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
considered As being grounded on a mistake a temporary Beleevers taste of heavenly things we shall finde to arise out of a double mistake First of the Nature of the Benefits offered to us in Christ 1. Of the nature of the benefits offered as Holinesse Peace Joy and which he conceives to be outward holinesse morall honesty carnall content sensuall joy like that of the foole Luke 12.19 Now this conceit of some carnall and temporall good which is to be found in Christ may worke in a man some desire after him and delight in the Word in which he is published and proposed such a conceit that Christ should be a temporall Prince wrought upon the Iewes and wonne them to entertaine our Saviour for a time but when they saw that his Kingdome was not of this World as himselfe speakes Iohn 18.36 they soone forsooke him so Ioh 6.15.24.66 This first Mistake is seconded by another 2. Of the conditions under which they are tendered no lesse them the former wherein they misunderstand both the conditions under which Christ is offered and the services which he requires For a Carnall man hearing of the large offers of Salvation and Peace so freely tendred desires them and hopes to gaine them at an easie rate But upon farther enquiry finding that neither Christ nor any of his benefits are to be had without renouncing the World nay denying himselfe Mat. 16.24 he is offended Mat. 13.21 and turnes away with a sad heart Whereupon he may be moved to doe or fuffer some thing for Christ and discontented like the young man Mat. 9.21.22 Such a man it may be at his first entertaining the Word while his affections are warme and fresh for Christs sake may sustaine some reproach and make some small losses and sacrifice some of his weaker lusts at Gods command hoping to satisfie him thereby as Saul attempted to doe by destroying the rascall multitude and carion cattle of the Amalekites 1 Sam. 15.9.13 So dealt Herod with Iohn Baptist Marke 6.20 when he saw that nothing would satisfie him unlesse he would part with his Darling Herodias he forsooke him and became his utter enemy ver 17. And no marvell if onely a taste of Spirituall things But can never be brought to denie the World much lesse himselfe which a man neither throughly understands nor if he did would much desire as being altogether unsutable to his carnall disposition be insufficient to take off his heart from the love of these outward and Carnall things which are every way so agreeable and pleasing to his carnall disposition much more to move him to abhorre him selfe with that holy man Iob 42.6 to accompt himselfe a foole a beast with David Psal 73.22 to condemne all his righteousnesse Esa 64.6 Phil. 3.7.9 to renounce all ability to do any good 2. Cor. 3.5 to abandon his owne lusts 1 Pet. 4.2 and his owne ends that he may live wholly to the will of him that died for him and rose againe 2 Cor. 5.15 fetching all from Christ 1 Cor. 1.30 and referring all to him 1 Cor. 10.31 Which a true Beleever yeelds unto 1. As throughly understanding the emptinesse of the Creature For till corrupt nature be changed it can neither deny it selfe nor be wholly subject to Gods Law Rom. 8.7 These considerations which a temporary beleever cannot brooke a true Beleever easily submits unto As well upon a full discovery of the vanity and emptinesse of all things save Christ Phil. 3.7 8. 2. And finding them unsutable to his renewed Nature as also upon the cleare manifestation of the infinite value of Christ and all the Heavenly Treasures which are laid up in him which moved Moses to make more accompt of him with reproach then of the treasures of Aegypt Heb. 11.26 And besides his nature now being altered all those things that were agreeable 3. And lastly finding that what he abandons for Christ he gaines in him 3. Of the Duties required of him and sutable unto him before he finds now unsutable and unserviceable And lastly for selfe-deniall which nature can never digest one who is now by faith become a member of Christ findes that whatsoever one loseth for him he receives againe in him with infinite advantage Mar. 10.29 30. Again a temporary beleever mistakes the duties required of a Christian as much as he doth the conditions For conceiving them to consist in outward performances with the Pharisees Mat. 5.21.27 he thinkes them an easie taske with the young man Mat. 19.20 But finding upon better enquiry that in hearing the heart must tremble Isa 66.2 in prayer the Soule must be powred out Isa 26.16 that outward performances are nothing unlesse the thoughts be brought under to the obedience of Christ 2 Cor. 10.5 and the flesh with the lusts crucified Gal. 5.24 finding these things impossible to flesh and blood he cryes out with the Capernaites An hard saying Iohn 6.60 Whereas a true Belecver stickes neither at the condiditions nor the Duties and renounceth his service ver 66. But a true Beleever as he sticks at no condition so