duties wherein they please him Object But some feele no such Spirituall life in themselves 1 Chron. 29.9 and griefe at sinfull courses Psal 119.136 What shall we thinke then of the condition of those that feele no Spirituall life at all in themselves but are alwayes complaining that they are senselesse and dead I Answer Answ 1. Their cōplaints argue that they have it For dead men as they feele not so they complaine not that a wicked man may judge himselfe to be without Spirituall life by the very judgement of Naturall Reason or being convinced by the Word but such a man feeles not his deadnesse nor is grieved at it though he may be affected with the consequents of it sometimes nor labours to get life but he that grieves and is continually unquiet in such a seeming dead condition and labours all he may to get out of it manifestly discovers to others though himselfe discerne it not that there is yet life remaining in him ◠For he that is once dead complaines nor grieves no more Yea the same persons 2. Their striving to move go on even in their greatest weaknesse farther discover some degree of Spirituall life remaining in them not onely by their striving to walke in God's wayes when they finde no ability to doe it with the Apostle Rom. 7.19 and though they cannot runne the wayes of Gods Commandements with that largenesse of heart they desire Psal 119.32 yet they move forwards according to their ability 3. Their griefe at Gods dishonour by themselves others and in the middest of their senslesnesse can be grieved both at foule dishonours done to God and at the miseries of his people As some persons being so weakned by sicknesse that they know not either what they doe or what is done unto them nor have any sense of their owne life yet are offended at the flashing of a candle in their eyes or a pinch or other violence done unto their bodies Wherefore we must needes grant a Spirituall Sense exercised in discerning good and evill Heb. By this Experience we discern 1. Good 1. God himselfe exceeding good 5.14 and by that a Spirituall Experience of both Of Good the Author whereof is God whom we taste to be Good 1 Pet. 2.3 Psal 33.8 by the experiments of his mercies in generall Psal 145.9 10. and to our selves in particular as David found in his owne case Psal 116.5 7. and righteous as he proves and shews himselfe experimentally by his workes Psal 58.11 especially faithfull to his servants By the same experience we finde the things given us of God to be good his Spirit 2. His coūsells and graces Psal 143.10 his Counsells good and that such bring great peace Psal 119.165 the work of Sanctification in us exceeding good in mortifying our corruptions in quickning to holinesse yea all the fruits of the Spirit love joy peace c. Gal. 5.22 Besides 3. The effects of his ordinances Prayer by this Experience we finde the good effects of Gods ordinances Prayer powerfull with God Psal 18.6 as appeares if not by a direct answer by message as Dan. 9.13 Act. 10.4 or voice from Heaven as Iohn 12.48 yet by reall effects Psal 116.2 3. and evidence to our own spirits Psal 66.19 20. which much easeth the heart The Word 1 Sam. 1.18 The Word searching the thoughts 1 Cor. 14.25 Heb. 4.12 Pricking the heart Act. 2.37 and subduing it to the obedience of Christ Act. 2.37 41. Converting the soule Psal 19.7 yea making wife to salvation 2 Tim. 3.15 wiser then all the World Psal 119.98 99 100. Comforting the spirit ver 50. By the same Experience we discerne evill 2ly By the same Experience we discern evill The vanity of all the creatures riches and honour which make one no better then a dogge that dies in a ditch Ps 49.20 and leave him a foole at last Ier. 17.11 Wisdome and whatsoever is admired amongst men Vanity Eccles 2.15 so that by experience one findes an end of all perfection Psal 119.96 the pleasures of sinne leaving a man in all evill Prov. 5.14 without fruit Rom. 6.21 sinne it selfe out of measure sinfull as the Apostle expresseth it Rom. 7.13 making a man a very beast Psal 73.22 Withall it makes one finde the corruption of his whole nature Psal 51.5 Abomination of his righteousnesse Isa 64.6 Inability to any good Rom. 7.18 even so much as to thinke any good thing 2. Cor. 3.5 This Experience wonderfully strengthens Faith This Spirituall Experience much 1. Strengthens faith when by the events we finde all things to be as we beleeved as the Israelites beleeved God when they saw the Egyptians drowned Exod. 14.31 and David knew that God favoured him by his deliverance Psal 41 11. and his confidence that God would deliver him was because God had delivered him 1 Sam. 17.37 see 2 Tim. 2.17 18. Secondly 2. Quickens Affection Experience wonderfully quickens affections by those sensible Objects which it discovers as the sight of Iosephs chariots wonderfully revived Iacobs heart Gen. 45.27 and Gods deliverances of David wonderfully encreased his love Psal 18.1 and 116.1 It is true indeed that Faith workes more stedfastnesse and firmnesse of