by it to direct our practise and tender it unto God as a duty required and commanded in his owne law For which end both our Saviour Christ himself and the Apostles also after him even then when both the Judiciall and Ceremoniall laws were abolished yet upon all occasions presse the observation of the Morall Law And is therefore urged in the very letter of it by the Apostles and that too in all the duties thereof and that by vertue and from the letter of the commandement it self Rom. 13.8 9. Ephes 6.2 James 2.10 11. As for those who because the Apostle encourageth us to obedience Object 1 because we are not under the law but under grace Rom. 6.14 We are not under the Law but under Grace plead that we are therefore now no more under the command and rule of the law they mistaking the end and scope at which the Apostle aims put a sense upon his words Answer It is only an encouragement to mortifie our lusts which the Law forbade but brought us no power to subdue as Grace doth which he never intended For he makes use of this Position in that place only as a strong motive to encourage us to resist sin and not to suffer it to reigne in our mortall bodies to obey it in the lusts thereof Rom. 6.12 because we have now under the Gospel power to master and means to obtain victory over it which we may be assured of upon this ground that we are not under the Law which indeed forbids sin but in the mean time furnishing us with no power to resist it by the corrupt inclination of our rebellious spirits rather awakens and quickens our corrupt lusts by restraining them then subdues them but under Grace and consequently under the government of the Spirit which supplies us with ability to resist sinfull motions and to conform to the law that our thoughts may be brought under the obedience of Christ which the law of it self could not give us So that by that Spirit we have the fear of God planted in our hearts that we shall not depart from him Jer. 32.40 Yea but will some object the Apostle tels us Object 2 We are no longer under a School-master Gal. 3.14 15. that the law was our schoolmaster to bring us unto Christ but after faith is come we are no longer under a school-master To which we answer that the Apostle intending in that place to prove against those who pressed the observation of the law to establish their own righteousnesse for the obtaining of eternall life Rom. 10.3 and laying before himself this scope to make it evident that there can be no justification by the works of the law but only by the righteousnesse of faith because for want of ability to fulfill the law perfectly in every point vvhich is impossible to us through the vveaknesse of the flesh Rom. Answer 8.3 we are so far from being justified by it that it leaves us under a curse he takes in hand and hath just occasion to make it appear that one speciall use of the law is to drive us unto Christ The morall law drives to Christ for justistification in which respect he is said to be the end of the law to those that believe Rom. 10.3 Which is true indeed even of the Morall Law especially if we take in with it the promises and threats annexed thereunto vvhereof neither the one can be obtained nor the other escaped but by Christ alone But the Apostle speaks there of the ceremoniall law especially But in this place the Apostle especially points at the ceremoniall lavv vvhich under types and shadows represented Christ unto that Church of the Jewes vvhich now by the coming of the body of vvhom they were shadows are vvholly taken away Now whereas the same Apostle tels us 1 Tim. 1.9 Object 3 that the Law is not made for a righteous man The law is not made for a righteous man he meanes not that the Law was not made for such a man for his direction to be the rule of his life but seeing a just man voluntarily submits to the Law both desires endavours to walk according to it Answer that man needs not the Law as a bridle True as a bâ—idle because he hath a stronger means to hold him in a sanctified spirit within him to hold him in by way of restraint because he is kept within his bounds by his own spirit which inclines in it selfe unto Gods Testimonies Psal 119.112 chooseth the way of his Truth v. 99. vowes to keepe Gods judgements ver 106. makes them his desight ver 143. and finds delight in them ver 103. and therefore having within himselfe a principle that enforceth more strongly to the duties of obedience then the terrors of any law can doe the law in that respect is not given to a righteous man who is a law unto himselfe and yet so that he guides himselfe by the rule of that Law alone Psal 119.24 105. But as he adds in the words that follow it is made for the lawlesse and disobedient and the like who need this Law both as a bridle to keepe them within their bounds by the terrors thereof and besides as a Judge to condemne them for their disobedience when they become transgressors and walke contrary thereunto It is true indeed Christ indeed freed us from the ceremonial Law that from the Ceremoniall law we are wholly freed by the comming of Christ into the world who is the body of those shadowes and it is as true that the Judiciall law is likewise made void to us And Judiciall as being given to the Iewes as such a State not as a Church and therefore cannot be continued not only because the State of the Iews to which it was given is and was shortly after Christs Ascension dissolved but besides because the Church being spred over so many different Nations and States it was impossible for them all to be grounded by the same rules of civill Policy Not from the Morall But for the Morall Law seeing it sets down rules of governing a man as a man it is communicable to all men of what Nation soever and is therefore universally and perpetually to be observed Notwithstanding even concerning that Law we gaine ease and reliefe by Christ three waies by which that yoke if we think fit so to tearme it is made easie unto us although to speake truly the Commandements in themselves are not grievous as the Apostle testifies 1 Iohn 5.2 First therefore we are by Christ freed from the rigour and curse of the Law Christ also hath freed us from the curse of that Law which required of us full and exact obedience thereunto in all things and that under the penalty of an everlasting curse to rest for ever upon our bodies and soules if we failed in the least duty required therein as it is denounced Deut. 27.26 Now Christ being
made a curse for us hath taken off from us and redeemed us from this curse of the Law Gal. 3.13 and seeing this exact obedience which the strictnesse of the Law required is now made impossible unto us by reason of the weaknesse of our nature corrupted by Adams fall God through Christ hath been pleased to moderate unto us the rigour of the Law in respect of the obedience required therein and is pleased to accept our sincere constant and faithfull endeavours to performe to the uttermost of our power what we are able to doe although we come short of what the Law requires and are accepted where there is a willing mind according to that which we have and not according to that which we have not 2 Cor. 8.12 The Second benefit which we have by Christ in relation to the Law 2. And from exacting our obedience to Justification is that whereas the Law requires of us perfect obedience to every commandement thereof to be performed by us in our owne persons for the attaining of eternall life as our Saviour implies in his answer to the young man Mat. 19.19 Now Christ having in his own Person perfectly fulfilled the whole Law Mat. 3.15 his Righteousnesse apprehended by Faith is imputed to us and accounted ours as if we our selves had performed it is accepted by God for the justifying of us before him Phil. 3.9 Rom. 5.18 19. so that we have thereby a just title to eternall life which otherwise we could have laid no claime unto by any righteousnesse of our own which is so farre from justifying of us before God that the best of it before him is no better then filthy rags Jsa 64.6 rendring us abominable in his eyes which are purer then to behold evill So that in his sight no man living in himselfe can be justified Psal 143.2 Lastly 3. And from that ill effect of the Law to quicken our lusts by Christ we are freed from an ill effect which the Law wrought in us yet only occasionally not properly by it selfe for the Commandement is holy just and good Rom. 7.12 But sinne taking occasion by the Commandement slew us so that the Commandement which was ordained to life we find unto us to be unto death Rom. 7.10 11. because the Law laying a restraint upon our corrupt lusts but bringing with it no power of the Spirit to enable us to subdue and conquer them by making a barre against them caused them to swell the higher and to rage the more violently as waters doe when they are penned by a damme that is made against them which the Apostle calls the reviving of sinne when the Commandement came Rom. 7.9 But Christ bringing with him the Spirit of grace and Sanctification by which those corrupt lusts are in some measure mortified and subdued the Spirit of Christ taking away that enmity and contrariety of the flesh against the Law and working our hearts to a complyanie therewith By giving his Spirit to work us to a compliance with Law causeth it to work in us a quite contrary effect to that which it hath in naturall men an exceeding love unto Gods Testimonies Psal 119.167 an holy delight in them ver 77. Rom. 7.22 for the sweetnesse which we find in them Psal 119.103 so that our hearts incline to performe them alwaies even to the end v. 112. This gracious effect of the Spirit working with the Law in the hearts of the godly is part of that new Covenant which God promiseth to make with his people unlike the Covenant which he made with their fathers which they brake to write his Law in their inward parts Ier. 31.32 33. and 32 40. A DIGRESSION CONCERNING THE MORALITY OF THE Fourth Commandement BY Iohn White Master of Arts and Preacher of Gods word in Dorchester in the County of Dorset LONDON Printed for Richard Royston A Digression concerning the Morality of the Fourth Commandement SECT I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall FOr the evidencing of this truth The first Argument it was given to the whole nature of man in Adam our first Argument shall be drawn from the Institution of this day of holy Rest immediately upon mans creation recorded Gen. 2.3 which upon the examining thereof will appeare so strong and cleare in it selfe that it might be sufficient to convince any man that is not forestalled before-hand 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 bindes 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 Two changes of the Law given to Adam occasioned by his fall which was given them by God in the beginning The First change happened to the whole Law in respect of the conditions and in part of the use of it For whereas of man in the state of innocency and perfection full and perfect obedience to the whole Law was required 1. In respect of the whole Law perfect obedience thereunto being then possible to be performed by him in his own Person whereunto he was sufficiently enabled by the perfection of his nature in which he was created but by the fall of Adam that ability was so farre weakned that such obedience was made impossible to him or any of his posterity after him But by his fall made now impossible the righteousnesse of Christ is accepted for us now in stead of our personall obedience the Righteousnesse 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 betweene 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 workes and this latter since the Fall we tearme the Covenant of Grace The Second change which happened in the Law 2. In respect of some Laws given Adam in respect of his condition rather then of his nature by occasion of Adams fall was in respect of some duties commanded in the Law the Sacramentall tree of life and the whole use thereof were of necessity taken away because the promise whereof that tree was the Seale was voide by Adams breach of the Covenant to which it was annexed And the charge of keeping and dressing Paradise was by like necessity utterly voide when man for his rebellion was cast out of that Garden Other commandements as those concerning mans labour and womens 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 mans
as the originall corruption and Propension of the heart thereunto with all the evill thoughts and motions of the minde that flow from thence are forbidden Thus our Saviour interprets murther to reach not only to the outward violence done to the person of our neighbour but to the hating of them inwardly in the heart yea even to rash and unadvised anger towards him And he extends adultery as far as the lusting after a woman in ones heart Mat. 5.22 28. In the Third place take speciall notice of the names which God gives unto every sinne forbidden in the Law 3. We must judge of sins as God in his Law judgeth of them anger is murther lust adultery c. by which we may easily judge both how God himselfe values it and how he would have us to value it As in the sixth Commandement where he forbids anger and malice he calls them murther In the seventh where he forbids lust and wantonnesse he calls them adultery In the eight where he forbids idlenesse fraud mercilesnesse to the poore he names them all theft Now God we know is the only impartiall Judge of all things and we are sure he speakes of things as he iudgeth of them and consequently seeing he calls the thoughts and motions to sinne by the names of the acts of it we learne 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 foule and abominable Thus whereas men think vaine thoughts scarce worthy the least censure David hates them Psal 119.113 and whereas we take no notice of idle words our Saviour tells us we shall answer to God for them Mat. 12.36 This valuing and esteeming of sinne according to the foulnesse of it as it is just in it selfe so is it of singular use unto us as well to make sinne so hatefull unto us Which will move us 1. To tremble at motions to sinne that we may flie from it as from a Serpent trembling at every motion or allurement thereunto as also to bring us to an abhorring and loathing of our selves Ezek. 36.31 2. Loath our selves 3. To esteem and embrace Christ and lastly to raise up our hearts to an high esteem of Jesus Christ hungring and thirsting after him and admiring and adoring the riches of Gods mercy in giving him out of his free love to be a meanes of purchasing our peace and taking away from us the guilt of so many foule and abominable transgressions A Fourth direction for the making a right use of the Morall Law Rule 4 is to consider the force and weight of every Commandement thereof 1. In respect of the authority all Commandements are equall wherein we are to take speciall notice of three things First that in respect of the authority that commands all the Laws are equall as S. James tels us 2. In respect of the object the Commandements of the first Table are groatest James 2.11 upon which ground he infers in the same place that whosoever offends by transgressing of any one of these Laws is guilty of the breach of all the rest because he offends against that authority by which all those Laws are established In the second place in respect of the objects of the duties commanded in that Law the Commandements of the first Table are of grcatest importance according to our Saviours owne determination Mat. 22.38 because the services therein required are more immediately directed unto God and consequently his honour is more immediately concerned in them then in the duties of the second Table in the observing whereof although we honour and serve God yet our services therein are immediately directed to men Consequently infidelity love feare and dependence on the creature we are to abhorre as the sins of the highest nature by which above all others God is most dishonored although the world judge of them farre otherwise Lastly 3. The negative binds more strongly then the affirmative the negative Commandements bind us more strongly then the affirmative in this respect because the negative oblige us alwaies and to all times as a man is not to commit Idolatry to blaspheme Gods name c. at any time whereas the affirmative Commandements although they bind us alwaies yet they bind us not to all times as though one is still bound to pray heare 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 The promises and curses belong to every Law although they be not expressed and threatnings of wrath and vengeance expressed in every Commandement and annexed thereunto yet that which we find expresly set down in some of the Laws we must understand and conceive to belong to the rest of the Laws in which there is no such thing expressed even a curse denounced against every one that confirmes not all the words of the Law that is every Commandement and every duty required in any one of them to doe them And a blessing promised to the keeping and yeelding obedience to the whole Law Both which we must not limit as some doe to outward and temporary blessings And are not only temporary but spirituall and eternal and curses but must extend beyond them to those which are spirituall and eternall even the powring out of the full measure of the wrath of God upon the body and soule of every person who is a transgressour of the Law and that to all eternity and the rewarding of every man that yeelds sincere and constant obedience in every thing which the Law requires with all manner of blessings upon soule and body for evermore Sixthly Rule 6 all those premises of blessings and threats of curses Yet they must not be the ground of obedience be annexed to the whole Law yet our ground of yeelding obedience to that Law must not be so much either the hope of the one or feare of the other although by reason of the infirmity of the flesh both for the awing and quickening of our hearts we may make profitable use of both But subjection to the authority that commands with the Prophet David Psal 119.120 166. as the submitting of our selves to the righteous and holy will of God whose we are wholly and therefore owe unto him all that we can doe with our best abilities whence the Psalmist presents his earnest request unto God to teach him to doe his will Psal 143.10 that is both what God wills and because he wills it And the way to interest our selves in Gods 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