he stickes at no service which Christ requires He findes a heart melting at Gods word 2 King 22.19 A Spirit helping his weaknesse in Prayer Rom. 8.26 enabling him to powre out his complaint Psal 102. in the title He not onely esteemes Gods Commandements equall Psal 119.128 and good ver 39. but himselfe able to runne the way of them when God enlargeth his heart verse 32. able to doe any thing through him that strengthens him Phil. 4.13 in despite of his corruptions that hinder him Rom. 7.23 Desiring that his whole heart may be inclined to Gods Testimonies Psal 119.36 sound in his Statutes verse 80. and his steppes ordered in Gods wayes ver 133. Considering his wayes for that purpose ver 59. and making the Word a light unto his steps ver 105. All this he doth with much cheerefulnesse knowing that he serves for his owne good Deut. 6.24 having his fruit in Holinesse and the end everlasting life Rom. 6.22 Thus he delights in Gods Law Psal 119.11 Rom. 7.23 and abhors his owne corruptions ver 24. Thus then a temporary beleever Wherefore Temporary Beleevers must needs fall off at last but a true Beleever stands fast to the end grounding his resolution to embrace Christ and his Law upon such grosse errours must needes waver and fall off when he finds his mistake Whereas a true belever understanding truly what Christ is whom he chooseth and what are his Lawes and conditions and finding by experience his bargaine no worse then he conceived it stands still to his first choise and as Boaz liking the woman as well as her inheritance willingly tooke them both Ruth 4.9 10. which his Kinsman refused because he could not have the land alone being all that he sought after So the Godly liking Christ and his Lawes aswell as the benefits that he brings with him take them both Whereas
1.21 and particularly of worldly cares which choak the word Mat. 13.22 2. Of all worldly thoughts and of all manner of distracting thoughts of what nature soever which must needs hinder attention while we are about this serious work And lastly of all unquiet passions of anger feare joy sorrow c. 3. And of all distempering passions which unsettle the heart pervert the judgment and bring perversnes into the will and so hinder and distract all the faculties of the soul that it cannot receive discern imbrace the word as it ought Next 2. By awing the heart with due reverence of God before whom we stand and hath power to command us to possess the heart with Reverence we must advisedly consider with what and whom we have to doe while we are reading the Scriptures That the God before whose presence we stand first is our God by Creation Psalme 100.2 3. and Redemption Isa 43.1 and Covenant Deut. 26.17 and therefore hath right to command us what he pleaseth according to our Saviours intimation Mat. 20.15 to whose will and word we have already vowed obedience which we must the more carefully perform because he can find us out in all our failings as knowing our very thoughts afar off Psalme 139.2 much more having all our waies before him Psalme 119.168 and being one who will not forgive our wilfull transgressions Iohn 24.19 20. such considerations cause us to receive the Word with that trembling of heart which God so much respects Isa 66.2 withall we must know that the Word is a Law that must sway our hearts being so righteous and holy in all things Psalme 119.128 that we cannot but approve it Nay so good verse 39. that we cannot but submit to it with all cheerfulness as being ordained to us for our good Deut. 6.25 who submitting thereunto and walking according to it have our fruit in holiness and the end everlasting life 3. By stirring up in our selves a spirituall Appetite to the word Rom. 6.22 Thirdly we must labour to quicken and work into our hearts a Spirituall appetite after the Word such as Iob found in himself Job 23.12 and holy David Psal 119.131 which ariseth both from the sense of our emptinesse for the full soule loatheth the hony and the hony combe Prov. 27.7 and withall of the fitnesse of the Word to supply unto us whatsoever we want hunger after as being the food of our souls 1 Pet 2.2 the word of eternall life Iohn 6.68 which quickens us Psalme 119.50 and is besides sweet and pleasant above measure verse 103. In a word all those Motives which we prescribed before to be used to stirre up our selves to undertake this holy exercise must be againe called to mind when we set about it Fourthly 4. By awaking our faith 1. By remembring that it is the word of the God of truth That we may awaken and strengthenen our faith to entertaine and beleeve the Word we must consider that it is the word of him that speakes righteousnesse Isa 45.19 whose faithfullnesse is to all generations Psalme 119.90 and who hath founded his testimonies forever verse 152. So that we have great reason to build firmely upon every tittle and syllable which we find in this Word without doubt or question 2. That he hath made it his power to salvation