the Lord hath said, tomorrow shall be the Rest of the holy Sabbath unto the Lord] may carry with it the complete form of an Institution.

To begin, [Answer. 17] first, with the double miracle; the former of them which was the giving of a double portion of Manna on the sixth day, may be questioned, whether it were a miracle or no, it is out of question that the stinting of the gathering of Manna upon the other days, was by the melting of it through the heat of the Sun, ver. 21. Now if it were longer before the heat of the Sun did break out upon the sixth day, and by that means they had more time for the gathering of their Manna upon that day then they had upon other days, what miracle was that, that the same persons in a longer time gathered twice so much, as they had done in a shorter time before? Besides, if it should be esteemed a miracle, it honored the sixth day on which it happened, and not the seventh day which succeeded it. The second pretended miracle was questionless none at all. For Manna being so pure a food might easily without a miracle be kept uncorrupted a day and an half, as our ordinary provisions are preserved much longer without any corruption at all. Nay rather the corrupting of that food so suddenly-upon other days, that being sweet at night it should not only stinck, but be full of worms too by the next morning, seems, if anything to be miraculous.

As for the formality of the words of this pretended institution, [unspec 18] which they make out of them by translating them according to their own fantasy. First, the Original no more favors their interpretation then ours; the words translated exactly are these; To morrow the Sabbath of the Lord, without is, or shall be. Secondly, the context, if it be well examined, seems rather to favor our, then their interpretation: neither can it be proved, that there lies any command at all in that clause, which they take for the institution, which seems more probably to be a reason of the command it self. It is true, the clause prefixed, gives notice of a command to follow, but of what Commandment? Not of any command expressed in the clause immediately following, but of that which comes after: Bake that which ye will bake, &c. Which is indeed an express command, & seems to be the only direction given by Moses from God to the Elders, the former words expressing only the reason of that which they inquired after, why God had given them a double portion of Manna on the sixth day. Namely, because he would not have the Rest of the holy Sabbath, violated by gathering of Manna upon the seventh day.

To examine things somewhat more distinctly. [unspec 19] First, we have instructions given by God unto Moses, and appointed to be delivered by him unto the people, containing a promise of giving them Quails and Manna, and of Manna a double portion on the sixth day, that they might not be put to the labor of gathering any upon the seventh day, and withal a direction to prepare that overplus which they should gather, that it might serve for provision for the day following; but in these instructions which God gives to Moses, there is not a word of the Sabbath, but only upon the by. Again, in Moses his directions which he gives unto the people from God, all that he commands them is concerning Manna, the Sabbath is mentioned only occasionally. If God had minded to give this charge to Moses to deliver this Law for the observation thereof to his people, he would not have given him such exact rules concerning the use of Manna, and passed over the Sabbath almost in silence. But it appears plainly that only the direction of God concerning Manna, and the use thereof, was that new Commandment which he was to deliver to the people, and therefore is fully and clearly expressed, whereas the Sabbath as being mentioned by him occasionally is passed over in few words.

Again, [unspec 20] for three reasons we cannot conceive that in this Exod. 16. there is any institution of the Sabbath at all. For, first, here is no ground of instituting a festival day, seeing that must needs be some memorable event which dignifies that day, that is to be consecrated above other days, which is a rule which God and the Church, and even heathen men by the light of nature guided themselves by. Secondly, here is no convocation of the people, who ought to have been assembled to hear that law that they must all obey, as they were not only Exod. 20. when God himself delivered them the moral law upon mount Sinai, but also when Moses his servant delivers unto them from God the Ceremonial and Judicial Laws, Exod. 34.32. & 35.1. whereas here we find only a meeting of the Elders, and that too occasionally, not by the call of Moses, but their voluntary recourse to him, to inquire the reason why the people had gathered a double portion of Manna on the sixth day, and what should be done with it. Thirdly, here is no direction for the observation of this new feast, and without it the law is not only imperfect, but in effect no law at all: Whereas there is a full direction for the use of their double portion of Manna, which makes it evident that the ordering of their Manna must needs be the only charge which the Lord sent by Moses to the people.

Others therefore there are who go not so far as to plead for the institution of the Sabbath in this Exod. 16. [Objection. 21] but will have these words of Moses to be only in the nature of a preparation to an institution which was to follow. To this also we answer; First, that this opinion is pressed with the same difficulties that the former is, if things be duly weighed. [Answer.] Secondly, let them but give us one instance of any such kind of preparation used before the giving of any other law. Thirdly, let them show us what need there is of any such preparation at all, when the people were almost immediately after to be prepared in so solemn a manner for the receiving of that and the rest of the laws. Lastly, if the giving of a double portion of Manna on the sixth day, or the ceasing of Manna on the seventh, were such great means to win credit to this new Sabbath, how is it that neither the one nor other is so much as once mentioned in that whole fourth Commandment wherein notwithstanding, is so fully and largely laid down the ground of the institution of that law, especially, this mercy being so new and fresh in memory, whereas God in the fourth Commandment goes back to the beginning of the world to seek out another and firmer foundation of instituting the Sabbath, without mentioning of this at all. Thus when all circumstances are duly weighed, it will easily appear to any not forestalled by prejudice, that in this Exod. 16. Moses speaks of the Sabbath to the Elders of Israel, as of a thing well known unto them beforehand, and by consequent which the Jews were well-acquainted with before the Law was given to Moses on mount Sinai, whereupon it must needs follow, that they received it from the Patriarchs, delivered from hand to hand as other truths and laws of God were, and consequently by that the Patriarchs in their generations observed the Sabbath, although their observation thereof be not left upon record by Moses, whose task was not to write a diary of the Fathers lives, but to leave to posterity the remembrance of the most memorable examples both of their actions, and of the events that befell them, both for God's honor and our instruction.

SECT. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandment.

IF this principle (which will at last appear to be an undoubted truth) were generally received and acknowledged, that the whole Decalogue is moral, and consequently immutable; this question concerning the morality of the Sabbath were at an end. Now the general opinion wherewith most men are possessed (but without any firm ground, either out of reason, or Scripture) that it must needs be granted, that there is something ceremonial in the fourth Commandment, either the set day, or the strict rest of the Sabbath, or both, hath been a great occasion of begetting and cherishing this error, that there is something mutable in the Decalogue, and consequently that it is neither moral nor perpetual. If therefore upon a due and thorough examination of all the several clauses and expressions which we meet with in the fourth Commandment, we can make it appear that there is nothing in that fourth Commandment that is any way ceremonial, and therefore mutable; we shall remove a great scruple which hath long troubled the minds of many men, divers of them much esteemed both for their learning and piety.

Before we begin to take this task in hand, [unspec 2] it will be needful to premise this one thing by way of caution, That in this case we are not bound to prove that the phrases and expressions which we meet withal in this Commandment, can have no other sense then that in which we take them. It will be sufficient for us to make it appear that according to the usual course of gramatical construction, and without any incoherence or incongruity with other parts of the law, they may be taken in such a sense as we give them. For if we can but make this appear, that our construction of the words is as fair and proper as any other that is given by others, the consequent of establishing the immutability of the Decalogue is of that weight, that I conceive any man of two probable interpretations will be willing to embrace that which most makes for the establishing of the moral law. It must therefore be our care to make it appear that the sense, which we give of the words of this law, may stand according to a fair and usual manner of gramatical construction, and those that will oppose us, must prove on the other side that it cannot stand.

That we may proceed methodically in the interpretation of the Commandment, [unspec 3] we must, first, inquire what the scope is at which it aims. For all Laws being rules directed to some end proposed, cannot so well be interpreted any way, as by the end unto which they are directed. Now the appointing of a day of rest, cannot possibly be the last scope of this Commandment, seeing we know rest from labor is enjoined to give us freedom for holy duties, and the exercising of ourselves therein, which consequently must be the principal thing intended in the fourth Commandment. But then it will be questioned, to what kind of holy duties this day is consecrated. For there are many that imagine that God hath set it apart only for duties of public worship. But this opinion seems not to agree with the letter of the Law, which in express terms gives the whole day unto the Lord, for his own immediate service in religious worship. Now we know public worship takes not up the whole day. It must needs be granted therefore, the Lord appointed that day of holy rest for the performance of something more unto God then public worship, and so much is expressly affirmed, Isa. 58.13. where we are forbidden to find our own pleasure, or speak our own words upon that day, which, as all men must acknowledge, must needs extend to the ordering of our carriage in private, as well as in public, so that the setting apart of a whole day of rest unto God, for his public, and private worship, seems to be the full scope of this fourth Commandment.

Next to the scope of this Law, [unspec 4] we are to consider advisedly the frame and composure of it, and therein we are first to take notice of the principal parts of the Law, which we shall find to be three. First, we have laid down unto us the sum of the Law, Exod. 20.8: Secondly, we have the explication of that sum, ver. 9. Thirdly, we have the reason of all, v. 11. Each of these two first parts contain three heads of duties pointed out in the sum, and opened and unfolded in the explication, and confirmed in the reason of the Law. The first duty is Preparation, intimated in the word Remember: The second, the Sequestration from ordinary employments, implied in the word Sabbath. The third is, Sanctification of that rest, expressed in the phrase, to keep it holy. All these are explained in their order. Our Preparation must be by the dispatch of all our Secular affairs in six days: Our rest must be a cessation by all persons from our usual labors and employments in secular affairs. The Sanctification of our rest, must be by employing ourselves in holy duties. The confirmation of all follows in the reason of the Law; of Preparation and rest from God's own Act of Creating the world in six days, and ceasing from his work on the seventh, and the Sanctifying of that rest from God's Commandment, and ordaining the seventh day to be a day of rest unto us forever. Now wherein the strength of that Confirmation lies, will be the main point in question, of which hereafter.

To come now to the Explication of the words and phrases in this Commandment. [unspec 5] The first word in the sum of this Law, Remember, is diversely interpreted, some conceive that it implies the importance of the duty commanded, as that word is used many times to intimate some matter of special observation, as Deut. 9.7. Others there are that think it points at the Antiquity of that Law, given many ages before, and therefore to be called afresh to mind, as the Psalmist saith, he will remember the works of the Lord, his wonders of old, Psal. 177.11. and 143.5. and withal some conceive that he taxeth the people's forgetfulness of that Law, and neglect of the observation of it in the time of their bondage in Egypt. Some or all of these senses may be implied in this word Remember, but beyond all these we may probably conceive that it may import. Think upon, and accordingly beforehand provide for the observation of this holy rest by dispatching of all the works of thy calling, that nothing may be undone, which providence and diligence might prevent, that might hinder thy rest on the seventh day. As for those which conceive that in this Law labor upon the six days is commanded, as well as rest upon the seventh, they are much mistaken. The precept for labor is delivered in the eight Commandment, as the Apostle interprets that Law, Eph. 4.28. In this place is commanded the dispatch of our secular affairs before the Sabbath, whether it be done in six days or fewer it is not material, as to this Law.

The next term to be explained, [unspec 6] is the name of the Sabbath or day of rest, and easing from labor, (as that word properly signifies) which is repeated again in the conclusion of the Commandment. And it is not to be passed by without observation, that whereas the old Sabbath from the beginning till Christ came was the seventh day, or last of the week, and both in the explanation, and reason of the Commandment is appointed to be one of the seven, yet God mentions not the name of seven either in the Sum or in the Conclusion of the Commandment. We have therefore reason to conceive that seeing God in this Law was to prescribe something of the Law of Nature, which is the appointing of a day of holy Rest to be consecrated unto God for his worship, which the very light of nature teacheth, and in the explanation and reason of the Law, to add something which is of positive Institution, namely, the proportion of the time, and the set day wherein this rest was to be observed, he first settles that which is of the Law of nature, and afterwards establisheth that which is Positive. God purposely makes choice of such fit expressions (especially in his Law, in which he is most exact) as may best acquaint us with his mind. Wherefore seeing this is a fit Method to be observed by him, and seeing the composure of this Law agrees with it, we have reason to conclude that the Lord himself intended it in this place.

The last phrase in the sum of this Commandment remains, which is, To keep it holy. [unspec 7] Now to keep a day holy, is to employ it in holy actions, directed to the immediate service and worship of God in the use of such ordinances as he hath left unto his Church, and to pass our time therein in holy speeches and meditations. Actions may be holy, either in the manner of doing them, as when we perform duties either to God or men in obedience to God's will, in a reverend and holy fear of his name, in thankfulness for mercies received, and for the advancement of his glory, which ought to be our main scope in all things, 1 Cor. 10.31. And so we are redeemed out of the hands of our enemies, that we might serve him in holiness all the days of our lives: as Zacharias tells us, Luke 1.75. which reacheth to all our ways and actions. Or else actions are holy besides in the matter or subject of them, as divine meditations, conferences, prayers, reading, or hearing God's word &c. These duties or the most part of them must have a place in our daily employments, but must be so our whole work upon the Sabbath day, as the works of our ordinary callings ought to be on the other six days.

