nothing to his purpose in this disputation unlesse it be to shew the ground of mans rest at the same time it might sufficiently satisfie any man that is willing to be guided by reason Notwithstanding as we have taken notice of the main drift at which the Apostle aims in this disputation so it will not be amisse to consider the grounds which the Apostle laies for the raising of his argument To prove then that David threatens unbelievers to be shut out of heaven which he here calls by the name of Gods rest he laies this for his ground that this name of Gods rest can be applied onely to three things the Sabbath Canaan and Heaven Now these three being all members under one generall head and distinguished one from another must needs have something common to them all and something proper and peculiar wherein they differ That which is common to them all is first that they are Gods rests that is rests which God ordains for and bestowes upon men Secondly that they are therefore rests into which men may enter The difference between these rests is that two of them were possessed by men already and one of them was yet to come Now the Prophet Davids words expresly mention a rest to come and to conceive and affirm that the Apostle building his argument upon this distinction as it plainly appears he doth should impertinently intend to bring in Gods resting in his own person is to confound this distinction of rests which the Apostle lays for the ground of his Argument and by consequence his whole disputation that is built thereupon To conclude the Apostle not only laies downe a distinction of the severall kinds of Gods rests in that dispute Heb. 4. but farther in applying it to his purpose insists most strongly upon the opposition between the words in Gen. 2. and the words of David Psal 45. by which he makes it manifest that David could not mean that rest of the Sabbath that Moses speaks of Gen. 2. For Heb. 4.3 thus he reasons David speaks of a rest to come but Moses speaks of a rest past therefore David cannot mean the rest of the Sabbath of which Moses speaks which was entred into so long before And again v. 5. he takes up the same opposition in these words And in this place of David again If they shall enter both in the 3. and 5. vers the Apostle insists upon Davids expressions If they shall enter which he shews cannot refer to the rest of the Sabbath which was entred into as Moses relates long before Now wherein stands this opposition between the relation of Moses that God rested the seventh day Davids intermination they shall not enter there is no opposition between these two expressions God hath entred and They shall not enter but between these two They have entred and They shall not enter there is a manifest opposition whereas therefore the Apostle presseth strongly this opposition ver 3. ver 5. it must be granted that though he expresseth only Gods resting on the seventh day yet he specially intends mans resting which was grounded thereupon Some amongst the opposites grant that the Apostle may in the 3. 4. verses of Heb. 4. though he mention Gods resting too as being instituted and grounded upon Gods resting upon the same day But this they say was intended only indirectly and by consequence Neither say they doth the Apostle limit Gods resting and mans resting unto the same time but mentions only Gods rest which was indeed from the foundation of the world but not mans rest which began only from the delivering of the Law by Moses To this we answer that it must needs be that mans resting is principally and directly intended in that place by the Apostle although it be not expresly mentioned that Gods resting is only named as the ground of the institution of mans rest so that when he affirmeth that God rested from the foundation of the world he implies that man rested with him at the same time seeing as we have shewed the whole weight of his Argument lies upon mans and not upon Gods resting And when he affirms that man had already entred into that rest it was fit for him to assigne the time when he entred into that rest as he doth afterwards set down the time when he entred into the rest of Canaan because the expressing of the time of entring into that rest is that which gives most strength to his Argument Besides if mans resting upon the giving of the Law by Moses were meant by the Apostle it was easie for the Apostle to have named that time as it was to name the other But what may be the reason may some say why the Apostle in this place principally intending and meaning mans resting on the Sabbath mentions notwithstanding only Gods resting on the Sabbath day but speaks not a word of mans resting on that day and proves that out of Gen. 2.2 when he might as easily have proved the other out of the verse following To this we answer that the whole course of the Apostles dispute shews evidently what he means Secondly we say that Gods rest sufficiently implies mans resting at the same time as being the very ground and foundation upon which the rest of man on the Sabbath day was grounded Thirdly why the Holy Ghost was pleased rather to imply mans resting on the Sabbath day under the phrase of Gods resting then to expresse in plainer tearms we can no more give a reason then we can tell why the same spirit of God sets downe divers disputations in such broken expressions that need the supply of many clauses to make up the sense cleer and full or why in other places of Scripture he shadows out many things under obscure phrases which might as easily have been expressed in clearer and plainer forms SECT II. Answer to the Arguments against the Institution of the Sabbath in Paradise TO avoid the Institution of the Sabbath recorded Gen. 2.3 Exceptions against this argument from Gen. 2. in expresse and plaine tearms and so distinctly related in that place that any man may justly wonder that any one endewed with reason should oppose so cleer an evidence the opposites have invented strange interpretations of these words Blessed and sanctified which carry the Institution 1. There is related onely what God did not what he ordained Some interpret them as relating an act of God what he did not as his command what he appointed men to do as if the words signified no more but this That God honoured and advanced the day by his resting thereon This absurd interpretation the very letter of the text sufficiently and plainly confutes which relates Gods resting and his sanctifying that rest Answer as two distinct Acts Gods resting and sanctifying are related as two distinct acts the one grounded on the other vers 3. That he sanctified the day because he had rested therein Besides men because they are