Besides that we must remember that God hath made this word his power to salvation Rom. 1.16 mighty through him to cast down strong holds 2 Cor. 10.5 and hath promised that it shall not returne empty but shall surely execute that for which it was sent Isa 55.10 11. Indeed it wondrously furthers the operation of the Word in our hearts when we set these promises before our eyes and urge God with them and challenge the making of them good unto our soules God indeed much delights to be pressed with his word and to be called upon as Elisha did when he stood by the waters of Iordan and smote them with Elijahs Mantle crying out Where is the God of Elijah 2 Kings 2.14 In the fifth place the heart must be made pliable and soft 5. By softening the heart and making it pliable like that good ground Luke 8.15 for soft things we know easily take impression of any forme that is imprinted on them as the Apostle calls the Doctrine delivered to the Romans Rom. 6.17 It was the tendernesse of Iosiahs heart mentioned 2 Chron. 34.27 which caused that deep impression in his spirit by the reading of the Law verse 19.21 This pliablenesse of heart we are brought unto by casting aside of our owne wills and wisdome which stiffen our hearts against Gods counsells as appeares by those rebellious Jewes Ier. 44.16 Indeed a very foole is more tractable then one that is wise in his own eyes Prov. 26.12 This tendernesse is called opening of the heart Acts 16.14 which is the work of the Spirit much furthered by awing our hearts with a reverend feare of his Majesty before whom we stand Which being to be wrought by God onely it is needfull when we begin the work to lift up the heart unto God in prayer Their presence before God made Cornelius and his company so apt and ready to heare S. Peters Sermon Acts 10.33 Now seeing it is the work of God only to frame us to such a disposition of heart who only can take away the stony heart out of our bowells and can in stead of it give us a heart of flesh Ezek. 36.26 we must in the last place before we enter upon this work lift up our hearts to him in prayer to open our eyes Psalme 119.18 enlarge our hearts verse 32. incline them to his testimonies verse 36. and that to keep them to the end verse 112. Ordering our steps in them verse 133. and acquainting us with the will of God by his Spirit to teach us to doe them Psalme 143.10 according to his promise to send his Spirit to lead us into all truth Iohn 14.16.30 Some short effectuall prayer to this purpose to close up our meditations in this preparation of ours to the reading of the Word representing unto God our dependence on him alone which is a meanes to make us humble thankfull for his assistance to prosper us in the use of his own ordinance seldome returnes without a gracious answer and is of great use unto us both to keep down the swelling of our hearts if we find that this work prospers in our hand 2. And to make us good bushands of the grace which we receive as manifestly discovering that the grace we receive comes from God unto whom we have addressed our selves by prayer which takes away all glorying in our selves 1 Cor. 4.7 and withall it makes us carefull to be good husbands of that which we have received from Gods hands as well knowing that seeing we have no more then he is pleased to bestow upon us it is not in our power
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
make in our own persons neither by our wealth which is no ransome for souls Psal 49.7 Either by ourwealth of by our righteousnesse 2. Or by any other creature 8. nor by our righteousnesse seeing if we could fulfill the whole law it is but duty Luke 17.10 and therefore can make no satisfaction for sins past All other creatures we finde in the same condition with our selves debtors to God for all that they have or can doe and therefore unable to satisfie for us and as unable to defend us from Gods power 2ly Pointing out the onely way of making our peace Christ Jesus 1. Holy in himself 2. Accepted of his Father 3. Satisfying his Justice to the full as they are to work our reconciliation So that our salvation by any creature appears to be utterly impossible The heart of a sinner being by this means brought to despair of help unto salvation by any creature the Word points out unto him that fountain which God hath opened for sin and for uncleannesse Christ Jesus himself the only Son of his Father the holy one in whose mouth no guile was found Isa 53.9 In whom God is well pleased who was bruised for our iniquities so far that God did see the travell of his soul and was satisfied Isa 53.12 and who in our flesh fulfilled all righteousnesse and that for us This means of reconciliation 4. Tendered to us by God himself the Scripture tels us God offers to all that will embrace it and that upon his faithfull Word which is truth it self Psa 119.142.151 Yea makes it manifest that this mercy is of inestimable value and beyond belief yet that it becomes God