This then is the brief sum of the law: [unspec 8] after which there follows a larger explication thereof, describing more fully and clearly what God means by that day which he calls the Sabbath, what manner of rest it must be, and within what compass and revolution of time it must be observed; namely, that it must be one day in seven, or one day in every week. And in the limiting and assigning of that proportion of time, that he may show unto us at once, not only the meaning, but also the equity of this Law, he makes a distribution of the week into seven parts, whereof he allows unto us six for our ordinary labors and employments in our several callings, and contents himself with the seventh day only, which he appoints to be a day of holy rest for his own immediate worship, which is notwithstanding not a day lost unto us, but indeed a day of blessings, a day of thriving in grace, and a day of enjoying an holy Communion with our God, and rejoicing in him; a day of enjoying heaven upon earth, if it be observed as it ought to be.

To take up the words themselves in order as they lie before us, [unspec 9] it follows [six days shalt thou labor,] which six days those days of labor shall be he expresseth not, whether the six first, or the six last, but speaking indefinitely he leaves the words to be understood indefinitely: Questionlesse the main thing that he prescribes in this explication is the proportion of time to be set apart for this holy rest, the order to be observed therein he sets down afterwards, in the reason of the Commandment, wherein he leaves a rule to direct us which of the seven days we are to set apart for this holy rest: But in this explication the chiefest thing that God sets before us is the equity of reserving this proportion of time, that is, one day of seven, for his own worship, which will be sufficient for that use, and yet lea ves sufficient time for the dispatch of our own affairs. By a Day he means a natural day consisting of four and twenty hours, which is the seventh part of the week. Shalt, is as much as Maiest, a word rather of permission then command; God in this place having no purpose to order anything concerning our secular affairs farther, then they have relation to his own worships and to the making way for the better observation of this holy day of rest.

It follows, [unspec 10] And do all thy work, in which, if in any clause of this Law, lies the force of a command, but that command is not so much to require us to labor, as by labor to dispatch all the business of our secular employments, leaving no needful thing undone, that by care and diligence might have been finished in the six days precedent, the neglect whereof might be an occasion of violating the rest of the Sabbath. By all our work he means all the work that our particular callings lay upon us, in which God hath placed us, and which alone are properly called our own works. So that by this clause he excludes all business that cannot properly be called our own, as not imposed on us by God in the callings assigned us by him, and by consequent prohibits intermeddling with unnecessary business, and overlading ourselves with many employments which may be more then six days labor can dispatch. So that in this clause we have three things laid before us. First, a direction or command expressed to dispatch our works in six days: Secondly, we have a promise implied, that by God's prospering hand assisting us we shall be able to compass our works; for he saith we shall do, &c. a word that includes a promise, as well as it expresseth a command. Thirdly, we have God's equity in the command, who requires no more time of us, then we may spare without prejudice,

God then having allowed us a sufficient proportion of time for our own employments, [unspec 11] in the next place takes order for his own worship, in the words following. But the seventh day, &c. Now the word Seventh being indeed an ordinate number, may either signify one in seven. and so note out only the proportion of time which God reserves to himself, (as the tenth part of an Ephah, Exod. 16.16. and the third part of an Hin, Numb. 15.6, 7. signify no more but such a proportion of either measure.) Or it may note the seventh in order, (as when David is named the seventh Son of Jesse, 1 Chro. 2.15. we are to understand the last & youngest of seven) & in this sense our opposites generally take it in this place; but in whether of the senses it must be taken here, we are now to examine, the determination of this point being of great importance to guide us aright in the interpretation of this Commandment. [unspec 12] [Objection 1]

Those who take Seventh in this place, for the seventh in order, or the last of seven, strengthen their opinion with a double reason. First, (say they) here is Ha Notificative, prefixed before Shebigni, [Answer.] of purpose to point out a particular day, of purpose to point out a particular day, as that particule usual restrains an indefinite signification to a particular. To this we answer. First, though this particle ha do often notify or put an Emphasis to the word to which it is prefixed, yet very often it hath no notification nor Emphasis at all. Secondly, when it does notify it notes out things by their eminency as well as by their particularity: as if we should translate it in English, That seventh day; why may it not signify that eminent Seventh day, [Objection 2] as well as that particular seventh day? Yea, (they reply) but Ha added to a Numerall notes always a particular of that number. We answer, divers instances may be given to the contrary where ha prefixed to a Numerall notes nothing at all. [Answer.] The four branches of the River of Paradise, are reckoned up by the names of, first, second, third, and fourth, Gen. 2.11.13, 14. where ha is prefixed to them all, yet signifies indefinitely without Emphasis, or respect to order. The Pillars in the Temple, Jachim, and Boaz, are numbered the first, and second, 1 King 7.16. and have ha prefixed, yet signify no more but one, and the other, without reference to order. Joseph's brethren answer him concerning themselves and their brethren, One is not; the particle ba, which is prefixed notes not which of their brethren, whether eldest, or second, or sixth, or eleventh it was that was not. But suppose ha, [Objection. 13] in this place notifies a particular, why may it not note a partibular in proportion as well as in order?

The Second reason, which they bring to prove that Seventh in this place, must necessarily signify seventh in order, or the last of seven, is this. The same seventh day, (say they) must be meant in this place in the explication of the Commandment, which is meant afterwards in the confirmation of it. But in that confirmation the seventh day mentioned is the last of seven, therefore it must be so taken here. [Answer.] To this we answer, that admitting that the term seventh is so taken in the next verse, that proves not that it is so to be taken here, unless it be manifest withal that the force of the reason of the Commandment lies in the taking of the term Seventh in that sense; which will appear to be otherwise, for we shall show that the strength of the confirmation of the argument lies in the term Seventh taken indefinitely, not taken particularly, that is, for seventh in proportion, not for seventh in order.

All words and phrases used in Arguments are not argumentative, [unspec 14] some of them serve only to fill up the sense, but prove nothing at all. As for example, Moses, Deut. 4.15, 16. to dissuade the people from making any resemblance of God, reasons in this manner. You saw no manner of similitude when the Lord spake unto you in Horeb, out of the midst of the fire, take heed therefore lest you corrupt yourselves. In this argument the naming of the place where, and the fire in which God appeared to his people, only fill up the narration, the whole force of the argument lies in this, that because they saw no similitude, therefore they should make none: In this Cōmandement which we have before us, God's manifesting of the perfecting of the worlds Creation by his resting on the seventh day, could not be clearly expressed without mentioning the day in which he rested, which was indeed the seventh day from the Creation, but the Lord proves nothing from the order but from the proportion of the time wherein he rested. In arguing, the terms of the proporsion to be proved, must (where there is any Ambiguity) interpret the terms of the argument, because the argument is brought for the proporsition to be proved, not the proposition for the argument. The proposition to be proved then being that one day in seven must be consecrated unto God, and the arguments brought to prove it, being taken from God's resting one day in seven: although that happened to be the last of the seven days, yet the proportion of the time of rest, being the only thing intended to be proved, is the only thing to be respected both in the argument, and in the terms wherein it is expressed. So then hitherto we see no reason why the term Seventh in the explication of the Commandment may not be taken indefinitely for one in seven, as well as particularly and strictly for the last in seven.

Yea, [unspec 15] if all circumstances be duly weighed, the taking of the term Seventh indefinitely best suits with the principal scope which God aims at in this Law, and with the coherence of the Text. The strongest of those arguments which evince this truth it will be most convenient to forbear till hereafter. In the mean time we may take notice of this by the way, that the very clause precedent to these words directs us to take the term Seventh in this place indefinitely, as pointing only at the proportion, and not all at the order of the time, wherein we are to rest. First, this is evident and unquestionable, that God dividing the whole week into seven parts, allows unto us six days for the dispatch of our business in our secular affairs, and reserves the seventh for himself for his own worship. In the next place it is as clear, that as the six days allowed for labor are to be taken, so we must take the seventh which is set apart for this holy Rest. Now that these six days allowed unto us for our labor are to be taken indefinitely, and to be respected only according to the proportion of the time, I conceive no man with any color of reason can deny, seeing the main thing that God insists on, and labors to clear unto us, is, that six days are sufficient for the dispatch of our secular affairs. Now if the proportion of time be all that God respects in the six days of labor, then the proportion of time must needs be all that God can intend in the seventh day, which he sets apart for a day of rest.

The next clause in the Law follows, [unspec 16] Is the Sabbath of the Lord thy God, that is, a day of holy rest consecrated to the Lord thy God. Now things are said to be God's for the peculiar interest that he hath in them, whether by Creation, as Psal. 100.3. He made us, and therefore we are his people; By redemption or purchase, so the children of Israel God challengeth to be his own, because he had bought them, Isa. 43.1. By deputation or designation, as Christ is called God's king, Psal. 2.6. and David a Type of Christ, Psal. 89.19, 20. Or by advancing or honoring, so a day may be called God's, because he hath advanced or honored it above other days, Psal. 118.24. Or lastly, by consecration and dedication to God; so the Priests are the Lord's, Levite. 20.26. the tithes, vessels, &c. the Lord's, for his service. Now in both these latter respects, the day of holy rest is the Lord's day, as he calls it, his Sabbath, Exod. 31.13. Both because his works have advanced that above any other day; and besides, because upon that ground it is consecrated to him and set apart for his service. To restrain men from violating of the holy rest of the Sabbath, it is sufficient that it is the Lord's, but to make a deeper impression of it upon men's hearts, he thought fit to add, The Lord thy God, a dreadful name to his people, Deut. 28.58.

This foundation being laid, [unspec 17] that the Sabbath is the Lord's, he hath a sufficient ground to take upon him to dispose of it, and therefore in the next ensuing clause, strictly enjoins, In it thou shalt do no manner of work, he means none of the works mentioned before, properly called our own works, or works of our particular callings. As for works about God's service, such as were those about the service of the Tabernacle, justified by our Savior, Mat. 12.5. Works of necessity for the creatures preservation, which also Christ allows, Mat. 12.11. (from which also God himself ceaseth not, Joh. 5.17.) Works of mercy, though not of absolute necessity, such as was the restoring of the man's withered hand, Matth. 12.12, 13. yea though it be to ourselves, verse. 7. they are not to be accounted among the works forbidden upon this day. If there were any stricter rest then this enjoined the Jews, (which perhaps will not so easily be proved) it is not required by any restraint in this Commandment, and therefore not exacted upon us Christians. As for the forbidding of the kindling of a fire, and dressing of meat, Exod. 16.5.13. & 35.3. they were inhibitions which determined (as it is most probable) with the Israelites peregrination in the wilderness, and laid upon them by other laws; so that hitherto we meet with nothing ceremonial in this fourth law.

The last main branch of this law is the reason or confirmation of it. [unspec 18] But before we undertake the opening of the phrases and terms in which it is penned, we cannot but take notice of one thing by the way, that we find no reason annexed to any other Commandment of the Decalogue but to this alone. We find indeed some Sanctions annexed to the second, third, and fifth Commandments, but none save this fourth is confirmed by a reason. The cause hereof can be no other but this, because whereas the duties commanded in other laws are either laws of nature, or at least approvable by natural reason as soon as they are delivered, because the grounds upon which those laws are founded, are evident in themselves; the grounds of this fourth Commandment could not have been known, unless they had been revealed by God himself. Indeed that God must be publicly worshipped, That a set time must be appointed, and that it must be a time of rest from private employments, are dictates of natural reason. But why we must observe a weekly Sabbath and not a monthly, and why the seventh or first day of the week rather then the third or fourth, no man could have found out the reason unless God had revealed unto us the Creation of the world in six days and his resting upon the seventh, by the consideration whereof the equity of this law clearly and manifestly appears, and upon the manifestation thereof is as easily approved and assented unto even by the light of natural reason.

So then the reason alleged in this Commandment shows us not why God ordained a Sabbath, [unspec 19] (which the very light of nature taught even the very heathen, as we know) but why he commands a weekly Sabbath, and why upon such a day of the week rather then upon any other. That therefore which we are to search after in the examining of this reason, is, how the equity of these two particulars is discovered therein, that we may acknowledge this Commandment also to be just and good, as S. Paul speaks of all the rest. Rom. 7.12. yea equal and right concerning all things, as the Prophet David speaks, Psal. 119.128. and thereupon submit unto it, not by constraint, but by a willing mind, 1 Pet. 5.2. Now concerning the former of those two particulars, why God allots out such a proportion of time, as one day weekly for his Sabbath, we have already in a great part discovered the equity thereof in the explication of this law, wherein it appears that so much time may be spared, without prejudice to our particular callings, which if it should be denied, God makes farther manifest by this reason annexed, which we have before us.