to be taken away For as for those allegations that the rest of the Sabbath was a type of Christs rest in the grave and a part of the Iewish bondage how little force they have we have shewed before Now then if it evidently appear to all that will consider things with any indifferency by all that we have said that neither the resting from our labour one day in seven nor the continuing of that rest for the whole day nor yet the strictnesse of any rest enjoyned by the fourth Commandement are either as ceremonious or upon any other ground to be altered neither that the particular day of rest which now by Christs resurrection is altered from the last to the first day of the week is there commanded otherwise then in a generall rule equally communicable both to the Iewish and Christian Sabbath there appears no necessity of granting any thing to be mutable in this fourth Commandement more then in any of the laws of the Decalogue It hath been intimated before that mens mistake of the right interpretation of the fourth Commandement hath been a great occasion of questioning the perpetuity and immutability of the morall law and of how dangerous consequent it is to admit that there is any thing mutable therein experience teacheth us when we find how ready men are to embrace and hold that dangerous errour 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 licentiousnesse and by that means overthrow the very life and power of godlinesse to the high dishonour of God and to the extream perill of their own souls so that we see how neerly it concerns all such as have any true zeal for the furthering of Gods honour and their own salvation and their brethrens to endeavour by all the means that they can the establishing and maintaining of this truth that the morall 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 layed together we have a sufficient ground to argue in this manner All the laws written in the Decalogue are morall and immutable in all things But the fourth Commandement concerning the observation of the Sabbath day is one of the laws of the Decalogue Therefore this law of the Sabbath is perpetuall and unchangeable in all things which are concerned therein And so much concerning the morality and perpetuity of the fourth Commandement 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 Morall in all the Commandements thereof it is time to returne 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 Morall Judiciall Ceremoniall as we have shewed before of these the Morall law comes first to be considered Now that Law being given to Adam the roote 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 our selves by as the rule of our practice Which that we may the better doe it will be needfull to lay before us some rules All duties to God and man are commanded in the Morall Law that may direct us in the right interpretation of these Commandements 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 Saviours answer to the Lawyer that tempted him Luke 10.26 enquiring what he might doe to inherit eternall life to whom Christ replies that whatsoever duty was needfull to the attaining thereof was to be found in the commandements where he wils him to seek it Now these precepts being delivered in such briefe expressions as they are it must needs follow that every one of the tearms in them must needs be of exceeding large comprehension First therefore Rules for interpreting the Law whereas we find these Laws of the Decalogue penned some in the form of a command and most of them in the forme of a prohibition Rule 1 we must conceive that under every command there is implied a prohibition of whatsoever is contrary to what is commanded All the Commandements forbidding any sinne command the contrary duty and commanding the duty forbid the opposite sin and in every prohibition a command of all duties opposite to that which is forbidden For example in the second Commandement which under the name of Images forbids the inventing or using of any form of worship of mans devising there is withall 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 Commandement under the prohibition of taking Gods name in vaine is commanded the taking up of it with all holy reverence and feare Secondly Rule 2 under the name of any duty commanded there is required not only the performance of the outward act of that duty The Law besides the outward act requires the obedience of the heart but withall 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 soule in the performance of it as Psal 119.167 the Prophet professeth that his soul had kept Gods Testimonies and that he did love them exceedingly whence it is that both our Saviour Christ and his Apostles after him both comprise all duties commanded in the Law under the name of Love being an affection of the heart and tell us that the holy affection of love is the fulfilling of the Law Rom. 13.10 implying that whatsoever the act be which we perform yet if it proceed not from that holy disposition of the heart And the use of all helps to any duty commanded it is not answerable to the Law Againe together with the duty commanded in any Law there is required the use of all helps and meanes which may further us thereunto on the other side where any sinne is forbidden there the inward roote of that evill And forbids the originall corruption of the heart with all motions flowing from thence even as far
Cap. 5. That the Scriptures containe all things necessary to salvation Pag. 63 Cap. 6. Of the scope of the Scriptures which is Gods Glory and mans Salvation Pag. 70 Cap. 7. That they which read the Scriptures must be men of spirituall mindes Pag. 76 Sect. 1. The description of a spirituall man Pag. 78 Sect. 2. Of the spirituall mans operations Pag. 86 Sect. 3. Of Faith and the two sorts of Faith Historicall and Iustifying Pag. 90 Sect. 4. Of Spirituall experience other meanes of comprehending things spirituall Pag. 115 Cap. 8 Of the choice of fit times for reading the Scriptures Pag. 125 Cap. 9. Of particular preparation before reading Pag. 133 Cap. 10. Of reverend attention and heedfull observation in reading the Scriptures Pag. 141 Cap. 11. Of duties after reading the Scriptures especially Meditation and Prayer Pag. 149 Cap. 12. Directions for the right interpretation of the Scriptures Pag. 160 Cap. 13. Directions for raising observations out of the Scriptures for our owne instruction and edification Pag. 169 Sect. 1. Of the Subject matters handled in the Scripture and first of workes Pag. 172 Sect. 2. Of the Laws given by God to his Church and recorded in Scripture Pag. 197 Concerning the Morality of the fourth Commandement Sect. I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall Pag. 213 Sect. II. Answer to the Arguments against the institution of the Sabbath in Paradise Pag. 133 Sect. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement Pag. 253 Sect. IV A continuation of the consideration of the rest of the Laws recorded in the Scripture with such instructions as may be drawn from them Pag. 300 DIRECTIONS FOR THE PROFITABLE Reading of the Scriptures CAP. I. Of the necessity of preparation thereunto THat the reading of the Scriptures is nothing else but a kind of holy conference with God Preparation in the reading of the Scriptures wherein we enquire after and he reveals unto us himself and his will we shall manifest more fully hereafter when we shall shew that these holy writings are the Word of God himself who speaks unto us in and by them 1. Inforced 1 t Frō the presence of God with whom we confer in reading Wherefore when we take in hand the Book of the Scriptures we cannot otherwise conceive of our selves then as standing in Gods 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 Gods Word by that phrase of going into the Sanctuary of God for there indeed was Gods Word kept that is going in unto God as going into the Sanctuary is tearmed 2 Sam. 7.18 these kinds of expression seem to imply that when we betake our selves to the reading of the Scriptures we come in unto God or stand in his presence to enquire at his mouth Now with what reverence it becomes us to stand in Gods presence Requiring therefore of us due reverence in performing that duty 1. From the Majesty of God appears not onely by Jacobs 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 Gods house Eccles 5.1 and that upon a double ground partly because God is in heaven ver 2. that is high and full of Majesty and consequently to be attended with reverence 2. From the sense of our defilements and inabilities and fear and partly because we have shooes 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 filthinesse and superfluity of naughtinesse 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 meeknesse James 1.21 So that both the Majesty and Holinesse of God whose eyes are purer then to behold evill Hab. 1.13 and the corruptions and defilements of our own hearts necessarily require an heedfull 2ly Frō the inconveniences that follow neglect of such preparation and carefull preparation of our selves before we enter into Gods presence to enquire 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 entring into Gods presence 1 Unfruitfulnesse in our selves and handling the holy things of God with unwashen hands that is reading his word with unsanctified and unprepared hearts as they come unto the work without due reverence so they return for the most part without fruit 2 Discredit of the word it self and by that means bring up an ill report upon the sacred ordinance of God as if it were a dead letter without any quickning power at all unsavoury food without nourishment unfruitfull seed that yeelds no encrease Secondly 3 Discouragement to others by the same means they weaken the hearts of such as might be encouraged to undertake this holy exercise from the use whereof they are much deterred when they observe some of those that are frequent in the practise of this duty remain still ignorant unfruitfull dead-hearted and disconsolate And lastly 4 Discomfort to our selves they occasion discomfort to themselves when notwithstanding the use of this means they finde 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 deadnesse of spirit without zeal life or activity in holy duties Thus we cannot but observe with grief of heart an exercise in it self every way usefull fruitfull and comfortable if it be duly and conscionably performed by the neglect of carefull preparation become not onely unfruitfull and unprofitable but besides by necessary consequent unpleasant distastefull 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 usefulnesse 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 Gods word which we read 2 Directed by considering 1. the nature of the Scriptures may much farther us in this duty of preparation to the reading
mans heart differ in two respects First the terrour raised in a good mans heart by the Word is for sins of another nature then are those that trouble naturall men Secondly they are affected by them on different considerations of Gods revenging hand For the former a naturall man is usually sensible onely of sins against the law of Nature 1. Discovery of the sins of infidelity pride c. and especially sins against the second Table But the Word of God represents unto a man chiefly more secret and inward evils infidelity pride self-love sensuall affections hypocrisie hardnesse of heart and the like and causeth them to appear unto him the foulest and most abominable of all kinds of sin that can be committed In the second place that which affects a naturall man in sin is either something that accompanies the sinne as shame or danger of wrath and vengeance of which Cain complains Gen. 4.14 or the sin as it is a trespasse against man and a wrong done to him which affects him more then the sense of any dishonour done to God as Judas was sensible of nothing but betraying innocent blood Mat. 27.4 But when Gods Word smites the heart it represents to the guilty person his trespasse against God his Majesty 2. And those as trespasses against God and Holinesse which affected David Psal 51.4 His unkinde and causlesse trespassing against the God that made sustaineth and carrieth him upon Eagles wings Deut. 32.10 11.15 His frowardnesse in trespassing out of perversenesse of spirit against often warnings and against the secret checks of his own conscience His folly that thus perverts righteousnesse to no profit Job 33.27 forsaking the fountain of living waters to hew broken cisterns that hold no water Jer. 2.13 whereby he hath abased God in his heart Deut. 32.15 and set him at a lower rate then the transitory things of this life yea then his own bare lusts By all which he hath defiled his own soul is become like the beasts that perish Psal 49.20 nay worse then they Isa 1.3 so that he loaths and is ashamed of himself Iob 42.6 Ier. 31.19 Now as the considerations in sin 3. And fear of Judgement certain intolerable eternall that affect men naturally and spiritually are divers so are the apprehensions of the danger that comes by sin A naturall mans fears are like that of Belshazar Dan. 5.6 something he trembled at but what it was he understood not or like those terrours threatned Deu. 28.65 66. wherin they shal fear day night they know not why But the Word of God shews one the cause of his fear representing the purity of those eyes of jealousie which he hath provoked makes it evident that God will by no means pardon the guilty Exod. 34.7 that he cannot be beguiled will not be intreated is impossible to be escaped and yet cannot be endured as smiting with the arm of God and not of man whose breath as a river of brimstone kindles that pile of fire and much wood which God prepares for sinners Isa 30.33 whose worm dieth not neither doth their fire goe out Isa 66.24 So that by the Word the sinner sees the rod and who hath appointed it Micah 6.9 and feels it in his apprehension certain present intolerable and eternal which compasseth him so with terrours that he knows not what to doe unlesse he can make his peace with God and procure his pardon Hence it follows The consequents of these severasl kindes of passions In naturall men astonishment fretting hatred of God In spiritual mē shame grief for offending God fear of losse of his favour lastly deliberation what to doe that as naturall and spirituall terrours are raised upon different grounds so the effects and consequents of them must needs be divers which was proposed to be handled in the next place For naturall terrours produce nothing but astonishment and amazednesse so that such men lye down in their confusion fretting with indignation and murmuring in their hearts at their condition with Cain Gen. 4.13 and both fearing God and hating him On the other side the terrours raised by Gods Word in the heart produce withall a loathing of ones self as a filthy creature shame of ones own vilenesse griefe as much for his unkindnesse towards God as for his misery by sin fear of the losse of Gods favour as much as of his revenging hand indignation at ones own folly and wickednesse still acknowledging the Justice and Righteousnesse of God which produceth at last deliberation what to doe with the Prodigall son Luke 15.17 18. So then naturall terrours break these melt the heart naturall terrours are mixed with pride these produce abasement of the spirit Naturall terrours cause repining at God these indignation at a mans self Naturall terrours drive one from these unto God to sue for peace the former force him into the mouth of hell these cast him into the bosome of Christ with uncertain hopes at first and with a trembling heart as the Lepers adventured on the Syrians camp 2 Kings 7.4 yet with hope of some possibility to finde favour and with a resolution to cast himself upon God come what will Such kinde of heart-breakings which are wrought by the Word being impossible to be wrought by any naturall means argue that word that causeth them to be of God who worketh according to his own pleasure in all things what he will Thus the first work of the Scripture The secōd supernaturall effect of the Word conversiō 1 t The means whereof are manifested only in the Word shewing in pricking and wounding the heart manifestly discovers it to be the Word of God as working beyond the power of nature But the conversion of the soul by the same Word will make it yet more evident Now it appears first by the means of his conversion and secondly by the nature and kind of the work it selfe The means by which the Word draws on the heart towards this work of conversion are by proposing unto one cast down by the sight of sin and sense of Gods wrath two grounds without which that work of conversion cannot be brought to effect 1. The inability of all creatures to work our peace First the unprofitablenesse and inability of all creatures to help in that dangerous condition in which he findes himself Secondly the way of reconciliation and peace tendred by God himself to repentant sinners by the mediation of Jesus Christ his own Son The inability of the creatures to doe us good in this case is onely manifested by Gods Word 1. Of our selves to satisfie for sins passed which makes it evident that we cannot help our selves neither by flight from Gods presence which fils all places Ps 139.7 nor by resisting his power which would be like the encounter of the thorns with the sire Isa 27.4 nor by intreating making peace with him who will by no means clear the guilty Exod. 34.7 without satisfaction which we cannot
