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
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
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
Justified Rom. Historicall faith assents to the truth of Gods promises 3.24 In these Promises both generall and particular an Historicall faith may beleeve both the truth and the goodnesse of them But the goodnesse of them to himselfe in particular he beleeves not which a justifying Faith assents unto and embraceth Justifying faith embraceth the goodnesse of them to himselfe in particular That it is good to draw neere unto God Psal 73.28 that his Law is good Rom. 7.16 his Judgements good Psalm 119.39 yea his very chastisements Psalm 119.71 all working together to good Rom. 8.28 Not onely because God who is good doth good Ps 119.68 but besides because all is sanctified and made good in Christ for whom one findes it good to accompt all things losse not onely his owne righteousnesse Phil. 3.9 but his owne will and desires which he casts aside desiring to be guided by his Spirit which is good Psal 143.10 seeking Wisdome Righteousnesse Sanctification and Redemption in Christ 1 Cor. 1.30 It is indeed impossible for any man to rely wholly on Christ Without which one can never be brought to affect Christ with all his heart unlesse his will be brought to choose and desire him for that excellency of goodnesse which is to be found in him seeing God hath planted in all Creatures man especially as strong desire of or propension to their owne chiefest good which cannot be destroyed without the destruction of Nature it selfe So that a man will never be brought to denie all things for Christ unlesse he be well assured that he shall finde in Christ that sufficiency that makes him more happy then all things can doe besides Now it may be easily Demonstrated that Historicall faith though it may assent unto the truth yet cannot embrace the goodnesse of the Covenant made by God with man in Christ For how can he who never yet learned to deny himselfe which no naturall man can doe thinke it good to abhor his owne righteousnesse or be pleased to have no ability in himself to any good no wisdome of his owne no will of his owne but to fetch all his Wisdome Righteousnesse Sanctification and Redemption from Christ to take onely the Will of Christ for his Rule To referre the glory of his best works unto God alone and to his honour as our Saviour requires Mat. 5.16 and the Apostle 1 Cor. 10.31 So then howsoever Historicall and Justifying faith seeme to embrace the same object namely the promise of Salvation by Christ yet to speake properly it is the same onely Materially but not Formally because though they embrace the same promise yet they embrace not the same thing in that promise Historicall faith acknowledgeth it to be true but onely Iustifying faith beleeves it to be good at the least to be good in particular to himselfe that beleeves From this different apprehension of the object of Faith ariseth another difference between these two kinds of Faith in the Minde of him that beleeves As a true Beleever doth For a true Beleever having in himselfe by the Spirit a cleere Evidence not only of the truth but besides of the goodnesse of the Promise which he beleeves and that to himselfe in particular is strongly carried after it with all the desires and affections of his Soule closing not onely with the Promise but with Christ himselfe tendred unto him therein For in all Regular Motions of the Spirit of man such as were Adams in his innocency and such as are those that are in the regenerate as farre as they are regenerate the Will is so guided by the Understanding that when that judgeth any thing to be the chiefest good the other cannot choose but embrace it So that a man clearely apprehending and judging that there is no true happinesse to be found but in Christ the whole heart necessarily relieth upon him and closeth fully with him denying himselfe wholly both in opinion and judgement and in purpose and choice Thus farre a true Beleever goes in embracing Christ But a temporary Beleever cannot How neare one that hath no more but Historicall faith may come unto him we are now to enquire The comming on of such a person towards Christ our Saviour himselfe describeth unto us in that parable of the Sower Mat. 13.20 21 22. but more clearely the Apostle Heb. 6.4 5. who sets out before us the distinct steps and degrees by which one may advance forwards towards the entertaining of the Promises of Salvation and Life and yet fall short at the last To begin therefore with the Apostles expressions in that place he tells us that one which may afterwards fall away and therefore was never truly one of Christs 1 Iohn 2.19 may notwithstanding be inlightned Although he may may taste of the Heavenly gift may be Partaker of the Holy Ghost may taste of the good Word of God and Powers of the World to come These particulars it will be needfull to examine severally in their order That a naturall man may be the gift of Illumination Be inlightned understand more of the Mysteries of Godlinesse then his naturall reason could teach him no man can deny and we have already shewed that this may be done without any change of the heart onely by the Improvement of Naturall Reason by the light of the Spirit Now when a man is thus inlightned and convinced by reason of the truth of those divine Misteries 2. And may have some Taste of the Heavenly Gift he may very well have some pleasing taste of that Heavenly gift mentioned in the next place not onely the gift of tongues and Prophecying called the gift of the