to doe things incredible to cause his mercies to exceed not onely the mercies of men but even mans apprehension as the love of Christ passeth knowledge Eph. 3.19 that all men may be astonished at the consideration of his mercies as well as of his judgments and generally of all his ways Rom. 11.33 Thus Gods Word shews A means 1. Suiting with Gods Justice 2. Magnifying his Mercy 3. Discovering his Wisdome that this way of saving sinners suits well with Gods justice because he pardons not without sufficient satisfaction with his mercy because it sets out the plentifulnesse of his compassion Psal 86.15 103.11 with his wisdome because this is a way past finding out as all his judgements are a great deep Psal 36.6 and consequently makes a sinner confident that a way of peace proposed by God himself ratified by his faithfull promise and of such advantage to further his own glory every way 4. And consequētly advancing his glory is really intended upon which the distressed soul is encouraged to follow that only way by which he sees hope of escaping the vengeance to come which he could never have known unlesse God had revealed it in the Scriptures Rom. 16.25 26. which must therefore be acknowledged to be the Word of God 2ly The nature of cōversion consisting Now if the grounds of mans conversion could be found no where but in the Word of God much lesse could the act it self of conversion be wrought by any other instrument then the same Word For whereas conversion is the turning away of the heart from all creatures himself and all unto God which consists in two main acts self-deniall and totall subjection to God it is evident that neither of these two can be wrought any other way then by the power of the Spirit working by the Word To begin with self-deniall 1. In self-denial impossible to nature consisting in the abandoning of ones own wisdome righteousnesse ability to doe any good desires and endeavours after his own ends in credit profit pleasure or any other way what wise man among the Heathen guided by the light of nature ever taught it much more practised it Or how is it possible that corrupt nature should conquer it self Indeed it is true that naturall wisdome hath prevailed upon men to change them from a vicious disposition to morall honesty perhaps somewhat out of conscience or more out of self-respect to grace themselves by the honour of a vertuous disposition but to deny ones self one cannot be possibly perswaded but by something that is not himself Again 2. In a totall subjection to Gods wil. it is impossible that the whole spirit of man with all the thoughts thereof should bee brought under to a free and chearfull submission to Gods will unlesse the very temper and frame of it be altered For that Gods desires should be our desires his will our will his delights our delights our wisdome in this state of corruption being enmity against him Rom. 8.7 can bee wrought by no other way Which nature opposeth And therefore must be new framed after Gods image to bring it to this subjection but by making our nature answerable to Gods Nature which necessarily requires the destroying of the corruption therof the creating of it after God in wisdom and holinesse Eph. 4.24 Col. 3.10 Now the changing and new creating of the heart is beyond mans power effected onely by him that made it at the first wherefore even in respect of our new birth we are said to be his workmanship Eph. 2.10 receiving this spirituall as well as our naturall life from him to whom it properly belongs to quicken the dead Rom. 4.17 to raise up whom he will John 5.21 as having life in himself v. 26. wherefore the renuing of the heart being a work above nature and properly the effect of a divine power it necessarily follows that the Scriptures which are found by experience to be the instruments of that high and supernaturall work must have a divine original and consequently be the Word of God The last of the divine and supernaturall effects The third supernaturall effect of the Word reviving wounded spirits To be effected only by Gods Word that wounded them wrought by the word is the sustaining reviving of distressed wounded spirits Now that this can be effected by no other means then the Word is manifest not only by experience which makes it evident that humane wisdome or eloquence can doe nothing to purpose this way but besides by the consideration of the cause whence the affliction of the spirit ariseth For seeing it is the apprehension of Gods wrath provoked by sin that breaks the heart it must needs be granted that it cannot be healed but upon a perswasion that God is pacified as we see in that wounded spirit Job 33.25 and in David 2 Sam. 12.13 which must be wrought by a message comming from God himself as it is God that must cause David to hear the voice of joy and gladnesse ere the bones that he had broken could rejoyce Ps 51.8 It must therefore be the same hand that hath smitten that must heal Hos 6.1 wherefore seeing it is onely Gods Word that wounds the soul as hath been shewed the Word that restores and heals