adherence Markes of Spirituall Affections 1. When they are kindled by Spirituall objects but Experience usually breeds the greater strength of affections These Affections we may know to be Spirituall if First they be kindled by Spirituall objects such as are the Sense of Gods Love manifested unto us in the experiments thereof in pardoning our sinnes Psal 103.3 Luke 7.47 in guiding us by his Counsell Psal 73.24 mastering our corruptions preventing our errours 1 Sam. 25.32 griefe and feare for his displeasure Psal 77.7 8. occasioned by our sins Ezra 9.15 yea for his dishonour by other mens sinnes Psal 119.136.139 Secondly 2. When they are seasonable when they are answerable to Gods dealing with us rejoycing and mourning seasonably when God calls us to either Eccl. 7.14 not preposterously 3. When they keepe the heart humble and tractable as Isa 22.12 Thirdly when they keepe us within our bounds humble and tractable like the Psalmist Psa 131.2 in a reverend feare of Gods Majesty Lastly when they provoke and quicken us to holy duties not onely of Prayer or thankesgiving but generally of all service and obedience as they doe the holy Prophet Psal 116.16 17. It is true that Yet it is only the Spirit of God which must testifie to our spirits that they are such when all is done none can assure us that our affections and motions are Spirituall but the same Spirit which workes them in us which as it testifies with our Spirit that we are Gods children Rom. 8.16 so doth it assure us that we are moved by his Spirit It cannot be prevented but that many men will deceive themselves mistaking carnall motions for Spirituall as Iehu did 2 King 10.16 But although some men think they
Neither indeed are their writings compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4.6 so much as the light of a candle to the Sun shining at noon day As for the mystery of the Trinity it is generally acknowledged to bee a secret unsearchable by naturall reason or discoverable any way but by the revelation of the Word and Spirit Next unto God 2. The Creation of the world with the manner order of it may follow the Creation of the world which we likewise beleeve by faith Heb. 1.3 which although the Heathen upon the consideration of the creatures by the light of naturall reason were forced to acknowledge and consequently that it must be the work of a God yet that the creatures were made by Gods meere word finished in sixe days and created in such order as we finde mentioned Gen. 1. no Heathen man ever took upon him to relate neither seeing man was made the last of all creatures was it possible for him to divine what was done before he had any beeing wherefore the Scriptures so exactly describing the time means and order of the Creation must needs be the Word of the Wisdome of the Father who was brought forth ere the mountains were setled Prov. 8.25 present when he prepared the heavens ver 27. by his Father when he appointed the foundations of the earth ver 29 30. Thirdly the state of man before his fall 3. The history of mans fall and the consequents of it the whole history means and manner of his fall with all the circumstances thereof especially the corruption that it brought upon the whole nature of man which we tearm Originall sin together with the subjection of all men to the curse and wrath of God thereby and the manner how it is propagated both in the stain and guilt of it to posterity as they are things unsearchable by naturall reason so the memory of them being once lost together with the antiquities of the first times of the world or at least imperfectly and uncertainly delivered and related to posterity through so many hands as it must needs passe before the time of Moses it was impossible but the full and certain knowledge of them must be hidden from such as had no better light then that of nature to search them out wherefore we find that they are wholly passed over in all writings of Heathen men but in the Scriptures are clearly opened as far as they are necessary to be known which shews them to be the Word of God seeing they reveal these things that cannot be taught by humane reason Fourthly 4. Mans Redemption by Christ that wonderfull mystery of mans Redemption by Jesus Christ being a secret that never entred into mans heart 1 Cor. 2.19 was never so much as dreamed of by any naturall man neither doe we finde the least syllable of it in any Heathen mans bookes The truth is it seems so incredible a thing to flesh and blood that the Prophet not without cause when he begins to speak of this wonder asks who hath beleeved his report Esa 53.1 and the Apostle tels us that when it was preached the learned Grecians accounted it foolishnesse 1 Cor. 1.27 or a meere phantasie Now that which seems incredible to reason when it is known was very unlikely to be found out by reason at the first before it was known If there were no more but this that this wonderfull work proceeded meerly from the free motion of Gods will without any other