To make it appear that six days in the week are sufficient for the dispatch of our secular affairs, one ground must be supposed, [unspec 20] which is unquestionable, that men's labors about the things of this world, are only for the conservation of the creatures, and fitting of them for man's use. That ground being laid, this reason for the strengthening of our faith lays before us the example of God himself, who created the world and all things therein in six days: from whence we may strongly reason, that he that without the help of man's labor, created the world in six days, can easily by man's labor of six days support and conserve the world. If it be questioned whether he will do it; reason will easily conclude, that the same goodness that moved God to give a being to things that were not, will much more move him to conserve and provide for the things that are, being all the work of his own hand, seeing we know him to be a faithful Creator, as the Apostle calls him, 1 Pet. 4.19. Wherefore we find that the godly for the strengthening of their faith, and dependence on God upon any incident occasion, usually have recourse to the creation of the world, as the means to assure themselves of his protection, or supply in anything that they need, as Psal. 119.73. Jer. 14.22. unto which God himself directs us, Isa. 45.11, 12. Our help stands in the name of the Lord which hath made heaven and earth, Psal. 121.2.

The Lord having made it appear that the consecrating of a day weekly unto God for his worship, [unspec 21] will be no prejudice to our secular affairs, gives us next a reason, why he makes choice of the seventh day rather then any other to be this day of holy rest, even because himself rested from all his works of creation upon that day. Now that this rest of God is the ground of appointing this to be the day of rest, all men acknowledge, but how the reason must be drawn out from this ground, and wherein the force of it consists, is all the question: For whereas in God's rest there is a double consideration, the one of the act itself simply, the very resting of God from his work, the second of the consequent of it, the advancing and honoring of that day above other days thereby: If we draw the reason of the instituting of this day from God's simple act, it necessarily enforceth the observation of that very seventh day from the creation after God's example: But if we draw it from the consequent of his rest, the advancing and honoring of that day thereby, it binds us as well to the observation of the first day of the week now, as it did the Jews to the observation of the seventh day heretofore.

Those that oppose the morality of the Sabbath, [unspec 22] labor to draw the reason which is laid down in this fourth Commandment, for the observing of this day of rest, from God's bare act of resting himself upon that day: which if they do, they must form their argument in this manner, That day in which God himself rested from his works, he appointed to be a day of men's resting from their works: but that was the seventh or last day of the week: therefore God ordained that to be the day on which men should rest from their works. Now against the argument framed in this manner there lie two main exceptions; the first of them is, the example of God neither is, nor can be any warrant to us to do the like, neither do we ever find it proposed unto us as a rule which we must follow. This is true, that God's or Christ's examples are are set before us sometimes as incitements to stir us up to the performance of such duties as are required of us by the law, as Luke 6.36. Be merciful as your heavenly father is merciful, and Phil. 2.5. Let this mind be in you which was also in Christ: but we never find any act of God's or of Christ's proposed unto us as a rule to teach us what we should do. God's actions declare that it is his will, that it should be done, but when he directs us what he will have us to do, he sends us unto the law and to the testimony, Isa. 8.20. Neither do we ever find that the mere act of God was ever the ground of any law. Although as in this particular case, (and in the institution of some other feasts) some consequent, or something that accompanies that act, may be an occasion of an institution.

Perhaps to this some may reply, [Objection. 23] that in this fourth Commandment we have, first, a law given in these words, [The seventh day is the Sabbath of the Lord thy God] and then we have God's example to stir us up to the practice of that duty required in that law. To this we answer, that we have a law indeed that commands the observation of an holy day of rest unto God, [Answer.] and a second branch of that law, which appoints the proportion of the time of that rest, that it shall be one day in the week, but concerning the third branch, (without w ^ch the law itself is not perfect) that is, which day of the week shall be the day of that rest is not expressed (as we have partly already shown in opening the explication of this Commandment) but only in the reason annexed unto this law.

Unless therefore it can be proved, [unspec 24] that the term [seventh] mentioned in the explication of this Commandment, signifies the last day of seven; we have no law precedent to God's example here mentioned, that commands the observation of the last day of the week for the day of rest. Now the weakness of the reasons alleged, to prove that this term [seventh] used in the explication of this law, signifies the last day of the week, we have shown already. And by one reason have made it more then probable, that this term [seventh] in that place signifies only indefinitely one of seven, and not particularly such a certain day of the seven. The second reason which farther manifests that truth, and makes it evident, we have deferred until now, and it is this; If God had intended to command that the last day of the week should be observed for the Sabbath, he must and would have mentioned it in the conclusion of that reason by which he shows us the equity of the observation of that day rather then any other. Now he is so far from doing that, that he forbears the mentioning of that name of [seventh] in the conclusion at all.

That this which we allege may have the greater sway with us, [unspec 25] take special notice that the conclusion of this Commandment hath the very same words which we find in the first giving of this law, Gen. 2.3. whether the words themselves were taken out of that history I will not peremptorily define, though it seems most probable. This is clear, the words in both places are the same in every title else, save only that instead of the term [seventh] in Genesis, God useth the name [Sabbath] in this Law. This questionless he doth not without reason (for God neither forgets, nor mistakes, nor speaks unadvisedly, as men do too often:) now what may be the reason why God makes choice of this word [Sabbath] in the conclusion of this Commandment? This is evident that by changing the word Seventh into Sabbath, which is of larger signification, the day of rest is not so precisely tied to the last day of the week in this fourth Commandment, as it is in the Law given to Adam, Gen. 2. why then should we not think that God intended in this law given by Moses, to leave the set day of this holy rest more at large, then he had done in the Commandment given to Adam? [unspec 26]

Why God might think it fit to do so, we see manifest reason; for until the fall of man, there could be no day fitter for the observation of an holy rest unto God then the last day of the week, in which by the rest of God from creating the creation of the world was declared to be fully perfected, which was the greatest work then done, or to be done, if man had not fallen. But now when man was fallen, and therefore to be redeemed and created anew, which was a greater work then his creation at the first, so that a greater work and mercy of God to men was to be remembered, there was in a sort a necessity of changing the day of rest from the last to the first day of the week, on which man's redemption was to be perfected. And consequently it was fit that the law given to man fallen, and to be redeemed, should be so penned in general terms, that when this glorious work of man's redemption should be perfected, there might be a change of the day of rest without any change of the law.

A second exception that we take against the drawing of the reason of this fourth Commandment, [unspec 27] from the example of God resting on the Sabbath day, to bind us thereupon to the observation of the same day, for the day of our rest, is this; A law we know is a rule of equity, and to give a reason of a law is to make it appear to be so. God then in giving this for a reason of this Commandment, could have no other aim before him, but by this reason to show the equity of this law, both in appointing the proportion of time for an holy rest, and in limiting it to such a particular day. Now to draw the reason of our resting from God's resting, shows no equity in the law at all. We cannot make good this position, It is equal and just that we should rest because God rested. There is infinite odds between God's condition and ours. God might rest as long and as often as he pleased, seeing he hath all-sufficienty in himself, and is not supported by labor, as men and their estates are, who if they should cease from their labors too long or too often, must necessarily perish. So that by reasoning in this manner, that we must rest because God rested too, cannot make the equity of this law appear at all.

Seeing therefore the equity of the law cannot be evidenced by reasoning from God's mere act of resting upon that day; [unspec 28] let us now try whether the other way of deducing the reason of the law from God's advancing and honoring the seventh day by his resting thereupon, and establishing the rule of our rest thereupon, do not more clearly manifest the equity of this law in that particular. If we draw the reason of the law from the honoring of the seventh day, by God's resting upon that from all his works, we may conceive that he argues in this or that manner. That day which is honored by God above other days, by his most eminent works of mercy to mankind, shall be the day of holy rest, to be consecrated to him for his worship; but the day in which God ended and perfected the creation of the world, is the day honored and advanced above all other days by that wonderful work, therefore that shall be the day of your holy rest. In this syllogism the minor or second proposition only is expressed in the words of the law, and that too only in part, for there is no more said, but that God rested that day, not that he honored that day by his rest, which notwithstanding is necessarily implied; for he that saith that Christ rose the first day of the week, must mean as much as if he had said, Christ made the first day of the week honorable & memorable by his resurrection on that day. As for the major or first proposition in this syllogism, it is a principle acknowledged by all men by the light of nature.

It is evident that days and times in themselves are all equal, [unspec 29] that which advanceth one day above another must be some memorable event that hath happened on that day. Again, that such memorable events ought to be the ground upon which such days as God hath marked out by them, and advanced above other days, ought to be observed above other days, is as clear and evident. Wherefore we see that God himself hath taken that for his ground of justifying the feasts of Passover and Pentecost, and in imitation of him the Jews upon the same ground took upon them the observation of the feast of Purim, Hest. 9.21, 23. Yea the very heathen themselves, as all histories testify, have always made the days of their birth, of founding their Cities, of obtaining memorable victories, and the like to be days of annual observance in joy and feasting. So that to consider the day of God's rest, as a day advanced above other days, and thereupon to ordain that to be a day of holy rejoicing in God in remembrance of his great and glorious works, is to show an equity acknowledged by light of nature in the institution of the Sabbath.

Now whereas God both in all his ways, [unspec 30] but more especially in his laws, takes special care to make it appear unto men that they are all equal and just in all things, (as the Prophet David acknowledgeth, Psal. 119.128. both for his own honor, and withal to draw us the more cheerfully to obey and serve him) we cannot imagine that he being to give a reason of this law, and having so fair a ground, by which he might manifest the equity thereof even to natural reason itself, should conceal that, and propose another reason in which the equity of the law could not be manifested at all. Nay farther, whereas God insists so much upon that ground, especially in the institution of the Passover, Exod. 12.42. it seems very strange that he should against his custom neglect or pass by that ground upon which he instituted other feasts, in the institution of the greatest of all feasts that ever was ordained in the Church. It seems therefore more then probable, that this reason drawn from God's resting upon the seventh day, must be deduced, not from God's act in resting on that day, but from the consequent of that rest, the honoring of that day by his resting therein.

Some man perhaps may reply, [unspec 31] that whether the very act of God's resting, [Objection 1] or the honoring of the day wherein he rested be made the ground of appointing that the day of our rest, it is all one, because either way it binds us still to the observation of the same seventh day. We answer, that although to the Jews it was all one, which way soever the reason was deduced, yet it makes a wide difference in the Commandment, to ordain the day to be observed, because God rested upon that day, or to command it to be observed, because God honored that day by his resting therein: [Answer.] for God's resting being a particular act, cannot be communicated to any other then that very day wherein he rested: but the honoring of that day being of a special nature, may be communicated to any other day that shall be honored in like manner. So that if the reason be drawn from God's act of resting upon that day, if we change the day we alter the law, but if we draw the reason from God's advancing of the day by his resting therein above other days, we alter not the law when we observe another day upon the same ground.

It may be objected yet farther, [unspec 32] that this rule by which this holy day of rest is assigned in this general way, is both uncertain and obscure; Uncertain, [Objection 2] because if the advancement of one day above another by some eminent mercy bestowed on that day, be our rule for the observing or altering the day of holy rest, it may fall out that divers days being made remarkable by such events, it will be hard to judge which of them is most eminent, and consequently pointed out unto us by God to be observed. [Answer.] To this we answer, that the Sabbath day must needs be esteemed the highest of all consecrated times, as being perpetually, univerfally and more frequently to be observed then any other festival day. Whence it must needs follow that the work of mercy, upon the memory whereof that day is founded, must be such, as not only brings an universal and perpetual benefit, but besides, the greatest of all benefits unto the Church. Now that the works of creating the world by God's word in the beginning, and since of the redemption of it by Jesus Christ, are the most eminent of all the mercies bestowed by God upon man; and indeed the fountain and foundation of all the rest, the benefits whereof remain to the worlds end, is more evident then the light. And of these two the later being in all respects the far greater mercy, and therefore deservedly carrying the observation of this holy day in remembrance thereof, yet hath the wisdom of God so ordered it, that in the consecrating this day of rest, both should be remembered; the creation in the proportion of the time by setting apart one day of seven, and the redemption by changing the Sabbath from the last day of seven to the first, in which our Savior by his resurrection from the dead perfected that glorious work. So then the rule for the observation of the day of this holy rest, is not uncertain, as is pretended.

Neither is this rule so obscurely laid down unto us, [unspec 33] but that it may be understood of as many as desire seriously to search into it. For whereas the light of nature acknowledgeth & teacheth (as we have shown already) this principle, that the observation of festival days, is most fitly grounded upon the remembrance of some memorable event or other, which hath happened upon those days which are to be observed, when we read in this Commandment, that God appoints his Sabbath to be kept upon the day on which he finished the Creation of the World, even natural reason will suggest, that in this institution God observes the rule of nature in ordering that for the day of this solemn Feast, on which the greatest general benefit which (till the Redemption of the world by Jesus Christ) had been wrought for mankind from the beginning, was accomplished. Now that rule which the very light of nature approves being observed by God, in appointing the day for this holy rest, natural reason will lead us on to conclude, that when a more eminent work then the Creation of the World is performed, it must carry the observation of the Sabbath unto that day on which it was accomplished, upon the same ground, and by the same rule, by which it was first ordained to be observed upon another day. Reason easily draws particular directions out of general rules, when it finds the grounds of that rule appliable to more then that particular. For instance, the command for Circumcising Infants, because they were within the Covenant, quickly taught the Church of God the Baptizing of Infants upon the same ground, because they are within the same Covenant.

