necessarily attends upon it shall we think that the God of nature the fountain of all wisdome the first and best former of societies would leave the body of a society composed by himself as it were the work of his own hand in more hazard then men do the states which they settle and stablish by their counsell Again 2ly Because the Church of all societies most needs a law as being 1 Both the largest most dispersed of all societies we know that the larger the body of a State is and the more dispersed the more need it hath to be firmly knit together by those strong bands of society Now we see the smallest societies that are amongst men and the most neerly compacted together the inhabitants of one small City the fellows of one Colledge governed by laws and orders whereas the Church is the largest of all societies in the world in extent and most dispersed as being possible to be scattered over the whole face of the earth and consequently above all other states on earth needs to be established by the best laws as being hardest to be governed and most subject to disorder and confusion without them In the next place we see the laws of men reach no farther then the ordering of mens outward conversation 2 To be ordered in the very motions of the heart and meddle not with the inward thoughts and motions of the minde But in the government of the Church the chiefest work must be the ruling of the heart and conscience as the Apostle tels us that Gods word and laws reach to the imaginations of the heart and bring under the very thoughts to the obedience of Christ 2 Cor. 10.5 and enter into the very dividing of the soul and spirit and to the discerning of the thoughts of the heart Which are 1 More various then outward actions 2 More speedily moved hardly governed Heb. 4.12 Now how much greater variety and diversity there is in mens thoughts then in their actions how much more easily and speedily they are moved and consequently with how much greater difficulty they are governed and kept in order is evident to all men Consequently we must conceive that the just wise and provident God that directed all men to give laws to order mens actions would himself much more give laws for the ordering and well governing of the thoughts and conscience Lastly 3ly And the Church being Gods more speciall care as being 1 His own inheritāce if God in the course of his Providence have taken order that other states to which he hath onely a generall relation as Lord of all the earth should be governed and ordered by fit laws for the preservation of society and peace we cannot deny but his care must be much greater for the governing and well ordering of his own people in whom he delights his chosen generation his peculiar inheritance which he hath set apart to bring forth fruits to himself Deut. 32.9 Rom. 7.4 in whose good or ill carriage seeing his Name is called upon them his honour is more interessed 2 In which his own honour is most interessed then any parents can be in the behaviour of his own children And consequently we must conclude that if all the States in the world were left without government yet God would give laws nay the most exact and perfect laws for the well ordering of his own Church seeing it redounds so much to his own honour as Moses tels us Deut. 4.7 8. Thus then the first Position proposed is evident enough This law can be found no where but in the Scriptures that the Church of God must have a law The next is more clear then it that this law can bee found in no other books then the Scriptures And to prove it we need no more but to put men to produce us any other volume besides this sacred book wherein that law is written let them name us to whose custody it was committed and where it may be found There is no reason the law given to the Church should bee committed to any other then the Churches keeping 1 Because the Church the keeper of its own records acknowledgeth no other 2 Other bastard-writings compared with it appear to be counterfeit now the Church acknowledgeth no other Book for the word or law of God but this alone neither did ever any dare to pretend that any other book besides this was Gods word or law if any should the very comparing of such bastard-writings with the true word would easily discover them to be no better then counterfeit But to clear this point more fully we shall desire to manifest this one truth more which any sober minded man will easily assent unto namely that it is neither possible nor in any sort convenient that the law for the governing of the Church should be given by any other then by God himself Besides 1 t It was not possible that any other then God himselfe should give this law 1 Because it rules the spirit of man to which no creature can give a law As being unable to take accompt of the breach thereof 2 Because Gods will must be the Churches law First then it is not possible and that upon a double ground The first is that God being a Spirit and therefore to be worshipped and served in spirit and truth John 4.24 the laws that prescribe the duties of that worship and service must of necessity reach to the spirit and inward man Now the giving of such laws is beyond mans power and therefore no law-giver from the beginning of the world ever took upon him that task And indeed it were absurd for a man to give such lawes of the observation or breach whereof he could take no account now we know seeing no man can know the thoughts of another mans heart it is impossible for him to judge whether they be answerable or contrary to the law by which they were appointed to be ordered The second reason why it is impossible for any other then God himself to give a law unto the Church is because it is agreeable to all rules of equity that Gods own will should be the law and rule to all creatures seeing they are all the work of his hand much more to the Church which besides her Creation Being his own both by Creatiō and Redemption he hath purchased to himself by the blood of his Son Act. 20.28 And consequently being his own by the strongest title must be disposed according to his will even by our Saviours rule which allows one to doe with his own what he will Mat. 20.15 If then Gods will must be the creatures law who can give it but himself for who hath known the minde of the Lord Rom. 11.34 Surely if none known the things of man but the spirit which is in man Now none can know Gods minde but himself the minde of God can much lesse be known by any
Cap. 5. That the Scriptures containe all things necessary to salvation Pag. 63 Cap. 6. Of the scope of the Scriptures which is Gods Glory and mans Salvation Pag. 70 Cap. 7. That they which read the Scriptures must be men of spirituall mindes Pag. 76 Sect. 1. The description of a spirituall man Pag. 78 Sect. 2. Of the spirituall mans operations Pag. 86 Sect. 3. Of Faith and the two sorts of Faith Historicall and Iustifying Pag. 90 Sect. 4. Of Spirituall experience other meanes of comprehending things spirituall Pag. 115 Cap. 8 Of the choice of fit times for reading the Scriptures Pag. 125 Cap. 9. Of particular preparation before reading Pag. 133 Cap. 10. Of reverend attention and heedfull observation in reading the Scriptures Pag. 141 Cap. 11. Of duties after reading the Scriptures especially Meditation and Prayer Pag. 149 Cap. 12. Directions for the right interpretation of the Scriptures Pag. 160 Cap. 13. Directions for raising observations out of the Scriptures for our owne instruction and edification Pag. 169 Sect. 1. Of the Subject matters handled in the Scripture and first of workes Pag. 172 Sect. 2. Of the Laws given by God to his Church and recorded in Scripture Pag. 197 Concerning the Morality of the fourth Commandement Sect. I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall Pag. 213 Sect. II. Answer to the Arguments against the institution of the Sabbath in Paradise Pag. 133 Sect. III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement Pag. 253 Sect. IV A continuation of the consideration of the rest of the Laws recorded in the Scripture with such instructions as may be drawn from them Pag. 300 DIRECTIONS FOR THE PROFITABLE Reading of the Scriptures CAP. I. Of the necessity of preparation thereunto THat the reading of the Scriptures is nothing else but a kind of holy conference with God Preparation in the reading of the Scriptures wherein we enquire after and he reveals unto us himself and his will we shall manifest more fully hereafter when we shall shew that these holy writings are the Word of God himself who speaks unto us in and by them 1. Inforced 1 t Frō the presence of God with whom we confer in reading Wherefore when we take in hand the Book of the Scriptures we cannot otherwise conceive of our selves then as standing in Gods presence to hear what he will say unto us So much the Prophet seems to imply Psal 73.17 when he expresseth his consulting with Gods Word by that phrase of going into the Sanctuary of God for there indeed was Gods Word kept that is going in unto God as going into the Sanctuary is tearmed 2 Sam. 7.18 these kinds of expression seem to