cause moving thereinto then his own love and compassion as Christ himself affirms Iohn 36.16 And the Apostle 1 Iohn 4.10 how could any man divine what God purposed in his own heart before he had wrought it unlesse himself had revealed it So that it must needs be granted that this word which sets out unto us the mystery of our Redemption by Christ must be the Word of God himself Lastly 5. The benefits thereof the condition into which man is redeemed by Christ is another mystery hidden from the eyes of all that see by no clearer light then that which naturall reason yeelds them It was utterly impossible for any man Uniō with Christ Adoption Justification Renovation by the light of nature to have discovered our mysticall union into one body with Christ by the Spirit our adoption by grace to be the sons of God our Justification by faith through the imputation of Christs righteousnesse our Renovation or new birth wherein our hearts are changed by the effectuall working of the spirit Resurrection of our bodies to glory the restitution of our bodies to life again with a change from the state of corruption to incorruption of naturall and earthly bodies to spirituall and heavenly and our glorious and ever blessed condition to be enjoyed hereafter in the immediate and everlasting fruition of God in the highest heavens Wherefore we finde not so much as any mention of these things among any of the Heathen unlesse perhaps they stumble upon the immortality of the soul which yet they rather dream of then understand distinctly Wherefore the Scriptures revealing unto us so clearly all these things which naturall reason could neither teach nor comprehend must needs be acknowledged to be the Word of God It appears then hitherto 2ly Many rules of life 1. The inward disposition of the heart toward God in fear love faith that the principles of faith laid down in the Scriptures must needs be acknowledged to be revealed by God and not by man The same truth will be evidently manifested in the rules of practise if they be duly weighed To begin with the duties to be performed unto God and first with the affections and right disposition of the heart The Apostle tels us we cannot beleeve on him of vvhom vve have not heard Rom. 10.14 and the Psalmist affirms that they onely trust in him that know his name Psal 9.10 and we know that it was the lively representation of God unto him that strook that deep impression of fear into Iobs heart and made him vile in his own eyes To bee wrought in us only by the full discovery of God unto us Iob 40.4 42.5 6. The truth is those holy affections of love fear and affiance in God cannot be grounded on any other then a true and distinct knowledge of him which as we have seen already the light of naturall reason could never discover so that none can prescribe unto us the right disposing of the heart towards God in those holy affections of love fear and faith in him but the same that can reveal unto us the right knowledge of himself As for the outward duties of worship 2. And outward duties of worship that they cannot be devised by men but must be appointed by God himself the very light of nature taught Heathen men themselves Wherefore we finde that those forms of worship which they observed the wisest amongst
cranall men lose all the benefits that Christ brings with him because thay refuse Christ and his yoak which they cannot brooke by any meanes The second difference betweene a true and temporary Beleevers taste The first relisheth Christ him selfe A Second Difference between a True and Temporary beleevers taste is in the Proper object of them both For that which a true beleever findes sweet unto him is Christ himselfe and the heavenly and spirituall Treasures that he brings with him In which a temporary beleever findes no relish at all but that which affects him is some supposed carnall commoditie or Temporall good which he hopes to gaine by Christ Like one who taking Pills wrapt in Sugar tastes onely the Sugar but not the Pill it selfe The other some outward good which he hopes to gaine by him the bitternesse whereof which he can by no meanes brooke is such that if he tasted it it would cause him to spit it out againe Thus farre we have described the Temporary Beleevers taste of the heavenly gift the like relish unto this he hath of the good Word of God The difference of true and temporary Beleevers taste in the Word of God Now that may arise either from the Novelty of the knowledge revealed therein which affected the Iewes in Iohn Baptists Ministery as our Saviour tells them John 5.35 As it did likewise the Athenians in S. Pauls Acts 17.20 21. or at the most from the large promises expressed therein which also as hath beene intimated he understands carnally and hoping to gaine to himselfe an interest in them upon that false supposisition he is transported with a carnall joy and delight Mat 13.20 which is soone altered into a discontented humour when he finds himselfe mistaken in his hopes The