Holy Ghost Act. 2.38 whereof the Apostle acknowledgeth that men out of the state of Grace may be partakers 1 Cor. 13.2 But besides of Christ himselfe and the favours and free mercies of God bestowed in him called the gift of God Iohn 4.10 and things freely given us of God 1 Cor. 2.12 which the temporary beleever apprehending and observing that they promise much good unto man may easily be delighted withall But this delight which such a man hath in these heavenly gifts can be but a taste as the Apostle calls it such as one hath of things that he never takes down nor much lesse digests to receive any true strength thereby in the Inward man Which comes far short of that full content which true Beleevers finde in Christ Such a taste the Hearer had resembled by the stony ground Mat. 13.21 affecting him with a present Joy and Delight as those things doe that have a pleasant taste such the Iewes found in Iohn Baptists Doctrine wherein they rejoyced for a season Iohn 5.35 But this taste comes farre short of that satisfying content which Godly men find in God Psal 116.7 and in his Word Psal 119.103 which moves them to love them above all things ver 127. and to cleave to them for ever verse 111.112 For if it be well
some subject or other as that Fire is hot and Snow cold Sometimes the very subject it selfe if it be a thing invisible is likewise discovered by Experience As by Experience I know that there be Windes though I never saw them because I have heard the sound and felt the violence of them as our Saviour speakes Iohn 3.8 So the Experience of Gods Workes manifests that there is a God Ps 58.11 though no man hath seene him at any time John 1.18 That there is such a kinde of Naturall Experience as we have spoken of That there is Naturall Experience all acknowledge all men will readily acknowledge because all men finde it in themselves whether there be any Spirituall Experience it is no marvell though many men doubt because there be so few that have it For if few men had the sense of sight and all the rest of the world were blinde the generality of men that never had the benefit of seeing might perhaps doubt whether there were any such thing as light or colours or sight or no. Now that there must be Spirituall Experience if there be Spirituall Sense no man can deny And that there is such Spirituall Sense is evident by the Apostles Testimonies expresly naming Senses by which men discerne betwixt good and evill Heb. 5.14 And when Moses acknowledgeth that the Israelites had seene Gods wonders And there is Spirituall Experience is proved and yet denies that they had eyes to see Deut. 29.4 he evidently implyes that there is a double Sense one outward and Naturall and another inward and Spirituall To make this truth that there is such a Spiritull Sense yet more manifest If there be Spirituall Sense there must needs be Spirituall Experience There is such a Spirituall Sense let us but consider Godly mens Affections and whence and how they are raised For that affections are most commonly and alwaies most effectually moved by fense it is evident wherefore if there be Spirituall Affections it must needs be granted that there be Spirituall Senses that move them Now that Davids longing after God Psal 42.1.21 Panting after his Word Psal 119.140 Delight in the sweetnesse of it ver 103. 1. Because there are Spirituall Affections Trembling at his presence ver 120. Griefe for breach of his Laws ver 136. Zeale for it ver 139. and for his house Psal 69.9 are Spirituall affections is apparent seeing they were raised by Spirituall objects and consequently the Sense that apprehending them begat these Affections must be Spirituall 2. Because there is an ability to discerne and distinguish both Naturall Affections from Spirituall A farther argument that these Senses are Spirituall is this that by them men are able to discover not onely Spirituall things from Carnall but Spirituall things themselves one from another comparing Spirituall things with Spirituall things as the Apostle speakes 1 Cor. 2.13 And that not onely in their generall natures for so farre the understanding may judge of them but the very particular subsistence of the things themselves And Spiritual things one from another Thus a Godly man that hath the motions of carnall joyes feares sorrows c. when he feeles the like affections in Spirituall things is able to say of both this feare joy or griefe is Spirituall and that is carnall And when he hath felt Spirituall Agonies and heart-breakings is able to say when they come againe these are the very same that afflicted my soule heretofore as a woman that hath felt the Throwes of Child-birth can say when she feeles them againe these are the paines of travell Againe 3 Because men finde inward comfort and ease by Spirituall objects But none in outward and carnall things when Godly men finding themselves afflicted in spirit finde by their owne experience that carnall comforts releeve and ease them no more then Iacobs Children and Wives did him Gen. 37.35 or then Iobs friends helped him in his distresse whom he calls Miserable comforters Iob 16.2 But for all that carnall reason can say unto them they remaine still in darknesse without light as the Prophet speakes Isa 50.10 till God make them heare the voyce of Joy and Gladnesse Psal 51.8 till a Messenger in his Name assure them that there is a ransome accepted for them Iob 33.24 I say when carnall comforts worke nothing on them but onely Spirituall comforts ease their hearts as Gods word quickned David Psal 119.50.92 it manifestly discovers a Spirituall sense within which