make in our own persons neither by our wealth which is no ransome for souls Psal 49.7 Either by ourwealth of by our righteousnesse 2. Or by any other creature 8. nor by our righteousnesse seeing if we could fulfill the whole law it is but duty Luke 17.10 and therefore can make no satisfaction for sins past All other creatures we finde in the same condition with our selves debtors to God for all that they have or can doe and therefore unable to satisfie for us and as unable to defend us from Gods power 2ly Pointing out the onely way of making our peace Christ Jesus 1. Holy in himself 2. Accepted of his Father 3. Satisfying his Justice to the full as they are to work our reconciliation So that our salvation by any creature appears to be utterly impossible The heart of a sinner being by this means brought to despair of help unto salvation by any creature the Word points out unto him that fountain which God hath opened for sin and for uncleannesse Christ Jesus himself the only Son of his Father the holy one in whose mouth no guile was found Isa 53.9 In whom God is well pleased who was bruised for our iniquities so far that God did see the travell of his soul and was satisfied Isa 53.12 and who in our flesh fulfilled all righteousnesse and that for us This means of reconciliation 4. Tendered to us by God himself the Scripture tels us God offers to all that will embrace it and that upon his faithfull Word which is truth it self Psa 119.142.151 Yea makes it manifest that this mercy is of inestimable value and beyond belief yet that it becomes God to doe things incredible to cause his mercies to exceed not onely the mercies of men but even mans apprehension as the love of Christ passeth knowledge Eph. 3.19 that all men may be astonished at the consideration of his mercies as well as of his judgments and generally of all his ways Rom. 11.33 Thus Gods Word shews A means 1. Suiting with Gods Justice 2. Magnifying his Mercy 3. Discovering his Wisdome that this way of saving sinners suits well with Gods justice because he pardons not without sufficient satisfaction with his mercy because it sets out the plentifulnesse of his compassion Psal 86.15 103.11 with his wisdome because this is a way past finding out as all his judgements are a great deep Psal 36.6 and consequently makes a sinner confident that a way of peace proposed by God himself ratified by his faithfull promise and of such advantage to further his own glory every way 4. And consequētly advancing his glory is really intended upon which the distressed soul is encouraged to follow that only way by which he sees hope of escaping the vengeance to come which he could never have known unlesse God had revealed it in the Scriptures Rom. 16.25 26. which must therefore be acknowledged to be the Word of God 2ly The nature of cōversion consisting Now if the grounds of mans conversion could be found no where but in the Word of God much lesse could the act it self of conversion be wrought by any other instrument then the same Word For whereas conversion is the turning away of the heart from all creatures himself and all unto God which consists in two main acts self-deniall and totall subjection to God it is evident that neither of these two can be wrought any other way then by the power of the Spirit working by the Word To begin with self-deniall 1. In self-denial impossible to nature consisting in the abandoning of ones own wisdome righteousnesse ability to doe any good desires and endeavours after his own ends in credit profit pleasure or any other way what wise man among the Heathen guided by the light of nature ever taught it much more practised it Or how is it possible that corrupt nature should conquer it self Indeed it is true that naturall wisdome hath prevailed upon men to change them from a vicious disposition to morall honesty perhaps somewhat out of conscience or more out of self-respect to grace themselves by the honour of a vertuous disposition but to deny ones self one cannot be possibly perswaded but by something that is not himself Again 2. In a totall subjection to Gods wil. it is impossible that the whole spirit of man with all the thoughts thereof should bee brought under to a free and chearfull submission to Gods will unlesse the very temper and frame of it be altered For that Gods desires should be our desires his will our will his delights our delights our wisdome in this state of corruption being enmity against him Rom. 8.7 can bee wrought by no other way Which nature opposeth And therefore must be new framed after Gods image to bring it to this subjection but by making our nature answerable to Gods Nature which necessarily requires the destroying of the corruption therof the creating of it after God in wisdom and holinesse Eph. 4.24 Col. 3.10 Now the changing and new creating of the heart is beyond mans power effected onely by him that made it at the first wherefore even in respect of our new birth we are said to be his workmanship Eph. 2.10 receiving this spirituall as well as our naturall life from him to whom it properly belongs to quicken the dead Rom. 4.17 to raise up whom he will John 5.21 as having life in himself v. 26. wherefore the renuing of the heart being a work above nature and properly the effect of a divine power it necessarily follows that the Scriptures which are found by experience to be the instruments of that high and supernaturall work must have a divine original and consequently be the Word of God The last of the divine and supernaturall effects The third supernaturall effect of the Word reviving wounded spirits To be effected only by Gods Word that wounded them wrought by the word is the sustaining reviving of distressed wounded spirits Now that this can be effected by no other means then the Word is manifest not only by experience which makes it evident that humane wisdome or eloquence can doe nothing to purpose this way but besides by the consideration of the cause whence the affliction of the spirit ariseth For seeing it is the apprehension of Gods wrath provoked by sin that breaks the heart it must needs be granted that it cannot be healed but upon a perswasion that God is pacified as we see in that wounded spirit Job 33.25 and in David 2 Sam. 12.13 which must be wrought by a message comming from God himself as it is God that must cause David to hear the voice of joy and gladnesse ere the bones that he had broken could rejoyce Ps 51.8 It must therefore be the same hand that hath smitten that must heal Hos 6.1 wherefore seeing it is onely Gods Word that wounds the soul as hath been shewed the Word that restores and heals
by vertue of another under whom it commands is humane 2. In the subject matters prescribed 1. Principles of faith The second difference between the Authority of God and man is in respect of the subjects or matters prescribed which are either principles of saith or rules of life for the former because God is true every man a lyer Rō 3.4 therefore in grounds of faith Which only God can deliver 1. Because many of them are unsearchable by man we admit no testimony but Gods alone for two reasons First the imperfection of our knowledge arising partly by the nature of the things to be beleeved whereof many are unsearchable by mans wisdome and therefore must be revealed by the Spirit 1 Cor. 2.11 12. and partly from the weaknesse of the means of our knowledge which is the information by sense that looks onely on the outward appearance 1 Sā 16.9 so that it is impossible that man should know any thing in matters of faith but by revelation from God which also he apprehends weakly and imperfectly So that in matters of faith there is no infallibility in mans knowledge and that which is depends upon the credit not of the man but of the Spirit which reveals it Another reason why mans testimony is no sufficient ground of faith 2. Because men may lye is because men may deceive as well as be deceived wherefore though they often speake truth we are not sure that they doe so always because it is not contrary to their nature to lye Whereas Gods knowledg is infallible 1. Because he hath light in himself 2. And knows by vision not by discourse as it is unto Gods Tit. 1.2 Neither of these imperfections are found in God whose knowledge must needs be every way perfect because he sees by his own not by a borrowed light which must therefore be without any mixture of darknesse 1 John 1.5 And because the means of Gods 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 beleeve 3. And must needs understād what he freely gives are things freely given us of God 1 Cor. 2.12 which therefore he must needs understand fully seeing the spirit in man understands the things of a man although no man else know them 1 Cor. 2.11 Now in the next place there can be no more question of Gods fidelity in revealing then there is of his infallibility in understanding all things seeing truth is Gods nature And can no more deceive then be deceived which therefore he can no more swerve from then from himself So seeing we finde Gods testimony every way infallible and mans uncertain it must needs be granted that it is peculiar to God alone to establish grounds of faith Againe for the regulating of mans practise 2. And rules of life onely to be prescribed by God 1. Whose will is infallibly good 2. And the duties prescribed are his services there is a wide difference between Gods and mans Authority for if we respect the substance of duty that can be prescribed by none but God alone both because onely his will is infallibly good Psal 143.10.119.39 and therefore only fit to be the rule of righteousnesse 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 practise mans authority hath to doe only in two things First in applying the rules of morall 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 morall dutie humane authority meddles not in laying down any grounds of faith at all and in morall duties prescribes not the substance but onely the order and manner of outward performance of that which divine authority hath commanded The third difference between divine and humane Authority 3. In the extent of this authority which bindes the consciēce belonging onely to God is in the extent of them both Humane authority being ordained for preservation of order and by it of peace in civill society for the furtherance and supporting of godlinesse and honesty 1 Tim. 2.2 reacheth no farther then to binde men to conform to order in the course of their practise but divine Authority having an higher scope even the renuing of the heart and bringing under the thoughts thereof to the obedience of Christ 2 Cor. 10.5 bindes the conscience that is both the judgement of man to allow that which is commanded as holy and just with the Apostle Rom. 7.12 and the will to choose it as good and the affections to embrace it Rom. 7.22 accordingly yea the whole man to follow it with the strength of constant endeavours after the Prophet Davids example Psal 119.106.112 Hence it follows that in obeying mens commandements he that doth what Authority requires so he perform it in a willing submission thereunto in obedience to God which the Apostle cals obeying for conscience sake Rom. 13.5 hath performed his duty neither hath cause to judge himself a transgressour though he approve not the law it self as good and holy nay though upon good ground he think the contrary to that which is commanded more fit and convenient so he think not so out of any self-conceipt rash judgement or distaste of the Authority that commands But in obeying Gods Commandements 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 endeavour be not to conform his will to Gods will therein if he rejoyce not in performing it as a good man doth Prov. 21.15 his own conscience ought to condemn him as a transgressour and sinner against God at least in some degree So then divine Authority bindes the conscience by a double band both of the power that commands and of the justice of the commandement but humane Authority bindes onely by vertue of the power that commands not by the equity of the commandement further then it agrees with Gods law or conduceth to order and peace for which Authority was established The last difference between divine and humane Authority 4. In the sanctions annexed to the precepts is in respect of the sanctions annexed to their laws which are proportioned to the nature and quality of the obedience required and to the power of him that requires it For Gods commands in his laws are specially inward holinesse righteousnesse love c. and that under the penalty of the curse and wrath of God 1. Reaching to the soul 2. And reaching to eternity to bee poured out on the soul as well as on the body both in this life
Which we must so apply as if we were named therein and to apply and take them home unto our selves in such sort as if we were specially named in any Precept Reproofe Promise Commination Consolation or the like which is the most effectuall meanes to awaken and stirre up affections and to set on our endeavours as manifestly appeares in good Iosiah his example 2 Chron. 34.20 21. For such particular applying of things to our selves Examples hereof we have in Scripture we have frequent precedents in Scripture For there we finde 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 Gospell 2 Cor. 6.2 and a little after ver 16.18 is applied to us likewise the promise made to them Levit. 26.11 12. Ier. 31.1 The promise made to Ioshua cap. 1.5 and that upon which David buildes 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 Davids caveat Psal We must looke upon the Law as a rule to guide us and a judg to try our actions by 95.7 8. is urged upon us Heb. 3.7 8. and the judgements threatned 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 sinnes 1 Cor. 10.6 11. In applying the Law with the Sanctions thereof seeing it serves not onely for Direction to shew us what we ought to doe but for judgement to teach us what to thinke of what we have done we may easily mistake if we be not wise and therefore in judging of our selves and our workes by the Law Whether our conformity to the law be spirituall as the law is spirituall we need some caveats to keepe us from errour in our judgement First seeing the Law is spirituall and therefore requires the conformity of the spirit as well as the outward man to Gods will as appeares by our Saviours interpretation of it Mat. 5.22 28. a man must not onely bring his works but his thoughts to be tryed by the Law Whether our obedience be out of a sincere heart and a fruit of faith and love c. Which will make us abhor even our righteousnesse In judging our selves by the Law observe 1. Whether we sinne presumptuously or out of infirmity so that if one have done a worke answerable to the Law if it be not done in uprightnesse of heart with a cheerfull 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 righteousnesse in his eyes like filthy raggs Isa 64.6 and move him to cry out Enter not into judgement with thy servant Psal 143.2 Secondly we must consider that the Law is not so much broken by slips and infirmities for in the middest of them one may and a Godly man alwayes doth justifie the Law Rom. 7.16 22. as by sinnes of presumption such as are mentioned Deut. 29.19 and Ier. 44.16 when a man sinnes wilfully and prepares not himselfe to doe according to Gods will Luke 12.47 48. wherefore a man hath no reason to apply to himselfe the curses of the Law for such slips of infirmity which are threatned onely against such as are wicked transgressors Psal 59.5 Thirdly 2. Whether our obedience be sincere though it be not perfect though it be true that the Law requires perfect obedience pronouncing a curse upon all that confirme not the words of the Law to doe them Deut. 27.26 yet being now delivered in the hand of a Mediator that condition is so farre moderated that sincerity of obedience is accepted in stead of perfection according to that of the Apostle's that where there is a willing minde 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 himselfe to triall Psal 139.23 In the latter he dares not lift up his face Psal 130.3 Lastly 3. Whether we conforme to the law in the maine course of our way though we swarve in our steps we must consider that although the Law censure every action or thought of the heart and approves or condemnes every one of them as farre 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 maine course or scope of his life then according to his particular acts Thus a man may judge himselfe to be an observer or keeper of the Law though he faile in many actions as David is approved as one that did that which was right in the eyes of the Lord notwithstanding the matter of Vriah because the maine 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 doe many things according to the Law as Iehu is 2 King 10.30 31. The want of the due observation of those rules causeth many a hypocrite to promise himselfe Peace and many a Godly man to afflict his spirit without sufficient cause Our third labour after we have read the Scriptures must be to worke into our hearts by meditation those things which we finde most profitable for our own use so long till our affections begin to kindle and our hearts to wax warme as Elisha stretched himselfe often upon the Shunamites child till he first waxed warme 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 doe in holy David Psal 119.5.20 40 97 103 111 and 131 c. This is best done by appropriating them unto our selves for that which affects us is that which most neerely concernes us without this meanes of quickening our hearts they remaine dead and senseless and the Word becomes utterly unprofitable Againe because we are little affected with those things which we beleeve not as Iacob 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 beleeve what we read as undoubtedly true as David beleeves Gods Law to be faithfull Psal 119.138 True from the beginning ver 160. truth it selfe ver 151. as being the word of that God that cannot lye Tit. 1.2 nor change his minde Numb 23.19 nor be hindered in whatsoever he purposeth to doe Dan. 4.35 but he doth whatsoever he will Psal 135.6 Withall Our next care must be to work our hearts to a love of the law and delight