It may be farther objected, [unspec 34] that the rule for the observation of the Sabbath had been much plainer, if God had laid it down in express terms, as thus, You shall keep the Sabbath upon that day which you shall find most honored above other days by my most eminent Work, which I shall accomplish upon that day, or yet more clearly, till the coming of Christ, you shall observe the last day of the week for your Sabbath, in remembrance of the Creation of the world, and after Christ's resurrection you shall celebrate the first day of the week in memory of the redemption of mankind, [Answer.] which was perfected by him. We answer, we grant that the rule had been plainer, if it had been so expressed. And questionless the second Commandment had been plainer, if it had been expressed in some such manner as this, Thou shalt not worship me with any worship of thine own devising, but in such manner, and in the use of such ordinances, as I shall prescribe. And it had been plainer, if our Savior in giving commission to his Apostles to baptize, had exprefly named the Infants of believing Parents, as he did in commanding them to be Circumcised. Many passages in Scripture might have been expressed in plainer terms then those in which they are delivered. It is enough to satisfy any sober mind, that God who was at liberty to express himself as he pleased, thought it fit to speak to us in this manner.

We may add farther, if we observe it well, [unspec 35] God manifests great wisdom in penning the second, and fourth Commandments in this obscure manner, for if God had in the second Commandment expressed himself at full, that the Jews should for the present worship him according to the ordinances which Moses gave them, but after the coming of the Messiah they should instead of them use such Rites as he should ordain. And if in the fourth Commandment he had thus expressed himself; Your Sabbath for the present shall be the last day of the week, but after the Resurrection of Christ you shall change it to the first day of the week, the discovery of the changes to come in the Rites and form of God's worship, had in all probability bred in God's people, a contempt of those duties which they were to perform, at present, as being temporary and imperfect, and such as were to give place to better ordinances, that were to succeed them, which they could not endure to hear of, Acts. 6.14. It pleased God therefore to pen the Law in such a form, that his people might understand out of it, as much as concerned them to practice at present, and yet we Christians might find in it farther directions when there should be occasion to make use of them. Thus Princes sometimes, to keep their Counsels secret, send out their commands with sufficient instructions what to do at present, and with farther Commissions sealed up, and not to be opened till they come to the place where those farther directions, which are contained therein, are to be put in execution.

Having now examined the reason of this Commandment, [unspec 36] and shown how it must be deduced and applied, let us next consider the words wherein it is expressed. This particle [For] refers both to our labor of six days, and rest upon the seventh, & manifests the equity of the Law, in requiring such a rest of us, as if we deal providently in managing our affairs, needs not to hinder them, seeing God allows as much time to us for the dispatch of our business, as he took up in the Creation of the world, requiring no more of us but the setting apart one day in seven to be kept holy in remembrance of the Creation of the world, and that too for our own comfort & improvement in grace, and for the farther quickening and strengthening of our souls, [unspec 37] as well as for his own honor and glory.

In six days God made heaven, earth, &c. and therefore both is able, and as a faithful Creator, will be ready to assist and prosper thee so in all thy labors, that all thy business shall be dispatched in six days, namely, whatsoever thy calling and needful occasions shall require to be done, as God in six days created whatsoever was needful, as is implied in these words; All that in them is. It hath been before observed, that God's creation of the world is often mentioned, as a means to move men to depend upon him; and it may be probably conceived, is remembered here to stay our murmuring at the sparing of one day weekly from our implomyments.

And rested the Seventh day: [unspec 38] which must not therefore be the last day of the week, but is mentioned here only as one of seven, not as the last of seven. This was not a total cessation (whereof God being a continual Act is uncapable) but only a resting from works of Creation, and implies two acts of God. The first, the establishing and settling all his works to continue in himself according to his own Ordinances, Psal. 119.89, 90, 91. The other, his rejoicing and delighting himself in the work of his hands. This Rest of God was not as ours for a day only, for he never wrought in the work of Creation anymore, and may perhaps point at our eternal Rest, wherein we shall cease from all our labors forever.

Therefore the Lord blessed the Sabbath day, [unspec 39] and sanctified it: because he had by his resting on that day, manifested the perfecting of the Creating of the world, all things being made that were needful, so that there was no cause to go on with that work of Creation any longer; wherefore in memory of this great work of the Creation of the world, God sanctified this day, as being dignified above other days, by perfecting of so glorious a work. God's blessing of the day is the ordaining of it to be a day of blessing, a day of thriving in Grace, and abounding in spiritual comforts, a day of rejoicing in God, and his goodness, and encouraging ourselves by the remembrance thereof to serve the Lord with cheerfulness and gladness of heart. Sanctifying is a setting apart of the day unto God to be employed in holy exercises, as preaching, hearing, reading, praying, &c.

Thus far then we find in examining the phrases, [unspec 43] and expressions of the fourth Commandment, nothing that may enforce us to acknowledge anything to be Ceremonious in this Law, nor consequently mutable, seeing the set day of rest being not commanded there in particular, but only assigned by a general rule, which is appliable to the Sabbath of the Christians as well as to that of the Jews, in changing of the first day of rest, there is nothing altered in the Law. It remains only that we examine whether we find any Ceremony in the rest, which if we do not, we must acknowledge that the Church of God is forever bound to the observation of this, [unspec 41] [Objection 1] as much as to any other of the Moral Laws.

It is objected that the Rest commanded in the fourth Commandment, was a figure of Christ's rest in the grave, and therefore is now banished with the rest of those shadows. We answer: this typical relation to Christ, [Answer.] was accidental to the Sabbath, not essential; for it was a Sabbath before Christ was looked upon as a sacrifice for sin, that is, before man had fallen, and consequently before there was any need of our Savior's resting in the grave. Seeing therefore it was a Sabbath before it was a type, it may remain a Sabbath though the type be taken away.

They will, it may be, [unspec 42] grant that there must be a rest from labor upon the Sabbath day, [Objection 2] but the strictness of that rest, such as the Jews observed, is ceremonious and abolished. The rest (say they) to be observed of us Christians, is only for public worship, and no longer, so that the remainder of the day after public duties are ended is free, and then men are at liberty to make use of the time remaining for recreations, or for any secular affairs as occasion shall required.

In answer hereunto we have shown already, [unspec 43] that although public worship be principally, yet it is not solely provided for in this Law, which as we have proved out of Isaiah 58.13. reacheth to our private carriage also. And the Law calls the whole day the Sabbath, or rest of the Lord, that is, both commanded by him, and consecrated to him. For the whole week being distributed into seven parts, six are allowed for labor, and the seventh is consecrated unto God, which therefore must be a natural day, as the other six are. To reply, that we are not bound by that Law, is to beg the question.

But why should not Christians be bound to rest the whole day as well as the Jews? [unspec 44] Surely if the Sabbath were a type of Christ's rest in the grave, yet there could be no type in a whole day, as there was in Jonas his three days: So the rest of the whole day having no type in it, is not abolished for that cause. What then? was it a part of the burden of those ceremonious observances from which Christ hath freed us? To give the fuller answer hereunto, let us examine what rest was enjoined the Jews, that we may discover wherein the burthensomenesse of that rest consisted.

First, [unspec 45] I conceive no man will think that the Jewish rest was a total cessation from all action, like that in the Egyptian darkness, Exod. 10.23. as if men after the public exercise were to sit still and to do nothing. Was it then a ceasing from labors to follow sports, that the Sabbath might be like the feast of the Calf? Exod. 32.6. or was it rest from worldly labors, to fit men & give them the more leisure to attend holy duties? Such a rest indeed the Law requires, and the Sabbath to be kept holy. Now if this were all that God required of the Jews to rest, that they might be exercised in hearing, reading, praying, &c. Is this the liberty Christ hath purchased unto us, that we may be less godly then they? less frequent in prayer and other holy duties then they? For if we are bound at least to equal, if not to go beyond them in our exercise in those holy duties, we have as much need of rest from ordinary employments as they had.

This will be made more evident unto us if we lay before us these five particulars. First, [unspec 46] our ground of consecrating the Sabbath is as great and weighty, and more clear and evident to us then it was to the Jews, seeing God's mercies towards man, are more clearly represented us in man's redemption, then they could be to them in the worlds creation and conservation. Secondly, the majesty and greatness of God to whom we consecrate this day, is as fully manifested to us as to them. Thirdly, our helps and means for the raising up of our spirits to an holy rejoicing in God, are greater and more effectual then they were unto them. Fourthly, we need as much as they, all helps to prevent the distraction of our minds, and to the quickening of our spirits. Lastly, our exercise in spiritual and holy duties, is in all respects as much or more then theirs. So that if all be laid together, the observing of a whole day of rest for our exercise in holy duties, is as useful and as needful to us Christians as it was heretofore to the Jews.

To clear this point yet more fully, [unspec 47] let us lay before us the right manner and order of performing the duties in which the Sabbath day is to be sanctified. First, therefore all men must needs grant that the private exercises of prayer, reading God's word, and meditation, which are constantly to be used on other days, are not to be neglected, but ought rather to be enlarged on the Sabbath day. Again, as the Sabbath ought to be a day of gladness and rejoicing in God, Psalm 118.24. for all his mercies to man in general, so it is a time of recounting his extraordinary favors to our own souls in particular, which will be of special use to quicken and fill our hearts with the love of God by tasting the sweetness of his goodness, and to carry us on with more cheerfulness and life of spirit in the performance of all the duties of that day, both private and public.

Thirdly, [unspec 48] for the public duties themselves, they can never be rightly performed without precedent preparation: David will wash his hands in innocence, and so compass God's Altar, Psal. 26.6. and Solomon tells us we must take heed to our feet when we enter into God's house, Eccles. 5.1. and bethink ourselves of the majesty and greatness of that God before whom we present ourselves, and of our own vileness, that are but dust and ashes, Gen. 18.27. nay, which is worse, unclean and filthy persons, Isa. 64.6. unworthy to stand before a God that hath pure eyes: and the Apostle tells us of superfluity of naughtiness that must be laid aside, when we come to hear, that we may receive the word with meekness, Jam. 1.21. into an honest and good heart, Luk. 8.15. Meditations by which we must prepare our hearts in our private exercises of reading God's word and prayer, much more in these which are more solemn and public. Again, hearing of the word without recordation, meditation, and particular application after we have heard, profits not much more then our meats do without digestion. Add unto all these, instructions to the family: Works of mercy in visiting of the sick, comforting the afflicted, relieving the poor, &c. and we shall find little spare-time left on the Lord's day, for other then religious and holy employments.

As for the objection that the Jews are precisely restrained from going out of their places to gather Manna on the Sabbath day, [unspec 49] or kindle a fire throughout their habitations on that day, Exod. 35.3. For the restraint from going out to gather Manna, we know that must needs be taken away when Manna ceased, and bound the Jews no longer, who had liberty otherwise not only to go out of their places, but to go small journeys on the Sabbath days, as appears, Acts 1.12. As for the inhibition to kindle a fire on the Sabbath day, some conceive it respected only the building of the Tabernacle, which work though God would have hastened, yet he would not have the rest of the Sabbath violated for the furthering thereof, nor so much as a fire kindled in any of their tents about that work, to which they allege, that charge of building the Tabernacle, and of forbidding work on the Sabbath day, go both together, both God's direction to Moses, Exod. 13.11, 13. and in the delivery thereof to the people, Exod. 35.2, 3, 4. Howsoever that inhibition of kindling fire was but temporary during the Israelites peregrination in the wilderness.

The reasons by which it appears that this restraint of kindling a fire on the Sabbath day was only temporary, [unspec 50] are these. First, we find not the usual clause which is added in most ordinances, which were to continue, added in this restraint, that it should be observed throughout their generations. Secondly, this seems to cross our Savior's general rule, Mark. 2.27. That the Sabbath was made for man, and not man for the Sabbath; he means for man's comfort and refreshing, for which kindling of fire and dressing of meat may be, and are in a sort necessary. Thirdly, our Savior allows the loosing of a beast from the stall, and leading of him to the water on the Sabbath day: now we know, the beast might be provided for by setting water in the stall overnight, which would refresh it sufficiently, and better then meat dressed overnight could comfort many men. Fourthly, we find our Savior present at a great feast, Luk. 14.1. where many, and it seems persons of quality, verse. 7.12. were bidden: now it is very unlikely that the provisions for that feast were dressed over night; and if it were dressed on that day, neither would the Pharisee have permitted, nor our Savior have countenanced the dinner with his presence, if dressing of meat, kindling of fires on the Sabbath day, had been forbidden by the law, Now why the dressing of Manna, while the Israelites were in their peregrination in the wilderness was forbidden, though the dressing of other meats might be allowed afterwards, there may be some reason given. For Manna it may be might be as good and comfortable eaten cold as hot, and the preparing overnight, might be no inconvenience at all; howsoever it is out of question that in that unsettled condition of the Israelites wandering in the wilderness, when they were enforced to pick up fuel, where they could get it, baking and boiling must needs be more troublesome and laborious then it was afterwards in Canaan, where being settled in their dwellings, they had all things whereof they were to make use for such works provided and ready at hand.