50.21 Thirdly the Lord by his Prophets not only denounceth in generall 3. In pointing out particularly the kinds the time and instruments of such judgements God manifests 1. That they come not casually but were the stroaks of his hand 2. That they were certaine and already prepared his judgements against his people for their rebellions against him but withall foretells the times the instruments the manner and measure of these calamities which he threatens to bring upon then partly that they might acknowledge those sad events to be not so much the effects of the power and rage of men as of the righteousnesse of a just God rewarding them as he doth all men according to their deeds and partly to assure his People of the certainty of those judgements threatned against them set out before their eies with the whole manner and order of Gods proceeding therein with all the events that should follow as being prepared and decreed by God already These Prophesies then thus answered with proportionable effects give us sufficient ground to conclude that in the judgements executed by God upon his Church nothing is left to chance or second causes but the work is ordered by the wisdome and counsell of God beforehand as it was in the crucifying of our Saviour Christ Acts 4.18 the consideration whereof may both keep us from murmuring either at the instruments or events of whatsoever befalls us as it did David Ps 39.9 2 Sam. 16.10 and besides may raise up our hearts to expect a comfortable issue of the work how unpleasant soever it seemes at present because God hath the managing of it who cannot faile in bringing any work that he takes in hand to a good issue in the end Fourthly we may observe out of these Prophesies that in the middest of the Churches sharpest afflictions 4. In these generall afflictions yet God takes speciall care of his faithfull servants 1. Either sparing them wherein God seems to powre out the fury of his wrath upon his people yet he takes special care of such as are faithfull in his Covenant whom he makes up amongst his Jewels Mal. 3.17 either sparing them in the generall destruction Ezek. 9.4 or preserving them like the three Children in the middest of the fiery furnace of affliction as he did the godly in the Babylonish Captivity 2. Or preserving them in the middest of those afflictions that come upon the Church whom he carried out of their own country for their good Ier. 24.5 6. and was a little Sanctuary to them when they were scattered among the Heathen Ezek. 11.16 So that by their own experience they found that promise made good unto them Rom. 8.28 That all things shall work together for the good of all those that love God Fifthly in the Prophesies of Gods judgements threatned against his people 5. Gods scope in these afflictions is only the purging of his Church we must especially observe what scope the Lord aimes at in the chastisements of his Church which we shall find to be not to destroy it but to purge it Isa 27.9 That when the Drosse and Tinne are taken away and purged out by casting his people into the Furnace of affliction that is when the wicked are consumed out of the middest of them by the wrath of God he may restore the Iudges as at the first and the Counsellers as at the beginning that they may be called a City of righteousnesse Isa 1.25 26. For which cause when he smites his Church he debates with it in measure and staieth his rough wind in the day of the East-wind Jsa 27.8 destroying not his Church as he doth her enemies verse 7. Her he smites with rods but them with Scorpions So that his people out of experience may truly acknowledge that God punisheth them far lesse then their deserts Ezra 9.13 Sixthly after God by those sharp afflictions hath throughly purged his Church 6. Which when he hath done he returnes to them in mercy and humbled his peoples uncircumcised hearts in such manner as is expressed Jer. 31 18 19. the Lord will remember his Covenant Levit. 26.44 45. and be jealous for Zion Zach. 8.2 and rejoyce over his people to doe them good Ier. 32.41 not only in outward blessings but more especially in cleansing them from their sinnes Ier. 33.8 and changing their hearts Ezek. 11.19 and planting his feare and writing his Law in them Ier. 31.38 that they shall not depart from the Lord Ier. 32.40 and shall at last be able out of their owne experience to say with David I know that thou in very faithfulnesse hast afflicted me But not for their sakes but for his own Names sake Psalm 119.75 And all this he will doe not for their sakes Ezek. 36.25.26 32. but for his own Names sake ver 22. Seventhly when God hath made use of the enemies of his Church 7. And when he hath used the Churches enemies to purge it he poures out his wrath upon them to the uttermost as the Rod of his Anger Isa 10.5 and hath by their hand performed his whole work upon Mount