next thing that affects a temporary Beleever is the powers of the world to come Their different taste of the powers of the world to come So he cals that future heavenly blessed condition of the Saints called the power of an endlesse life Heb. 7.16 not like this present estate weake and infirme but full of power and glory called therefore a glorious inheritance 1 Eph. 18. and Glory which shall be revealed in us Rom. 8.18 a Kingdome that cannot be shaken Heb. 12.28 whereunto our bodies laid downe in Weakenesse shall be raised up in Power 1 Cor. 15.43 Now a temporary beleever mistaking and apprehending this estate to be some outward happinesse and hoping to have some title to such a Glorious Condition may please himselfe with that phantasie for a season and so may seeme to finde some sweetnesse in the powers of the World to come which if he understand aright he would finde no delight in as being unsutable to his disposition The Last clause How a temporary Beleever may be partaker of the Holy Ghost that they are partakers of the Holy Ghost may be probably meant of the gift of Tongues and Prophesying which they that have are said to receive the Holy Ghost Acts 8.17 and 11.1 because even these common graces are reckoned amongst the gifts of the Spirit 1 Cor. 12.10 11. which he bestowes sometimes even on unregenerate persons as appeares Mat. 7.22 and 1 Cor. 13.12 the Apostle supposeth one may have all these gifts without true love that is without true Sanctification So that in all these Clauses there is nothing affirmed of a temporary beleever but that which may be without true Sanctifying Grace for ought appeares to be contrary These temporary beleevers our Saviour Mat. 13.20 21. A Temporary Belcever like Stony ground and Marke 4.16 17 18. resembles to the Stony and Thorny ground neither of which brings any fruit to perfection and yet the latter goes farther in entertaining and cherishing the seed of the Word then the former The stony ground which is soft above and hard underneath represents unto us an heart moved with fodaine affection Having his affections somewhat moved but the depth of his soul his Understanding and Will hardned still by the hearing of the Word Mat. 13.20 whereupon without any setled judgement or well grounded resolution or any great examination of the way that he chooseth he entertaines the Word and seemes to embrace the rules that it prescribes So that it falls out that the principall parts or depth of the soule the Understanding and the Will are not wrought upon to any purpose in this seeming change but remaine hard and untractable as they were before Hence it comes to passe Whence it is that he shews himselfe sodainly and at first cheerfully in profession that as corne which is covered with a shallow earth shootes up and shewes it selfe quickly above ground Mat. 13.5.20 whereas that which hath depth of earth spreading the roots downwards is longer ere it appeare and shew it selfe above the earth So he that entertaines the Word onely with a slight and ungrounded affection sodainely appeares and shewes himselfe in outward profession falling on to the practice of holy duties before his heart be setled in the love of the truth as it fell out in Herod Mark 6.20 This notwithstanding he seemes to set upon with much cheerefulnesse and present delight either for the novelty of the way or for the advantage which he hopes to gaine thereby such a person Simon Magus is described to be Acts. 8.13.19 The third resemblance between this ground and the Temporary Beleever is that as in the stony ground wanting depth of earth the seed can take no strong roote in it to yeeld sufficient nourishment that it may hold out when the heate comes So the Word which enters not into the depth But having not sentertained the Word with a well setled judgement and resolved will or middest of the Heart as it ought to doe Prov. 4.21 that is which wants firme setling in the judgement which must approve it upon good knowledge as David doth Psal 119.97.128 and in the well setled resolutions of the will upon that approbation ver 106.111 reckoning before-hand what it will cost according to our Saviours counsell Luke 14.28 whereof S. Must needs fall off in time of Triall Paul warnes the Disciples Acts 14.22 shewing himselfe a precedent thereof unto them Acts 20.23 24. upon which firme resolution must be setled must needes wants meanes to hold a man fast to it in time of triall This is the Nature and fault of the Stony ground but that which is Thorny A Temporary Beleever resembled to Thorny ground and the Temporary beleever resembled thereby goes a step further for the Seed that lights upon it meeting with a deeper earth neither shoots up nor vanisheth so sodainly as the former and yet though it wither not Which bath more depth of earth more setlednesse in judgement and resolution But for the want of cleansing the heart of worldly cares and preasures failes in the end Wanting a cleare light to discover fully the excellency of Christ and the vanity of the