But to conclude, [unspec 51] suppose the strictness of the rest unto which the Jews were bound, to have been as great as they imagine, it must needs be granted that there is no clause in the fourth Commandment that enjoins it, which requires no more then a rest from our ordinary secular employments, that we may be at leisure to attend wholly upon the duties of religious worship, that we consecrate the whole day unto God, as the words of that law do clearly express it. So the rest of the laws that enjoin such strictness of rest being taken away, the fourth Commandment may remain fully in force in every clause of it. And (as it hath been already intimated) it concerns us to take special notice of God's expression, [Six days shalt thou labor and do all thy work] by which he can mean nothing else but the works of our particular callings, which only may be properly called our works: for there be general works which be proper to all callings, and subordinate thereunto, as to eat and drink, and to clothe ourselves, and to make use of the rest of the comforts of this life, by which we are strengthened and enabled to labor in our particular callings. These cannot properly be called our works, and are as well to be done on the Sabbath as on other days, with this difference only, that whereas they are done on other days to enable us to labor, they are to be done on the Sabbath to strengthen us to holy duties.

These reasons which we have laid down before, [unspec 52] amount to little less then a Demonstration, that the rest of the Sabbath must be the rest of a whole day, or the seventh part of the week, which we Christians have both as much cause, and as much need to consecrate unto God as ever the Jews had in times past. And that we may do it with as little detriment to ourselves in our secular affairs, and with as much assurance to have our labors of six days so blessed, that they shall be sufficient for the dispatch of our needful employments, is evident by the reason which is annexed to that Commandment, which proves it by the creation of the world by God in six days, a ground of faith which concerns us as well as the Jews. Wherefore seeing we have as great reason, as great helps, and as great encouragements by the assurance of God's blessing upon our six days labor, to sanctify an entire day of holy rest unto God, as the Jews had; And seeing the express words of the law appoint the whole day to be consecrated unto God, why should not we take ourselves to be as strongly bound as the Jews were to the keeping of the holy rest of this whole day, which we call the Sabbath, seeing there appears no sufficient reason why we should judge any jot or title of this law to be taken away? For as for those allegations, that the rest of the Sabbath was a type of Christ's rest in the grave, and a part of the Jewish bondage, how little force they have, we have shown before.

Now then if it evidently appear to all that will consider things with any indifferency, [unspec 53] by all that we have said, that neither the resting from our labor one day in seven, nor the continuing of that rest for the whole day, nor yet the strictness of any rest enjoined by the fourth Commandment, are either as ceremonious, or upon any other ground to be altered: neither that the particular day of rest which now by Christ's resurrection is altered from the last to the first day of the week, is there commanded, otherwise then in a general rule equally communicable both to the Jewish and Christian Sabbath, there appears no necessity of granting anything to be mutable in this fourth Commandment more then in any of the laws of the Decalogue.

It hath been intimated before, [unspec 54] that men's mistake of the right interpretation of the fourth Commandment, hath been a great occasion of questioning the perpetuity and immutability of the moral law; and of how dangerous consequent it is to admit that there is anything mutable therein, experience teacheth us, when we find how ready men are to embrace and hold that dangerous error of casting aside the whole law, and that so far as to deny it to be a rule of direction unto us Christians in the course of our practice, whereby they open a wide gap to all licentiousness, and by that means overthrow the very life and power of godliness, to the high dishonor of God, and to the extreme peril of their own souls: so that we see how nearly it concerns all such as have any true zeal for the furthering of God's honor and their own salvation and their brethren's, to endeavor by all the means that they can, the establishing and maintaining of this truth, that the moral law given by God to Adam in the beginning, and renewed afterwards by Moses upon mount Sinai, is an everlasting rule left by God unto his Church for the right ordering and guiding them in all their ways.

The premises then being duly weighed and laid together, [unspec 55] we have a sufficient ground to argue in this manner:

And so much concerning the morality and perpetuity of the fourth Commandment in the Decalogue by way of digression.

SECT. IV. A continuation of the consideration of the rest of the Laws recorded in the Scripture, with such instructions as may be drawn from them.

HAving now established the perpetuity of that Law which we call Moral, [unspec 1] in all the Commandments thereof, it is time to return to that from which we digressed; namely, the delivering of rules for our direction in drawing out observations from the Laws recorded in Scripture for our instruction, and there being three kinds of these Laws, Moral, Judicial, Ceremonial, (as we have shown before) of these the Moral law comes first to be considered. Now, that Law being given to Adam, the root of mankind, and that not so much to his person, as to the nature of man, which was wholly in him, when he received this Law from God; and consequently binding all those who are partakers of that nature, it must needs be acknowledged that whatsoever commands we find therein, we must guide ourselves by, as the rule of our practice. Which that we may the better do, it will be needful to lay before us some rules, [unspec 2] that may direct us in the right interpretation of these Commandments.

Before we give these rules it will be necessary to lay before us this evident ground of truth, that these ten words, (as they are called) comprise all the heads of duties to be performed both to God, and man. This is clearly manifested by our Savior's answer to the Lawyer that tempted him, Luke 10.26. enquiring what he might do to inherit eternal life, to whom Christ replies, that whatsoever duty was needful to the attaining thereof, was to be found in the commandments, where he wills him to seek it. Now these precepts being delivered in such brief expressions, as they are, it must needs follow that everyone of the terms in them must needs be of exceeding large comprehension.

First therefore, [unspec 3] whereas we find these Laws of the Decalogue penned, some in the form of a command, and most of them in the form of a prohibition, [Rule. 1] we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded, and in every prohibition a command of all duties opposite to that which is forbidden. For example; in the second Commandment, which under the name of Images, forbids the inventing or using of any form of worship of man's devising, there is withal commanded the worship of God according to his own will in the use of the ordinances prescribed, and warranted by his Word, as prayer, and hearing of the Word, receiving the Sacraments, &c. And in the third Commandment, under the prohibition of taking God's name in vain, is commanded the taking up of it with all holy reverence and fear.

Secondly, [unspec 4] [Rule. 2] under the name of any duty commanded there is required not only the performance of the outward act of that duty, but withal the inward obedience of the heart to the Law which requires it, Rom. 6.17. and the letting out of all the affections of the soul in the performance of it, as Psal. 119.167. the Prophet professeth that his soul had kept God's Testimonies, and that he did love them exceedingly: whence it is that both our Savior Christ, and his Apostles after him, both comprise all duties commanded in the Law under the name of Love, being an affection of the heart, and tell us that the holy affection of love is the fulfilling of the Law, Rom. 13.10. implying that whatsoever the act be, which we perform, yet if it proceed not from that holy disposition of the heart, it is not answerable to the Law. Again, together with the duty commanded in any Law, there is required the use of all helps, and means which may further us thereunto; on the other side, where any sin is forbidden, there the inward root of that evil, even as far as the original corruption and Propension of the heart thereunto, with all the evil thoughts, and motions of the mind that flow from thence, are forbidden. Thus our Savior interprets murder to reach not only to the outward violence done to the person of our neighbor, but to the hating of them inwardly in the heart, yea, even to rash, and unadvised anger towards him. And he extends adultery as far as the lusting after a woman in ones heart, Mat. 5.22, 28.

In the Third place take special notice of the names which God gives unto every sin forbidden in the Law, [unspec 5] by which we may easily judge, both how God himself values it, and how he would have us to value it. As in the sixth Commandment, where he forbids anger, and malice, he calls them murder: In the seventh, where he forbids lust, and wantonness, he calls them adultery: In the eight, where he forbids idleness, fraud, mercilesnesse to the poor, he names them all theft. Now God we know is the only impartial Judge of all things, and we are sure he speaks of things as he judgeth of them, and consequently seeing he calls the thoughts and motions to sin, by the names of the acts of it, we learn so to judge of our sins, not as the world judgeth of them, but as they are weighed out unto us by the balance of the Sanctuary, not small, and scarce worthy the observation, but foul, and abominable. Thus whereas men think vain thoughts scarce worthy the least censure, David hates them, Psal. 119.113. and whereas we take no notice of idle words, our Savior tells us we shall answer to God for them, Mat. 12.36. This valuing and esteeming of sin according to the foulness of it, as it is just in it self, so is it of singular use unto us, as well to make sin so hateful unto us, that we may fly from it as from a Serpent, trembling at every motion, or allurement thereunto; as also to bring us to an abhorring and loathing of ourselves, Ezek. 36.31. and lastly to raise up our hearts to an high esteem of Jesus Christ, hungering and thirsting after him, and admiring and adoring the riches of God's mercy in giving him out of his free love to be a means of purchasing our peace, and taking away from us the guilt of so many foul and abominable transgressions.

A Fourth direction for the making a right use of the Moral Law, [unspec 6] [Rule. 4] is to consider the force, and weight of every Commandment thereof, wherein we are to take special notice of three things. First, that in respect of the authority that commands, all the Laws are equal, as S. James tells us, James 2.11. upon which ground he infers in the same place, that whosoever offends by transgressing of any one of these Laws, is guilty of the breach of all the rest, because he offends against that authority by which all those Laws are established. In the second place, in respect of the objects of the duties commanded in that Law, the Commandments of the first Table are of grcatest importance, according to our Savior's own determination, Mat. 22.38. because the services therein required are more immediately directed unto God, and consequently his honor is more immediately concerned in them, then in the duties of the second Table, in the observing whereof, although we honor and serve God, yet our services therein are immediately directed to men. Consequently, infidelity, love, fear, and dependence on the creature, we are to abhor as the sins of the highest nature, by which above all others God is most dishonored, although the world judge of them far otherwise. Lastly, the negative Commandments bind us more strongly then the affirmative, in this respect, because the negative oblige us always, and to all times (as a man is not to commit Idolatry, to blaspheme God's name, &c. at any time) whereas the affirmative Commandments, although they bind us always, yet they bind us not to all times, as though one is still bound to pray, hear, &c. yet he is not found to perform them at all times.

Fifthly, [Rule. 5] although we find not the promises of rewards and mercy, and threatenings of wrath, and vengeance expressed in every Commandment, and annexed thereunto, yet that which we find expressly set down in some of the Laws, we must understand, and conceive to belong to the rest of the Laws, in which there is no such thing expressed, even a curse denounced against everyone that confirms not all the words of the Law, (that is, every Commandment, and every duty required in any one of them) to do them: And a blessing promised to the keeping, and yielding obedience to the whole Law. Both which we must not limit (as some do) to outward and temporary blessings, and curses, but must extend beyond them to those which are spiritual, and eternal, even the pouring out of the full measure of the wrath of God upon the body and soul of every person who is a transgressor of the Law, and that to all eternity; and the rewarding of every man that yields sincere and constant obedience in everything which the Law requires, with all manner of blessings upon soul and body for evermore.

Sixthly, [Rule. 6] all those premises of blessings and threats of curses, be annexed to the whole Law, yet our ground of yielding obedience to that Law must not be so much either the hope of the one, or fear of the other, (although by reason of the infirmity of the flesh, both for the awing, and quickening of our hearts, we may make profitable use of both, with the Prophet David, Psal. 119.120, 166.) as the submitting of ourselves to the righteous, and holy will of God, whose we are wholly, and therefore owe unto him, all that we can do with our best abilities, whence the Psalmist presents his earnest request unto God, to teach him to do his will, Psal. 143.10. that is, both what God wills, and because he wills it. And the way to interest ourselves in God's Promises, is (as the Apostle tells us, Heb. 10.36.) The doing of his will. Indeed as the Lord is our God, by the strongest, and justest of all titles, both because we are his creatures, and beyond that, his redeemed ones, so the manifesting of his will unto us, either in his Law, what he would have us to do, or in his dispensations towards us, what he would have us to be, ought to be the ground of our submission, both to do what he commands, and to be what he ordains concerning us, in the course of his Providence. Upon this ground it is that as well those glorious works, done according to the rules of moral honesty, by the heathen, who neither knew God, nor his Law; As also, the like actions done upon the same grounds by many amongst us, that carry the name of Christians, cannot possibly be accepted by God, because though those things done, be the same that he commands in his Law, yet the will and command of God, is not the ground upon which they are done, but rather a respect to civil honesty, and often a desire to honor ourselves by conforming thereunto, so that (to speak truth) we do therein not so much the will of God, as our own will.

Seventhly, [unspec 9] the method and order in which God delivers his Law unto us must not be neglected. For instance, in the preface of the Law, [Rule. 7] God before he gives any one Commandment, lays before us the interest that he hath in us, that he hath purchased us to himself, and therefore we are his, and consequently to be ordered and disposed by him, according to his own will. This method teaches us a leston, without which no service of ours is accepted, that all our services must be tendered unto God as duties, as we are taught to do by our Savior himself, Luk. 17.10. which as it reserves unto God the honor of his free grace, when he rewards our services, for which he owes us nothing, seeing they are all but debts, and duties, so withal it takes away all our boasting, even in our best services.