as Psal 19.7 when it is said that the Law of God converts the soule which is the most proper effect of the Gospell it is evident that in that place under the name of the Law the Psalmist must understand the Gospell too As likewise when he tells us that his delight is in the Law of God which sustained his spirit that he perished not in his afflictions Psal 119.92 he must of necessity understand Gods promises aswell as the precepts of the Law seeing they be the promises rather then the precepts that support the soule in times of triall when we know whom we beleeve who is both able and willing and ready to make good what he hath promised as his children find by experience that there failed not ought of any good which the Lord had spoken unto the house of Israel but all came to passe Iosh 21.45 But as for the Promises especially those that concerne the Kingdome of Christ which were revealed to the Patriarchs delivered by the Prophets and lastly enlarged and more fuly and clearly opened by the Evangelists and Apostles we shall consider them apart hereafter But only the Commandements For the present we have now in hand only that which is properely and most commonly understood by the name of the Law which containe those commandements and rules of practise which God hath given to his Church for her direction and left upon record in the Scriptures Now these we know are distinguished by the names of Laws morall Judiciall Ceremoniall Morall ceremoniall and judiciall which by Moses in sundry places are promiscuously called Laws Statutes Judgements and Ordinances Of these severall sorts of Laws that which we call Morall comes to be handled in the first place Of these this which is called the morall Law because it was given by God for regulating of mens manners and conversation is of all the rest of the Laws most ancient Which is the most ancient of all Laws most generall and most perpetuall First most ancient Psal 119.160 as being given to our first Parents in Paradise As given to Adam in Paradise that is to man assoone as he had any being I grant indeed that we have no record of any other Laws given to Adam but those which we find mentioned Gen. 2. which are only some branches of the Second Commandement in the tree of life of the Fourth in the Institution of the Sabbath of the Seventh in the Law of Marriage and of the Eight in appointing them to keep Paradise which are all of them positive Laws and therefore need to be expresly set down or else they could not have been known whereas the rest of the Laws being all Lawes of nature and therefore discernible by naturall right reason for which cause they are said to be written in mans heart might be known although they were not recorded and therefore are omitted by Moses in that briefe history But that the rest of the morall Precepts were given unto Adam although perhaps not by word of mouth Either by word or written in his heart but written in his heart at the same time must needs be granted unlesse we conceive that God made Adam more imperfect then any other of his creatures for that he gave all the rest of the creatures rules of their motions and operations either imprinted in their natures if they want sense or by the direction of sense in those that have it is as cleare as the light Now that God should either give no law or which is almost one an imperfect law to man who most needed was most capable and best able to make use of a law must needs much disparage either his kindnesse to mankind or his wisdome in rendring the most eminent and serviceable of all the creatures upon earth unusefull and unprofitable at the least for most part if he had no perfect law to guide him It must therefore be necessarily granted that the whole morall Law was given to Adam that is to mankind in Paradise And consequently most universall as given to the whole nature of man in him and by necessary consequent must be acknowledged to be of all laws the most ancient and upon the same ground must necessarily be generall or universall seeing it was given in our first parents to the whole nature of man which when that law was given was wholly in them It is true that the change of mans condition by Adams fall hath seemed to cause some small alteration in the law as it is not a duty that now binds us to labour in Paradise or to abstain from the one or to eate of the other of the trees that stood in the midst of it Notwithstanding even by that law all men in generall are bound to labour in such employments as God cals them unto and to abstain from all things that God forbids and to make use of all such ordinances as the Lord appoints for the confirmation and strengthening of their faith So that those laws given to Adam bind all men still in the grounds and scope of them although they oblige not his posterity in those things which had relation to that state wherein he then stood and from which afterwards he so sodainly fell And upon the same ground it must as necessarily follow Upon the same ground those morall lawes must needs be perpetuall that those laws which were given to Adam are perpetuall to continue as long as men have a being on earth For seeing they were given to him as the root of mankind they necessarily bind his posterity in succeeding generations to the end of the world We never find any new law given to the Church in any age It is true that the law given to Adam hath been since renewed perhaps to Noah after the floud Which have been renued as may be probably guessed by that which we read concerning murther Gen. 9.6 And it may be to Abraham after God called him out from Vr of the Chaldeans seing we find him commended for keeping Gods commandements his statutes and his laws Gen. 26.5 But most fully and cleerly it was renewed and restored by Moses upon mount Sinai But not altered And that the law then published for the substance of it was no new law appears by comparing the law given to Adam which is in effect the same with the second fourth seventh and eighth commandements of the decalogue with which in a generall consideration they are all one if they be compared together That this which we call the Morall law was founded for ever as the Psalmist witnesseth Psal 119.152 and was to remain and to be observed as a rule of life unto Gods Church our Saviour himselfe witnesseth in expresse words Mat. 5.18 where he professeth that untill heaven and earth passe that is till the worlds end one jot or one tittle shall not passe from the law Wherefore whatsoever was praescribed in that law we may observe and guide our selves
while the whole nature of mankind was in our first Parents upon that ground therefore supposed and granted by all we thus argue That which Moses relates God to have done Proved by the series of the history Gen. 2. that he did in the manner and order that he relates but Moses relates that God instituted the Sabbath from the beginning as well as marriage and some other Laws therefore it was so and then done The words of Moses his relation of the Institution of that day of rest Gen. 2.3 are these And God blessed the seventh day and sanctified it Now that these words Blessed and Sanctified in the most proper and ordinary construction signifie instituted and annexed a blessing to the observation of it I conceive no man will denie Wherefore seeing this is the most usuall 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 seeke out any other more unusuall signification of them we have sufficient warrant to construe and interpret them according to their usuall literall and proper sense in this place Now that Blessing and Sanctifying the Sabbath was from the beginning besides the series of the history And by the tearmes blessed and sanctified which is a stronger more convincing argument to prove that it was so then any that is or can be alleadged 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 originall tongue as remembring and referring unto an act done before the giving of the Law Repeated in the fourth Commandement and pointing at an act past Now we find in no place of Scripture any mention of the Lords blessing sanctifying the Sabbath day before the publishing of the Decalogue upon Mount Sinai but in this only Gen. 2.3 Neither doe those that deny the Morality of the Sabbath mention or suppose any time precedent to the delivery of the Law by Moses wherein God blessed and sanctified the Sabbath day neither if any such thing had been done by God would the Scripture have omitted the recording of it being a matter of so great importance neither lastly 3. Neither was any time so fit for giving this Law of the Sabbath as in the beginning was there any time so fit for the giving of this Law as when the ground of the Institution of this holy Rest which was Gods manifesting of the perfecting of the worlds creation by his resting on that day was new and fresh in memory This reason taken from the fitnesse of the time for the enacting and publishing of this Law carries with it the greater weight because we know how carefull God is to make every thing beautifull 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 lesse seasonable As appeares in instituting other Feasts especially seing we see that in the Institution of the Feasts of lesse imporportance as Easter and Pentecost of lesse frequent observation and to last but for a time he tooke care to ordaine them when the mercies were yet fresh and new for the preserving of the memory whereof they were appointed The same course the Church tooke afterwards in the ordaining of the Feast of Purim wherein both the occasion and Institution of the Feast went both together Nay even the Heathen themselves by the very light of nature were directed to follow the same rule as all men know But the strongest and clearest argument to prove the Institution of the Sabbath by God from the beginning is the testimony of the Apostle The Apostle affirmes it Heb. 4.3 4. Heb. 4.3.4 in these words Although the works were finished from the foundation of the world for he spake in a certaine place namely Gen. 2.2 of the seventh day on this wise And God rested the seventh day from all his workes To shew the force of the argument which is to be drawne 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 aimes at and intends to prove which is to disswade men from unbeleefe to which purpose he sets before them the dangerous consequents thereof namely that it excludes men out of heaven To prove this he alleadgeth the testimony of the Prophet David Psal 95.11 who threatens the people of his time to be shut out of Gods rest as their Fathers by hardening their hearts through unbeleefe were shut out of Canaan a Type of heaven if they proved unbeleevers and hardened their hearts thereby as their fathers had done If it should be replied unto the Apostle that David in that place alleadged 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 meane any thing else but the rest of heaven The Apostle's argument by which he demonstratively proves that the Prophet in the words which he cites out of him could meane no other rest but the rest of heaven is this in briefe The rest which David mentions in that place must needs be such a rest as the men to whom he speakes had not entred into for then it had beene a vaine thing to threaten to shut them out of that which they had already in possession but had a possibility to enter in it or else it were a like folly to threaten that as a judgement upon them to deprive them of that which they should never have any possibility to obtain But saith the Apostle there was no such rest to be entred into by them in Davids time but only the rest of heaven therefore David in that place cited by the Apostle could meane no other rest but the rest of heaven To make good this argument he gives a sufficient enumeration of all the kindes of rests which were possible to be meant by David in the place alleadged which must all of them have this condition that they might be entred 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 threatned to be excluded must be a rest which they had not already entred into But saith our Apostle into two of these Rests men had entred before Davids time into the rest of the Sabbath from the foundation of the world in which God rested after he had perfected his workes and into the rest of Canaan
the Sabbath was altogether needlesse 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 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 publike worship of God 1. That supposeth publick worship to be the whole duty of the Sabbath as all men must needs acknowledge But Adam and his wife could not make a publike assembly nor consequently worship God publikely nor by the same observe a Sabbath according to the Law To this we answer in the First place Though publike worship be the principall yet it is not the sole duty of the Sabbath Honoring God forbearing to do ones own waies or to find his own pleasure or to speake ones own words are duties of such an holy day of Rest as God delights in Isa 58.13 as well as publike worship And the Fourth Commandement which sets apart an whole day unto the Lord entirely and commands therein a totall cessation from all our employments in our ordinary calling makes it evident The sequestring of our selves from our ordinary secular affaires for religious duties is the full scope of that fourth Commandement which if a single person shut out by sicknesse or any other casuall accident from publike Assemblies perform he keeps an acceptable Sabbath unto God though he cannot joyne with the Congregation in the duties of publike worship Againe why may not two persons where there are no more 2. Two where no more are may be esteemed a publike assembly be esteemed to be a publike Assembly It is cleare that our Saviour esteems the meeting of two or three for prayer a gathering together Mat. 18.20 And then it 's plaine 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 publikely so that in this argument brought against possibility of keeping a Sabbath by Adam and Eve in Paradise 3. It is no good argument Adam could not then keep the Sabbath therefore he had no Law for it the propositions are both faulty Besides this is no good argument Adam and Eve could not at that present keep a Sabbath therefore they had no Law given them by God to command it The fifth Commandement prescribing the duties of Parents to their Children is questionlesse 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 wisdome to make laws for warres in time of Peace although there can be no execution of them for the present The Next Argument against the Institution of the Sabbath in Paradise Answer to the second is that then Adam needed no Sabbath neither for his body nor for his mind For his body they say he needed no Sabbath because that he being exercised in no painfull or toylsome labour but exercised only in such work as might be accounted rather a recreation then a labour needed no rest at all or refreshing of his body thereby 1. Ease by rest though it be a consequent is not the scope of the Sabbath To this we answer that the ease of man and beast from labour although it be a consequent of the rest of the Sabbath yet was it never the scope of it seeing the moderation of labour belongs properly to the same commandement which enjoynes labour that is unto the Eight as the Apostle also interprets it Eph. 4.28 The Fourth Commandement forbids labour indeed but not so much for mercy as for Piety nor so much for easing of the toyle of the body as for the preventing of the distraction of the mind by labour seeing we know the body cannot labour but the mind must needs be more or lesse employed withall which therefore at that time cannot so freely be wholly exercised in Spirituall duties as it ought So that Adam might have use of a Sabbath in Paradise although he needed it not for the ease of his body 2. Adam might make use of the Sabbath in respect of his minde Yea but say they Adam much lesse needed a Sabbath in respect of his mind then he did in respect of his bodie because his mind in that state of Innocency being continually filled with heavenly thoughts he could not choose but keep a perpetuall 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 totall sequestration of the whole man to the exercise of all holy duties forbidding us to finde our own pleasure or our own waies Isa 58.13 that is take up any employment either of body or minde about any of those affaires which may properly becalled our own such as are all our secular affaires Now although Adam in Paradise had not in that ease and pleasure of his in keeping the Garden his minde so wholly taken up with that businesse as ours are now in our more toylsome works yet it must needs be and was his duty too to attend and to have his minde exercised in the thoughts of those things that he tooke in hand which on the Sabbath ought to be wholly laid aside In one word Adam was and ought on other dayes to be wholly heavenly minded in the use of earthly things but on the Sabbath day he was to be wholly heavenly minded in the use of heavenly things All then that can be made good in this parcular is only this that Adam in some respects lesse needed a Sabbath then we doe 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 quickned and fervent in affection lesse needed the Sacraments or other like helps as we doe it was not fit for him to have any Sacrament at all As well as of the Sacraments c. Rather we may conclude that because Adam infinitely excelled us in all these abilities therefore though he lesse 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 speake of the Sabbath as if it were given to man only for his own good whereas the principall scope of it is the honouring of God which was Adam duty as well as ours So that in respect of