Zion verse 12. those Prophesies assure us that God will not faile to call them to account for their pride and cruelty Isa 47.6 7 11. and their plagues when they light upon them shall not be like the chastisements of Gods people but shall be like the breaking of a Potters vessell even a totall and finall destruction Isa 14.21 22. Ier. 90.39 40. and that in favour of his people to avenge them upon those that have ruled over them with rigour and used them without mercy Ier. 51.35 Eightly 8. He supports the spirits of the godly by happy times to follow especially under the Gospel the Prophets intermix the threatnings of Gods Judgements with many sweet and gracious promises of happy times to follow after those sharp trialls that they were to undergoe for the supporting and staying up of the hearts of the godly which though few of those to whom they were uttered should live to see yet if their zeale unto Gods honour and tender love unto his Church whereof themselves were members could not but raise up their hearts to embrace and rejoyce in those sweet comforts of Gods gracious promises to his Church supporting their drooping spirits by carrying on their thoughts to look beyond the present sad condition which they were to undergoe to fixe them upon that happy estate which was to follow as the Apostle supported his spirit in those manifold afflictions wherewith he was exercised by looking not at the things which are seen but at the things which being to come are not seen 2 Cor. 4.16 18. But above all this the Prophets most insist upon and labour to set out that glorious enlargement of his Church by the calling in of the Gentiles with the blessed and happy estate thereof under the government of Iesus Christ whom with the fruits of righteousnesse and peace which he shall
the Sabbath was altogether needlesse and superfluous Thirdly they insist strongly upon this that if God had given Adam such a law at that time then had the Patriarchs been bound to the observation of that law Now say they if the Patriarchs had been bound to the observation of that law they had certainly kept it but that neither all or any of them observed any such is manifest by the history of their lives written by Moses wherein there is no mention of any such thing For the first of these three arguments which is Answer to the first that it was impossible for Adam in Paradise to keep a Sabbath they reason thus The Sabbath say they was appointed for the publike worship of God 1. That supposeth publick worship to be the whole duty of the Sabbath as all men must needs acknowledge But Adam and his wife could not make a publike assembly nor consequently worship God publikely nor by the same observe a Sabbath according to the Law To this we answer in the First place Though publike worship be the principall yet it is not the sole duty of the Sabbath Honoring God forbearing to do ones own waies or to find his own pleasure or to speake ones own words are duties of such an holy day of Rest as God delights in Isa 58.13 as well as publike worship And the Fourth Commandement which sets apart an whole day unto the Lord entirely and commands therein a totall cessation from all our employments in our ordinary calling makes it evident The sequestring of our selves from our ordinary secular affaires for religious duties is the full scope of that fourth Commandement which if a single person shut out by sicknesse or any other casuall accident from publike Assemblies perform he keeps an acceptable Sabbath unto God though he cannot joyne with the Congregation in the duties of publike worship Againe why may not two persons where there are no more 2. Two where no more are may be esteemed a publike assembly be esteemed to be a publike Assembly It is cleare that our Saviour esteems the meeting of two or three for prayer a gathering together Mat. 18.20 And then it 's plaine that Adam and Eve meeting together in Paradise and employing the whole day in prayer and other holy and religious exercises may in a true and proper sense be said to worship publikely so that in this argument brought against possibility of keeping a Sabbath by Adam and Eve in Paradise 3. It is no good argument Adam could not then keep the Sabbath therefore he had no Law for it the propositions are both faulty Besides this is no good argument Adam and Eve could not at that present keep a Sabbath therefore they had no Law given them by God to command it The fifth Commandement prescribing the duties of Parents to their Children is questionlesse a Law of nature shall we say that this Law was not at the least written in Adams heart from the beginning because he had then no child We think it wisdome to make laws for warres in time of Peace although there can be no execution of them for the present The Next Argument against the Institution of the Sabbath in Paradise Answer to the second is that then Adam needed no Sabbath neither for his body nor for his mind For his body they