are to labour for and to pray for and indeed when men clearely discerne the glory But when it shines to us clearly transports the heart with spirituall raptures Which sometimes fall on us in reading and necessarily cause some pause in the work in hand 1. Because the minde wholly taken up therewith cannot at present attend other things 2. Because such affections being kindled in a sluggish heart need to be fomented lest they goeout like fire in greene wood and beauty of those heavenly Mysteries and taste the goodnesse of them they cannot but ravish readers with admiration as Psal 119.29 bring the heart to value them at an inestimable rate ver 72.127 transport them with strong and heavenly affections towards them of love ver 97. desire ver 131. and joy ver 111.162 It happens somtimes that such Spirituall Raptures seize on a man even while he is reading the Scriptures as the Disciples hearts burned within them whilest our Saviour talked with them going to Emaus Luke 24.32 whereupon the heart opens it selfe to close with and draw in that ravishing Object as it is probable Davids did Psal 119.131 which will necessarily enforce him to make some pause in the worke which he hath in hand for a little while which must need happen partly because the minde while it is wholly taken up with that truth which it embraceth cannot easily attend any thing else at that present as it falls out that when a mans eyes are dazled with beholding the Sunne they can for the present see nothing else perfectly And partly because such new begotten affections seeing they are kindled in an heart too sluggish of it selfe neede to be cherished and kept alive lest they languish and grow cold againe as fire if it be kindled in greene wood goeth quickly out if it be not quickned a while by blowing Such short pauses upon such occasions if they happen to us in reading the Scriptures rather further then hinder us in our work For a godly spirit quickned by such sweet refreshings receives encrease of alacrity and is thereby strengthened to goe on with much greater life to the end of this holy exercise which by such an help is if not more speedily yet doubtlesse more effectually and to better purpose performed The truth is such a pause neede not detaine us long but the affections being refreshed by some short meditation on that which moves them a man may set on to the worke againe and after that is fully ended he may resume againe into his thoughts and satisfie himselfe with the fuller contemplation of that object that so much affected him CAP. XI Of duties after Reading the Scriptures especially Meditation and Prayer TOo many Readers of Gods Word The error of such as content themselves with bare reading without meditation afterwards are like unto the person described Iames 1.24 who beholding his face in a glasse goeth his way and forgets of what shape he was Or like Ezekiels hearers who as soone as they had pleased their eares with his Sermons laid aside the thoughts of what they had heard out of their hearts and still went on in their old wayes of covetous practise Ezek. 33.31 32. In like manner fares it with these men when the Chapter is read the worke is ended in their opinion the Bible is laid aside and together with it all thoughts of all that they have read as if there were no farther use to be made of that holy exercise It may be probably conceived And the cause of it that these men are drawne to this duty rather out of conviction of conscience that such a duty ought to be performed or by love of the credit either of knowledge or of the forme of godlinesse rather then by any true desire either of a comfortable communion with God in the holy use of his ordinances or of the excellent fruits of this holy exercise the encrease of knowledge of God and Christ which the Word brings Iohn 15.39 with like encrease of every other grace the converting of the Soul Ps 19.7 cleansing of ones wayes Psal 119.9 subduing the thoughts to the obedience of Christ 2 Cor. 10.5 and making the man of God perfect to every good work 2 Tim. 3.17 so that it is no marvell if God in Justice deny these men those fruits of Grace The end of studying the Scriptures is not only knowledge but practise and Sanctification which they never desired Wherefore seeing practise and not bare knowledge is or should be the end and fruit of the study of the Scriptures as Moses expresly tells us Deut. 29.29 we must conceive that after we have read them the greatest and hardest part of the task is still behinde 1. We must therefore Meditate upon what we have read Wherefore after we have read any part of Scripture our speciall care must be when we have done to recount and revolve in our mindes those things that we have read and to meditate on them seriously Herein our first labour must be to finde out the true sense and meaning of the words 2. Searching out the true Sense and scope of the word which we have read 3. Singling out and applying what is of more