ordinances as he hath left unto his Church and to passe our time therein in holy speeches and meditations Actions may be holy either in the manner of doing them as when we performe duties either to God or men in obedience to Gods will in a reverend and holy fear of his name in thankfulnesse for mercies received and for the advancement of his glory which ought to be our maine scope in all things 1 Cor. 10.31 And so we are redeemed out of the hands of our enemies that we might serve him in holinesse all the daies of our lives as Zachary tels us Luke 1.75 which reacheth to all our ways and actions Or else actions are holy besides in the matter or subject of them In meditations conferences prayer hearing reading c. as divine meditations conferences prayers reading or hearing Gods word c. These duties or the most part of them must have a place in our daily employments but must be so our whole work upon the Sabbath day as the works of our ordinary callings ought to be on the other six days This then is the brief sum of the law after which there follows a larger explication thereof describing more fully and cleerly what God means by that day which he calls the Sabbath what manner of rest it must be and within what compasse and revolution of time it must be observed In the explication is assigned the proportion of time for this rest a day of seven namely that it must be one day in seven or one day in every weeke And in the limiting and assigning of that proportion of time that he may shew unto us at once not only the meaning but also the equity of this Law he makes a distribution of the week into seven parts whereof he allowes unto us sixe for our ordinary labours and employments in our severall callings and contents himselfe with the seventh day only which he appoints to be a day of holy rest for his owne immediate worship which is notwithstanding not a day lost unto us but indeed a day of blessings a day of thriving in grace and a day of enjoying an holy Communion with our God and rejoycing in him a day of enjoying heaven upon earth if it be observed as it ought to be To take up the words themselves in order as they lie before us Sixe daies allowed for labour whether the sixe first or last is not expressed it followes sixe daies shalt thou labour which sixe daies those daies of labour shall be he expresseth not whether the sixe first or the sixe last but speaking indefinitely he leaves the words to be understood indefinitely Questionlesse the maine thing that he prescribes in this explication is the proportion of time to be set apart for this holy rest the order to be observed therein he sets down afterwards in the reason of the Commandement wherein he leaves a rule to direct us which of the seven daies we are to set apart for this holy rest But in this explication the chiefest thing that God sets before us is the equity of reserving this proportion of time that is In this proportion of time the equity of the Law appeares one day of seven for his own worship which will be sufficient for that use and yet lea ves sufficient time for the dispatch of our own affaires Day here is a naturall day such as the other sixe are By a Day he means a naturall day consisting of foure and twenty houres which is the seventh part of the week Shalt is as much as Maiest a word rather of permission then command God in this place having no purpose to order any thing concerning our secular affaires farther then they have relation to his own worships and to the making way for the better observation of this holy day of rest It follows And doe all thy work in which if in any clause of this Law Doe all thy work is dispatch thy work that thou maist be free to keep the Sabbath lies the force of a command but that command is not so much to require us to labour as by labour to dispatch all the businesse of our secular employments leaving no needfull thing undone that by care and diligence might have been finished in the sixe daies precedent the neglect whereof might be an occasion of violating the rest of the Sabbath Our works are the works of our secular callings excluding businesses which our callings lay not upon us By all our work he meanes all the work that our particular callings lay upon us in which God hath placed us and which alone are properly called our own works So that by this clause he excludes all businesse that cannot properly be called our own as not imposed on us by God in the callings assigned us by him and by consequent prohibits intermedling with unnecessary businesse Three things layed before us in this explication 1 A command to dispatch our works 2 A promise implied that we shall be able to do it 3. The manifestation of the equity of this Law and overlading our selves with many employments which may be more then sixe daies labour can dispatch So that in this clause we have three things laid before us First a direction or command expressed to dispatch our works in sixe daies Secondly we have a promise implied that by Gods prospering hand assisting us we shall be able to compasse our works for he saith we shall doe c. a word that includes a promise as well as it expresseth a command Thirdly we have Gods equity in the command who requires no more time of us then we may spare without prejudice God then having allowed us a sufficient proportion of time for our own employments in the next place takes order for his own worship in the words following But the seventh day c. Seventh is an ordinate number signitying one of seven Now the word Seventh being indeed an ordinate number may either signifie one in seven and so note out only the proportion of time which God reserves to himselfe as the tenth part of an Ephah Exod. 16.16 and the third part of an Hin Numb 15.6 7. signifie no more but such a proportion of either measure Or it may note the seventh in order as when David is named the seventh Son of Jesse 1 Chro. 2.15 we are to understand the last youngest of seven in this sense our opposites generally take it in this place but in whether of the senses it must be taken here we are now to examine the determination of this point being of great importance to guide us aright in the interpretation of this Commandement Objection 1 Those who take Seventh in this place Ha prefixed before Seventh notes a particular day for the seventh in order or the last of seven strengthen their opinion with a double reason First say they here is Ha Notificative prefixed before Shebigni Answer of purpose to point out