imply that when we betake our selves to the reading of the Scriptures we come in unto God or stand in his presence to enquire at his mouth Now with what reverence it becomes us to stand in Gods presence Requiring therefore of us due reverence in performing that duty 1. From the Majesty of God appears not onely by Jacobs fear after he knew God was in the place where he lay Gen. 28.16 17. but farther by the caveat given by Solomon to take heed to our feet when we enter into Gods house Eccles 5.1 and that upon a double ground partly because God is in heaven ver 2. that is high and full of Majesty and consequently to be attended with reverence 2. From the sense of our defilements and inabilities and fear and partly because we have shooes on our feet which God warns Moses to put off Exod. 3.5 when he stood in his presence that is to speak in S. James his phrase we have filthinesse and superfluity of naughtinesse in our hearts which must be laid aside that when we come unto God to be taught by him we may receive his word with meeknesse James 1.21 So that both the Majesty and Holinesse of God whose eyes are purer then to behold evill Hab. 1.13 and the corruptions and defilements of our own hearts necessarily require an heedfull 2ly Frō the inconveniences that follow neglect of such preparation and carefull preparation of our selves before we enter into Gods presence to enquire at his mouth and look into his word The necessity of this preparation when we read the Scriptures will be yet more evident if we observe the ill consequents which follow the neglect of this duty in such persons as either wholly or too often omit it who boldly entring into Gods presence 1 Unfruitfulnesse in our selves and handling the holy things of God with unwashen hands that is reading his word with unsanctified and unprepared hearts as they come unto the work without due reverence so they return for the most part without fruit 2 Discredit of the word it self and by that means bring up an ill report upon the sacred ordinance of God as if it were a dead letter without any quickning power at all unsavoury food without nourishment unfruitfull seed that yeelds no encrease Secondly 3 Discouragement to others by the same means they weaken the hearts of such as might be encouraged to undertake this holy exercise from the use whereof they are much deterred when they observe some of those that are frequent in the practise of this duty remain still ignorant unfruitfull dead-hearted and disconsolate And lastly 4 Discomfort to our selves they occasion discomfort to themselves when notwithstanding the use of this means they finde themselves ever learning and never come to the knowledge of the truth remaining still either in ignorance or in disobedience of heart at least in much deadnesse of spirit without zeal life or activity in holy duties Thus we cannot but observe with grief of heart an exercise in it self every way usefull fruitfull and comfortable if it be duly and conscionably performed by the neglect of carefull preparation become not onely unfruitfull and unprofitable but besides by necessary consequent unpleasant distastefull and burthensome to those that use it To manifest the necessity of due preparation in reading the Scriptures much more might be spoken and many more ill consequents might be observed that are occasioned by the neglect thereof But the considerations already mentioned are sufficient to evince the usefulnesse and necessity of such a preparation Taking that therefore for granted that this duty of preparation when we undertake the reading of holy Scriptures must be performed our next work must be to give directions for the manner and order how the Readers heart must be fitted to the performance of this task which cannot well be done without taking knowledge of the nature of that word which is to be read and of the end and scope at which it aims That the observation of the nature of Gods word which we read 2 Directed by considering 1. the nature of the Scriptures may much farther us in this duty of preparation to the reading
to command it when we will CAP. X. Of reverend Attention and heedfull Observation in reading the Scriptures First such Preparation to the reading of the Scriptures as we have before prescribed cannot but dispose the heart to heedfull attention consisting in the uniting of the thoughts together Attention consists in the uniting and fixing the thoughts upon what we read and bending and fixing them upon that which is read To this attention men are often stirred up when they are to heare God speak unto them as Psalme 49.1 Thus the people of Israel when they were to receive the Law in mount Sinai were first prepared unto attention by the sound of a Trumpet This attention we may be moved unto by considering the person that speakes and the nature of that which is spoken The authority and wisdome of him that speaks requires great attention of him that reads or hears Gods Word Required 1. From the authority and wisdome of him that speakes A child must hear his Father Prov. 4.1 A subject must attend reverently to the words of a Ruler Iob 29.21 Yet none of them is our potter as God is Isa 63.4 or made us as he did Ps 100.3 nor consequently can challenge such respect from us as he may Gods people must heare because it is God that speakes Exod. 20.1 Psalme 50.7 and 81.7 Besides the wisdome of God requires our diligent attention as it is required upon that ground Psalme 49.2 3. now it is Christ that speaks in his Word who is the wisdome of his Father 1 Cor. 1.24 in whom are hidden the treasures of wisdome Col. 2.3 Again 2. From the Subject which the Scriptures handle the Matter or Subject which is handled in the Scriptures requires of us great attention not only for the weight and importance of those high mysteries which are therein revealed But besides that for the great interest which we our selves have in those things which we find in that sacred volume as being directed unto us 1. Weighty and mysterious 2. Neerly concerning us and written for our instruction Rom. 154. containing our evidences and the title that we have to eternall life John 5.39 the lawes and directions which we and our children must observe that we may doe them Deut. 29.29 especially seeing all those things concern us in the highest degree yea much more neerly then our estates liberty peace nay then our lives themselves So that we have great reason to attend diligently to every tittle written in this book much more heedfully then Benhadads Messengers did to the words of Ahab 1 Kings 20.33 Besides In attention mark both the matters expressions our heedfull attention to the Matter or Substance of that which we read in the Scriptures we must take speciall notice of the phrase wherein it is expressed Partly because many of the phrases used in that book are not vulgar or of ordinary use Some of them unusual and therefore not so easily understood unless they be carefully observed Thus S. Peter tells us of many things in S. Pauls Epistles hard to be understood 2 Pet. 3.16 Partly because the Scriptures themselves being as they are very copious and full of matter as David tels us the Law is exceeding broad Psalme 119.96 are oftentimes brief and short in the Phrases and expressions whence it must needs follow Most of them brief and of large signification that the words must needs be of large signification so that if they be not well observed much of the matter contained in them may easily be lost Unto this Attention must be joyned judicious Observation Unto attention adde observation of speciall passages which is nothing else but the fixing and staying of the mind upon some speciall passage where we find things represented unto us either more weighty in themselves or else more proper to our selves for our particular use and occasions It is true that all Gods Testimonies are wonderfull in themselves Weighty in themselvs or more proper to us Psalme 119.129 all of them pure verse 140. righteous concerning all things verse 128. yea all of them are profitable to give understanding Psal 119.130 to cleanse ones waies verse 9. to convert the soule Psalme 19.7 to make the man of God perfect to every good work 2 Tim. 3.16 yet there are some things in Scripture more important then others and some more usefull then others for some persons times and occasions Together with Attention Observation A third duty Approbation and affent to what we read there must necessarily be joyned Approbation of every truth revealed in the Scriptures such as we find in holy David Psalme 119.128 not onely because Gods Law is the truth verse 142. and therefore must be approved by us 1. Because it is the truth of God 2. Because till our judgment approve it we canuot beleeve it that came therefore into the world that we might bear witness to the truth as our Saviour speakes of himself Iohn 18.37 without which God hath no honour by us at all seeing it is the receiving of his testimony by us by which we seal to his truth Ioh. 3.33 But besides because we can neither believe that which we approve not in our judgment nor