the principall end of the Sabbath Adam needed that Law for the observation thereof as well as we In the last place it is urg'd 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 appeare 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 appeare 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 Commandements but for their observation of the Sabbath day he makes not so much as the least mention at all To this we answer divers things First 1. It followes not we have no recording of the Patriarchs observing the Sabbath therefore they observed it not we except against this form of arguing from Negative authority which according to the sentence of Logicians proves nothing at all and hereof though we might give other instances we will content our selves with one only concerning the point which we have in hand In all the Books of Ioshua Iudges Ruth For 550 years after Moses we have no record of keeping the Sabbath the two books of Samuel and the first booke of Kings containing the history of the Church for 550. yeares and written much more largely then the books of Genesis and the beginning of Exodus we finde 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 Ioshua 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 Commandements 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 gaine by this Allegation is that it is not so certaine that the Patriarchs kept the Sabbath because it is not so certaine that they had a Law that bound them to observe it Now this is a wild form of arguing It is not certaine though we prove it is or at least not so certaine that the Patriarchs had a Law that bound them to keep the Sabbath therefore it is certaine that they kept it not As for that colour that they make use of for the strengthning of their exception against our instance that Moses records the Patriarchs keeping of the other nine Commandements It were enough that we have said already that we have the like evidences in the books of Ioshua Objection Iudges c. of those holy mens keeping of the other nine Commandements We have records of the Patriarchs keeping the other nine Commandements 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 Commandements Answer but will name us some duties only which they performed in obedience to every one of them Not of all the duties of all those nine 4. And we have records of the Patriarchs publike worship And we say that we finde instances of the Patriarchs observing of the Fourth Commandement for we read that they worshipped God publikely 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 publike worship is a duty of the Sabbath But hereunto they will reply that the performing of this publike worship proves not the observation of the Sabbath or seventh day for that worship To which we answer that using of publike worship necessarily supposeth a time a fit time and a time of Rest for that worship for so much themselves acknowledg to be of the Law of Nature And it is probable on the seventh day Adde hereunto what is recorded of the sending out of Noahs dove just at the distance of seven daies Gen. 8.10 12. Surely this could not be done casually that they should accidentally light just upon the distance of seven daies so many times together If then it were done purposely why was that number chosen above all others was there any mysterious holinesse in that number If conjectures might take place we might with great probability conceive that Noah and his children had upon those daies dedicated to his worship been suing for peace and sent out to see whether there might be any tydings of a comfortable answer to their prayers These I confesse 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 certaine that Moses makes no mention of the Patriarchs observation of the seventh or Sabbath day Secondly we answer that the place Exod. 16.23 2. It appeares Exod. 16.23 that the Sabbath was known before the Law was given proves evidently that the observation of the Sabbath was a thing sufficiently known to the children of Israel before the Law was delivered unto them upon Mount Sinai For when the Elders of Jsrael wondering that the people had gathered twise so much Manna on the sixth day as they had done each of the five daies going before come to Moses to enquire 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 expresse termes ver 29. that the Lord gave them on the sixth day a sufficient portion of bread for two daies that no man might breake 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 enquire 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 Gods Commandement went out to seek food on the Sabbath day expresseth himselfe to them in this manner How long will ye refuse to keep my Commandements 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 duely weighed it will appeare 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 processe of time much disused and neglected by men in the course of their practise especially in the Aegyptian bondage To elude the force of this Argument Objection 16 The Sabbath was not instituted till Exod. 16. And upon occasion of a double miracle 1. The giving of a double portion of Manna on the sixt day 2. And preserving it uncorrupted till the next day there are that affirme 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 himselfe instituted by him by occasion of giving them a double portion of Manna upon the sixth day and consequently being a Commandement 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 daies that which was reserved and kept till the next morning stanck and was full of wormes Exod. 16.20 And besides the words To morrow shall be the Sabbath carry the forme of an institution And that it may carry the full form of an Institution they render that clause ver 23. not as we doe To morrow is the Sabbath of the Lord but as it best suites with their owne purpose To morrow shall be the Sabbath of the Lord that the whole sentence joyned together in this form This is that which the Lord hath said to morrow shall be the Rest of the holy Sabbath unto the Lord may carry with it the compleat forme of an Institution To begin Answer 17 first with the double miracle the former of them which was the giving of a double portion of Manna on the sixth day 1. The first miracle 1. Perhaps was none at all may be questioned whether it were a miracle or no it is out of question that the stinting of the gathering of Manna upon the other daies was by the melting of it through the heate of the Sun ver 21. Now if it were longer before the heate of the Sunne did breake out upon the sixth day and by that meanes they had more time for the gathering of their Manna upon that day then they had upon other dayes what miracle was that that the same persons in a longer time gathered twise so much as they had done in a shorter time before 2. If it were it honoured the sixth day not the seventh Besides if it should be esteemed a miracle it honoured the sixth day on which it happened and not the seventh day which succeeded it 2. The second was certainly no miracle at all The second pretended miracle was questionlesse none at all For Manna being so pure a food might easily without a miracle be kept uncorrupted a day and an halfe as our ordinary provisions are preserved much longer without any corruption at all Nay rather the corrupting of that food so suddenly-upon other daies that being sweet at night it should not only stinck but be full of wormes too by the next morning seemes if any thing to be miraculous As for the formality of the words of this pretended institution which they make out of them by translating them according to their own phantasie First the Originall no more favours their interpretation then ours 3. The words in the Originall are only to morrow the Sabbath without is or shall be the words translated exactly are these To morrow the Sabbath of the Lord without is or shall be Secondly the context if it be well examined seemes rather to favour 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 And are a reason not acommand which seems more probably to be a reason of the command it selfe It is true the clause prefixed gives notice of a command to follow but of what Commandement 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 expresse command seems to be the only direction given by Moses from God to the Elders the former words expressing only the reason of that which they enquired after why God had given them a double portion of Manna on the sixth day Namely because he would not have the Rest of the holy Sabbath violated by gathering of Manna upon the seventh day To examin things somewhat more distinctly First we have instructions given by God unto Moses and appointed to be delivered by him unto the people containing a promise of giving them Quailes and Manna and of Manna a double portion on the sixth day Reasons why those words Exod. 16.23 can be no institution of the Sabbath that they might not be put to the labour of gathering any upon the seventh day and withall a direction to prepare that overplus which they should gather that it might serve for provision for the day following but in these instructions which God gives to Moses there is not a word of the Sabbath 1. God mentions not the Sabbath in his directions to Moses but only upon the by Againe 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 appeares plainly that only the direction of God concerning Manna and the use thereof was that new Commandement which he was to deliver to the people and therefore is fully and cleerely expressed whereas the Sabbath as being mentioned by him occasionally is passed
over in few words Again for three reasons we cannot conceive that in this Exod. 16. there is any institution of the Sabbath at all For first 2. There happened at that time no memorable event to ground an institution here is no ground of instituting a festivall day seeing that must needs be some memorable event which dignifies that day that is to be consecrated above other days which is a rule which God and the Church and even heathen men by the light of nature guided themselves by Secondly here is no convocation of the people 3. The people are not convened as they ought to have been to receive this law who ought to have been assembled to hear that law that they must all obey as they were not only Exod. 20. when God himself delivered them the morall law upon mount Sinai but also when Moses his servant delivers unto them from God the Ceremoniall and Judiciall Laws Exod. 34.32 35.1 whereas here we find only a meeting of the Elders But only the Elders and that occasionally only and that too occasionally not by the call of Moses but their voluntary recourse to him to enquire the reason why the people had gathered a double portion of Manna on the sixth day and what should be done with it Thirdly 4. Here is no direction for the observation of this new feast here is no direction for the observation of this new feast and without it the law is not only imperfect but in effect no law at all Whereas there is a full direction for the use of their double portion of Manna which makes it evident that the ordering of their Manna must needs be the only charge which the Lord sent by Moses to the people Others therefore there are who go not so far as to plead for the institution of the Sabbath in this Exod. 16. Objection 21 Though the words amounted to an institution yet they are a preparation to a following institution but will have these words of Moses to be only in the nature of a preparation to an institution which was to follow To this also we answer First that this opinion is pressed with the same difficulties that the former is if things be duly weighed Answer 1. The same reasons are against that too 2. There is no like instance in giving any other law 3. What needs it 4. Why is this ground omitted in the fourth Commandement 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 shew 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 Commandement 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 Commandement goes back to the beginning of the world to seek out another and firmer foundation of instituting the Sabbath without mentioning of this at all Thus when all circumstances are duly weighed it will easily appear to any not forestalled by prejudice that in this Exod. 16. Moses speaks of the Sabbath to the Elders of Israël Whence it appears that Moses mentions the Sabbath to the Elders Exod. 16.23 as a thing known as of a thing well known unto them before-hand and by consequent which the Jewes were wel-acquainted with before the Law was given to Moses on mount Sinai whereupon it must needs follow that they received it from the 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 Gods honour and our instruction SECT III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement IF this principle which will at last appear to be an undoubted truth were generally received and acknowledged that the whole Decalogue is morall and consequently immutable this question concerning the morality of the Sabbath were at an end Now the generall 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 ceremoniall in the fourth Commandement either the set day or the strict rest of the Sabbath or both hath been a great occasion of begetting and cherishing this errour that there is something mutable in the Decalogue and consequently that it is neither morall nor perpetuall If therefore upon a due and thorough examination of all the severall clauses and expressions which we meet with in the fourth Commandement we can make it appear that there is nothing in that fourth Commandement that is any way ceremoniall and therefore mutable we shall remove a great scruple which hath long troubled the minds of many men divers of them much esteemed both for their learning and piety Before we begin to take this task in hand it will be needfull 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 withall in this Commandement The words of of the fourth Commandement in a fair construction enjoyn nothing ceremoniall neither in the day nor rest can have no other sense then that in which we take them It will be sufficient for us to make it appear that according to the usuall course of grammaticall 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 morall law Which is as much as needs to be proved It must therefore be our care to make it appear that the sense which we give of the words of this law may stand according to a fair and usuall manner of grammaticall 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 Commandement we must first enquire what the scope is at which it aimes The appointing of a day of rest cannot be the scope of the fourth Commandement 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 Commandement seeing we know rest from labour is enjoyned to give us freedome for holy duties and the exercising of our selves therein But of rest for holy duties which consequently must be the principall thing intended in the fourth Commandement 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 publike worship Publick and private But this opinion seemes not to agree with the letter of the Law which in expresse tearms gives the whole day unto the Lord for his own immediate service in religious worship Now we know publike 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 publike worship and so much is expresly 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 publike so that the setting apart of a whole day of rest unto God for his publike and private worship seemes to be the full scope of this fourth Commandement Next to the scope of this Law 3 Parts of the fourth Commandement the 1. Summe 2. Explication 3. Reason we are to consider advisedly the frame and composure of it and therein we are first to take notice of the principall parts of the Law which we shall find to be three First we have laid down unto us the summe 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 containe three heads of duties pointed out in the summe 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 keepe it holy All these are explained in their order Our Preparation must be by the dispatch of all our Secular affaires in six daies Our rest must be a cessation by all persons from our usuall labours and imployments in secular affaires The Sanctification of our rest must be by employing our selves in holy duties The confirmation of all follows in the reason of the Law of Preparation and rest from Gods own Act of Creating the world in sixe daies and ceasing from his work on the seventh and the Sanctifying of that rest from Gods Commandement and ordaining the seventh day to be a day of rest unto us for ever Now wherein the strength of that Confirmation lies will be the maine point in question of which hereafter To come now to the Explication of the words