in the daies of Ioshua therefore David could not threaten them to be excluded out of either of those rests there could therefore be no other but the rest of heaven out of which they might be excluded because there was no other but the rest of heaven to be entred into in Davids time from which yet they might and were in danger to be shut out by unbeleefe That the Rest of the Sabbath was entred into from the foundation of the world the Apostle expresly affirmes in these words And God rested the seventh day from all his works But say our opposits the Apostle here affirmes no more but that God entred into that Rest of the seventh or Sabbath day but he speakes not one word of mans entring into rest on that day Nowun to this we answer that these particulars which follow cannot be denied First that the conclusion which the Apostle intends to prove is that unbeleefe shuts a man out of heaven Secondly it is as manifest that to prove this he produceth the Prophet Davids testimony threatning men to be shut out of Gods Rest if they hardned their hearts by unbeleefe as their Fathers had done Thirdly it is evident that the Apostle assumes that David by this rest could meane nothing else but heaven Fourthly it is as cleare that he proves that the Psalmist by the Rest which he mentions in that place could meane no other Rest but heaven because there was no other rest left out of which men might be excluded but heaven in Davids dayes In the Fift place to make that good the Apostle proceeds by way of enumeration or induction and reckons up three severall sorts of Rests which might be called Gods Rests namely the Rest of the Sabbath the rest of Canaan and the Rest of heaven Sixtly the Apostle farther assumes that the rest which David mentions could not be the rest of the Sabbath nor the rest of Canaan Seventhly it cannot be denied but that he affirmes that the people had many yeares ages before Davids time entred into Canaan under the conduct of Ioshua Every one of these particulars is so cleare in it selfe that no man with any colour of reason can deny any of them The question is only by what argument the Apostle proves that by the Rest mentioned by David he could not meane the rest of the Sabbath for that only branch was left to be made good to make up the full demonstration of the conclusion that the Apostle tooke on him to prove that by that rest out of which David threatens them to be excluded by unbeleefe the Psalmist could not mean Canaan all men will acknowledge that the Apostle reasons thus The Prophet David could not threaten them to be shut out by unbeleefe from that rest which they had in their own possession but of the rest of Canaan they had been possessed long before even from the dayes of Ioshua Now it remaining upon the Apostle's hand to prove that David by Gods rest could not meane the Sabbath he must of necessity take up the same argument by which he had before proved that he could not mean Canaan by Gods rest that is because they had entred into that rest many yeares before In like manner if he will make good his argument he must prove that David could not mean the rest of the Sabbath because they had entred into that rest long before The opposites tell us that the Apostles words can import no more but that God entred into the rest of the Sabbath from the foundation of the world but there is no mention made of mans entring into that rest at that time But how vain this exception is we are now to shew If we understand these words Heb. 4.4 only of Gods entring into his rest on the seventh day as the letter of the Text at the first view seemes to carry it the Apostles argument if it be brought into form must be thus framed That rest which was entred into already could not be the rest which David meant because he speaks of a rest yet to come But the rest of the Sabbath was entred into long before Davids time even by God himselfe from the foundation of the world Therefore the rest of the Sabbath could not be the rest that David meant in that place I grant indeed that the conclusion necessarily follows out of these premises But I affirm withall that the major proposition is utterly false and no way futes with the scope of the Apostle in this disputation For it is true that notwithstanding Gods entring into the rest of the Sabbath David could not mean that rest in this place because it is possible that men might not enter into that rest although God did it is only mens entring into that rest that makes it impossible to be meant by David here who speaks of excluding men from entring into that rest which he there means from which they could not be shut out if they had entred already and therefore if they had entred into the rest of the Sabbath before David could not mean that rest in that place So then the opposition lies not between mens excluding and Gods entring both which might perhaps stand together but between mans excluding and mans entring upon which the whole weight of the disputation lies and that so evidently that it may be justly wondred that any man that desires to submit to the truth should not acknowledge it If therefore we frame the major proposition so that it may sute with the Apostles scope which best interprets the meaning it must be composed in this form or at least to this purpose That rest into which the Jews had entred already could not be the rest out of which David threatens that they should be excluded by unbeliefe Whereunto if we adde this minor or second proposition But into the rest of the Sabbath God had entred from the foundation of the world there could follow no conclusion at all But if we adde our minor proposition and so form our syllogisme thus That rest into which the Jews had entred from the beginning cannot be the rest out of which those that harden their hearts by unbeliefe are threatned to be excluded But into the rest of the Sabbath men had entred from the beginning Therefore the rest of the Sabbath could not be that rest out of which they are threatned to be excluded that harden their hearts through unbeliefe This conclusion naturally and necessarily follows out of the premises and fully sutes with the whole course of the Apostles disputation and with the scope at which he aimes If there were no other Argument but this which we have already produced to prove thta the Apostle although he names onely Gods resting on the Sabbath day yet must necessarily imply mans resting on that day as wel as Gods and that mans entring into the rest of the Sabbath sutes most fully with the Apostles scope but Gods entring into that rest makes