speciall use to our selves 4. Working those things upon our hearts till they warm our affections 5. Advising how we may bring them into practise together with the scope unto which they are directed Secondly having discreetly chosen out such things as we judge to be of greatest use to our selves for the building of our faith or directing our practise we must carefully apply them to our selves our conditions and occasions Thirdly after that is done we must whet them upon our hearts till they warme and quicken our affections Lastly we must advise about and resolve upon the meanes to bring all into practise Such places of Scripture as either expresse unto us Mysteries hard to be understood or set them out in darke and unusuall Phrases of speech of which sort S. Peter tells there be many in Pauls Epistles 2 Pet. 3.16 need to be the more diligently scanned and if our own understanding be too weak to search into the meaning of them we may doe well to make use of other mens writings or conference But for finding out of the scope of any place of Scripture there needes a wise Judgement directed by the due consideration of the precedents and consequents Though all Scriptures be usefull every way yet some may concerne us more particularly compared with the substance of the matter handled in that place which we have in hand In the Second place though all Scripture be profitable for doctrine reproofe c. 2 Tim. 3.17 and so no part of it must be slightly passed over yet seeing some things therein delivered may more nearely concerne us in respect of our dispositions condition of life and accidentall occurrents our care must be in reading to single out such things as we finde fittest for our selves
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
by vertue of another under whom it commands is humane 2. In the subject matters prescribed 1. Principles of faith The second difference between the Authority of God and man is in respect of the subjects or matters prescribed which are either principles of saith or rules of life for the former because God is true every man a lyer Rō 3.4 therefore in grounds of faith Which only God can deliver 1. Because many of them are unsearchable by man we admit no testimony but Gods alone for two reasons First the imperfection of our knowledge arising partly by the nature of the things to be beleeved whereof many are unsearchable by mans wisdome and therefore must be revealed by the Spirit 1 Cor. 2.11 12. and partly from the weaknesse of the means of our knowledge which is the information by sense that looks onely on the outward appearance 1 Sā 16.9 so that it is impossible that man should know any thing in matters of faith but by revelation from God which also he apprehends weakly and imperfectly So that in matters of faith there is no infallibility in mans knowledge and that which is depends upon the credit not of the man but of the Spirit which reveals it Another reason why mans testimony is no sufficient ground of faith 2. Because men may lye is because men may deceive as well as be deceived wherefore though they often speake truth we are not sure that they doe so always because it is not contrary to their nature to lye Whereas Gods knowledg is infallible 1. Because he hath light in himself 2. And knows by vision not by discourse as it is unto Gods Tit. 1.2 Neither of these imperfections are found in God whose knowledge must needs be every way perfect because he sees by his own not by a borrowed light which must therefore be without any mixture of darknesse 1 John 1.5 And because the means of Gods knowledge is by vision not by discourse yea by such a sight as pierceth through the very nature of all things seeing God himself is in and through all Ephes 4.6 Besides the most of the things which we beleeve 3. And must needs understād what he freely gives are things freely given us of God 1 Cor. 2.12 which therefore he must needs understand fully seeing the spirit in man understands the things of a man although no man else know them 1 Cor. 2.11 Now in the next place there can be no more question of Gods fidelity in revealing then there is of his infallibility in understanding all things seeing truth is Gods nature And can no more deceive then be deceived which therefore he can no more swerve from then from himself So seeing we finde Gods testimony every way infallible and mans uncertain it must needs be granted that it is peculiar to God alone to establish grounds of faith Againe for the regulating of mans practise 2. And rules of life onely to be prescribed by God 1. Whose will is infallibly good 2. And the duties prescribed are his services there is a wide difference between Gods and mans Authority for if we respect the substance of duty that can be prescribed by none but God alone both because onely his will is infallibly good Psal 143.10.119.39 and therefore only fit to be the rule of righteousnesse and besides because the duties commanded being all of them immediately or mediately