is affected with nothing but that which is Spirituall Of this Spirituall Sense 4. Because the same spirituall objects that affect the godly at some times at other times affect them not this is a farther Evidence that the same things proposed to the same or divers men though all godly affect them not alike at all times sometimes moving the heart in a strong manner whereas at another time they have little or no operation at all That message that God had accepted a Ransome had a great effect upon that distressed Man Iob 33.24 in reviving his spirit the same message by the mouth of Nathan 2 Sam. 12.13 wrought nothing for the present upon Davids heart which remained broken still Psal 51.8 And generally all godly men finde by their owne experience that those instructions reproofes and consolations which at some times awaken wound and revive their spirits at another move them no more either way then a charme doth a deafe Adder as the Psalmist speakes Psal 58.4 Which must needs happen because Spirituall Sense is at sometimes bepummed and awakened at other times Now they being still men of spirituall mindes and at all times understanding alike those things that are proposed no reason can be given why they are so ineffectuall at one time and powerfull at another but this that at some times Spirituall Sense being benummed they then heare onely by the hearing of the eare as Job speakes Iob 42.5 but at other times when those senses be awakened they taste and see and feele the same and consequently are affected as Iob was in that place and Iacob when he saw the Chariots sent to bring him into Egypt Gen. 45.27 No man knowes that he lives but by sense 5. Because we know that we have in us Spirituall Life which cannot be felt but by Spirituall Sense Naturally by Naturall sense and Spiritually by Spirituall Sense for the Naturall man understands not the things of the Spirit of God 1 Cor. 2.14 Now godly men know that they live by Faith in the Sonne of God Gal. 2.10 and feele in themselves the operations and motions of the Spirituall life both in seeking after those things that cherish it as Gods Law and Word Psal 119.130 131. Good company ver 63. and 101. especially Gods Spirit Psal 51.12 as also by shunning whatsoever might impaire it as evill practises Psal 119.101 wicked company ver 115. and by their delight in things agreeable to them Gods Love Psal 116.7 Holy
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
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
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
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
119.140 of the absolute perfection Psal 19.78 119 96. yea farther of the goodnesse of those Laws and judgements Rom. 7.12 16. Psal 119.39 Thirdly this obedience must be constant 3. Constant and perpetuall both in the duration of it for ever Psal 119.112 and in the continuation of it without interruption Psal 119.117 and that not onely in our steps which yet we must desire to have well ordered Psal 119.133 but in the whole course of our waies 4 Exercised 1. With all our strength 2. Mixed with faith and spring from love Psal 119.5 59. Fourthly our obedience to this Law if it shall be accepted requires two qualifications first that in the practice thereof we put forth the uttermost of our strength and abilities of our soules with holy David Psal 119.34 106.131 which God requires Deut. 10.12 11.13 Secondly that we mixe it with faith without which it is impossible to please God Heb. 11.6 and love which is the fulfilling of the Law Rom. 13.10 Now let all that we have spoken be laid together first that the Law is of so large extent that it regulates not only mens outward actions but besides the very inward thoughts of the heart and that so far that it prescribes a rule to the very first motions that arise therein though they be not seconded either with deliberation or consent nay beyond all that it exacts rectitude uprightnes in the very frame and disposition of the heart commanding not only consent unto the law but withall practice answerable to the rules thereof Secondly that it strictly requires the putting forth of all the strength and the utmost ability of all the faculties of soule and that in every part of obedience yea and so far that it requires that both in the substance of the duty and in the manner of performance and in the end at which we aime we come fully home to that measure of perfection that the law requires And lastly that it laies an everlasting curse upon every one that comes short of the full performance of every thing contained in the law Let I say all these be laid together and seriously pondered in the heart and it will easily be discovered that considering the weaknesse of our present condition by which the fulfilling of the law is made utterly impossible to us one of the principall uses of the law must needs be that which the Apostle saies before us Gal. 3.24 to be a Schoolmaster to lead us and drive us to Christ to seek from him that righteousnesse which may justifie us before God which we have not in or of our selves and that satisfaction by which he fully discharged our debt which he took upon himselfe when he made his soule a sacrifice for our sinnes and thereby wholly freed us from that curse of the law which our disobedience thereunto had brought upon us So then wee see that the morall law hath a double use unto us A double use of the morall law 1. To be our guide and rule to walk by The first to serve for a rule to guide us in the whole course of our practice in which respect holy David used it as a lanthorn to his