they had never heard before yea neither the Elders nor any of the people so much as enquire of Moses what he meant by that name of a Sabbath as they would have done if the name had been new unto them but depart satisfied with Moses his answer without any farther scruple or enquiry Besides the Lord by Moses rebuking those that contrary to Gods Commandement went out to seek food on the Sabbath day expresseth himselfe to them in this manner How long will ye refuse to keep my Commandements and my Laws implying that this was a continued breach of the Sabbath as well as of other Laws of God By all those circumstances laid together and duely weighed it will appeare that the observation of the Rest of the Sabbath was well known to the Church of God by a long continued Law delivered from hand to hand to posterity although in processe of time much disused and neglected by men in the course of their practise especially in the Aegyptian bondage To elude the force of this Argument Objection 16 The Sabbath was not instituted till Exod. 16. And upon occasion of a double miracle 1. The giving of a double portion of Manna on the sixt day 2. And preserving it uncorrupted till the next day there are that affirme that Moses Exod. 16. mentions not the Sabbath as a thing formerly known but delivers it at that time as a new Ordinance from God himselfe instituted by him by occasion of giving them a double portion of Manna upon the sixth day and consequently being a Commandement then first given it was impossible to be known before Thus they make this declaration of Moses Exod. 16.23 to be the first institution of the Sabbath whereunto they say God prepares the people by a double miracle The First the giving a double portion of Manna on the sixth day The Second the preserving of that Manna which was left on the sixth day uncorrupted that it might serve them for food on the seventh day whereas upon other daies that which was reserved and kept till the next morning stanck and was full of wormes Exod. 16.20 And besides the words To morrow shall be the Sabbath carry the forme of an institution And that it may carry the full form of an Institution they render that clause ver 23. not as we doe To morrow is the Sabbath of the Lord but as it best suites with their owne purpose To morrow shall be the Sabbath of the Lord that the whole sentence joyned together in this form This is that which the Lord hath said to morrow shall be the Rest of the holy Sabbath unto the Lord may carry with it the compleat forme of an Institution To begin Answer 17 first with the double miracle the former of them which was the giving of a double portion of Manna on the sixth day 1. The first miracle 1. Perhaps was none at all may be questioned whether it were a miracle or no it is out of question that the stinting of the gathering of Manna upon the other daies was by the melting of it through the heate of the Sun ver 21. Now if it were longer before the heate of the Sunne did breake out upon the sixth day and by that meanes they had more time for the gathering of their Manna upon that day then they had upon other dayes what miracle was that that the same persons in a longer time gathered twise so much as they had done in a shorter time before 2. If it were it honoured the sixth day not the seventh Besides if it should be esteemed a miracle it honoured the sixth day on which it happened and not the seventh day which succeeded it 2. The second was certainly no miracle at all The second pretended miracle was questionlesse none at all For Manna being so pure a food might easily without a miracle be kept uncorrupted a day and an halfe as our ordinary provisions are preserved much longer without any corruption at all Nay rather the corrupting of that food so suddenly-upon other daies that being sweet at night it should not only stinck but be full of wormes too by the next morning seemes if any thing to be miraculous As for the formality of the words of this pretended institution which they make out of them by translating them according to their own phantasie First the Originall no more favours their interpretation then ours 3. The words in the Originall are only to morrow the Sabbath without is or shall be the words translated exactly are these To morrow the Sabbath of the Lord without is or shall be Secondly the context if it be well examined seemes rather to favour our then their interpretation neither can it be proved that there lies any command at all in that clause which they take for the institution And are a reason not acommand which seems more probably to be a reason of the command it selfe It is true the clause prefixed gives notice of a command to follow but of what Commandement Not of any command expressed in the clause immediately following but of that which comes after Bake that which ye will bake c. Which is indeed an expresse command seems to be the only direction given by Moses from God to the Elders the former words expressing only the reason of that which they enquired after why God had given them a double portion of Manna on the sixth day Namely because he would not have the Rest of the holy Sabbath violated by gathering of Manna upon the seventh day To examin things somewhat more distinctly First we have instructions given by God unto Moses and appointed to be delivered by him unto the people containing a promise of giving them Quailes and Manna and of Manna a double portion on the sixth day Reasons why those words Exod. 16.23 can be no institution of the Sabbath that they might not be put to the labour of gathering any upon the seventh day and withall a direction to prepare that overplus which they should gather that it might serve for provision for the day following but in these instructions which God gives to Moses there is not a word of the Sabbath 1. God mentions not the Sabbath in his directions to Moses but only upon the by Againe in Moses his directions which he gives unto the people from God all that he commands them is concerning Manna the Sabbath is mentioned only occasionally If God had minded to give this charge to Moses to deliver this Law for the observation thereof to his people he would not have given him such exact rules concerning the use of Manna and passed over the Sabbath almost in silence But it appeares plainly that only the direction of God concerning Manna and the use thereof was that new Commandement which he was to deliver to the people and therefore is fully and cleerely expressed whereas the Sabbath as being mentioned by him occasionally is passed
methodically in the interpretation of the Commandement we must first enquire what the scope is at which it aimes The appointing of a day of rest cannot be the scope of the fourth Commandement For all Laws being rules directed to some end proposed cannot so well be interpreted any way as by the end unto which they are directed Now the appointing of a day of rest cannot possibly be the last scope of this Commandement seeing we know rest from labour is enjoyned to give us freedome for holy duties and the exercising of our selves therein But of rest for holy duties which consequently must be the principall thing intended in the fourth Commandement But then it will be questioned to what kind of holy duties this day is consecrated For there are many that imagine that God hath set it apart only for duties of publike worship Publick and private But this opinion seemes not to agree with the letter of the Law which in expresse tearms gives the whole day unto the Lord for his own immediate service in religious worship Now we know publike worship takes not up the whole day It must needs be granted therefore the Lord appointed that day of holy rest for the performance of something more unto God then publike worship and so much is expresly affirmed Isa 58.13 where we are forbidden to find our own