possibly bring our hearts to yeeld unto it true and sincere obedience This assent which we give unto Gods Word This assent is not forced only voluntary but necessary in approving whatsoever it presents unto us is neither forced nor onely voluntary but rather necessary as is the judgment of sense For when the eye judgeth of colours or the taste of meates it is not in the power of either of these senses to judge otherwise of them then they appeare to the sense that apprehends them This approbation of those severall truths which are contained therein is an acknowledgment that they are not only righteous and true Psal 119.137 138. with the Psalmist but withall with the Apostle that they are good Rom. 7.16 as also the Prophet acknowledgeth Psal 139.19 which is the onely meanes to bring our hearts to love and delight in them which indeed is the fullest testimony that we can give to the perfection purity and excellency of them every way Psal 119.96.140 It is true that every godly man at all times gives his assent to every truth of God revealed unto him but the help of that Anointing which abideth in him and teacheth him all things Neither is alike firme at all times because the evidence by which it is discovered is not alike cleare at all times 1 Iohn 2.27 Notwithstanding that assent is not alike firme at all times because the evidence by which he acknowledgeth it is not alike cleare at all times but is sometimes obscure like the twilight at other times full and perspicuous as the sunne is shining in his strength Such a full closing of our hearts with every particular truth which we meet with in reading Gods Word we
and study of the Scriptures is evident by our use and custome in ordinary things of this life We chuse and husband our grounds according to the nature of the seed wherewith we intend to sow it and according to the nature and condition of that matter wherewith we fill our Vessels wee make choice of them appointing some for dry things and others for moist and fit them diversly for foul or clean In like manner must we consider the nature of the Word if we mean to order our hearts aright which are the grounds that must receive this holy seed the Vessels that must contain this precious balm We must therefore consider that the word is a pure word Psalme 119.140 that we may cleanse and purifie our hearts for the receiving of it We must know that the Law is spirituall Rom. 7.14 and heavenly James 3.17 that we may labour for spirituall and heavenly mindes to entertain it we must apprehend it as a word of power and authority the voice of God that mighty Creator of Heaven and Earth before our hearts can be subdued to receive and entertain it with that meeknes Jam. 1.21 and trembling of heart Isa 66.2 which is required We must be perswaded that it is a sure word 2 Pet. 1.19 a faithfull word Tit. 1.9 a vision that will not lye Heb. 2.3 as proceeding out of the mouth of him that cannot lye Tit. 1.2 or else we shall never be prepared to embrace it with faithfull and beleeving hearts without which the word cannot profit us at all Heb. 4.2 In the next place 2 By observing the end wherat the Scriptures aim we must take knowledge of the end wherefore the word was given if we mean to use and apply it as we ought seeing we know one cannot use an instrument aright unlesse he know for what use it was made Now the principall ends for which the Scriptures were given were First the manifesting of God unto us 1. Making God known to us 2. Directing our ways that we may honour him as God Secondly the directing of us in the course of our conversation not onely by informing our judgements but by obliging our consciences to guide our selves by the rules proposed therein in the course of our practise Wherefore the Prophet David used Gods Law as a lanthorn to his feet Psal 119.105 thinking on his ways that he might turn his feet to Gods testimonies v. 59. remembring that the things which are revealed 3. Yea converting the soul belong to us to do them Deut. 29.29 So that as the power of the Scriptures is to purifie the soul 1 Pet. 1.22 and convert it Ps 19.7 so the use of it besides is to make the man of God perfect unto every good work 2 Tim. 3.17 that so it may prove the power of God every way both to sanctification and salvation as the Apostle affirms it to be Rō 1.16 Without the knowledg of this principall scope whereat the word aims it will be impossible either to observe what we ought in reading the Scriptures or to apply them aright That we may therefore give fit directions for the profitable reading of the Scriptures it manifestly appears to be necessary to enquire first both into their nature and scope And as for their nature it cannot well be opened unlesse we consider the Author by whom the Scriptures were given from whom withall flows their authority the instruments by which they were conveighed to the Church and the matter or subject which they handle wherewith if we take in the scope at which they aim their necessary use unto us their power to command us and ability to work effectually in us and lastly their infallible and undoubted truth and righteousnesse will evidently appear So that we shall have just occasion to handle in order these four points 1. The Author from whom ariseth the authority of the Scriptures 2. The Penmen by whom they were written 3. The matter or subject which they handle 4. The scope or end at which they aim CAP. II. Of the Authour of the holy Scriptures SECT I. That they neither could nor were fit to be given by any other then by God himself IT must be considered that at present we have nothing to doe with Atheists Pagans Jews or Turks that deny the Scriptures either wholly or in part so far are they from acknowledging them to be Gods word but onely with such persons as admitting and allowing them to be the word of God doe yet want some clearer light and fuller evidence to work into their hearts a more certain perswasion and more feeling impression of that truth whereof they are convinced that all that is within them even their whole heart may not onely bow and stoop but be wholly thrown down and laid flat on the earth before this mighty scepter of the kingdom of Christ Wherefore we shall not need to bring in all the arguments that are used and taken up by others to prove the Scriptures to be Gods word but passing by amongst them such as are more obscure and farther deduced shall content our selves with such plain evidences of this truth as may be best understood of the simple and appear at the first view as being lively characters imprinted on the face and body of this sacred Book by that divine Spirit that composed it Before we lay open these evidences it will be needfull to demonstrate that it is neither possible nor fit that these Scriptures should flow from any other fountain then the most sacred breast of that holy Lord who is the onely fountain of all wisdome and truth and the God of all soveraignty and power A truth which will be easily acknowledged if in the first place we take notice that it is generally confessed that the Scriptures are or at least contain that Law which is left unto the Church of God for the right ordering thereof in all things which also is evident to all that read them And yet that this truth may be more fully cleared it will not be amisse to establish these two Positions First That the Church of God must have a Law Secondly That this Law can be found in no other books but the Scriptures That Gods Church must have a Law That Gods Church must have a Law proved 1 t By the light of Nature directing all societies to govern by Laws and that as it is a Church I conceive no sober man will deny if it were not proved being so clearly manifested by the constant practise of all Nations and societies of men from the beginning of the world as having found the establishing of laws the onely means of preserving themselves from ruine The truth is there was never found any Nation so barbarous that was not governed by some kinde of Law or other If then the light of Nature directed all men generally to the use of laws as the main band of humane society and the best remedy against confusion and ruine that