feet and a light unto his steps Psal 119.105 unto which we are to come as neare as possibly we are able considering our waies that we may turne our feet to Gods testimonies Psal 119.59 and using our uttermost endeavours to make our practice fully conformable thereunto laying those judgements alwaies before us Psal 119.30 calling our selves daily to account and laying all our actions to that perfect rule which will easily discover unto us our errours and failings in all the course of our conversation which when we have bewailed in the bitternesse of our spirits and taken shame to our selves for our grosse and manifold neglects our hearts are kept in a low frame and we are fitted to walk humbly before our God with reverence and holy feare and in all meeknesse towards our brethren and are withall moved to engage our selves by new purposes and promises to walke more faithfully and watchfully with God for time to come 2. To shew us the great need of Christ and to drive us to him The second use of the Morall law unto us is to shew us the great need of Christ by whose righteousnesse only and not by our own we are justified before God and by his satisfactions and sufferings are delivered from the wrath to come By the consideration whereof we are brought to prize and value Christ above all things in the world to use all endeavours to get a sure interest in him although it should be with the losse of all things besides and to cleave fast unto him who is our life living in him by faith as the Apostle speaks Gal. 2.20 giving up our selves to live wholly to him who hath died for us and redeemed us unto himselfe that we might serve him in holinesse all our daies Thus farre then of the Morall law and the use thereof Of Laws ceremoniall the next kind of laws which we are to consider are those which we call Ceremoniall because they prescribed the rules of those ceremonies which God appointed to be used in his worship by the Jews untill the coming of Christ of whom many of them were shadows Now wholly taken away in use of them Now although all those rites and ordinances are by Christs cōming wholly taken away so that we are no longer obliged to observe any of them in the worship of God nor indeed can use many of them without the denying of Christs comming in the flesh notwithstanding seeing it hath pleased the Lord to leave both them and the Judiciall laws upon record amongst those holy writings which he hath thought fit to preserve and to commit unto the Church to be kept for posterity to the end of the world we cannot conceive that he hath taken so much care to preserve them in vaine nor indeed for any other end then that which is the scope of the rest of the Scriptures Yet may they be of use to us in reading them that they might be for our learning and instruction What instructions therefore we may gather to our selves by reading these laws we are now to consider And that the rather because many men upon this opinion and supposition that these laws are now utterly abolished to us Christians either totally neglect the reading of those books 1. In that they were shadows of Christ it proves that from the beginning there was no salvation but in his name as containing those things that concerne them not or at least read them in such a perfunctory manner without searching into them that they receive no profit nor instruction by them at all That we may therefore shew what instructions the reading of the ceremoniall law may yeeld us we must first take notice that these ceremonies may be ranked under two heads For they are either figures that
represented to the Jews Christ to come as did their Passeover sacrifices scapegoat c. or they were outward shadows of inward sanctification such as were many of their washings separating and cleansing of leapers c. As for the former sort of these which under divers types point us out Christ to come we are more particularly to observe that they represent him as a sacrifice for sin a lamb slain from the beginning of the world the scape-goat sets out the fruit of his suffering the utter removing from us carrying away our sins into the wildernesse that they may never appear nor be remembred against us any more the like representations we have in many of the rest By which we learn that as from the beginning there was no other name by which men might be saved but only the name of Jesus Christ promised to our first Parents expected by the Patriarchs and both to them after they were formed into a state represented many ways although under figures and shadows so they were to expect salvation by him no other way but by his death nor any other salvation then by taking our sins upon him and thereby making our peace with God his Father This consideration is a great means to strengthen our faith when we are compassed with so great a cloud of witnesses testifying that truth which we believe in all ages from the beginning The second sort of ceremonies are such as are under the figures of washings 2. As under legall washing sanctification is shadowed we are taught to cleanse our selves in drawing neer unto God legall separations and purifications and the like represented to the Iews that inward purity and cleansing of the heart which God requires in all his people especially those that draw neer unto him in the performance of such duties of his worship as he hath commanded unto this the Psalmist alludes in that expression of his Psal 26.6 as likewise doth the Prophet Isa 1.16 Now although we are freed from those outward ceremonies the observation thereof notwithstanding seeing we are every way as