Again, [unspec 10] when God begins his Law with that Commandment to have the Lord for our God, it teacheth us to lay that for the foundation of all duties of obedience, that we have avouched the Lord to be our God. This method Joshua observes in renewing the Covenant betwixt God and his people, immediately before his death, Josh. 24.15. putting them first to choose what God they will serve, which when they had done, then he presseth them with the duties of his service, verse 22.23. And indeed this is the most effectual of all motives, both to draw us on to all duties of obedience, and to hold us fast to continue therein, that they are services to that God whom we have chosen and set up to ourselves for our God. Neither can there be an higher aggravation of any sin against God and his Law, then this, that we have thereby in a sort cast off God's yoke, and denied the Lord to be our God.

This foundation being once laid, [unspec 11] that we have advanced, and set up the Lord to be our God, the Lord's next care was in the second Commandment, to prescribe the means by which we may hold communion and fellowship with him, which he appoints to be only in such ordinances as himself hath established, and no other way expecting blessings from him, and rendering our services to him in them alone. In the third Commandment, God requires us to make public profession of this Covenant that we have made with God, but still in sincerity and uprightness of heart, always mentioning his name, whether by way of attestation in an oath, or upon any other occasion, with such reverence and fear as becomes the Majesty of so great and holy a God. The fourth Commandment appoints the time, not only of meeting together in public, for God's worship, but besides that of sequestering ourselves from all worldly employments, that we may enjoy an holy communion with God, in those things that are spiritual and heavenly.

The same method that the Lord useth in setting down the Commandments of the first Table, [unspec 12] he observeth in ranking the Laws of the second. First, he establisheth authority, which is the bond, and foundation of civil society, in the fifth Commandment. Secondly, he provides for the safety of men's persons, forbidding murder, or any wrong or hurt tending thereunto, in the sixth. Thirdly, in the seventh Commandment, under the name of adultery, besides the prohibiting of all uncleanness in the propagation of posterity, the Lord forbids the inordinate use of any creature, as meats, and drinks, &c. Fourthly, the eight Commandment provides for the support of community by honest labor, and discreet and charitable distribution (after the necessities of ourselves, and ours are supplied) of the profits of our labors for the relief of our neighbors wants. Fifthly, in the ninth Cōmandement God establisheth truth among men, without which commerce in civil society cannot stand. Lastly, in the tenth he settles propriety in such things as God by his dispensation hath shared and allotted out unto every man apart, so that no man may so much as in his thoughts reach out after anything that another man possesseth by a just title, but may content himself with his own portion.

Eighthly, [unspec 13] whereas the Laws of men bind us only by the power of the authority that commands, (or though to that indeed for conscience sake of that Law of God, [Rule. 8] by which authority is established) the Laws of God bind the conscience immediately by themselves, and not only by the power of the commander. So that those Laws which are given by God, being once made known unto us, we are bound to acknowledge them to be just & holy, (as the Psalmist doth,) Ps. 119.39.128, 140. as manifesting the will of God which is the rule of righteousness and holiness, & upon that ground to embrace them, and submit unto thē, & to esteem ourselves unrighteous, and wicked, if we swerve from them. But as for the laws of men, though we are bound to submit unto them, because they have upon them the stamp of that authority, which God hath established and set over us, yet neither are we bound to judge the Laws themselves to be righteous, and holy, nor consequently to esteem ourselves unholy and wicked if we yield not obedience unto them, unless withal we despise that authority that commands them, or be an occasion of disturbing the public peace, for the conservation whereof the authority, and power of the Magistrate was ordained.

Lastly, [unspec 14] the obedience which the Lord requires of us unto this Law of his which we call Moral, [Rule. 9] must necessarily have these four conditions. In the first place our subjection thereunto must be every way free, and voluntary, such as the Prophet David professes his was, Psal. 119.30, 173. In the second place that it may be so, this free choice of ours must be firmly grounded upon the clear, and distinct knowledge, of the justice and equity, Psal. 119.128. of the purity and holiness, Psal. 119.140. of the absolute perfection, Psal. 19.78, 119, 96. yea, farther of the goodness of those Laws, and judgments, Rom. 7.12, 16. Psal. 119.39. Thirdly, this obedience must be constant, both in the duration of it forever, Psal. 119.112. and in the continuation of it without interruption, Psal. 119.117. and that not only in our steps, (which yet we must desire to have well ordered, Psal. 119.133.) but in the whole course of our ways, Psal. 119.5, 59. Fourthly, our obedience to this Law if it shall be accepted, requires two qualifications: first, that in the practice thereof we put forth the uttermost of our strength and abilities of our souls, with holy David, Psal. 119.34, 106.131. which God requires, Deut. 10.12. & 11.13. Secondly, that we mixe it with faith, without which, it is impossible to please God, Heb. 11.6. and love, which is the fulfilling of the Law, Rom. 13.10.

Now let all that we have spoken be laid together: [unspec 15] first, that the Law is of so large extent, that it regulates not only men's outward actions, but besides the very inward thoughts of the heart, and that so far that it prescribes a rule to the very first motions that arise therein, though they be not seconded either with deliberation, or consent; nay, beyond all that it exacts rectitude & uprightness in the very frame and disposition of the heart, commanding not only consent unto the law, but withal practice answerable to the rules thereof. Secondly, that it strictly requires the putting forth of all the strength, and the utmost ability of all the faculties of soul, and that in every part of obedience, yea and so far that it requires, that both in the substance of the duty, and in the manner of performance, and in the end at which we aim, we come fully home to that measure of perfection, that the law requires. And lastly, that it lays an everlasting curse upon everyone that comes short of the full performance of everything contained in the law. Let (I say) all these be laid together, and seriously pondered in the heart, and it will easily be discovered, that, considering the weakness of our present condition, by which the fulfilling of the law is made utterly impossible to us, one of the principal uses of the law must needs be that which the Apostle says before us, Gal. 3.24. to be a Schoolmaster to lead us and drive us to Christ, to seek from him that righteousness which may justify us before God, which we have not in, or of ourselves, and that satisfaction by which he fully discharged our debt, which he took upon himself, when he made his soul a sacrifice for our sins, and thereby wholly freed us from that curse of the law, which our disobedience thereunto had brought upon us.

So then we see that the moral law hath a double use unto us: [unspec 16] The first to serve for a rule to guide us in the whole course of our practice, (in which respect holy David used it as a lanthorn to his feet, and a light unto his steps, Psal. 119.105.) unto which we are to come as near as possibly we are able, considering our ways that we may turn our feet to God's testimonies, Psal. 119.59. and using our uttermost endeavors to make our practice fully conformable thereunto, laying those judgments always before us, Psal. 119.30. calling ourselves daily to account, and laying all our actions to that perfect rule which will easily discover unto us our errors and failings in all the course of our conversation, which when we have bewailed in the bitterness of our spirits, and taken shame to ourselves for our gross and manifold neglects, our hearts are kept in a low frame, and we are fitted to walk humbly before our God with reverence and holy fear, and in all meekness towards our brethren, and are withal moved to engage ourselves by new purposes and promises, to walk more faithfully, and watchfully with God for time to come. The second use of the Moral law unto us, is, to show us the great need of Christ by whose righteousness only (and not by our own) we are justified before God, and by his satisfactions and sufferings are delivered from the wrath to come: By the consideration whereof we are brought to prize and value Christ above all things in the world, to use all endeavors to get a sure interest in him, although it should be with the loss of all things besides, and to cleave fast unto him who is our life, living in him by faith, (as the Apostle speaks, Gal. 2.20.) giving up ourselves to live wholly to him, who hath died for us, and redeemed us unto himself, that we might serve him in holiness all our days.

Thus far then of the Moral law, [unspec 17] and the use thereof; the next kind of laws which we are to consider, are those which we call Ceremonial, because they prescribed the rules of those ceremonies, which God appointed to be used in his worship by the Jews until the coming of Christ, of whom many of them were shadows. Now although all those rites and ordinances are by Christ's coming wholly taken away, so that we are no longer obliged to observe any of them in the worship of God, nor indeed can use many of them, without the denying of Christ's coming in the flesh: notwithstanding seeing it hath pleased the Lord to leave both them, and the Judicial laws upon record, amongst those holy writings which he hath thought fit to preserve, and to commit unto the Church to be kept for posterity, to the end of the world; we cannot conceive that he hath taken so much care to preserve them in vain, nor indeed for any other end then that which is the scope of the rest of the Scriptures, that they might be for our learning and instruction. What instructions therefore we may gather to ourselves by reading these laws, we are now to consider. And that the rather, because many men upon this opinion and supposition, that these laws are now utterly abolished to us Christians, [unspec 18] either totally neglect the reading of those books, as containing those things that concern them not, or at least read them in such a perfunctory manner, without searching into them, that they receive no profit, nor instruction by them at all.

That we may therefore show what instructions the reading of the ceremonial law may yield us, we must first take notice that these ceremonies may be ranked under two heads; For they are either figures that represented to the Jews Christ to come, as did their Passover, sacrifices, scapegoat, &c. or they were outward shadows of inward sanctification, such as were many of their washings, separating, and cleansing of leapers, &c. As for the former sort of these, which under divers types point us out Christ to come, we are more particularly to observe that they represent him as a sacrifice for sin, a lamb slain from the beginning of the world; the scape-goat sets out the fruit of his suffering, the utter removing from us, carrying away our sins into the wilderness, that they may never appear nor be remembered against us anymore: the like representations we have in many of the rest. By which we learn that as from the beginning there was no other name by which men might be saved but only the name of Jesus Christ, promised to our first Parents, expected by the Patriarchs, and both to them after they were formed into a state, represented many ways although under figures and shadows, so they were to expect salvation by him no other way but by his death, nor any other salvation then by taking our sins upon him, and thereby making our peace with God his Father. This consideration is a great means to strengthen our faith, when we are compassed with so great a cloud of witnesses, testifying that truth which we believe, in all ages from the beginning.

The second sort of ceremonies are such as are under the figures of washings, [unspec 19] legal separations and purifications, and the like represented to the Jews, that inward purity and cleansing of the heart, which God requires in all his people, especially those that draw near unto him in the performance of such duties of his worship as he hath commanded: unto this the Psalmist alludes in that expression of his, Psal. 26.6. as likewise doth the Prophet, Isa. 1.16. Now although we are freed from those outward ceremonies & the observation thereof; notwithstanding, seeing we are every way as much bound as the Jews ever were, to labor after inward holiness, and the cleansing of ourselves from all filthiness both of the flesh and of the spirit, and the keeping of our hearts and consciences pure and undefiled, we may and ought by the reading of these laws to be stirred up to the practice of that inward duty of sanctification, which those outward ceremonies represented; especially when we draw near unto God in those holy exercises of prayer, that we may lift up holy hands, as we are exhorted, 1 Tim. 2.8. and in hearing, purging out of all naught inesse and superfluity of maliciousness, as we are warned, Jam. 1.2. that we may receive the word with meekness, into honest and good hearts, Luk. 8.15. in which only it is fruitful, and so in other like duties.

In general all those ceremonies of what kind soever, [unspec 20] whether types of Christ, or shadows of inward holiness, being every way so burthensome, as Saint Peter affirms, Act. 15.10. both in respect of toilsome labor, and of the great charges and expense about them: And when all was done, being so dark and obscure that the Children of Israel could not look unto the end of that which is abolished, (as the Apostle speaks, 2 Cor. 3.13.) that whole frame of service and worship wherein the Jews were exercised, being compared with those ordinances which Christ hath left unto us, so easy, so cheap, so few in number, and yet so plain, that now we behold as with open face the glory of the Lord, 2 Cor. 3.13, 14. the reading of that law of ceremonies, and the comparing of their manner of worship in them with ours, may teach us two things: First, to raise up our hearts to a thankful acknowledgement of God's great mercy to us, who hath been pleased by Jesus Christ, to take off that heavy yoke from our shoulders, and to set us at liberty in comparison of them, Galat. 5.1. which should be a great inducement unto us, not only to bear, but to take up that easy yoke (as he himself calls it, Matth. 11.29.) and to be constant in the cheerful use of those holy and quickening ordinances, which Christ hath left unto his Church, and that without any weariness at all, or any murmuring at our condition.