in the everlasting flames of hel fire if men sin against the law and under promise of eternall life if they fulfill it Whereas men that require an orderly conversation outwardly threaten and promise onely some outward and temporary good or evill These differences between divine and humane Authority laid together may help us to a description of them severally The description of divine Authority by which their natures are best distinguished Divine Authority is that power of God founded upon the totall dependence of all creatures upon him and upon his infallible wisdome truth and goodnesse by which hee hath right to prescribe and manifest all grounds of truth to be beleeved and assented unto upon his own testimony without contradiction and to give rules of practise to be embraced with all the heart as perfectly holy just and good because he commands them under the rewards and penalties of everlasting life and eternal damnation Humane Authority And humane is a limited power derived from God to man by which he is warranted according to Gods will for the furthering of publique good to prescribe unto such as are put under his power rules of order in their conversation for preserving peace in a way of godlinesse and honesty binding those whom they command in all things not contrary to Gods law to conform their practise and actions thereunto for the Authority which commands them in Gods name under the rewards and penalties of some outward good or evill By this which hath been delivered concerning the grounds and extent of that divine Authority which we challenge and claim to be due to the Scriptures we may observe what power this sacred Word ought to have over mens hearts and consequently in what manner it ought to bee heard read and received Whatsoever it proposeth the heart must assent unto and beleeve without contradiction or debate how probable or improbable soever it appear to carnall reason And whatsoever is commanded therein the whole heart and every thought of it must stoop unto and embrace as holy and good howsoever it please or displease the naturall man and that meerly for the Authority of him that commands it CAP. IV. Of the Pen-men of the Scriptures that they were holy men inspired and guided in that work infallibly and wholly by the Spirit of God BOth the clauses of this Proposition Saint Peter knits up together in one testimony affirming that no prophesie of Scripture is of private interpretation nor that those prophesies came in old time by the will of man but that holy men of God spake as they were moved by the holy Ghost 2 Pet. 1.21 Who the most of these holy men were it is well known to the Church the titles of their Books bearing their names The Scriptures delivered 1 t By holy men as was most fit And that they were holy men the histories of their lives remaining still upon record and their honorable memory in the Church to this day sufficiently declare such as were Moses David Solomon the Prophets and Apostles And that the rest whose names are either concealed or doubtfull were such likewise will be evident to any indifferent person that shall consider two things First 1. They must bee such that had so near communion with God we know that God will be sanctified in all that come near him Lev. 10.3 as it is meet he should seeing his eyes are purer then to behold evill Heb. 1.13 one that is glorious in holinesse Exod. 15.11 and whose house holinesse becomes for ever Psal 93.5 Now then for Gods honour it was fit that none should be employed in this work of publishing Gods will and law to his people which so nearly concerned his own and his Churches service and wherein they were to be admitted into so near a degree of familiarity with him as to bee made acquainted with his chiefest secrets but onely such persons as were approved for holinesse Secondly 2. And by this means some respect is won to their writings the corrupt nature of men is such as we know that the least occasion would be sufficient to breed distaste of that which nature in it self is so averse from as the dressing vessell or sometimes servitor that presents the sick man the meat which his stomack loaths moves him to abhor it and consequently if there were just exception against the persons that bring it the message it self would quickly be distasted as the Lords offerings were for Elies wicked sons 1 Sam. 2.17 So that it concerned the Lord both for his owne honour and his Churches good to deliver his Word by the hands of holy men It addes something to the estimation of the Scriptures that they were written by such holy men as we have formerly mentioned but this at the uttermost addes unto them onely an humane respect 2. Directed by the Spirit of God but that which procures unto them divine reverence which ought to make all hearts stoop unto them is that they were written by the direction of the holy Spirit the Spirit of truth especially if we throughly consider what manner of direction it was which was given unto these holy Pen-men of these sacred Oracles in the composing therof The Apostle 2 Pet. 1.20 21. describes that kinde of assistance of the holy Ghost in the delivery of the Scriptures two ways First by way of negation that they were neither of private interpretation nor came by the wil of man Secondly he describes the same assistance affirmatively testifying that they spake as they were moved by the holy Ghost In the former of these Not by the abilities of nature wherein he expresseth this manner of delivering the Scriptures by way of negation the Apostle excludes the working of the naturall faculties of mans minde altogether First the understanding when he denies that the Scripture is of any private interpretation or rather of mens own explication that is it was not expressed by the understanding of man or delivered according to mans judgement or by his wisdome So that not onely the matter or substance of the truths revealed Both in the matter and expressions but the very forms of expression were not of mans devising as they are in Preaching where the matter which men preach is not or ought not to be the Ministers own that preacheth but is the Word of truth 2 Tim. 2.15 but the tearms phrases and expressions are his own Secondly he saith that it came not by the will of man who neither made his own choice of the matters to be handled Neither of them suggested by mans understanding nor directed by his wil farther then to understād approve what the Spirit suggested But the Pen-men were carried by the holy Ghost nor of the forms and manner of delivery So that both the understanding and will of man as farre as they were meerly naturall had nothing to doe in this holy work save onely to understand and approve that which
in all things else respect to his own glory For the advancing of his own glory 1. Our faith bearing witnesse to his Al-sufficiency Truth 2. Our obedience to his Authority Righteousnesse Yet are not all things in Scripture alike necessary which is testified at least by our faith and obedience For our relying on him by faith bears witnesse to his sufficiency faithfulnesse truth as our obedience in submitting chearfully to his will in all that he commands acknowledgeth his Authority Wisdome and Holinesse So then this will of God in requiring of us these conditions is every way just as well as free Now when wee say the grounds and rules of faith and obedience contained in Scripture are necessary to salvation we mean not that all are of like necessity Ignorance or unbeleef in God or Christ excludes absolutely from salvation John 3.18 so doth not ignorance or unbeleef in some temporall promise although it cannot be excused from sinne In brief then when we say all things necessary to salvation are contained in Scripture we mean both that the things written therein are necessary to that end although not alike necessary and that there is nothing necessary to that end that is not to be found there We are next to shew what we understand by this tearm containing Scriptures containe things 1. In expresse tearms 2. By necessary consequence Now things may be contained in Scripture either expresly and in plain tearms or by consequence drawn from some grounds that are delivered in Scripture and one of these two ways all grounds of faith or rules of practise are to be found in these holy writings It is no where affirmed in Scripture in expresse tearms that the holy Ghost is God but we read 1 John 5.7 that the Father the Word and the holy Ghost are one and from thence infer by necessary consequence that the holy Ghost is God because he is one with the Father who is God We are no where in precise words commanded to baptize infants but from the precept given to the Fathers to circumcise them we take our selves to be warranted to baptize them because Baptisme and Circumcision are in substance one Sacrament Wee are no where expresly commanded to discover the fault of what we sell or to give a just value for that which we buy But we have generall rules commanding us to speak the truth from the heart Ps 15.2 To doe as we desire to be done unto Mat. 7.12 and forbidden to defraud our brother in any matter or goe beyond him in bargaining which imports as much Thus where all things needfull to be beleeved or done are not clearly expressed in Scripture yet they are implied and drawn out from thence by necessary consequence This truth that the Scriptures contain whatsoever is necessary to salvation is sufficiently ratified by evident testimony of the Word it self which sends us to the Law and to the Testimony Isa 8.20 tels us that in them we have eternall life John 5.39 that they alone are able to make the man of God perfect to every good work 2 Tim. 2.17 and wise to salvation ver 15. that the Law of God is perfect Psal 19.7 and though there be an end of all other perfections yet the commandement is exceeding broad Psal 119.96 that is comprehends all needfull things so that nothing is wanting in it Whence proceeds that curse upon every one that addes as well as upon them that take