services unto God it was most fit that God alone should appoint the duties of his own service The truth is in matters of practise mans authority hath to doe only in two things First in applying the rules of morall duties to particulars for the preservation of order and peace thereby Secondly in compelling men to obedience in such duties as are prescribed In brief then divine Authority establisheth principles of faith and prescribes the substance of morall dutie humane authority meddles not in laying down any grounds of faith at all and in morall duties prescribes not the substance but onely the order and manner of outward performance of that which divine authority hath commanded The third difference between divine and humane Authority 3. In the extent of this authority which bindes the consciēce belonging onely to God is in the extent of them both Humane authority being ordained for preservation of order and by it of peace in civill society for the furtherance and supporting of godlinesse and honesty 1 Tim. 2.2 reacheth no farther then to binde men to conform to order in the course of their practise but divine Authority having an higher scope even the renuing of the heart and bringing under the thoughts thereof to the obedience of Christ 2 Cor. 10.5 bindes the conscience that is both the judgement of man to allow that which is commanded as holy and just with the Apostle Rom. 7.12 and the will to choose it as good and the affections to embrace it Rom. 7.22 accordingly yea the whole man to follow it with the strength of constant endeavours after the Prophet Davids example Psal 119.106.112 Hence it follows that in obeying mens commandements he that doth what Authority requires so he perform it in a willing submission thereunto in obedience to God which the Apostle cals obeying for conscience sake Rom. 13.5 hath performed his duty neither hath cause to judge himself a transgressour though he approve not the law it self as good and holy nay though upon good ground he think the contrary to that which is commanded more fit and convenient so he think not so out of any self-conceipt rash judgement or distaste of the Authority that commands But in obeying Gods Commandements it is far otherwise For though a man fulfill the law in the outward act yet if he allow it not as holy and just if his endeavour be not to conform his will to Gods will therein if he rejoyce not in performing it as a good man doth Prov. 21.15 his own conscience ought to condemn him as a transgressour and sinner against God at least in some degree So then divine Authority bindes the conscience by a double band both of the power that commands and of the justice of the commandement but humane Authority bindes onely by vertue of the power that commands not by the equity of the commandement further then it agrees with Gods law or conduceth to order and peace for which Authority was established The last difference between divine and humane Authority 4. In the sanctions annexed to the precepts is in respect of the sanctions annexed to their laws which are proportioned to the nature and quality of the obedience required and to the power of him that requires it For Gods commands in his laws are specially inward holinesse righteousnesse love c. and that under the penalty of the curse and wrath of God 1. Reaching to the soul 2. And reaching to eternity to bee poured out on the soul as well as on the body both in this life
It is objected that the Rest commanded in the fourth Commandement was a figure of Christs rest in the grave and therefore is now banished with the rest of those shadowes We answer this typicall relation to Christ Answer was accidentall to the Sabbath not essentiall That was accidentall to the Sabbath it was a Sabbath before it was a Type for it was a Sabbath before Christ was looked upon as a sacrifice for sin that is before man had fallen and consequently before there was any need of our Saviours resting in the grave Seeing therefore it was a Sabbath before it was a type it may remaine a Sabbath though the type be taken away They will it may be grant that there must be a rest from labour upon the Sabbath day Objection 2 but the strictness of that rest such as the Jews observed The strictnesse of the rest enjoyned the Jewes is taken away is ceremonious and abolished The rest say they to be observed of us Christians is only for publike worship and no longer so that the remainder of the day after publike duties are ended is free and then men are at liberty to make use of the time remaining for recreations or for any secular affaires as occasion shall required In answer hereunto we have shewed already that although publike worship be principally yet it is not solely provided for in this Law which as we have proved out of Esay 58.13 reacheth to our private carriage also And the Law calls the whole day the Sabbath or rest of the Lord that is both commanded by him and consecrated to him For the whole week being distributed into seven