pleasure or speak our own words upon that day which as all men must acknowledge must needs extend to the ordering of our carriage in private as well as in publike so that the setting apart of a whole day of rest unto God for his publike and private worship seemes to be the full scope of this fourth Commandement Next to the scope of this Law 3 Parts of the fourth Commandement the 1. Summe 2. Explication 3. Reason we are to consider advisedly the frame and composure of it and therein we are first to take notice of the principall parts of the Law which we shall find to be three First we have laid down unto us the summe of the Law Exod. 20.8 Secondly we have the explication of that sum ver 9. Thirdly we have the reason of all v. 11. Each of these two first parts containe three heads of duties pointed out in the summe and opened and unfolded in the explication and confirmed in the reason of the Law The first duty is Preparation intimated in the word Remember The second the Sequestration from ordinary employments implied in the word Sabbath The third is Sanctification of that rest expressed in the phrase to keepe it holy All these are explained in their order Our Preparation must be by the dispatch of all our Secular affaires in six daies Our rest must be a cessation by all persons from our usuall labours and imployments in secular affaires The Sanctification of our rest must be by employing our selves in holy duties The confirmation of all follows in the reason of the Law of Preparation and rest from Gods own Act of Creating the world in sixe daies and ceasing from his work on the seventh and the Sanctifying of that rest from Gods Commandement and ordaining the seventh day to be a day of rest unto us for ever Now wherein the strength of that Confirmation lies will be the maine point in question of which hereafter To come now to the Explication of the words and phrases in this Commandement The first word in the summe of this Law Remember is diversly interpreted some conceive that it implies the importance of the duty commanded as that word is used many times to intimate some matter of speciall observation as Deut. 9.7 Others there are that think it points at the Antiquity of that Law given many ages before and therefore to be called afresh to minde as the Psalmist saith he will remember the works of the Lord his wonders of old Psal 177.11 and 143.5 and withall some conceive that he taxeth the peoples forgetfulnesse of that Law and neglect of the observation of it in the time of their bondage in Aegypt Some or all of these senses may be implied in this word Remember but beyond all these we may probably conceive that it may import Remember implies Think upon and by dispatching of thy busines provide for the Sabbath Think upon and accordingly before-hand provide for the observation of this holy rest by dispatching of all the works of thy calling that nothing may be undone which providence and diligence might prevent that might hinder thy rest on the seventh day As for those which conceive that in this Law labour upon the sixe daies is commanded as well as rest upon the seventh they are much mistaken The precept for labour is delivered in the eight Commandement as the Apostle interprets that Law Eph. 4.28 In this place is commanded the dispatch of our secular affaires before the Sabbath whether it be done in six daies or fewer it is not materiall as to this Law The next tearme to be explained Sabbath is a day of rest which only and not seventh is expressed in sum and conclusion of the Commandement is the name of the Sabbath or day of rest and easing from labour as that word properly signifies which is repeated againe in the conclusion of the Commandement And it is not to be passed by without observation that whereas the old Sabbath from the beginning till Christ came was the seventh day or last of the weeke and both in the explanation and reason of the Commandement is appointed to be one of the seven yet God mentions not the name of seven either in the Summe or in the Conclusion of the Commandement We have therefore reason to conceive that seeing God in this Law was to prescribe something of the Law of Nature The day of rest being of the law of nature the set day of positive institution which is the appointing of a day of holy Rest to be consecrated unto God for his worship which the very light of nature teacheth and in the explanation and reason of the Law to adde something which is of positive Institution namely the proportion of the time and the set day wherein this rest was to be observed he first settles that which is of the Law of nature and afterwards establisheth that which is Positive God purposely makes choise of such fit expressions especially in his Law in which he is most exact as may best acquaint us with his minde Wherefore seeing this is a fit Method to be observed by him and seeing the composure of this Law agrees with it we have reason to conclude that the Lord himselfe intended it in this place The last phrase in the sum of this Commandement remains which is To keep it holy To keep holy is to employ the day in holy duties of Gods immediate worship Now to keep a day holy is to employ it in holy actions directed to the immediate service and worship of God in the use of such
changing the word Seventh into Sabbath which is of larger signification the day of rest is not so precisely tied to the last day of the week in this fourth Commandement as it is in the Law given to Adam Gen. 2. why then should we not think that God intended in this law given by Moses to leave the set day of this holy rest more at large then he had done in the Commandement given to Adam Why God might think it fit to do so And might do because till Christ came the Creation of the world was Gods greatest work and fittest to ground the law of the Sabbath upon we see manifest reason for untill the fall of man there could be no day fitter for the observation of an holy rest unto God then the last day of the week in which by the rest of God from creating the creation of the world was declared to be fully perfected which was the greatest work then done or to be done if man had not fallen But now when man was fallen But mans redemption by Christ being a greater work required the altering of the Sabbath to the First day of the week and therefore to be redeemed and created anew which was a greater work then his creation at the first so that a greater work and mercy of God to men was to be remembred there was in a sort a necessity of changing the day of rest from the last to the first day of the week on which mans redemption was to be perfected And consequently it was fit that the law given to man fallen and to be redeemed should be so penned in generall tearms that when this glorious work of mans redemption should be perfected there might be a change of the day of rest without any change of the law A second exception