Secondly, [unspec 21] seeing those laws had no more but shadows of good things to come, but had not the things themselves, as the Apostle speaks, Heb. 10.1. and even those shadows too, but in carnal ordinances, as they are called, Heb. 9.10. whereas we now have the things themselves, and those also represented unto us in a more spiritual way: Let it be in the reading of those ordinances, and comparing them with the writings of the Evangelists and Apostles (wherein both Christ's himself, and the things freely given us by God in him, are so fully and clearly set before us, that he that runs may read them) be an effectual means to move us to reflect upon ourselves, that bewailing our blindness in so clear a light, shining out unto us like the Sun in his strength, and our deadness of heart in the use of these spiritual and quickening means which the Lord hath so graciously afforded unto us, we may with all earnestness and constancy labor to attain to a greater measure of knowledge, faith, and of every other grace, and unto more fruitfulness in every good work, especially unto more life and fervency of affection in the duties of God's worship. [unspec 22]

One thing more it may be fit for us to take into consideration in the reading of the ceremonial law, which is this; Howsoever those ceremonies be abolished, yet wheresoever they are directed to an end, which is common to us with them there, though we observe not the ceremony itself, yet we from them draw a rule which may be of use unto us in the duties of our worship: As for example, our Ordinances and the Jewish agree in this, that as they are holy, so they ought to be kept holy, and free from pollution, by excluding unclean persons from the use of them. The care of this under the law was committed to the Priests who had the charge of the holy things, and are therefore justly taxed for neglect of their duty in not keeping strangers and uncircumcised persons from the sanctuary, & from those holy things that were offered therein, Ezek. 44.7, 8. Now seeing our ordinances are in all respects as holy as those of the Jews were, the charge of keeping their holy things undefiled, cannot but extend unto us that are Christians. And seeing that charge was part of the office of the Levitical Priesthood, unto which our Ministry under the Gospel succeeds; how can we deny that the care of keeping our Sacraments, and other ordinances from pollution by the promiscuous admission of unworthy persons to partake of them with us, ought to be a special part of the care of the Ministers under the Gospel, as it was of the Priests under the law?

Having then hitherto discovered what instructions we may draw out unto ourselves from the consideration of the ceremonial Law in general, [unspec 23] we shall forbear to descend to the scanning of the particular ceremonies prescribed therein, as being a work not altogether so necessary, nor altogether suitable to that brevity that we aim at in this short Treatise. Thus much only is fit to be intimated by the way, that where the signification of those ceremonious shadows is plain and evident, it will be both a delightful and profitable exercise, to take special notice both of the things signified by them, and of the shadows themselves that represent them.

In the last place we are to take into consideration those laws which we call Judicial, [unspec 24] given by God unto the Jews for the ordering of their civil State, which are but deductions out of the moral law applied and fitted to the present State of the Jews, and by consequence binding no other State to the observation of them, but that alone; yea now, that State to which they were given is utterly dissolved, quite made void and taken away. Notwithstanding, seeing these laws as well as the ceremonial, are left upon record unto the Church of God, we are to judge of those as well as we have done of them, that they are preserved unto us for some special use (as the Apostle tells us, that whatsoever things were written before time were written for our learning, Rom. 15.4.) the rather, because we know that God hath suffered some writings of holy men, as Iddoes History, 2 Chron. 13.22. and Henochs Prophesy, Jude 14. to perish, as not esteeming them so necessary for the use of the Church, as those books which are preserved and left unto us to this day.

Let us therefore inquire what instructions we may gather unto ourselves, [unspec 25] out of the reading and considering of those laws, which we call Judicial, or rules for the ordering of the civil state of the Jews. Not to insist upon particulars, out of the consideration of them in general there will arise these four observations: First, in that God took so much care for his own people, as not only to give them rules for his own worship, but besides to leave with them directions and laws for the ordering of their civil affairs, we may take notice that even the disposing of civil government belongs unto the Lord himself, by whom Kings reign and Princes decree justice, Prov. 8.15, 16. and the Apostle tells us, that the powers that be are ordained of God, Rom. 13.1. Neither are the rulers only from him, but the government also; as they judge by him, so he judgeth among them, Psal. 82. and howsoever men seek the Rulers favor, yet every man's Judgment comes from the Lord, Prov. 29.26.

It is true that in this the Jews had a peculiar privilege above any nation on the earth, [unspec 26] that they had the whole frame of their Civil government laid out unto them by God himself, they had not only his Laws, but his Statutes, and his Judgments too, Psal. 147.20. under which name Moses comprehends both the Judicial, and Ceremomiall Law, Deut. 5.31. Notwithstanding we have sufficient warrant, that the Lord hath the same care of his Church in any State, that he had of the Jews then; so that the Laws in any Nation, as far as they are just and equal, are to be esteemed the Laws of God, and the judgments executed by them, come from the Lord. Whence we are taught, as to pray unto God for those that are in authority, that we may lead a peaceable life under them, 1 Tim. 2.2. So when Rulers so govern, that the righteous may flourish in abundance of Peace, (as it shall be in Christ's Kingdom, Psal. 72.7.) that they that do well may have praise, and wrath may be executed upon those that do evil, Rom. 13.3, 4. the honor and praise for such agreement must be returned to God alone. [unspec 27]

A Second Rule that we may frame unto ourselves out of the consideration of the judicial Law, ariseth from the precedent that God himself hath given us, in the framing of that Law; the precepts whereof are but so many deductions out of the Moral law, applied unto that state of the Jews. Whence all law-makers may take a pattern in making their laws, to square them out by no other rule, then that which God himself observed in the making of his Laws for his own people. So that although States in making their Laws may make use of Christian Prudence, in applying them to times, places, persons, and emergent occasions; yet we must be sure that all such laws must have the Moral law for their foundation, which being right and equal in all things, Psal. 119.128. is withal the fountain of all justice and equity. [unspec 28]

A Third use which we may make of the consideration of the Judicial Law, is to set it before us as a Rule to guide us by, although not in the particulars thereof in which it is applied to the Jewish state, yet in the general grounds of equity, whence those particulars are deduced, and whereat they aim. For example, the Lord commands his people to make battlements about their houses, Deut. 22.8. the reason whereof he expresseth in the same place, was the preventing of danger to men's lives, if any should fall from thence in walking upon the roof thereof, unless there were some such means to prevent it. Now although we have no cause in building our houses to build such battlements about them, seeing our houses being not slat-roofed as theirs were, have no such walks on the tops of them, from which men falling might endanger their lives, yet we are by the scope and end at which the law aims, taught in general to use the best means to prevent all danger to our neighbors person, which our care and providence might foresee.

Lastly, [unspec 29] seeing we must needs acknowledge that there cannot be found so exact a Pattern to follow, in establishing Government, as is that which the Lord himself framed for his own people, we can do no less then endeavor, to bring our Civil Government as near as may be unto that, in all Cases wherein our State, and theirs agree. As for instance, whereas the Lord thinks it sufficient to punish simple theft with restitution of double or four fold, Exod. 22.1. we may do well to consider whether our laws be not too strict in punishing bare theft, (at least in women) with death without remedy. On the other side seeing God appoints death to be the punishment of adultery, Levite 20.10. Deut. 22.22. we have just cause to think our laws defective that pass it over with a lighter censure. For who can better judge of the quality of offenses, and punishments fit for the restraint of them, then God himself? Neither can we excuse ourselves by this, that those laws being Judicial are now taken away and made void unto us, seeing where our case is the same (as adultery and theft are the same in what state so ever) there our rules of judgment in all equity ought to be the same.

In general it will be very needful to observe carefully the equity and righteousness of all these laws, as well Judicial as Moral, [unspec 30] as the Psalmist acknowledgeth that all the Testimonies which God hath commanded are righteous, and very faithful, Psal. 119.138. Right concerning all things: ver. 128. that we may thence conclude that he is a righteous God whose judgments are upright, Psal. 119.137. a God without iniquity, just, and upright, Deut. 32.4. and may with the more care and diligence endeavor to bring both our hearts and practice to a full conformity to those just, and equal Commandments, both in our general and particular callings, seeing the Lord in all his ordinances aims only at that end, as is evident by all those Laws wherein there is nothing prescribed but equity and justice.

Of those subjects or matters which the Scripture handles, [unspec 31] we have hitherto considered, what observations we may gather unto ourselves out of the works and laws of God which are recorded therein: The rest of the matters which these holy writings hold out unto us, are either principles of faith, or Prophesies of the events which were to befall the Church, or histories either of the state of the Church in general, or particularly of men's lives and actions, either good or evil. All which we are to take notice of, and of the instructions which may be gathered out of them for use.

Now for the first of these, [unspec 32] which are the principles of faith, they describe unto us both God himself, and his Son Jesus Christ, and the things which are freely given unto us by God in him, as the Apostle terms them, 1 Cor. 2.12. and are for the most part of them expressed in so clear and plain terms, and therefore so easily understood, according to the literal sense of them, that being in themselves rules of faith, as the Commandments are rules of practice, any man that reads and observes them carefully, may easily without further direction discover what they teach us. Only because they are in themselves of a spiritual nature, things that neither eye hath seen, nor ear heard, neither have entered into the heart of man, 1 Cor. 2.9. (he means a natural man, who can neither comprehend, nor much less approve them, 1 Cor. 2.14.) they need a light above nature, to enable us to comprehend them as we ought. Wherefore we are seriously to be exhorted, to come to the reading of them with humble minds, wholly laying aside, and denying our own wisdom, and with earnest prayers begging at God's hand the light of his Spirit, for the revealing unto us those wonderful Mysteries, (as David prays that God would open his eyes, that he might behold wondrous things out of his Law, Psal. 119.18.) and that not only to discover them unto us in a rational way, but to manifest them unto us spiritually, that we may taste, and see the things that God hath given us (as the Psalmist speaks, Psal. 34.8.) which is the only means to affect the heart, as the sight of Christ's day filled Abraham's heart with joy, John 8.36.

In the next place for the Prophesies, [unspec 33] (in which the Law with the Sanctions thereof is applied to the state of the Church, as it was in the times of those Prophets) the first thing to be observed in them is the answerableness of God's dispensations in the Government of his people, to the Law that he gave them, whereof the Prophet Daniel takes special notice, Dan. 9.13. This observation both justifies God, when he is found, not to go beyond the conditions of the Covenant, which he hath made with his people, and consequently to be just even in his chastisements and judgments which he brings upon his own, Neh. 9.33. And besides is a great means to awe the hearts of his servants the more with the terror of God's judgments, when they observe that God's threatenings are not vain words, but are made good in real performances, as the treading down, and putting away of the wicked like dross, caused David to be afraid of God's judgments, Psal. 119.118, 119, 120.

Secondly, [unspec 34] in reading those Prophesies, take special notice of God's care of his people, and tenderness of their good, and unwillingness to grieve them, Lam. 3.33. Hos. 11.8, 9. manifested by sending his Prophets both to reduce them to obedience, by counsel and fair means, from their wicked ways, wherein they walked contrary to God, (as Moses terms it, Levite. 26.23, 40.) and withal to warn them of the danger that hung over their heads, if they persisted in their rebellious courses. And indeed upon this ground God justifies both his compassion towards his people, and the righteousness of his judgments in taking vengeance even upon his own people for their rebellions, from which neither experience, nor advice and counsel could reclaim them, nor any other means, but the pouring out of the fury of his wrath upon them, 2 Chron. 36.15, 16, 17. which yet withal he doth both in respect to their good, and purging out of their dross in the furnace of afflictions, Isa. 1.15. as also to his own honor, much impeached by his people's evil courses, 2 Sam. 12.14. for which if he should forbear to take vengeance on them, he might be judged partial, or an approver of evil like unto wicked men, as God himself speaks, Psal. 50.21.

Thirdly, [unspec 35] the Lord by his Prophets not only denounceth in general, his judgments against his people for their rebellions against him, but withal foretells the times, the instruments, the manner and measure of these calamities, which he threatens to bring upon then; partly, that they might acknowledge those sad events to be not so much the effects of the power and rage of men, as of the righteousness of a just God, rewarding them (as he doth all men) according to their deeds: and partly to assure his People of the certainty of those judgments threatened against them, set out before their eyes with the whole manner and order of God's proceeding therein, with all the events that should follow, as being prepared and decreed by God already. These Prophesies then thus answered with proportionable effects give us sufficient ground to conclude, that in the judgments executed by God upon his Church, nothing is left to chance or second causes, but the work is ordered by the wisdom and counsel of God beforehand, (as it was in the crucifying of our Savior Christ, Acts 4.18.) the consideration whereof may both keep us from murmuring either at the instruments, or events of whatsoever befalls us, as it did David, Ps. 39.9. 2 Sam. 16.10. and besides may raise up our hearts to expect a comfortable issue of the work, how unpleasant soever it seems at present, because God hath the managing of it, who cannot fail in bringing any work that he takes in hand to a good issue in the end.

Fourthly, [unspec 36] we may observe out of these Prophesies, that in the midst of the Churches sharpest afflictions, wherein God seems to pour out the fury of his wrath upon his people, yet he takes special care of such as are faithful in his Covenant, whom he makes up amongst his Jewels, Mal. 3.17. either sparing them in the general destruction, Ezek. 9.4. or preserving them like the three Children in the midst of the fiery furnace of affliction, as he did the godly in the Babylonish Captivity, whom he carried out of their own country for their good, Ier. 24.5, 6. and was a little Sanctuary to them when they were scattered among the Heathen, Ezek. 11.16. So that by their own experience they found that promise made good unto them, Rom. 8.28. That all things shall work together for the good of all those that love God.