parts sixe are allowed for labour and the seventh is consecrated unto God which therefore must be a naturall day as the other sixe are To replie that we are not bound by that Law is to begge the question But why should not Christians be bound to rest the whole day as well as the Jews The Jews not bound to rest but for holy duties Surely if the Sabbath were a type of Christs rest in the grave yet there could be no type in a whole day as there was in Jonas his three daies So the rest of the whole day having no type in it is not abolished for that cause What then was it a part of the burthen of those ceremonious observances from which Christ hath freed us To give the fuller answer hereunto let us examine what rest was enjoyned the Jewes that we may discover wherein the burthensomenesse of that rest consisted First I conceive no man will think that the Jewish rest was a totall cessation from all action like that in the Aegyptian darknesse Exod. 10.23 as if men after the publike exercise were to sit still and to do nothing Was it then a ceasing from labours to follow sports that the Sabbath might be like the feast of the Calfe Exod. 32.6 or was it rest from worldly labours to fit men give them the more leisure to attend holy duties Such a rest indeed the Law requires For which we have as much need of rest as they and the Sabbath to be kept holy Now if this were all that God required of the Jews to rest that they might be exercised in hearing reading praying c. Is this the liberty Christ hath purchased unto us that we may be lesse godly then they lesse frequent in prayer and other holy duties then they For if we are bound at least to equall if not to go beyond them in our exercise in those holy duties we have as much need of rest from ordinary employments as they had This will be made more evident unto us if we lay before us these five particulars First 1. As having a more weighty ground for observing this holy rest our ground of consecrating the Sabbath is as great and weighty and more cleer and evident to us then it was to the Jews seeing Gods mercies towards man are more cleerly represented us in mans redemption then they could be to them in the worlds creation and conservation Secondly 2. And are as much bound to advance Gods majesty as they 3. And more helps then they 4. And as much need to prevent distractions as they 5. And our duties are as many or more then theirs the majesty and greatnesse of God to whom we consecrate this day is as fully manifested to us as to them Thirdly our helps and means for the raising up of our spirits to an holy rejoycing in God are greater and more effectuall then they were unto them Fourthly we need as much as they all helps to prevent the distraction of our minds and to the quickning of our spirits Lastly our exercise in spirituall and holy duties is in all respects as much or more then theirs So that if all be laid together the observing of a whole day of rest for our exercise in holy duties is as usefull and as needfull to us Christians as it was heretofore to the Iews To cleer this point yet more fully 1 Private prayer and reading let us lay before us the right manner and order of performing the duties in which the Sabbath day is to be sanctified First therefore all men must needs grant that the private exercises of prayer reading Gods word and meditation which are constantly to be used on other daies are not to be neglected but ought rather to be enlarged on the Sabbath day 2. Recordation of Gods mercies generall and Particular Again as the Sabbath ought to be a day of gladnesse and rejoycing in God Psalm 118.24 for all his mercies to man in generall so it is a time of recounting his extraordinary favours to our own souls in particular which will be of speciall use to quicken and fill our hearts with the love of God by tasting the sweetnesse of his goodnesse and to carry us on with more cheerfulnesse and life of spirit in the performance of all the duties of that day both private and publike Thirdly 3. Preparation to publique duties for the publike duties themselves they can never be rightly performed without precedent preparation David will wash his hands in innocency and so compasse Gods Altar Psal 26.6 and Solomon tels us we must take heed to our feet when we enter into Gods house Eccles 5.1 and bethink our selves of the majesty and greatnesse of that God before whom we present our selves and of our own vilenesse that are but dust and ashes Gen. 18.27 nay which is worse unclean and filthy persons Isa 64.6 unworthy to stand before a God that hath pure eyes and the Apostle tells us of superfluity of naughtinesse that must be laid aside when we come to hear that we may receive the word with meeknesse Jam. 1.21 into an honest and good heart Luk. 8.15 Meditations by which we must prepare our hearts in our private exercises of reading Gods word and prayer much more in these which are more solemn and publike Again
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