that we take against the drawing of the reason of this fourth Commandement 1. To urge the keeping of the Sabbath from the act of resting shews not the equity of the law from the example of God resting on the Sabbath day to bind us thereupon to the observation of the same day for the day of our rest is this A law we know is a rule of equity and to give a reason of a law is to make it appear to be so God then in giving this for a reason of this Commandement could have no other aime before him but by this reason to shew the equity of this law both in appointing the proportion of time for an holy rest and in limiting it to such a particular day Now to draw the reason of our resting from Gods resting Because Gods condition and ours is not alike shews no equity in the law at all We cannot make good this position It is equal and just that we should rest because God rested There is infinite odds between Gods condition and ours God might rest as long and as often as he pleased seeing he hath al-sufficienty in himself and is not supported by labour as men and their estates are who if they should cease from their labors too long or too often must necessarily perish So that by reasoning in this manner that we must rest because God rested too cannot make the equity of this law appear at all Seeing therefore the equity of the law cannot be evidenced by reasoning from Gods meer act of resting upon that day let us now trie whether the other way of deducing the reason of the law from Gods advancing and honouring the seventh day by his resting thereupon and establishing the rule of our rest thereupon do not more cleerly manifest the equity of this law in that particular But drawing the reason from Gods honouring of that day by his rest the equity of the law is evident If we draw the reason of the law from the honouring of the seventh day by Gods resting upon that from all his works we may conceive that he argues in this or that manner That day which is honoured by God above other daies by his most eminent works of mercy to mankind shall be the day of holy rest to be consecrated to him for his worship but the day in which God ended and perfected the creation of the world is the day honoured and advanced above all other daies by that wonderfull work therefore that shall be the day of your holy rest In this syllogisme the minor or second proposition only is expressed in the words of the law and that too only in part for there is no more said but that God rested that day not that he honoured that day by his rest which notwithstanding is necessarily implied for he that saith that Christ rose the first day of the week must mean as much as if he had said Christ made the first day of the week honourable memorable by his resurrection on that day As for the major or first proposition in this syllogisme it is a principle acknowledged by all men by the light of nature It is evident that daies and times in themselves are all equall that which advanceth one day above another must be some memorable event that hath happened on that day Again that such memorable events ought to be the ground upon which such daies as God hath marked out by them Laying down a ground upon whcih God instituted other feasts And the Church and advanced above other daies ought to be observed above other daies is as cleer and evident Wherefore we see that God himselfe hath taken that for his ground of justifying the feasts of Passeover and Pentecost and in imitation of him the Jews upon the same ground took upon them the observation of the feast of Purim Hest 9.21 Yea the very heathens led thereto by the light of nature 23. Yea the very heathen themselves as all histories testifie have alwaies made the daies of their birth of founding their Cities of obtaining memorable victories and the like to be daies of annuall observance in joy and feasting So that to consider the day of Gods rest as a day advanced above other daies and thereupon to ordain that to be a day of holy rejoycing in God in remembrance of his great and glorious works is to shew an equity acknowledged by light of nature in the institution of the Sabbath Now whereas God both in all his waies God therefore purposing to shew the equity of this law could not but set down the reason so as that might best appear but more especially in his laws takes speciall care to make it appear unto men that they are all equall and just in all things as the Prophet David acknowledgeth Psal 119.128 both for his own honour and withall to draw us the more cheerfully to obey and serve him we cannot imagine that he being to give a reason of this law and having so fair a ground by which he might manifest the equity thereof even to naturall reason it self should conceal that and propose another reason in which the equity
It is objected that the Rest commanded in the fourth Commandement was a figure of Christs rest in the grave and therefore is now banished with the rest of those shadowes We answer this typicall relation to Christ Answer was accidentall to the Sabbath not essentiall That was accidentall to the Sabbath it was a Sabbath before it was a Type for it was a Sabbath before Christ was looked upon as a sacrifice for sin that is before man had fallen and consequently before there was any need of our Saviours resting in the grave Seeing therefore it was a Sabbath before it was a type it may remaine a Sabbath though the type be taken away They will it may be grant that there must be a rest from labour upon the Sabbath day Objection 2 but the strictness of that rest such as the Jews observed The strictnesse of the rest enjoyned the Jewes is taken away is ceremonious and abolished The rest say they to be observed of us Christians is only for publike worship and no longer so that the remainder of the day after publike duties are ended is free and then men are at liberty to make use of the time remaining for recreations or for any secular affaires as occasion shall required In answer hereunto we have shewed already that although publike worship be principally yet it is not solely provided for in this Law which as we have proved out of Esay 58.13 reacheth to our private carriage also And the Law calls the whole day the Sabbath or rest of the Lord that is both commanded by him and consecrated to him For the whole week being distributed into seven parts sixe are allowed for labour and the seventh is consecrated unto God which therefore must be a naturall day as the other sixe are To replie that we are not bound by that Law is to begge the question But why should not Christians be bound to rest the whole day as well as the Jews The Jews not bound to rest but for holy duties Surely if the Sabbath were a type of Christs rest in the grave yet there could be no type in a whole day as there was in Jonas his three daies So the rest of the whole day having no type in it is not abolished for that cause What