and phrases in this Commandement The first word in the summe of this Law Remember is diversly interpreted some conceive that it implies the importance of the duty commanded as that word is used many times to intimate some matter of speciall 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 minde as the Psalmist saith he will remember the works of the Lord his wonders of old Psal 177.11 and 143.5 and withall some conceive that he taxeth the peoples forgetfulnesse of that Law and neglect of the observation of it in the time of their bondage in Aegypt Some or all of these senses may be implied in this word Remember but beyond all these we may probably conceive that it may import Remember implies Think upon and by dispatching of thy busines provide for the Sabbath Think upon and accordingly before-hand provide for the observation of this holy rest by dispatching of all the works of thy calling that nothing may be undone which providence and diligence might prevent that might hinder thy rest on the seventh day As for those which conceive that in this Law labour upon the sixe daies is commanded as well as rest upon the seventh they are much mistaken The precept for labour is delivered in the eight Commandement as the Apostle interprets that Law Eph. 4.28 In this place is commanded the dispatch of our secular affaires before the Sabbath whether it be done in six daies or fewer it is not materiall as to this Law The next tearme to be explained Sabbath is a day of rest which only and not seventh is expressed in sum and conclusion of the Commandement is the name of the Sabbath or day of rest and easing from labour as that word properly signifies which is repeated againe in the conclusion of the Commandement 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 weeke and both in the explanation and reason of the Commandement is appointed to be one of the seven yet God mentions not the name of seven either in the Summe or in the Conclusion of the Commandement We have therefore reason to conceive that seeing God in this Law was to prescribe something of the Law of Nature The day of rest being of the law of nature the set day of positive institution which is the appointing of a day of holy Rest to be consecrated unto God for his worship which the very light of nature teacheth and in the explanation and reason of the Law to adde 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 choise of such fit expressions especially in his Law in which he is most exact as may best acquaint us with his minde 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 himselfe intended it in this place The last phrase in the sum of this Commandement remains which is To keep it holy To keep holy is to employ the day in holy duties of Gods immediate worship Now to keep a day holy is to employ it in holy actions directed to the immediate service and worship of God in the use of such
a particular day Ha doth not alwaies notifie 2. Where it doth it points out things by their eminency as well as by their particularity of purpose to point out a particular day as that particule usuall restraines an indefinite signification to a particular To this we answer First though this particle ha doe often notifie 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 notifie 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 signifie that eminent Seventh day Objection 2 as well as that particular seventh day Ha added to a Numerall notes alwaies a particular Yea they replie but Ha added to a Numerall notes alwaies 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 Not alwaies Instances to the contrary The foure 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 numbred the first and second 1 King 7.16 and have ha prefixed yet signifie no more but one and the other without reference to order Iosephs brethren answer him concerning themselves and their brethren One is not the particle ba which is prefixed notes not which of their brethren whether eldest or second or sixth or eleventh it was that was not But suppose ha Objection 13 in this place notifies a particular why may it not note a partibular in proportion as well as in order Seventh in the reason of the Commandement implies seventh in order therefore it is so to be understood here The Second reason which they bring to prove that Seventh in this place must necessarily signifie 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 Commandement which is meant afterwards in the confirmation of it But in that confirmation the seventh day mentioned is the last of seven therefore it must be so taken here Answer To this we answer It will appeare when we come to the reason that it is not so taken there that admitting that the tearme seventh is so taken in the next verse that proves not that it is so to be taken here unlesse it be manifest withall that the force of the reason of the Commandement lies in the taking of the tearme Seventh in that sense which will appeare to be otherwise for we shall shew that the strength of the confirmation of the argument lies in the tearme Seventh taken indefinitely not taken particularly that is for seventh in proportion not for seventh in order All words and phrases used in Arguments are not argumentative All tearms in an argument are not â—rgumenttaive some of them serve only to fill up the sense but prove nothing at all As for example Moses Deut. 4.15 16. to disswade the people from making any resemblance of God reasons in this manner Some are added to fill up the sense only and have no force of reason in them You saw no manner of similitude when the Lord spake unto you in Horeb out of the midst of the fire take heed therefore lest you corrupt your selves In this argument the naming of the place where and the fire in which God appeared to his people only fill up the narration the whole force of the argument lies in this that because they saw no similitude therefore they should make none So it is in Gods mentioning his Rest on the seventh day In this CoÌ„mandement which we have before us Gods 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 tearms of the proporsion to be proved must where there is any Ambiguity interpret the tearmes of the argument because the argument is brought for the proporsition to be proved not the proposition for the argument The proposition to be proved then being that one day in seven must be consecrated unto God and the arguments brought to prove it being taken from Gods resting one day in seven although that happened to be the last of the seven daies 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 tearms wherein it is expressed So then hitherto we see no reason why the tearme Seventh in the explication of the Commandement may not be taken indefinitely for one in seven as well as particularly and strictly for the last in seven Yea if all circumstances be duly weighed the taking of the tearme Seventh indefinitely best sutes with the principall scope which God aimes 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 forbeare till hereafter In the meane time we may take notice of this by the way that the very clause precedent to these words directs us to take the tearme Seventh in this place indefinitely The allowing of sixe daies for labour indefinitely directs to take the seventh indefinitely as pointing only at the proportion and not all at the order of the time wherein we are to rest First this is evident and unquestionable that God dividing the whole week into seven parts allowes unto us sixe daies for the dispatch of our businesse in our secular affaires and reserves the seventh for himselfe for his own worship In the next place it is as cleare that as the sixe daies allowed for labour are to be taken so we must take the seventh which is set apart for this holy Rest Now that these sixe daies allowed unto us for our labour are to be taken indefinitely and to be respected only according to the proportion of the time I conceive no man with any colour of reason can deny seeing the maine thing that God insists on and labours to cleare unto us is that sixe daies are sufficient for the dispatch of our secular affaires Now if the proportion of time be all that God respects in the sixe daies of labour 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 followes Is the Sabbath of the Lord thy God that is Sabbath of the Lord thy God that is consecrated and dedicated to him a day
of holy rest consecrated to the Lord thy God Now things are said to be Gods for the peculiar interest that he hath in them whether by Creation as Psal 100.3 He made us and therefore wee 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 Gods king Psal 2.6 and David a Type of Christ Psal 89.19 20. Or by advancing or honouring so a day may be called Gods because he hath advanced or honoured it above other daies Psal 118.24 Or lastly by consecration and dedication to God so the Priests are the Lords Levit. 20.26 the tythes vessels c. the Lords for his service Now in both these latter respects the day of holy rest is the Lords day as he calls it his Sabbath Exod. 31.13 Both because his works have advanced that above any other day and besides because upon that ground it is consecrated to him and set apart for his service To restrain men from violating of the holy rest of the Sabbath it is sufficient that it is the Lords but to make a deeper impression of it upon mens hearts he thought fit to adde The Lord thy God a dreadfull name to his people Deut. 28.58 This foundation being laid that the Sabbath is the Lords No manner of works that is of thy calling not excluding he hath a sufficient ground to take upon him to dispose of it and therefore in the next ensuing clause strictly enjoyns In it thou shalt do no manner of worke he means none of the works mentioned before properly called our own works 1. Works about Gods service or works of our particular callings As for works about Gods service such as were those about the service of the Tabernacle justified by our Saviour Mat. 12.5 Works of necessity for the creatures preservation which also Christ allows Mat. 12.11 2. Works of necessity from which also God himself ceaseth not Joh. 5.17 Works of mercy 3. Works of mercy though not of absolute necessity such as was the restoring of the mans withered hand Matth. 12.12 13. yea though it be to our selves vers 7. they are not to be accounted among the works forbidden upon this day If there were any stricter rest then this enjoyned the Jews which perhaps will not so easily be proved it is not required by any restraint in this Commandement 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 wildernesse and laid upon them by other laws so that hitherto we meet with nothing ceremoniall in this fourth law The last main branch of this law is the reason or confirmation of it No reason annexed to any law but only to this fourth Commandement But before we undertake the opening of the phrases and tearms 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 Commandement of the Decalogue but to this alone We find indeed some Sanctions annexed to the second third and fift Commandements 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 naturall reason as soon as they are delivered Because the grounds of other laws are evident in themselves but the ground of this law could not be known unless it had been revealed because the grounds upon which those lawes are founded are evident in themselves the grounds of this fourth Commandement could not have been known unlesse they had been revealed by God himself Indeed that God must be publikely worshipped That a set time must be appointed and that it must be a time of rest from private employments are dictates of naturall 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 unlesse God had revealed unto us the Creation of the world in six daies 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 naturall reason So then the reason alledged in this Commandement shews us not why God ordained a Sabbath which the very light of nature taught even the very heathen as we know but why he commands a weekly Sabbath and why upon such a day of the week rather 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 Commandement also to be just and good as S. Paul speaks of all the rest Rom. 7.12 yea equall 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 daies in the week are sufficient for the dispatch of our secular affairs one ground must be supposed Why we may spare one day of seven for this holy rest which is unquestionable that mens labours about the things of this world are onely for the conservation of the creatures and fitting of them for mans use That ground being laid this reason for the strengthning of our faith laies before us the example of God himself who created the world and all things therein in six daies from whence we may strongly reason that he that without the help of mans labour created the world in six daies can easily by mans labour of six daies support and conserve the world If it be questioned whether he will do it reason will easily conclude that the same goodnesse 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 faithfull Creator as the Apostle calls him 1 Pet. 4.19 Wherefore we find that the godly for the strengthning of their faith and dependence on God upon any incident occasion usually have recourse to the creation of the world
as the means to assure themselves of his protection or supply in any thing that they need as Psal 119.73 Jer. 14.22 unto which God himself directs us Isa 45.11 12. Our help stands in the name of the Lord which hath made heaven and earth Psal 121.2 The Lord having made it appear that the consecrating of a day weekly unto God for his worship will be no prejudice to our secular affairs Why we must observe such a particular day gives us next a reason why he makes choice of the seventh day rather then any other to be this day of holy rest even because himself rested from all his works of creation upon that day Now that this rest of God is the ground of appointing this to be the day of rest all men acknowledge but how the reason must be drawn out from this ground and wherein the force of it consists is all the question For whereas in Gods rest there is a double consideration the one of the act it self simply the very resting of God from his work the second of the consequent of it If we draw the reason from Gods act of resting it must be the seventh day If from the honouring of that day thereby it enforceth the observation of the first day as well as of the seventh the advancing and honouring of that day above other daies thereby If we draw the reason of the instituting of this day from Gods simple act it necessarily inforceth the observation of that very seventh day from the creation after Gods example But if we draw it from the consequent of his rest the advancing and honouring of that day thereby it binds us as well to the observation of the first day of the week now as it did the Jews to the observation of the seventh day heretofore Those that oppose the morality of the Sabbath labour to draw the reason which is laid down in this fourth Commandement for the observing of this day of rest Wee cannot make Gods act of resting the ground of instituting the Sabbath from Gods 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 mens resting from their works but that was the seventh or last day of the week therefore God ordained that to be the day on which men should rest from their works Now against the argument framed in this manner there lie two main exceptions 1. Gods example is not the ground of any Commandement the first of them is the example of God neither is nor can be any warrant to us to do the like neither do we ever find it proposed unto us as a rule which we must follow This is true that Gods or Christs 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 mercifull as your heavenly father is mercifull and Phil. 2.5 Let this mind be in you which was also in Christ but we never find any act of Gods or of Christs proposed unto us as a rule to teach us what we should do Gods 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 meer 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 Commandement we have first a law given in these words We have the precept first and then Gods example to encourage us to observe it The seventh day is the Sabbath of the Lord thy God and then we have Gods example to stir us up to the practice of that duty required in that law To this we answer that we have a law indeed that commands the observation of an holy day of rest unto God Answer We have no precept for the particular day of rest before the reason and a second branch of that law which appoints the proportion of the time of that rest that it shall be one day in the week but concerning the third branch without which the law it self 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 shewed in opening the explication of this Commandement but only in the reason annexed unto this law Unlesse therefore it can be proved that the tearm seventh mentioned in the explication of this Commandement signifies the last day of seven we have no law precedent to Gods example here mentioned that commands the observation of the last day of the week for the day of rest As hath been shewed already that seventh in the explication of the Commandement notes not the particular day Now the weaknesse of the reasons alleaged to prove that this tearm seventh used in the explication of this law signifies the last day of the week we have shewed already And by one reason have made it more then probable that this tearm seventh in that place signifies only indefinitely one of seven and not particularly such a certain day of the seven The second reason which farther manifests that truth and