much bound as the Iews ever were to labour after inward holinesse and the cleansing of our selves from all filthinesse both of the flesh and of the spirit and the keeping of our hearts and consciences pure and undefiled we may and ought by the reading of these laws to be stirred up to the practice of that inward duty of sanctification which those outward ceremonies represented especially when we draw neer unto God in those holy exercises of prayer that we may lift up holy hands as we are exhorted 1 Tim. 2.8 and in hearing purging out of all naught inesse and superfluity of malitiousnesse as we are warned Jam. 1.2 that we may receive the word with meeknesse into honest and good hearts Luk. 8.15 in which only it is fruitfull and so in other like duties In generall all those ceremonies of what kind soever 3. The burthensomnesse of those ceremonies may encourage us to more cheerfulnesse in our more easie services whether types of Christ or shadows of inward holinesse being every way so burthensome as Saint Peter affirms Act. 15.10 both in respect of toilsome labour and of the great charges and expence about them And when all was done being so dark and obscure that the Children of Israel could not look unto the end of that which is abolished as the Apostle speaks 2 Cor. 3.13 that whole frame of service and worship wherein the Iews were exercised being compared with those ordinances which Christ hath left unto us so easie so cheap so few in number and yet so plain that now we behold as with open face the glory of the Lord 2 Cor. 3.13 14. the reading of that law of ceremonies and the comparing of their manner of worship in them with ours may teach us two things Acknowledging thankfully the liberty purchased to us by Christ First to raise up our hearts to a thankfull acknowledgement of Gods great mercy to us who hath been pleased by Iesus Christ to take off that heavy yoke from our shoulders and to set us at liberty in comparison of them Galat. 5.1 which should be a great inducement unto us not only to bear but to take up that easie yoke as he himself calls it Matth. 11.29 and to be constant in the cheerfull use of those holy and quickening ordinances which Christ hath left unto his Church and that without any wearinesse at all or any murmuring at our condition Secondly seeing those laws had no more but shadows of good things to come And bewailing our blindnesse in this cleer sunshine of the Gospel but had not the things themselves as the Apostle speaks Heb. 10.1 and even those shadows too but in carnall ordinances as they are called Heb. 9.10 whereas we now have the things themselves and those also represented unto us in a more spirituall way Let it be in the reading of those ordinances and comparing them with the writings of the Evangelists and Apostles wherein both Christs himself and the things freely given us by God in him are so fully and cleerly set before us that he that runs may read them be an effectuall means to move us to reflect upon our selves that bewailing our blindnesse in so clear a light shining out unto us like the Sun in his strength and our deadnesse of heart in the use of these spirituall and quickning means which the Lord hath so gratiously afforded unto us May be stirred up to labour for more knowledge as having more effectuall means to obtain them we may with all earnestnesse and constancy labour to attain to a greater measure of knowledge faith and of every other grace and unto more fruitfulnesse in every good work especially unto more life and fervency of affection in the duties of Gods worship One thing more it may be fit for us to take into consideration in the reading of the ceremoniall law which is this 5. Though we use not the ceremonies themselves yet we may draw rules from them for our direction Howsoever those ceremonies be abolished yet wheresoever they are directed to an end which is common to us with them there though we observe not the ceremony it self yet we from them draw a rule which may be of use unto us in the duties of our worship As for example our Ordinances and the Jewish agree in this that as they are holy so they ought to be kept holy and free from pollution by excluding unclean persons from the use of them The care of this under the law was committed to the Priests who had the charge of the holy things and are therefore justly taxed for neglect of their duty in not keeping strangers and uncircumcised persons from the sanctuary from those holy things that were offered therein Ezek. 44.7 8. Now seeing our ordinances are in all respects as holy as those of the Iews were the charge of keeping their holy things undefiled
that only in the body of the action not in the circumstances also they approve in the body of the action but not in the circumstances thereof For example the Hebrew mid-wives are commended for saving alive the men-children of the Israelites yea and rewarded too by God himselfe Exodus 1.20 21. But whether they are approved in their defence which they make unto Pharaoh which can hardly be excused from a lie it may be very questionable Rebecca did well in endeavouring to establish the blessing upon the head of Jacob to whom it belonged by the decree of God that settled it upon him before he was borne Gen. 25.23 But it is not so certaine that the way by which she brought her husband to give him the blessing by deluding him was to be justified At least if Iacob did well in desiring the blessing and may be some way excused in following his mothers counsell for obtaining it he cannot be commended much lesse imitated in telling his father a flat lye