say he needed no Sabbath because that he being exercised in no painfull or toylsome labour but exercised only in such work as might be accounted rather a recreation then a labour needed no rest at all or refreshing of his body thereby 1. Ease by rest though it be a consequent is not the scope of the Sabbath To this we answer that the ease of man and beast from labour although it be a consequent of the rest of the Sabbath yet was it never the scope of it seeing the moderation of labour belongs properly to the same commandement which enjoynes labour that is unto the Eight as the Apostle also interprets it Eph. 4.28 The Fourth Commandement forbids labour indeed but not so much for mercy as for Piety nor so much for easing of the toyle of the body as for the preventing of the distraction of the mind by labour seeing we know the body cannot labour but the mind must needs be more or lesse employed withall which therefore at that time cannot so freely be wholly exercised in Spirituall duties as it ought So that Adam might have use of a Sabbath in Paradise although he needed it not for the ease of his body 2. Adam might make use of the Sabbath in respect of his minde Yea but say they Adam much lesse needed a Sabbath in respect of his mind then he did in respect of his bodie because his mind in that state of Innocency being continually filled with heavenly thoughts he could not choose but keep a perpetuall Sabbath To this Objection we have answered in part already that the Sabbath requires of us not only the filling of the mind with heavenly Meditations but besides a totall sequestration of the whole man to the exercise of all holy duties forbidding us to finde our own pleasure or our own waies Isa 58.13 that is take up any employment either of body or minde about any of those affaires which may properly becalled our own such as are all our secular affaires Now although Adam in Paradise had not in that ease and pleasure of his in keeping the Garden his minde so wholly taken up with that businesse as ours are now in our more toylsome works yet it must needs be and was his duty too to attend and to have his minde exercised in the thoughts of those things that he tooke in hand which on the Sabbath ought to be wholly laid aside In one word Adam was and ought on other dayes to be wholly heavenly minded in the use of earthly things but on the Sabbath day he was to be wholly heavenly minded in the use of heavenly things All then that can be made good in this parcular is only this that Adam in some respects lesse needed a Sabbath then we doe whence cannot possibly be inferred that he therefore needed none at all nay upon the same ground it will follow that because he being riper in knowledge stronger in faith and more quickned and fervent in affection lesse needed the Sacraments or other like helps as we doe it was not fit for him to have any Sacrament at all As well as of the Sacraments c. Rather we may conclude that because Adam infinitely excelled us in all these abilities therefore though he lesse needed yet he was more fit to keep a Sabbath then we are having more leisure and being more heavenly minded then we are All this while we speake of the Sabbath as if it were given to man only for his own good whereas the principall scope of it is the honouring of God which was Adam duty as well as ours So that in respect of
the principall end of the Sabbath Adam needed that Law for the observation thereof as well as we In the last place it is urg'd that if the Sabbath had been instituted in Paradise Answer to the third then had the Patriarchs been bound to the observation of it and had certainly observed it Now that the Patriarchs did not observe it it is evident say they because we find no mention upon record of the observation thereof by any of them either before or after the Flood till Exod. 16. immediately before the giving of the Law We answer that if they can make it appeare that none of the Patriarchs did observe the Sabbath we will be willing to grant them that they had no Law that bound them to any such observation But it will be a very hard matter to make that appeare by any convincing argument Yes say they if they had observed it there would have been left some record of it by Moses who wrote their lives as say they he hath left us instances of their observing of the other Nine Commandements but for their observation of the Sabbath day he makes not so much as the least mention at all To this we answer divers things First 1. It followes not we have no recording of the Patriarchs observing the Sabbath therefore they observed it not we except against this form of arguing from Negative authority which according to the sentence of Logicians proves nothing at all and hereof though we might give other instances we will content our selves with one only concerning the point which we have in hand In all the Books of Ioshua Iudges Ruth For 550 years after Moses we have no record of keeping the