away from that Book Rev. 22.18 Yea besides this truth is consonant to all grounds of reason whatsoever our adversaries alledge to the contrary For first we have reason to presume It was fit that God should deliver his will in writing 1. As the most easie way to make it publike that God would take the easiest way for the instruction of his Church now it is evident that it is more easie to leave things upon record in writing then to charge them upon mens memories especially when they are many and consequently must burthen the memory whereas lying before mens eyes in writing they may easily be overlooked at all times without trouble If it be replied that traditions are few and may therefore be easily remembred VVe answer first they may bee infinite for ought we know seeing no man ever took upon him to tell us how many they are And secondly be they more or fewer yet they are more easily preserved by writing then by tradition as all men know Again it was fit that in teaching his Church 2. As the safest way to prevent corruption God should take the safest way and freest from errour as well for his own honour as for his peoples good both which must needs be extreamly hazarded and hindered by corrupting the truth with errours which lead men into perdition and can hardly be prevented by delivering the word by tradition partly because many mens memories are weak and a great part are negligent especially in things of this nature and lastly because many are maliciously bent against the law which the wisdome of the flesh cannot admit Rom. 8.7 whereas the word written being an unerring record easily helps the weak and convinceth the refractary by setting the undoubted truth before mens eyes Farther 3. As the best way to win credit to his Word seeing the word is the ground of faith it is fit that it should be so delivered as might win most credit and estimation amongst men Now we know that written records are most authenticall and of most accompt with men and therefore are fittest to work men to assent unto the truth of God It is true I grant that mens faith depends neither upon wirting nor tradition but upon the testimony of the Spirit that dwels within the godlies hearts manifesting that the truth proposed is the word of God Notwithstanding the outward credit which the Scriptures carry amongst men by which such as are won afterwards to beleeve beginne at first to think reverently of them and others that beleeved not are restrained from scorning or opposing them seems to be much furthered by the Authority that the writing brings unto those records which are received and submitted unto by the Church and commanded and countenanced by the testimony thereof Lastly 4. And as most honourable whereas there is so much honour done to all humane laws by which States are governed that they are composed into one body and preserved in books written or printed for that purpose it seems absurd that God should deliver his law thus by patches part by writing and part by tradition resembling the feet of Nebuchadnezzars image Dan. 2.33 part of iron and part of clay and unworthy both of the Majesty of him that gives the law and of the law it self that is given And if we may take precedent from former times we may say with our Saviour from the beginning it was not so For when God left the law to be delivered by tradition he delivered it
wholly that way when he caused it to be written he caused it to bee written wholly not only the Morall but the Judiciall and Ceremoniall too containing many observances of small value tearmed beggerly rudiments Gal. 4.9 So that he left not out the least circumstance of any legall rites to be supplyed by tradition Is now Christ lesse faithfull in Gods house then Moses was Or how is it that in this clear light of the Gospel we should be left more uncertain then the Jews were under the law and that in matters of greatest importance Purgatory the Popes Supremacy Invocation of Saints c. The truth is when men put no stint to their traditions nor give us any accompt of the number of them they give cause of suspition that they have purposely left open this back door to conveigh into the Church those humane inventions of theirs under the cloake of the Traditions of the Church which otherwise the expresse letter of the written word had excluded But we resolve to forbear controversies Onely to quicken men to a more heedfull attention to the Scriptures it was needfull to shew not only that the most weighty things that concern us far more neerly then our Lands and Revenues then our libertie or lives even our evidences for and directions to everlasting blessednesse are to be found in the Scriptures but more then that to make it appear that they are to bee found in no other books or writings Whence it must needs follow that without this word having neither firm ground to stay our faith on nor any certain rule to guide our practise by we are in this left without light without comfort for the present and without hope or expectation for time to come CAP. VI. Of the scope and end of the Scriptures which is Gods glory and mans salvation THat the honour of God which is the principall end of all his workes The first end of the Scriptures is Gods honour Prov. 16.4 should likewise be the main scope of his word is agreeable to all reason and that it is so the Scriptures themselves witnesse They testifie of Christ Iohn 5.39 that God was in him reconciling the world to himself 2 Cor. 5.19 and thereby magnifying the riches of his grace in his kindnesse towards us through Christ Ephes 2.7 and that to the praise of his glorious grace Ephes 1.6 They witnesse the Creation of the world by the word of his power and the administration of it in righteousnesse even to this day so that whatsoever Gods works witnesse of him his Majesty Greatnesse Goodnesse Compassion c. Psal 145.5 6 7 8. that his word sets out more fully and clearly and by the same means furthers our salvation by setting out the power holinesse goodnesse and justice of God moving us to fear and trust in him Psal 78.6 7. that he may bring upon us all the good that he hath spoken Gen. 18.19 How the glory of God is manifested and consequently advanced by and in the Scriptures will best appeare by particular instances Manifested in the Scriptures 1 t By describing his Nature The first evidences for God therein are the direct testimonies which are given of him describing the excellency of his nature Exod. 34.6 7. or ascribing to him some of his glorious Attributes as Isa 6.3 or admiring his wonderfull works as his servants doe Psal 104.1 that he is righteous and holy in them all Psal 145.17 as all the world acknowledgeth Psal 64.9 yea wicked men themselves Judges 1.7 nay the very Devils Mark 1.24 whose testimonies being as they are Gods professed enemies when they are for him must needs much advance his honour see Deut. 32.31 The next of the most pregnant testimonies for God whereby his honour is advanced which we finde in Scriptures are his Laws 2ly Delivering his Laws with the sanctions annexed thereunto wherein God is pleased to reveal his minde fully unto us and to give us as it were a perfect mirrour of the thoughts of his heart for whosoever in reading these Laws findes them very pure Psal 119.140 righteous and very faithfull ver 138. all of them right concerning all things ver 128. perfect every way Psal 19.7 must of necessity conclude that seeing all the streams that flow so immediatly from God savour of so much purity and perfection the fountain whence they flow which is himself must needs be more pure so that he must be a God of truth without iniquity just and right Deut. 32.4 The third cloud of witnesses 3ly By recording his Works 1. Of Creation 2. Of Providence 1. In Preserving by which Gods honour is advanced in the Scriptures are his works both of Creation and of Providence Creation for the Heavens declare the glory of God Psal 19.1 the invisible things of him being seen from the Creation Rom. 1.20 His power and wisdome in framing and supporting his faithfulnesse and mercy in preserving and providing for all that his hand hath made see Psal 33.3 4 5 6. 145.15 2. Governing wherin are discovered 1. His Truth 2. His Justice and Holinesse 16. Nay in that part of his Providence which concerns the government of all his works more especially his truth in performing all his promises justice and holinesse in rewarding every man according to his works Job 34.11 so that it shall be well with the righteous Psal 58.11 and ill with the wicked Isa 3.10 11. though brutish men understand it not Psal 92.6 as the prudent doe Hos 14.9 are so clearly set out in the Scriptures as David found Psal 73.17 that he which beholds his ways and works in them must confesse that they all praise him Psal 145.10 It is true that these works and ways of God These works of God are not clearly discovered but by the light of the Word without the light of the word doe set forth the glory of him that made them as a curious piece of work shews the skill of him that formed it But to a blinde man who hath no eyes and to him who having eyes wants light to discover the form of it neither the exactnesse of the work it self nor the skill of him that made it appear Whereas therefore men in themselves are as it were in the twilight when they bring their naturall reason to judge of Gods ways and works the word of God sets them out in a clearer light by discovering unto men not onely the workes themselves but withall the rules according to which they are wrought and end at which they aim as that the wicked are raised up aloft that they may be cast down into destruction Psalm 73.18 and flourish that they may be destroyed for ever Psal 52.7 a consideration that clears Gods justice in this particular and thereby much advanceth his honour To advance the honour of God yet farther 4ly Discovering the weaknesse of the creature the Scriptures discover unto us the weaknesse and insufficiency of the creatures that