then was it a part of the burthen of those ceremonious observances from which Christ hath freed us To give the fuller answer hereunto let us examine what rest was enjoyned the Jewes that we may discover wherein the burthensomenesse of that rest consisted First I conceive no man will think that the Jewish rest was a totall cessation from all action like that in the Aegyptian darknesse Exod. 10.23 as if men after the publike exercise were to sit still and to do nothing Was it then a ceasing from labours to follow sports that the Sabbath might be like the feast of the Calfe Exod. 32.6 or was it rest from worldly labours to fit men give them the more leisure to attend holy duties Such a rest indeed the Law requires For which we have as much need of rest as they and the Sabbath to be kept holy Now if this were all that God required of the Jews to rest that they might be exercised in hearing reading praying c. Is this the liberty Christ hath purchased unto us that we may be lesse godly then they lesse frequent in prayer and other holy duties then they For if we are bound at least to equall if not to go beyond them in our exercise in those holy duties we have as much need of rest from ordinary employments as they had This will be made more evident unto us if we lay before us these five particulars First 1. As having a more weighty ground for observing this holy rest our ground of consecrating the Sabbath is as great and weighty and more cleer and evident to us then it was to the Jews seeing Gods mercies towards man are more cleerly represented us in mans redemption then they could be to them in the worlds creation and conservation Secondly 2. And are as much bound to advance Gods majesty as they 3. And more helps then they 4. And as much need to prevent distractions as they 5. And our duties are as many or more then theirs the majesty and greatnesse of God to whom we consecrate this day is as fully manifested to us as to them Thirdly our helps and means for the raising up of our spirits to an holy rejoycing in God are greater and more effectuall then they were unto them Fourthly we need as much as they all helps to prevent the distraction of our minds and to the quickning of our spirits Lastly our exercise in spirituall and holy duties is in all respects as much or more then theirs So that if all be laid together the observing of a whole day of rest for our exercise in holy duties is as usefull and as needfull to us Christians as it was heretofore to the Iews To cleer this point yet more fully 1 Private prayer and reading let us lay before us the right manner and order of performing the duties in which the Sabbath day is to be sanctified First therefore all men must needs grant that the private exercises of prayer reading Gods word and meditation which are constantly to be used on other daies are not to be neglected but ought rather to be enlarged on the Sabbath day 2. Recordation of Gods mercies generall and Particular Again as the Sabbath ought to be a day of gladnesse and rejoycing in God Psalm 118.24 for all his mercies to man in generall so it is a time of recounting his extraordinary favours to our own souls in particular which will be of speciall use to quicken and fill our hearts with the love of God by tasting the sweetnesse of his goodnesse and to carry us on with more cheerfulnesse and life of spirit in the performance of all the duties of that day both private and publike Thirdly 3. Preparation to publique duties for the publike duties themselves they can never be rightly performed without precedent preparation David will wash his hands in innocency and so compasse Gods Altar Psal 26.6 and Solomon tels us we must take heed to our feet when we enter into Gods house Eccles 5.1 and bethink our selves of the majesty and greatnesse of that God before whom we present our selves and of our own vilenesse that are but dust and ashes Gen. 18.27 nay which is worse unclean and filthy persons Isa 64.6 unworthy to stand before a God that hath pure eyes and the Apostle tells us of superfluity of naughtinesse that must be laid aside when we come to hear that we may receive the word with meeknesse Jam. 1.21 into an honest and good heart Luk. 8.15 Meditations by which we must prepare our hearts in our private exercises of reading Gods word and prayer much more in these which are more solemn and publike Again
4. Recordation and application afterward hearing of the word without recordation meditation and particular application after we have heard profits not much more then our meats do without digestion Adde unto all these 5. Instructions to the family 6. Works of mercy instructions to the family Works of mercy in visiting of the sick comforting the afflicted relieving the poor c. and we shall find little spare-time left on the Lords day for other then religious and holy employments As for the objection that the Jews are precisely restrained from going out of their places to gather Manna on the Sabbath day or kindle a fire throughout their habitations on that day Exod. 35.3 For the restraint from going out to gather Manna we know that must needs be taken away when Manna ceased and bound the Jews no longer who had liberty otherwise not only to go out of their places but to go small journies on the Sabbath daies as appears Acts 1.12 As for the inhibition to kindle a fire on the Sabbath day some conceive it respected only the building of the Tabernacle which work though God would have hastned yet he would not have the rest of the Sabbath violated for the furthering thereof nor so much as a fire kindled in any of their tents about that work to which they alleage that charge of building the Tabernacle and of forbidding work on the Sabbath day go both together both Gods direction to Moses Exod. 13.11 13. and in the delivery thereof to the people Exod. 35.2 3 4. Howsoever that inhibition of kindling fire was but temporary during the Israelites peregrination in the wildernesse The reasons by which it appears that this restraint of kindling a fire on the Sabbath day was only temporary Restraint from kindling a fire on the Sabbath was but temporary 1. It hath not the form of a continuing ordinance 2. It crosseth our Saviours rule The Sabbath was made for man 3. The loosing of a beast on the Sabbath allowed 4. Christ was at a great feast on the Sabbath which could not be without a fire are these First we find not the usuall clause which is added in most ordinances which were to continue added in this restraint that it should be observed throughout their generations Secondly this seems to crosse our Saviours generall rule Mark 2.27 That the Sabbath was made for man and not man for the Sabbath he means for mans comfort and refreshing for which kindling of fire and dressing of meat may be and are in a sort necessary Thirdly our Saviour allows the loosing of a beast from the stall and leading of him to