Gen. 27.19 that he was Esau the first borne In such examples we may lawfully imitate the faith both of the midwives and of Rebecca but must take heed that we follow not the errors of their waies in doing that 2. We may not imitate actions approved in men if they were done upon speciall command which in it selfe was commendable in an unlawfull way Secondly some actions in Scripture are approved which yet we may by no meanes imitate as being justifiable by a particular commanded from God to do what they did though it were not according to the generall rule of the Law As the Israelites borrowed Jewells of Gold and Jewells of Silver of the Aegyptians by Gods expresse command Exod. 11.2 which they never paid againe yet we know that to borrow and not pay againe is the Character of a wicked man Psal 37.21 Yea where there is no outward and verball command from God yet some times men by a secret instinct of the Spirit are warranted to do that which without it had been unlawfull as it was not lawfull for the Apostles to call for fire from heaven to consume those Samaritanes that refused to receive Christ Luk. 9.54 because Elijah had done the like 2 Kings 1.10 12. Thirdly in imitating warrantable examples we must wisely compare our case with that which we set before us for our patterne to see 3. Where we follow examples of good men we must consider whether our case and theirs be alike in all things whether they be alike in all circumstances For circumstances in actions doe much vary the nature of them as we know Wherefore our Saviour to justifie his Disciples rubbing the eares of Corne on the Sabbath day by Davids example of eating the shew-bread shewes the case of his Disciples to be the same with Davids that they did it to relieve their hunger as David had done Luk. 6.3 Otherwise we have no warrant to disobey Magistrates commands in lawfull or indifferent things because the Apostles refused to obey the rulers at Ierusalem in a case where they had a command from Christ to the contrary Acts 4.19 Fourthly 4. Where we imitate a good action we must withall strive to imitate the faith zeale c. wherewith it was acted in taking precedents from the actions of godly men it is not enough to set before us the act done by them but we must with all strive to imitate their faith zeale and other holy affections which they manifested in doing it and the right end at which they aimed therein For we know that the works of men have their just estimation from the inward disposition of the heart from whence they spring and from the end to which they are directed The end of the Commandement saith the Apostle is Charity out of a pure heart and a good confidence and faith unfained And the scope of all our actions ought to be Gods glory Mat. 5.16 1 Cor. 10.31 Lastly when we follow the examples of holy men in those things wherein they walked according to the rule of the Law 5. Lastly we may not make the example but the Law the ground of imitating the best men we must not make their example the ground of our action but the Law only which they were guided by and which is the only rule that must be our direction as we said before The only use which we are to make of examples is to provoke and stirre us up and to encourage us to such duties of Obedience as we see godly men have been enabled to performe assuring our selves that if we put to our endeavours the same power of the Spirit of grace that wrought in them will be present with us to assist us in the like performances FINIS AN EXPLICATION Of the following DIRECTION For the Reading of the BIBLE over in a year With an EXHORTATION to the necessary Use and Practise thereof THE scope of this Direction is to guide thee in the Annuall reading of the holy Scriptures The way of it is plain and familiar because it most concerns the weak Each page hath the figures for the day of the Moneth set in the first place which serve for the three Moneths that are in that page Each days task is three Chapters two in the Old Testament and one in the New so long as the New doth last And this order is constant excepting in the Psalmes where because some are so very short there is sometimes two sometime more to bee taken together at one reading Onely the hundred-nineteenth because it is too long for one reading is divided into four portions Six parts apeece for the two former and Five a peece for the two latter which portions exceed not the length of an ordinary Chapter As for the day which is supernumerary in the Leap years that is which is above 365. I rather leave to thy Discretion and Piety how to imploy to Gods glory and thy own solace then prescribe any thing 2. For the time It is very requisite to observe it strictly that is to read one Chapter in the morning another at noon and the third at night so thou shalt never want heavenly matter to take up thy thoughts But whatever is omitted in the day time must be made out at night If it so fall out that some days or weeks task be omitted as by sicknesse or the like when thou comest to it again double the daily task till the losse be repaired And whereas the Lords day is here made onely equall to other days in its task and service thou must ever make it a Feast of Fat things by adding to it a Portion in some Book or other which thy soul most affecteth be it Isaiah or the Epistle to the Romans or any of the Gospels c. But the Psalms in this respect may not wholly be omitted this day being a singular day above others for singing and rejoycing 3. For good successe and proficiency in this holy employment
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