that two different constructions may be made of the same place of Scripture importing both of them a sense Orthodox and indifferently agreeing with the circumstances precedents and consequents of the Text. We may take which we please or both if need be In such a case a man is at liberty to embrace which he thinks best so he condemn not the other or to make use of them both for instruction and meditation as conceiving that the Holy Ghost who could in those as well as in other places have spoken more distinctly hath left those places of doubtfull construction to supply us with more variety of matter for our use and edification We meet sometimes with Parables and similitudes Similitudes must be extended no farther then the Holy Ghost intends them Nor any principles of truth built upon them which we must be carefull to extend no farther then the Holy Ghost intends them and that may be easily discerned by the occasion and by the scope of the Text. Now these similitudes being used for illustration by the holy Spirit we may easily make use of them so far but it is not so safe to build any principle of truth upon them which is not confirmed by other clear places of Scripture Where we find heavenly things expressed by earthly as when God is said to come down Resemblances of spirituall things by earthly must be understood spiritually to depart to sit to stand to have parts of an humane body when the state of glory is called a kingdome wherein men are said to have houses thrones c. we must understand the resemblances spiritually not according to the nature of those things by which they are resembled So Gods hand notes his power his eye his providence c. which also we must not proportion according to the scantness of a man but extend according to the infinitenesse of a God CAP. XIII Directions for raising observations out of the Scriptures for our owne instruction and edification ALl wise men in their writings as they do in other actions First propose unto themselves a scope or end at which they aime especially Secondly in relation thereunto they make choice of matters and subjects fit for that end which they propose unto themselves Thirdly those matters which they intend to handle they digest and dispose in such a method and Lastly they express and set them out in such phrases and forms of speech as may best fit the matter which they have in hand Seeing therefore God in these holy writings which we call the Scriptures speaks to men after the manner of men as he must do For raising observations out of Scripture 1. Search after the scope 2. Take notice of the matter 3. Observe the order 4. The phrases or expressions if he will be understood by them we must necessarily in the First place search after the end and scope at which he aims principally in these books Secondly we must take notice of the matters or subjects which he handles therein Thirdly we must carefully observe the order and method and Lastly the words and phrases of speech which the Lord makes choice of in expressing and setting down those things which he delivers in this sacred Volume Now the generall scope which God aims at in these holy writings which we call his word is that which he also proposeth unto himself in all his works The generall scope of Scripture is to make God known namely to make himself known unto men that they may honour him as God advancing him alone in their hearts and believing in and serving him alone may by that means further their own salvation That this is the end of the Scriptures is clearly testified by our Saviour himself Joh. 5.39 who upon this ground exhorts us to search the Scriptures because in them saith he ye think that is you make account you have eternall life and they are they which testifie of me And that which is spoken of the history of Christ Joh. 20.31 that it was written that we might beleeve him to be the Son of God and beleeving on him might have eternall life may be truly verified of God himself and of the scope of his word in generall For these purposes For which end Gods spirit handles subjects fit for it Recording his works and for the furthering of these ends God makes choice of and handles in the Scriptures such subjects as may make him best known unto us Such as are all his wares works as well of Creation as of Providence in the administration supporting and disposing all that he hath made Especially in the government of his Church 1. His lawes 2. The application of them by the Prophets especially in the government of his Church Secondly his Laws and Precepts which he hath given to his people for the right ordering of their waies Thirdly we have in the Prophesies the Application of these Laws and of the Sanctions annexed thereunto unto the manners and conditions of the people to whom they are delivered together with the histories both of the godly prospering in the waies of Gods service and of the wicked perishing in their rebellions Psal 92.15 Hos 14.9 1 Cor. 10.6 All discovering his glorious attributes In all which the Lord hath wonderfully discovered unto us his power goodness wisdome faithfulnesse justice and mercy The consideration whereof must needs or ought at least to work our hearts to a firm adherence to him To win us to adhere to him in faith love and feare in faith love and fear and quicken us to all duties of obedience in which he requires to be served unto which we are wonderfully encouraged by such examples as are layed down before us in the Word which manifest the righteousness and holiness of God rewarding every man according to his deeds so that all the waies of the Lord are right and the just shall walk in them but the transgressours shall fall therein Hos 14.9 SECT I. Of the subject matters handled in the Scripture and first of Gods works THe Scriptures in recording setting out before us the history of Gods works In the work of creation is manifested Gods begin first with the creation of the world with all things therein by his mighty word wherein is discovered unto us Eternity first Gods eternity who was before all things Psal 90.2 yea before time it self in which they were created and therefore must needs be from everlasting Secondly Self-being we may take notice of his self being who being before all things and giving being to all things must necessarily be of himself and could not otherwise have imparted that being to the Creatures which he had not in and of himself Thirdly we discover his free and overflowing bounty Bounty whom nothing could possibly move to create the world but his own goodnesse and who in creating it hath furnished and stored it with such infinite variety of all
most employed in secular affairs are said to sanctifie a day by leaving of their labours in secular things that they may spend their time in holy duties And how can God sanctifie a day by his act of resting But how God can be said to sanctifie one time above another seeing he is holy in all his works Ps 145.17 who can imagine Others interpret the words Sanctified and Blessed 2. Sanctified means that he decreed to do it only as Jer. 1.5 to expresse not what God did at present but what he decreed then to act and do afterward viz. when he gave his Law to his people by the hand of Moses upon mount Sinai And to give the better countenance to this interpretation they parallel it with another place Jer. 1.5 where God tels Jeremiah that he sanctified him before he came out of the womb In which place Sanctified can signifie no more Answer then he decreed to sanctifie Now to forbear all other exceptions against that parallel place in Jeremiah Where doth Blessed signifie Decreed to blesse admit the word Sanctifie signifie decree to sanctifie where doth the word Blessed signifie decree to blesse But admit such an instance might be found for that also Again it is taken so in one proves not that it must be so in this This were a mad form of reasoning The words Sanctified and Blessed in one place signifie Decreed to sanctifie and blesse where the circumstances of the Text admit other interpretations therefore the same words where they may have a better construction according to their usuall and proper signification must be interpreted in a sense lesse proper and usuall though