Sabbath the two books of Samuel and the first booke of Kings containing the history of the Church for 550. yeares and written much more largely then the books of Genesis and the beginning of Exodus we finde not upon record so much as the very name of the Sabbath shall we therefore conclude from thence that the holy men of those times especially Ioshua Samuel and David kept not the Sabbath when we know they had a Law that bound them thereunto and yet we have instances enough out of the same books of their keeping of the other nine Commandements It will not be sufficient to except against the instance produced by us that we know these holy men kept the Sabbath though there be no record of their keeping of it because we are sure that they had a Law that bound them to keep it but the Patriarchs had no such law this I say is no just exceptiō against our instance for it is to beg the point in question All that they can gaine by this Allegation is that it is not so certaine that the Patriarchs kept the Sabbath because it is not so certaine that they had a Law that bound them to observe it Now this is a wild form of arguing It is not certaine though we prove it is or at least not so certaine that the Patriarchs had a Law that bound them to keep the Sabbath therefore it is certaine that they kept it not As for that colour that they make use of for the strengthning of their exception against our instance that Moses records the Patriarchs keeping of the other nine Commandements It were enough that we have said already that we have the like evidences in the books of Ioshua Objection Iudges c. of those holy mens keeping of the other nine Commandements We have records of the Patriarchs keeping the other nine Commandements But to give a fuller answer I conceive they will not say that in the book of Genesis there be instances of the Patriarchs observing of every duty required and prescribed in those Nine Commandements Answer but will name us some duties only which they performed in obedience to every one of them Not of all the duties of all those nine 4. And we have records of the Patriarchs publike worship And we say that we finde instances of the Patriarchs observing of the Fourth Commandement for we read that they worshipped God publikely Gen. 4.26 chap. 12.8 which that phrase of calling upon the name of the Lord implies as I conceive they themselves will not deny And I am sure they acknowledge that publike worship is a duty of the Sabbath But hereunto they will reply that the performing of this publike worship proves not the observation of the Sabbath or seventh day for that worship To which we answer that using of publike worship necessarily supposeth a time a fit time and a time of Rest for that worship for so much themselves acknowledg to be of the Law of Nature And it is probable on the seventh day Adde hereunto what is recorded of the sending out of Noahs dove just at the distance of seven daies Gen. 8.10 12. Surely this could not be done casually that they should accidentally light just upon the distance of seven daies so many times together If then it were done purposely why was that number chosen above all others was there any mysterious holinesse in that number If conjectures might take place we might with great probability conceive that Noah and his children had upon those daies dedicated to his worship been suing for peace and sent out to see whether there might be any tydings of a comfortable answer to their prayers These I confesse are no infallibly-concluding arguments to prove the Patriarchs observation of the Sabbath or seventh day but seeing it is possible nay more very probable that Moses in this relation points at some such thing it is enough to overthrow the opposites conclusion which must be this That it is certaine that Moses makes no mention of the Patriarchs observation of the seventh or Sabbath day Secondly we answer that the place Exod. 16.23 2. It appeares Exod. 16.23 that the Sabbath was known before the Law was given proves evidently that the observation of the Sabbath was a thing sufficiently known to the children of Israel before the Law was delivered unto them upon Mount Sinai For when the Elders of Jsrael wondering that the people had gathered twise so much Manna on the sixth day as they had done each of the five daies going before come to Moses to enquire of him what the reason of that strange event might be ver 22. he answers them presently To morrow is the holy Sabbath of the Lord c. which is all one as if he had said as he doth afterwards in expresse termes ver 29. that the Lord gave them on the sixth day a sufficient portion of bread for two daies that no man might breake the rest of the Sabbath by going out to gather food upon that day In that place you see Moses speaks of the Sabbath as of a thing which the children of Israel well knew beforehand or else he had spoken Parables to them in naming a day and referring the into an Ordinance of which