makes it evident And is further proved because God mentions it not at all in the conclusion of the Commandement we have deferred untill 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 shews 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 alleage may have the greater sway with us take speciall notice that the conclusion of this Commandement hath the very same words which we find in the first giving of this law Gen. 2.3 whether the words themselves were taken out of that history I will not peremptorily define though it seems most probable Whereas he precisely names it in the Law given to Adam Gen. 2. This is cleer the words in both places are the same in every title else save only that in stead of the tearm seventh in Genesis God useth the name Sabbath in this Law This questionlesse 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 Commandement 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 Commandement 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 Commandement given to Adam Why God might think it fit to do so And might do because till Christ came the Creation of the world was Gods greatest work and fittest to ground the law of the Sabbath upon we see manifest reason for untill 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 But mans redemption by Christ being a greater work required the altering of the Sabbath to the First day of the week and therefore to be redeemed and created anew which was a greater work then his creation at the first so that a greater work and mercy of God to men was to be remembred 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 mans 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 generall tearms that when this glorious work of mans 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 Commandement 1. To urge the keeping of the Sabbath from the act of resting shews not the equity of the law from the example of God resting on the Sabbath day to bind us thereupon to the observation of the same day for the day of our rest is this A law we know is a rule of equity and to give a reason of a law is to make it appear to be so God then in giving this for a reason of this Commandement could have no other aime before him but by this reason to shew the equity of this law both in appointing the proportion of time for an holy rest and in limiting it to such a particular day Now to draw the reason of our resting from Gods resting Because Gods condition and ours is not alike shews 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 Gods condition and ours God might rest as long and as often as he pleased seeing he hath al-sufficienty in himself and is not supported by labour as men and their estates are who if they should cease from their 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 Gods meer act of resting upon that day let us now trie whether the other way of deducing the reason of the law from Gods advancing and honouring the seventh day by his resting thereupon and establishing the rule of our rest thereupon do not more cleerly manifest the equity of this law in that particular But drawing the reason from Gods honouring of that day by his rest the equity of the law is evident If we draw the reason of the law from the honouring of the seventh day by Gods resting upon that from all his works we may conceive that he argues in this or that manner That day which is honoured by God above other daies by his most eminent works of mercy to mankind shall be the day of holy rest to be consecrated to him for his worship but the day in which God ended and perfected the creation of the world is the day honoured and advanced above all other daies by that wonderfull work therefore that shall be the day of your holy rest In this syllogisme the minor or second proposition only is expressed in the words of the law and that too only in part for there is no more said but that God rested that day not that he honoured that day by his rest which notwithstanding is necessarily implied for he that saith that Christ rose the first day of the week must mean as much as if he had said Christ made the first day of the week honourable memorable by his resurrection on that day As for the major or first proposition in this syllogisme it is a principle acknowledged by all men by the light of nature It is evident that daies and times in themselves are all equall 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 daies as God hath marked out by them Laying down a ground upon whcih God instituted other feasts And the Church and advanced above other daies ought to be observed above other daies is as cleer and evident Wherefore we see that God himselfe hath taken that for his ground of justifying the feasts of Passeover and Pentecost and in imitation of him the Jews upon the same ground took upon them the observation of the feast of Purim Hest 9.21 Yea the very heathens led thereto by the light of nature 23. Yea the very heathen themselves as all histories testifie have alwaies made the daies of their birth of founding their Cities of obtaining memorable victories and the like to be daies of annuall observance in joy and feasting So that to consider the day of Gods rest as a day advanced above other daies and thereupon to ordain that to be a day of holy rejoycing in God in remembrance of his great and glorious works is to shew an equity acknowledged by light of nature in the institution of the Sabbath Now whereas God both in all his waies God therefore purposing to shew the equity of this law could not but set down the reason so as that might best appear but more especially in his laws takes speciall care to make it appear unto men that they are all equall and just in all things as the Prophet David acknowledgeth Psal 119.128 both for his own honour and withall 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 naturall reason it self should conceal that and propose another reason in which the equity
it had been so expressed And questionlesse the second Commandement had been plainer if it had been expressed in some such manner as this Thou shalt not worship me with any worship of thine owne devising but in such manner and in the use of such ordinances as I shall prescribe 2. And the Commandement for baptizing of Infants And it had been plainer if our Saviour in giving commission to his Apostles to baptize had exprefly named the Infants of beleeving Parents as he did in commanding them to be Circumcised Many passages in Scripture might have been expressed in plainer tearms then those in which they are delivered It is enough to satisfie any sober mind that God who was at liberty to expresse himselfe as he pleased thought it fit to speak to us in this manner We may adde farther if we observe it well God manifests great wisdome in penning the second The discovery of such changes to follow had brought the services into contempt and fourth Commandements in this obscure manner for if God had in the second Commandement expressed himselfe at full that the Iews should for the present worship him according to the ordinances which Moses gave them but after the comming of the Messiah they should in stead of them use such Rites as he should ordaine And if in the fourth Commandement he had thus expressed himselfe 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 Gods worship had in all probability bred in Gods 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 heare of Acts. 6.14 It pleased God therefore to pen the Law in such a form that his people might understand out of it as much as concerned them to practise at present and yet we Christians might find in it farther directions when there should be occasion to make use of them Gods wisdome in concealing these changes illustrated by the policy of Princes Thus Princes sometimes to keep their Counsells secret send out their commands with sufficient instructions what to doe 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 Commandement For in the Law shews the equity of the proportioning of the time set a part for this rest and shewed how it must be deduced and applied let us next consider the words wherein it is expressed This particle For referres both to our labour of sixe daies and rest upon the seventh manifests the equity of the Law in requiring such a rest of us as if we deale providently in managing our affaires 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 quickning and strengthening of our souls In sixe daies God made all things and therefore by sixe daies labour can and will assist thee to dispatch all thy work as well as for his own honour and glory In sixe daies God made heaven earth c. and therefore both is able and as a faithfull Creator will be ready to assist and prosper thee so in all thy labours that all thy businesse shall be dispatched in sixe daies namely whatsoever thy calling and needfull occasions shall require to be done as God in sixe daies created whatsoever was needfull as is implied in these words All that in them is It hath been before observed that Gods creation of the world is often mentioned as a meanes to move men to depend upon him and it may be probably conceived is remembred here to stay our murmuring at the sparing of one day weekly from our implomyments And rested the Seventh day which must not therefore be the last day of the week And rested c. And 1. thereby established his work 1. And rejoyced in it but is mentioned here only as one of seven not as the last of seven This was not a totall cessation whereof God being a continuall Act is uncapable but only a resting from works of Creation and implies two acts of God The first the establishing and setling all his works to continue in himselfe according to his own Ordinances Psal 119.89 90 91. The other his rejoycing and delighting himselfe in the work of his hands This Rest of God was not as ours for a day only for he never wrought in the work of Creation any more and may perhaps point at our eternall Rest wherein we shall cease from all our labours for ever Therefore the Lord blessed the Sabbath day Therefore the Lord blessed c. as declaring by his rest that the Creation was perfected and sanctified it because he had by his resting on that day manifested the perfecting of the Creating of the world all things being made that were needfull so that there was no cause to goe 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 daies by perfecting of so glorious a work Gods blessing of the day is the ordaining of it to be a day of blessing a day of thriving in Grace and abounding in spirituall comforts a day of rejoycing in God and his goodnes and encouraging our selves by the remembrance thereof to serve the Lord with chearfulnesse and gladnesse of heart Sanctifying is a setting apart of the day unto God to be imployed in holy exercises as preaching hearing reading praying c. Thus farre then we find in examining the phrases and expressions of the fourth Commandement nothing that may enforce us to acknowledge any thing to be Ceremonious in this Law nor consequently mutable seeing the set day of rest being not commanded there in particular but onely assigned by a generall rule which is appliable to the Sabbath of the Christans as well as to that of the Jewes in changing of the first day of rest there is nothing altered in the Law It remaines only that we examine whether we finde any Ceremony in the rest which if we doe not we must acknowledge that the Church of God is for ever bound to the observation of this Objection 1 as much as to any other of the Morall Laws The rest of the Sabbath was a type of Christs rest in the grave and therefore abolished
4. Recordation and application afterward hearing of the word without recordation meditation and particular application after we have heard profits not much more then our meats do without digestion Adde unto all these 5. Instructions to the family 6. Works of mercy instructions to the family Works of mercy in visiting of the sick comforting the afflicted relieving the poor c. and we shall find little spare-time left on the Lords day for other then religious and holy employments As for the objection that the Jews are precisely restrained from going out of their places to gather Manna on the Sabbath day or kindle a fire throughout their habitations on that day Exod. 35.3 For the restraint from going out to gather Manna we know that must needs be taken away when Manna ceased and bound the Jews no longer who had liberty otherwise not only to go out of their places but to go small journies on the Sabbath daies 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 hastned 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 alleage that charge of building the Tabernacle and of forbidding work on the Sabbath day go both together both Gods 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 wildernesse The reasons by which it appears that this restraint of kindling a fire on the Sabbath day was only temporary Restraint from kindling a fire on the Sabbath was but temporary 1. It hath not the form of a continuing ordinance 2. It crosseth our Saviours rule The Sabbath was made for man 3. The loosing of a beast on the Sabbath allowed 4. Christ was at a great feast on the Sabbath which could not be without a fire are these First we find not the usuall 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 crosse our Saviours generall rule Mark 2.27 That the Sabbath was made for man and not man for the Sabbath he means for mans comfort and refreshing for which kindling of fire and dressing of meat may be and are in a sort necessary Thirdly our Saviour allows the 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 over-night which would refresh it sufficiently and better then meat dressed overnight could comfort many men Fourthly we find our Saviour present at a great feast Luk. 14.1 where many and it seems persons of quality vers 7.12 were bidden now it is very unlikely that the provisions for that feast were dressed over night and if it were dressed on that day neither would the Pharisee have permitted nor our Saviour have countenanced the dinner with his presence if dressing of meat kindling of fires on the Sabbath day had been forbidden by the law Now why the dressing of Manna while the Israelites were in their peregrination in the wildernesse 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 unsetled condition of the Israelites wandring in the wildernesse when they were enforced to pick up fewell where they could get it baking and boyling must needs be more troublesome and laborious then it was afterwards in Canaan where being setled in their dwellings they had all things whereof they were to make use for such works provided and ready at hand But to conclude suppose the strictnesse of the rest unto which the Iews were bound Howsoever such strictnesse of rest was not required of them by the fourth Commandement to have been as great as they imagine it must needs be granted that there is no clause in the fourth Commandement that enjoyns 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 cleerly expresse it So the rest of the laws that enjoyn such strictnesse of rest being taken away the fourth Commandement may remain fully in force in every clause of it And as it hath been already intimated it concerns us to take speciall notice of Gods expression Six days shalt thou labour and do all thy work by which he can mean nothing else but the works of our particular callings which only may be properly called our works for there be generall works which be proper to all callings and subordinate thereunto as to eat and drink and to cloath our selves and to make use of the rest of the comforts of this life by which we are strengthned and enabled to labour in our particular callings These cannot properly be called our works and are as well to be done on the Sabbath as on other days with this difference only that whereas they are done on other days to enable us to labour they are to be done on the Sabbath to strengthen us to holy duties These reasons which we have laid down before amount to little lesse 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 Iews had in times past And that we may do it with as little detriment to our selves in our secular affairs and with as much assurance to have our labours of six days so blessed that they shall be sufficient for the dispatch of our needfull employments is evident by the reason which is annexed to that Commandement 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 Iews Wherefore seeing we have as great reason as great helps and as great encouragements by the assurance of Gods blessing upon our six days labour to sanctifie an entire day of holy rest unto God as the Iews had And seeing the expresse words of the law appoint the whole day to be consecrated unto God why should not we take our selves to be as strongly bound as the Iews 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