no necessity urge us thereunto If such a liberty as this were admitted we should never be able to draw any certain conclusion out of any place of Scripture whatsoever A third sort there are who acknowledge that these words 3. It is related in Genesis by anticipation Gen. 2.3 import an institution but that is say they related in that place by way of anticipation referring and pointing out unto us a time when this was done more then 2400 years after when the Law was given by Moses upon mount Sinai Now this interpretation must suppose the whole third Verse Gen. 2. to be inserted there by a Parenthesis and then some clause must be added by way of supply to make up some such sense as this But what enforceth to admit an anticipation This resting of God upon the seventh day was the reason and ground of Gods sanctifying and blessing the seventh day in the Law which God gave unto his people by the hand of Moses upon mount Sinai But first what incongruity with the scope of this place or with any circumstances of the Text in which this is related or with any other place of Scripture or with any principle of faith enforceth us to allow such an anticipation in this place as we are forced to admit in some other places because we cannot otherwise find how they may agree either the words with themselves or with some other place of Scripture without which necessity to admit anticipations were to confound all order of Scripture For the countenancing of this anticipation they say that Moses Gen. 2. having mentioned Gods rest vers 2. upon the seventh day had thereupon a fit occasion to point at the Law which being given afterwards It cannot be proved that the Law was given before Genesis was written was grounded upon that rest of God which is here related To which we answer First this conceit supposeth that which no man in the world shall be ever able to prove that the book of Genesis was written by Moses after the giving of the Law otherwise how could Moses in this place give a reason of that Law which was not then in being but it seems more probable if conjectures may have any place in reasoning that the book of Genesis as it is placed first in order The contrary seems more probable so was first written For it is manifest by Saint Stephens words Act. 7.25 that God had revealed himself to Moses before he went out of the land of Aegypt into Midian and had designed him to be the deliverer of his people Again that Moses during his abode in Midian had leisure enough to pen that history it is evident in it self Lastly that the penning and reading of that history might be of singular use to stir up the children of Israel to go up out of Aegypt to take possession of the land of Canaan in which their Fathers had been so long a time sojourners and so blessed and advanced by God that they were esteemed as Princes amongst those with whom they lived especially God having so freely and fully given that land to them and their posterity is so evident that no man can with any colour deny it So that it must needs follow that in setling their anticipation upon such a supposition they build at the best upon a very uncertain ground Besides 2. The pointing at the Law in Genesis had been superfluous it had been meerly superfluous to have pointed at the ground of instituting the Sabbath in this place in Genesis seeing it is cleerly expressed in the body of the Law given by Moses Now whosoever considereth what brevity Moses useth in penning the history of the world allowing but 6 Chapters to the setting out of an history of 1650 yeares must needs judge it to be very improbable that he would lengthen it with needlesse and uselesse repetitions Lastly all that can be inferred on it the fairest that are produced to countenance this fained anticipation proves no more but this if all were granted that they alleage that there may be an anticipation but how will they prove that it must be and that is it which it concerns them to make good especially seeing there are so many strong if not convincing arguments which prove the contrary as we have shewed already Hitherto there appears for ought that we see no great occasion Arguments against the giving of the Law of the Sabbath to Adam or use at all of this pretended anticipation Gen. 2.3 which notwithstanding we must be enforced to acknowledge if it can be proved that the Sabbath was not Instituted before the giving of the Law by Moses upon mount Sinai or till the first intermission of the raining of Manna which was not long before it Wherefore they endeavour to prove that the Law neither was nor could possibly be given to Adam in Paradise This maintainers of that opinion labour to make good by three Arguments First 1. It was impossible for Adam to observe the Sabbath that it were absurd to conceive that God would give Adam a law which was impossible for him to observe Secondly that he should give him a law 2. It was needlesse which to him in the state of innocency 3. The Patriarchs till Moses his time never kept
the principall end of the Sabbath Adam needed that Law for the observation thereof as well as we In the last place it is urg'd that if the Sabbath had been instituted in Paradise Answer to the third then had the Patriarchs been bound to the observation of it and had certainly observed it Now that the Patriarchs did not observe it it is evident say they because we find no mention upon record of the observation thereof by any of them either before or after the Flood till Exod. 16. immediately before the giving of the Law We answer that if they can make it appeare that none of the Patriarchs did observe the Sabbath we will be willing to grant them that they had no Law that bound them to any such observation But it will be a very hard matter to make that appeare by any convincing argument Yes say they if they had observed it there would have been left some record of it by Moses who wrote their lives as say they he hath left us instances of their observing of the other Nine Commandements but for their observation of the Sabbath day he makes not so much as the least mention at all To this we answer divers things First 1. It followes not we have no recording of the Patriarchs observing the Sabbath therefore they observed it not we except against this form of arguing from Negative authority which according to the sentence of Logicians proves nothing at all and hereof though we might give other instances we will content our selves with one only concerning the point which we have in hand In all the Books of Ioshua Iudges Ruth For 550 years after Moses we have no record of keeping the Sabbath the two books of Samuel and the first booke of Kings containing the history of the Church for 550. yeares and written much more largely then the books of Genesis and the beginning of Exodus we finde not upon record so much as the very name of the Sabbath shall we therefore conclude from thence that the holy men of those times especially Ioshua Samuel and David kept not the Sabbath when we know they had a Law that bound them thereunto and yet we have instances enough out of the same books of their keeping of the other nine Commandements It will not be sufficient to except against the instance produced by us that we know these holy men kept the Sabbath though there be no record of their keeping of it because we are sure that they had a Law that bound them to keep it but the Patriarchs had no such law this I say is no just exceptiō against our instance for it is to beg the point in question All that they can gaine by this Allegation is that it is not so certaine that the Patriarchs kept the Sabbath because it is not so certaine that they had a Law that bound them to observe it Now this is a wild form of arguing It is not certaine though we prove it is or at least not so certaine that the Patriarchs had a Law that bound them to keep the Sabbath therefore it is certaine that they kept it not As for that colour that they make use of for the strengthning of their exception against our instance that Moses records the Patriarchs keeping of the other nine Commandements It were enough that we have said already that we have the like evidences in the books of Ioshua Objection Iudges c. of those holy mens keeping of the other nine Commandements We have records of the Patriarchs keeping the other nine Commandements But to give a fuller answer I conceive they will not say that in the book of Genesis there be instances of the Patriarchs observing of every duty required and prescribed in those Nine Commandements Answer but will name us some duties only which they performed in obedience to every one of them Not of all the duties of all those nine 4. And we have records of the Patriarchs publike worship And we say that we finde instances of the Patriarchs observing of the Fourth Commandement for we read that they worshipped God publikely Gen. 4.26 chap. 12.8 which that phrase of calling upon the name of the Lord implies as I conceive they themselves will not deny And I am sure they acknowledge that publike worship is a duty of the Sabbath But hereunto they will reply