Fifthly, [unspec 37] in the Prophesies of God's judgments threatened against his people, we must especially observe what scope the Lord aims at in the chastisements of his Church, which we shall find to be, not to destroy it, but to purge it, Isa. 27.9. That when the Drosse and Tinne are taken away, and purged out, by casting his people into the Furnace of affliction, that is, when the wicked are consumed out of the midst of them, by the wrath of God, he may restore the Judges as at the first, and the Counsellers, as at the beginning, that they may be called a City of righteousness, Isa. 1.25, 26. For which cause when he smites his Church, he debates with it in measure, and stayeth his rough wind in the day of the Eastwind, Jsa. 27.8. destroying not his Church, as he doth her enemies, verse 7. Her he smites with rods, but them with Scorpions. So that his people out of experience may truly acknowledge, that God punisheth them far less then their deserts. Ezra 9.13.

Sixthly, [unspec 38] after God by those sharp afflictions hath thoroughly purged his Church, and humbled his people's uncircumcised hearts, (in such manner as is expressed, Jer. 31, 18, 19.) the Lord will remember his Covenant, Levite. 26.44, 45. and be jealous for Zion, Zach. 8.2. and rejoice over his people to do them good, Ier. 32.41. not only in outward blessings, but more especially in cleansing them from their sins, Ier. 33.8. and changing their hearts, Ezek. 11.19. and planting his fear, and writing his Law in them, Ier. 31.38, that they shall not depart from the Lord, Ier. 32.40. and shall at last be able out of their own experience to say with David, I know that thou in very faithfulness hast afflicted me, Psalm 119.75. And all this he will do not for their sakes, Ezek. 36.25.26, 32. but for his own Names sake, ver. 22.

Seventhly, [unspec 39] when God hath made use of the enemies of his Church, as the Rod of his Anger, Isa. 10.5. and hath by their hand performed his whole work upon Mount Zion, verse 12. those Prophesies assure us, that God will not fail to call them to account for their pride and cruelty, Isa. 47.6, 7, 11. and their plagues when they light upon them shall not be like the chastisements of God's people, but shall be like the breaking of a Potters vessel, even a total and final destruction, Isa. 14.21, 22. Ier. 90.39, 40. and that in favor of his people to avenge them upon those that have ruled over them with rigor, and used them without mercy, [unspec 40] Ier. 51.35.

Eighthly, the Prophets intermix the threatenings of God's Judgments, with many sweet and gracious promises of happy times to follow after those sharp trials that they were to undergo, for the supporting and staying up of the hearts of the godly, which though few of those to whom they were uttered should live to see, yet if their zeal unto God's honor, and tender love unto his Church whereof themselves were members, could not but raise up their hearts, to embrace and rejoice in those sweet comforts of God's gracious promises to his Church, supporting their drooping spirits, by carrying on their thoughts to look beyond the present sad condition, which they were to undergo, to fixe them upon that happy estate which was to follow, as the Apostle supported his spirit, in those manifold afflictions, wherewith he was exercised, by looking not at the things which are seen, but at the things which being to come, are not seen, 2 Cor. 4.16, 18. But above all this, the Prophets most insist upon, and labor to set out that glorious enlargement of his Church by the calling in of the Gentiles, with the blessed and happy estate thereof, under the government of Jesus Christ, whom with the fruits of righteousness and peace, which he shall establish in his kingdom, both the Psalmist, and the rest of the Prophets describe, and set out unto us at large.

These which we have mentioned, [unspec 41] are some of the special things, whereof we are to take notice, in reading the writings of the Prophets, wherewith if we mean thoroughly to affect our hearts, we must not only be persuaded, that these things which were written beforehand were written for our learning, as Saint Paul speaks, Rom. 15.4. but must besides set them before our eyes, as precedents and examples, as he represents and applies them, 1 Cor. 10.6. So that in reading of these Prophesies delivered to the Jews, we must represent them to ourselves, not so much as the people of such a Nation, but under the notion of the Church of God, which now claim to be as they were at that time. So that not only any people, that is owned and esteemed to be a Church of God, but besides any particular person, that is a member of that Church, ought so to hear, and read the words of these Prophesies, as to apply them to themselves in particular, to take themselves taxed in their reproofs, threatened in the judgments denounced against them, and comforted in their promises; seeing we know, that all these are directed to, and executed upon the Jews as not being such a Nation, but as being the people and the Church of God. So that in them as in a pattern, there is laid before us, the course and rule of God's administration towards his Church, in what Nation of the world soever it be planted.

Having now in brief considered what use may be made of the reading of prophesies, [unspec 42] we have now left us in the last place, to be considered, only the examples of the actions of men, what use we may make of them for our own instructions, and how far we may follow them by way of imitation in the course of our practice. Now it must be remembered, that we have already taken notice of the actions of men, in relation to the Providence of God, dispensing either in mercy, or judgment to everyone according to his deeds. We are now to consider the actions of those which are godly, how far they may be of use to us for instruction. [unspec 43]

First, we must lay down this an evident truth, that we have no rule, but the Law only, that can warrant us in anything that we do. That is our righteousness, if we observe to do all the Commandments of the Lord our God, as he hath commanded us. Deut. 6.25. The things that are revealed belong to us, and to our children, that we may do them, Deut. 29.29. As for the Apostles exhortations to us to be followers of him, 1 Cor. 4.16. Phil. 3.17. they must be understood with the limitation expressed, 1 Cor. 11.1. Be followers of me, as I also am of Christ. Now these examples which we are to take notice of, are either the examples of Christ, or of holy and godly men.

Concerning the examples of Christ, [unspec 44] that we may know what to imitate in them, we must confider in him his Deity, his Offices, and his human nature, in which he was made under the Law, Gal. 4.4. In respect of his Deity, he did many things unimitable by us, • s all his Miracles, which were wrought by his Divine power, of which men are unfurnished, and and some other acts of his which he did by his Sovereign pour, as Lord of all. As when he sent his Disciples to fetch away another man's Ass, Mat. 21.2. this was just in him, which was Lord of all things, to command that which was his own; but leaves no warrant for us to imitate it, being forbidden in the Law to meddle with that which is another man's.

As for those things which were acted by our Savior, [unspec 45] by virtue of his Offices; some of them may by fitly proposed for imitation, to as many as are called unto the same offices, so far as those offices are communicated to men. For it is true, that unto the offices of a Priest and Prophet God hath left a succession of men in his Church, but not to do and execute all that Christ himself did, and might do by virtue of those offices; especially in that office of Priesthood, wherein he offered up himself unto his Father a Sacrifice for the sins of his people, which none could do but himself alone. As for the offering up of Prayers unto God, the teaching and instructing of the people in all the Counsels of God, reproving of man's wicked lives, clearing the truth of God from the corrupt glosses of false teachers, they are duties wherein all that are called by God unto those public offices of instructing the Church, not only may and ought to imitate Christ, but are bound withal to striv as much as they may, to come up to those holy examples, that he hath left unto them.

But wheresoever amongst our Savious actions we find recorded unto us, [unspec 46] any example of his obedience unto the Law, there we have not only sufficient warrant to imitate him therein, as going before us in the way of God's Commandments, but besides may draw from such actions of his a strong motive to double our endeavors, to tread in the steps wherein he walks before us, and to submit with all readiness to those duties, which we find practiced by the Son of God himself, in obedience to his own Law, which seeing he gave unto his Church, he might by all right have dispensed with at his pleasure, which himself allead geth, Luk. 6.5. in defense of his Disciples, challenged by the Pharisees for breaking the Sabbath, that if it had been a breach of the Sabbath, he being Lord of the Sabbath had power to dispence with it.

In the next place for the examples of godly men, [unspec 47] we have no warrant to follow them farther then they are warranted by the Law, which (as we have shown already) is the only rule which we must follow. And even in such actions of theirs, we have many cautions, which we must take with us for direction, that we may not misapply their examples, as we shall see by and by.

First therefore, we must consider, [unspec 48] that some things which the Scriptures approve in them, they approve in the body of the action, but not in the circumstances thereof. For example, the Hebrew mid-wives are commended for saving alive the men-children of the Israelites, yea, and rewarded too by God himself, Exodus 1.20, 21. But whether they are approved in their defense, which they make unto Pharaoh, (which can hardly be excused from a lie) it may be very questionable. Rebecca did well in endeavoring to establish the blessing upon the head of Jacob, to whom it belonged by the decree of God, that settled it upon him before he was borne, Gen. 25.23. But it is not so certain, that the way by which she brought her husband to give him the blessing, by deluding him, was to be justified. At least, if Jacob did well in desiring the blessing, and may be some way excused in following his mothers counsel for obtaining it, he cannot be commended, much less imitated, in telling his father a flat lie, Gen. 27.19. that he was Esau the first borne. In such examples we may lawfully imitate the faith both of the midwives and of Rebecca, [unspec 49] but must take heed, that we follow not the errors of their ways in doing that, which in it self was commendable, in an unlawful way.

Secondly, some actions in Scripture are approved which yet we may by no means imitate, as being justifiable by a particular commanded from God, to do what they did, though it were not according to the general rule of the Law. As the Israelites borrowed Jewels of Gold, and Jewels of Silver, of the Egyptians by God's express command, Exod. 11.2. which they never paid again; yet we know, that to borrow and not pay again is the Character of a wicked man, Psal. 37.21. Yea where there is no outward and verbal command from God, yet sometimes men by a secret instinct of the Spirit are warranted to do that which without it had been unlawful, as it was not lawful for the Apostles to call for fire from heaven to consume those Samaritans, that refused to receive Christ, Luk. 9.54. because Elijah had done the like, 2 Kings 1.10, 12.

Thirdly, [unspec 50] in imitating warrantable examples we must wisely compare our case with that which we set before us for our pattern, to see, whether they be alike in all circumstances. For circumstances in actions do much vary the nature of them, as we know. Wherefore our Savior to justify his Disciples rubbing the ears of Corn on the Sabbath day, by David's example of eating the show-bread, shows the case of his Disciples to be the same with David's, that they did it to relieve their hunger, as David had done, Luk. 6.3. Otherwise we have no warrant to disobey Magistrates commands, in lawful or indifferent things, because the Apostles refused to obey the rulers at Jerusalem, in a case where they had a command from Christ to the contrary, Acts 4.19.

Fourthly, [unspec 51] in taking precedents from the actions of godly men, it is not enough to set before us the act done by them, but we must with all strive to imitate their faith, zeal, and other holy affections, which they manifested in doing it, and the right end at which they aimed therein. For we know that the works of men have their just estimation from the inward disposition of the heart, from whence they spring, and from the end to which they are directed. The end of the Commandment (saith the Apostle) is Charity out of a pure heart, and a good confidence, and faith unfeigned. And the scope of all our actions ought to be God's glory, Mat. 5.16. 1 Cor. 10.31.

Lastly, [unspec 52] when we follow the examples of holy men in those things wherein they walked according to the rule of the Law, we must not make their example, the ground of our action, but the Law only, which they were guided by, and which is the only rule, that must be our direction, as we said before. The only use which we are to make of examples is, to provoke and stir us up and to encourage us to such duties of Obedience as we see godly men have been enabled to perform, assuring ourselves that if we put to our endeavors, the same power of the Spirit of grace, that wrought in them, will be present with us to assist us in the like performances.

Misquotations.

PAg. 5. l. 15. Hab. 113. p. 26 l. 25. Heb. 11.3. p. 28. l. 5. 1 Cor. 2.9. l. 14. 1 Cor. 1.23. ib. John. 3.16. p. 48. l. 3. 1 John. 1.5. p. 58. l. 13. Hab. 1.13. p. 77. l. 31. Act. 16.14. p. 82. l. 10. John. 3.17. l. 13. Acts 2.17. p. 99. l. 14. 2 Tim. 2.13. l. 17. v. 152. p. 104. l. 28. Mat. 19. p. 107. l. 18.119.16. p. 109. l. 10. Ephes. 1.18. l. 27. 11.15. l. 31.13.2. p. 117. l. 23.131. p. 120. l. 8. Gal. 2.20. l. 12.101.6. p. 121. l. 26. Psal. 34.8. p. 122. l. 11. Dan. 9.23. l. 12 John. 12.28. p. 123. l. 13. 2 Tim. 4.17. p. 126. l. 2. Psal. 55.17. l. 3. Psal. 119.147. l. 27. 1 Tim. 4.15. l. 29. John. 5.39. l. 32. Prov. 30.2. p. 127. l. 10. Psal. 119.59. p. 128. l. 8. Isa. 66.2. p. 129. l. 27. Prov. 4.21. p. 135. l. 4. Isa. 8.20. l. 8. 2 Tim. 3.15.136. l. 2.43.13. p. 138. l. 16. Josh. 24. p 141. l. 6. John. 16.13. p. 147. l. 14. Psal. 119.39. p. 149. l. 1. Psal. 119.40. p. 150. l. 14. John. 5.39. p. 158. l. 13. Deut. 6.25. p. 165. l. 17. 1 Tim. 4.10. p. 174. l. 29. Psal. 103. p. 175. l. 1. Psal. 119.71. p. 180. l. 31. John. 10.15, 18. p. 184, l. 28. John. 18.4. p. 191. l. 13. Mark. 10. p. 193. l. 22. Gen. 50.20. p. 230. l. 4. Psal. 95. p. 317. James 1.21.