us to doe or in his dispensations towards us what he would have us to be ought to be the ground of our submission both to doe what he commands and to be what he ordaines concerning us in the course of his Providence Upon this ground it is that as well those glorious works For want whereof all works though never so specious are abominable done according to the rules of morall 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 civill honesty and often a desire to honour our selves by conforming thereunto so that to speak truth we doe therein not so much the will of God as our own will Seventhly the method and order in which God delivers his Law unto us must not be neglected For instance in the preface of the Law Rule 7 Take notice of the method of the Law God before he gives any one Commandement laies before us the interest that he hath in us that he hath purchased us to himselfe 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 tendred unto God as duties as we are taught to doe by our Saviour himselfe Luk. 17.10 which as it reserves unto God the honour of his free grace when he rewards our services for which he owes us nothing seeing they are all but debts and duties so withall it takes away all our boasting even in our best services Againe when God begins his Law with that Commandement to have the Lord for our God it teacheth us to lay that for the foundation of all duties of obedience that we have avouched the Lord to be our God This method Joshua observes in renewing the Covenant betwixt God and his people immediately before his death Iosh 24.15 putting them first to choose what God they will serve which when they had done then he presseth them with the duties of his service verse 22.23 And indeed this is the most effectuall 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 our selves for our God Neither can there be an higher aggravation of any sinne against God and his Law then this that we have thereby in a sort cast off Gods yoke and denied the Lord to be our God This foundation being once laid that we have advanced and set up the Lord to be our God the Lords next care was in the second Commandement to prescribe the meanes by which we may hold communion and fellowship with him which he appoints to be only in such ordinances as himselfe hath established and no other way expecting blessings from him and rendring our services to him in them alone In the third Commandement God requires us to make publike profession of this Covenant that we have made with God but still in sincerity and uprightnesse of heart alwaies mentioning his name whether by way of attestation in an oath or upon any other occasion with such reverence and feare as becomes the Majesty of so great and holy a God The fourth Commandement appoints the time not only of meeting together in publike for Gods worship but besides that of sequestring our selves from al worldly employments that we may enjoy an holy communion with God in those things that are spirituall and heavenly The same method that the Lord useth in setting down the Commandements of the first Table he observeth in ranking the Laws of the second First he establisheth authority which is the bond and foundation of civill society in the fifth Commandement Secondly he provides for the safety of mens persons forbidding murther or any wrong or hurt tending thereunto in the sixth Thirdly in the seventh Commandement under the name of adultery besides the prohibiting of all uncleannesse in the propagation of posterity the Lord forbids the inordinate use of any creature as meats and drinks c. Fourthly the eight Commandement provides for the support of community by honest labour and discreet and charitable distribution after the necessities of our selves and ours are supplied of the profits of our labours for the reliefe of our neighbours wants Fifthly in the ninth Cōmandement God establisheth truth among men without which commerce in civill society cannot stand Lastly in the tenth he settles propriety in such things as God by his dispensation hath shared and allotted out unto every man apart so that no man may so much as in his thoughts reach out after any thing that an other man possesseth by a just title but may content himselfe with his own portion Eightly whereas the Laws of men bind us only by the power of the authority that commands or though to that indeed for conscience sake of that Law of God Rule 8 by which authority is established the Laws of God bind the conscience immediately by themselves The Laws of God and they only bind the conscience and not only by the power of the commander So that those Laws which are given by God being once made known unto us we are bound to acknowledge them to be just holy as the Psalmist doth Ps 119.39.128 140. as manifesting the will of God which is the rule of righteousness and holines upon that ground to embrace them and submit unto thē to esteem our selves 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 stampe 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 esteeme our selves unholy and wicked if we yeeld not obedience unto them unlesse withall we despise that authority that commāds them or be an occasion of disturbing the publike peace for the conservation whereof the authority and power of the Magistrate was ordained Lastly the obedience which the Lord requires of us unto this Law of his which we call Morall Rule 9 Our subjection to the law must be 1. Voluntary 2. Upon knowledge must necessarily have these foure conditions In the first place our subjection therunto 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 bee firmely grounded upon the cleare and distinct knowledge of the justice and equity Psal 119.128 of the purity and holinesse Psal
can doe no lesse then endeavour to bring our Civill Government as neere as may be unto that in all Cases wherin our State 4. We must endeavour to bring our civill government as neere as we can to that pattern and theirs agree As for instance whereas the Lord thinks it sufficient to punish simple theft with restitution of double or foure fold Exod. 22.1 we may doe well to consider whether our laws be not too strict in punishing bare theft at least in women with death without remedy On the other side seeing God appoints death to be the punishment of adultery Levit 20.10 Deut. 22.22 we have just cause to think our laws defective that passe it over with a lighter censure For who can better judge of the quality of offences and punishments fit for the restraint of them then God himselfe Neither can we excuse our selves by this that those laws being Judiciall are now taken away and made voide unto us seeing where our case is the same as adultery and theft are the same in what state so ever there our rules of judgement in all equity ought to be the same In generall it will be very needfull to observe carefully the equity and righteousnesse of all these laws as well Judiciall as Morall 5. In those as well as in the Morall laws we must take notice of Gods equity and justice as the Psalmist acknowledgeth that all the Testimonies which God hath commanded are righteous and very faithfull Psal 119.138 Right concerning all things ver 128. that we may thence conclude that he is a righteous God whose judgements are upright Psal 119.137 a God without iniquity just and upright Deut. 32.4 and may with the more care and diligence endeavour to bring both our hearts and practise to a full conformity to those just and equall Commandements both in our generall and particular callings seeing the Lord in all his ordinances aimes only at that end as is evident by all those Laws wherein there is nothing prescribed but equity and justice Of those subjects or matters which the Scripture handles we have hitherto considered what observations we may gather unto our selves 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 generall or particularly of mens lives and actions either good or evill All which we are to take notice of and of the instructions which may be gathered out of them for use Now for the first of these which are the principles of faith The principles or faith are plaine they describe unto us both God himselfe and his Sonne Jesus Christ and the things which are freely given unto us by God in him as the Apostle tearmes them 1 Cor. 2.12 and are for the most part of them expressed in so cleare and plaine tearmes and therefore so easily understood according to the literall sense of them that being in themselves rules of faith as the Commandements are rules of practise 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 spirituall nature things that neither eye hath seene nor eare heard neither have entred into the heart of man 1 Cor. 2.9 he meanes a naturall man who can neither comprehend nor much lesse approve them 1 Cor. 2.14 they need a light above nature to enable us to comprehend them as we ought But being spirituall in reading them we must 1. Deny our own wisdome Wherefore we are seriously to be exhorted to come to the reading of them with humble minds wholly laying aside and denying our own wisdome and with earnest prayers begging at Gods hand the light of his Spirit for the revealing unto us those wonderfull Mysteries as David prayes that God would open his eyes 2. Beg the help of the Spirit to reveale them to us spiritually that he might behold wondrous things out of his Law Psal 119.18 and that not only to discover them unto us in a rationall way but to manifest them unto us spiritually that we may tast and see the things that God hath given us as the Psalmist speakes Psal 34.8 which is the only means to affect the heart as the sight of Christs day filled Abrahams heart with joy John 8.36 In the next place for the Prophesies In the Prophesies observe in which the Law with the Sanctions thereof is applied to the state of the Church as it was in the times of those Prophets the first thing to be observed in them is the answerableness of Gods dispensations in the Government of his people 1. That Gods dispensations to his Church are answerable to his Law to the Law that he gave them whereof the Prophet Daniel takes speciall notice Dan. 9.13 This observation both justifies God when he is found not to goe beyond the conditions of the Covenant which he hath made with his people and consequently to be just even in his chastisements and judgements which he brings upon his own Neh. 9.33 And besides is a great means to awe the hearts of his servants the more with the terror of Gods judgements when they observe that Gods threatnings are not vaine words but are made good in reall performances as the treading down and putting away of the wicked like drosse caused David to be afraid of Gods judgements Psal 119.118 119 120. Secondly in reading those Prophesies take speciall notice of Gods care of his people 2. Gods unwillingnesse to grieve his people forewarning them of the evils to come and tendernesse of their good and unwillingnesse to grieve them Lam. 3.33 Hos 11.8 9. manifested by sending his Prophets both to reduce them to obedience by counsell and faire means from their wicked waies wherein they walked contrary to God as Moses tearmes it Levit. 26.23 40. and withall to warne 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 righteousnesse of his judgements in taking vengeance even upon his own people for their rebellions from which neither experience nor advice and counsell could reclaim them nor any other means but the powring out of the fury of his wrath upon them 2 Chron. 36.15 16 17. And aiming at their good in the judgements that he brings upon them which yet withall he doth both in respect to their good and purging out of their drosse in the furnace of afflictions Isa 1.15 as also to his own honour much impeached by his peoples evill courses 2 Sam. 12.14 for which if he should forbeare to take vengeance on them he might be judged partiall or an approver of evill like unto wicked men as God himselfe speaks Psal
Gods dispensations towards them as in taking vengeance on the wicked Withall we must take notice that God hath an especiall aime to make it appear to the world that all his mercies which he bestows upon men are every way free Appears his free mercy even to his dear servants and that he is no debter to the best and most holy among the sons of men For which cause he hath left upon record the failings of such men as are most renouned and honoured in the Church Manifest by the failings of the best amongst men As the grosser slips of Noah into drunkennesse Gen. 9.21 of Lot into drunkennesse and incest Gen. 19.33 35. David into adultery and murder 2 Sam. 11.4.15 Yea the smaller errours of others though in sins not so scandalous as Abrahams twise failing in his faith manifested in concealing through fear that Sarah was his wife Gen. 12.12 chap. 20.2 11. and Moses his speaking unadvisedly with his lips in his passion Numb 20.10 Psal 106.32 though Abrahams faith was the grace for which he was most renowned who is therefore stiled Faithfull Abraham Gal. 3.9 and the father of the faithfull and one strong in faith Rom. 4.16 20. And Moses most eminent grace was meekness for which he is prefer'd above all others Numb 12.3 Examples which may indeed both support the hearts of such as find themselves subject to those infirmities from which the best are not free and move all men to walk in fear and trembling seeing they that stand may so easily fall and may besides easily clear this truth that in the sight of God no man living can be justified Psal 143.2 much lesse can challenge any thing at Gods hand but must acknowledge that if they be not condemned much more if they be rewarded it is out of free mercy and grace Again whereas God seems as it were To understand the justice of Gods administration in to suspend sometimes the execution of his justice against wicked men at least for a while notwithstanding their desperate and rebellious courses by which they provoke the eyes of his glory for the manifesting of his patience The prosperity of the wicked even towards the vessels of wrath fitted to destruction as the Apostle tels us Rom. 9.22 and the affliction of the godly And on the other side seems to set his face against his own children exercising them under his rods and withholding from them the comfort of his favour as in bitterness of spirit they complain Psal 77.7 8. That in these cases we may understand and judge aright of Gods waies and give him the honour of his justice and faithfulnesse we must take with us these two directions First look not on the beginning 1. Look not on the beginning but on the end of Gods work but on the end and issue of all Gods dispensations both towards the godly and the wicked thus are we advised Psal 37.37 38. Mark the perfect man for his end is peace but the end of the wicked shall be cut off This indeed was the means by which the Prophet David supported his heart when he was full of fretting and envy at wicked mens prosperity and as much discouraged at his own chastisements which lighted upon him every morning Psal 73.3 14 17. when by searching the Scriptures he found that how faire and glorious soever the present state of wicked men appeared to the outward view yet the end of them was sodaine and horrible destruction and his own end besides all the comfort of Gods counsell at present was advancement to glory Psal 73.19 24. The Second thing to be taken notice of in Gods patience 2. Observe the cause whence ' both arise The wickeds prosperity proceeds from wrath the Godlies afflictions from his love in bearing with wicked men for a time and in chastening his own children is the fountaine whence these dispensations both towards the one and the other proceed the forbearance of wicked men comes from his wrath and the chastising of his own from his love and faithfulnesse Psal 119.75 And this evidently appeares by the contrary effects wrought upon them both For wicked mens hearts by Gods patience towards them are the more hardned in sinne Eccl. 11.8 thereby treasuring unto themselves wrath against the day of wrath Rom. 2.5 Encrease in pride opening their mouthes in blasphemy against Heaven Psal 73.8 9. and fill up their iniquity to the uttermost So that the Lord even then when be seemes to spare them outwardly notwithstanding executes his judgements upon them inwardly in a more secret but yet in a more fearfull way On the other side the Godly profit by their afflictions grow more humble-minded tender-hearted and more tractable to the will of God Psal 119.67 71. Ier. 31.18 so that Gods patience towards wicked men as it proceeds from wrath so by the just judgement God of it increaseth their condemnation by hardening their hearts as on the other side afflictions of the godly proceeding from his faithfulnesse and mercy worke together to their good Rom. 8.28 SECT II. Of the Laws given by God to his Church and Recorded in Scripture HItherto we have considered part of the subject matter which the Scriptures handle namely the Works and Acts of God How Gods honour is manifested in his Law recorded in Scripture which are therein recorded and have observed that the maine end which the Holy Ghost aimes at in registring them is to set out the glory of God manifested in them the wisdome power holinesse goodnesse justice and faithfulnesse of him that wrought them which easily appeare in those works if we search into them that those glorious Excellencies being made known to men they might honour him as God and cleaving unto him and serving him in holy feare might further their owne salvation We are in the next place to set before us the Laws that the Lord hath given unto his Church which being every way Perfect Psal 19.7 Right concerning all things Psal 119.128 very Pure ver 140. Wonderfull ver 129. Holy and good Rom. 7.12 Psal 119.39 manifest the perfection righteousnesse purity and goodnesse of that God that gave them as the Psalmist concludes God to be righteousnesse because all his judgments in which he includes his Laws are upright Psal 119.137 Especially seeing these Laws are given to men as rules of their practise according to which if they walke they please God 1 Thes 4.1 and are accepted of him which is a further argument that the Lord himselfe is Righteous and Holy who is pleased with nothing but righteousnesse and holiness and requires nothing else of those that serve him Under this name of the Law of God the Scriptures oftentimes comprehend not only the Commandements which are the Rules of our life and practise By which we meane not the whole Word of God as it is sometimes taken but besides the Principles and grounds of faith and generally the whole Word of God