that the performing of this publike worship proves not the observation of the Sabbath or seventh day for that worship To which we answer that using of publike worship necessarily supposeth a time a fit time and a time of Rest for that worship for so much themselves acknowledg to be of the Law of Nature And it is probable on the seventh day Adde hereunto what is recorded of the sending out of Noahs dove just at the distance of seven daies Gen. 8.10 12. Surely this could not be done casually that they should accidentally light just upon the distance of seven daies so many times together If then it were done purposely why was that number chosen above all others was there any mysterious holinesse in that number If conjectures might take place we might with great probability conceive that Noah and his children had upon those daies dedicated to his worship been suing for peace and sent out to see whether there might be any tydings of a comfortable answer to their prayers These I confesse are no infallibly-concluding arguments to prove the Patriarchs observation of the Sabbath or seventh day but seeing it is possible nay more very probable that Moses in this relation points at some such thing it is enough to overthrow the opposites conclusion which must be this That it is certaine that Moses makes no mention of the Patriarchs observation of the seventh or Sabbath day Secondly we answer that the place Exod. 16.23 2. It appeares Exod. 16.23 that the Sabbath was known before the Law was given proves evidently that the observation of the Sabbath was a thing sufficiently known to the children of Israel before the Law was delivered unto them upon Mount Sinai For when the Elders of Jsrael wondering that the people had gathered twise so much Manna on the sixth day as they had done each of the five daies going before come to Moses to enquire of him what the reason of that strange event might be ver 22. he answers them presently To morrow is the holy Sabbath of the Lord c. which is all one as if he had said as he doth afterwards in expresse termes ver 29. that the Lord gave them on the sixth day a sufficient portion of bread for two daies that no man might breake the rest of the Sabbath by going out to gather food upon that day In that place you see Moses speaks of the Sabbath as of a thing which the children of Israel well knew beforehand or else he had spoken Parables to them in naming a day and referring the into an Ordinance of which
cannot but extend unto us that are Christians And seeing that charge was part of the office of the Leviticall Priesthood unto which our Ministery under the Gospel succeeds how can we deny that the care of keeping our Sacraments and other ordinances from pollution by the promiscuous admission of unworthy persons to partake of them with us ought to be a speciall part of the care of the Ministers under the Gospel as it was of the Priests under the law Having then hitherto discovered what instructions we may draw out unto our selves from the consideration of the ceremoniall Law in generall we shall forbear to descend to the scanning of the particular ceremonies prescribed therein as being a work not altogether so necessary nor altogether sutable to that brevity that we aime at in this short Treatise Thus much only is fit to be intimated by the way that where the signification of those ceremonious shadows is plain and evident it will be both a delightfull and profitable exercise to take speciall notice both of the things signified by them and of the shadows themselves that represent them In the last place we are to take into consideration those laws which we call Judiciall Of the Judicial laws given by Moses given by God unto the Iews for the ordering of their civill State which are but deductions out of the morall law applied and fitted to the present State of the Iews and by consequence binding no other State to the observation of them but that alone yea now Which by the dissolution of the Jewish State are made void that State to which they were given is utterly dissolved quite made void and taken away Notwithstanding seeing these laws as well as the ceremoniall are left upon record unto the Church of God Yet being left upon record unto us we may draw from them some directions for our selves we are to judge of those as well as we have done of them that they are preserved unto us for some speciall use as the Apostle tells us that whatsoever things were written before time were written for our learning Rom. 15.4 the rather because we know that God hath suffered some writings of holy men as Iddoes History 2 Chron. 13.22 and Henochs Prophesie Jude 14. to perish as not esteeming them so necessary for the use of the Church as those books which are preserved and left unto us to this day Let us therefore enquire what instructions we may gather unto our selves out of the reading and considering of those laws which we call Iudiciall or rules for the ordering of the civill state of the Iews 1. We must acknowledge that God hath a speciall hand in civill government Not to insist upon particulars out of the consideration of them in generall there will arise these foure observations First in that God took so much care for his own people as not only to give them rules for his own worship but besides to leave with them directions and laws for the ordering of their civill affairs we may take notice that even the disposing of civill government belongs unto the Lord himself by whom Kings reigne and Princes decree justice Prov. 8.15 16. and the Apostle tels us that the powers that be are ordained of God Rom. 13.1 Neither are the rulers onely from him but the government also as they judge by him so he judgeth among them Psal 82. and howsoever men seek the Rulers favour yet every mans Iudgement comes from the Lord Prov. 29.26 It is true that in this the Jews had a peculiar priviledge above any nation on the earth that they had the whole frame of their Civill government laid out unto them by God himselfe they had not only his Laws but his Statutes and his Judgements too Psal 147.20 under which name Moses comprehends both the Judiciall and Ceremomiall Law Deut. 5.31 Notwithstanding we have sufficient warrant that the Lord hath the same care of his Church in any State that he had of the Jews then so that the Laws in any Nation as farre as they are just and equall are to be esteemed the Laws of God and the judgements executed by them come from the Lord. Whence we are taught as to pray unto God for those that are in authority that we may lead a peaceable life under them 1 Tim. 2.2 So when Rulers so governe that the righteous may flourish in abundance of Peace as it shall be in Christs Kingdome Psal 72.7 that they that doe well may have praise and wrath may be executed upon those that doe evill Rom. 13.3 4. the honour and praise for such agreement must be returned to God alone A Second Rule that we may frame unto our selves out of the consideration of the judiciall Law 2. All law-makers must ground their laws upon Morall Precepts as God doth his ariseth from the precedent that God himselfe hath given us in the framing of that Law the precepts whereof are but so many deductions out of the Morall law applied unto that state of the Jews Whence all law-makers may take a patterne in making their laws to square them out by no other rule then that which God himselfe observed in the making of his Laws for his own people So that although States in making their Laws may make use of Christian Prudence in applying them to times places persons and emergent occasions yet we must be sure that all such laws must have the Morall law for their foundation which being right and equall in all things Psal 119.128 is withall the fountaine of all justice and equity A Third use which we may make of the consideration of the Judiciall Law 3. Though those laws bind us not in particular yet they doe in the generall grounds of equity on which they are founded is to set it before us as a Rule to guide us by although not in the particulars thereof in which it is applied to the Jewish state yet in the generall grounds of equity whence those particulars are deduced and whereat they aime For example the Lord commands his people to make battlements about their houses Deut. 22.8 the reason whereof he expresseth in the same place was the preventing of danger to mens lives if any should fall from thence in walking upon the roofe thereof unlesse there were some such meanes to prevent it Now although we have no cause in building our houses to build such battlements about them seeing our houses being not slat-roofed as theirs were have no such walkes on the tops of them from which men falling might endanger their lives yet we are by the scope and end at which the law aimes taught in generall to use the best meanes to prevent all danger to our neighbours person which our care and providence might foresee Lastly seeing we must needs acknowledg that there cannot be found so exact a Pattern to follow in establishing Government as is that which the Lord himselfe framed for his own people we