the water on the Sabbath day now we know the beast might be provided for by setting water in the stall over-night which would refresh it sufficiently and better then meat dressed overnight could comfort many men Fourthly we find our Saviour present at a great feast Luk. 14.1 where many and it seems persons of quality vers 7.12 were bidden now it is very unlikely that the provisions for that feast were dressed over night and if it were dressed on that day neither would the Pharisee have permitted nor our Saviour have countenanced the dinner with his presence if dressing of meat kindling of fires on the Sabbath day had been forbidden by the law Now why the dressing of Manna while the Israelites were in their peregrination in the wildernesse was forbidden though the dressing of other meats might be allowed afterwards there may be some reason given For Manna it may be might be as good and comfortable eaten cold as hot and the preparing overnight might be no inconvenience at all howsoever it is out of question that in that unsetled condition of the Israelites wandring in the wildernesse when they were enforced to pick up fewell where they could get it baking and boyling must needs be more troublesome and laborious then it was afterwards in Canaan where being setled in their dwellings they had all things whereof they were to make use for such works provided and ready at hand But to conclude suppose the strictnesse of the rest unto which the Iews were bound Howsoever such strictnesse of rest was not required of them by the fourth Commandement to have been as great as they imagine it must needs be granted that there is no clause in the fourth Commandement that enjoyns it which requires no more then a rest from our ordinary secular employments that we may be at leisure to attend wholly upon the duties of religious worship that we consecrate the whole day unto God as the words of that law do cleerly expresse it So the rest of the laws that enjoyn such strictnesse of rest being taken away the fourth Commandement may remain fully in force in every clause of it And as it hath been already intimated it concerns us to take speciall notice of Gods expression Six days shalt thou labour and do all thy work by which he can mean nothing else but the works of our particular callings which only may be properly called our works for there be generall works which be proper to all callings and subordinate thereunto as to eat and drink and to cloath our selves and to make use of the rest of the comforts of this life by which we are strengthned and enabled to labour in our particular callings These cannot properly be called our works and are as well to be done on the Sabbath as on other days with this difference only that whereas they are done on other days to enable us to labour they are to be done on the Sabbath to strengthen us to holy duties These reasons which we have laid down before amount to little lesse then a Demonstration that the rest of the Sabbath must be the rest of a whole day or the seventh part of the week which we Christians have both as much cause and as much need to consecrate unto God as ever the Iews had in times past And that we may do it with as little detriment to our selves in our secular affairs and with as much assurance to have our labours of six days so blessed that they shall be sufficient for the dispatch of our needfull employments is evident by the reason which is annexed to that Commandement which proves it by the creation of the world by God in six days a ground of faith which concerns us as well as the Iews Wherefore seeing we have as great reason as great helps and as great encouragements by the assurance of Gods blessing upon our six days labour to sanctifie an entire day of holy rest unto God as the Iews had And seeing the expresse words of the law appoint the whole day to be consecrated unto God why should not we take our selves to be as strongly bound as the Iews were to the keeping of the holy rest of this whole day which we call the Sabbath seeing there appears no sufficient reason why we should judge any jot or title of this law
help to those that ask it Iames 1.5 as his children finde by their owne experience 1 Ioh. 2.27 The publishing of this Treatise is by the Providence of God cast into the last of my daies perhaps that you might lay neerer to your hearts and more heedfully remember the last words and counsels of your dying Pastor as usually the last directions and advise of dying Parents or other neer friends make a strong impression upon the hearts of those to whom they are given Withall seeing being shortly to be taken from you I shall be able to doe you no more service in mine owne person I desire to leave this monument behind me that when I shall be seen no more being dead I may yet speake unto you as Abel is said to doe Heb. 11.4 And now Brethren I know you cannot but be very sensible of that sad condition into which you were lately reduced when not onely you suffered the spoiling of your goods but your very lives did hang in doubt before you and you feared day and night having no assurance of your lives as the Lord threatens it should happen to his people Deut. 28.66 And I desire that the memory of those sad times may be still fresh in your minds that your flesh may still tremble for the feare of God and you may be afraid of his Judgements to use the Psalmists phrase Psal 119.120 that observing for what evills the wrath of God was then kindled against you you may the more carefully watch over your waies for time to come that you provoke not the Lord hereafter to powre out his indignation in some more fearefull judgement whose hand you have found so heavy upon you in what you have felt already Notwithstanding I beseech you withall take notice of a mixture of many mercies even with that heavy Judgement As first that God gave you yet your lives for a prey which is all the favour that he promised Baruch Ier. 45.5 and that not onely by preserving you from the enemies sword but besides by withdrawing his owne hand when the last yeare he called to contend by the Pestilence which brake in upon you severall times and by severall waies and yet gleaned onely a few amongst you here and there at that time when some other Townes were almost layed wast by the same stroake of Gods hand but the Lord still repented him for this and said it shall not be Amos 7.3 6. Againe though your estates were wasted yet your dwellings were preserved that you might not bee as Sodome or like unto Gomorrah as some other places are as it was often threatned and as often really intended by your enemies and had questionles been accordingly executed had not the Lord by his Power and Providence almost miraculously prevented it saying unto them as he doth unto the sea Job 38.11 Hitherto shalt thou come and no farther and here shall thy proud waves be stayed as if God had reasoned with himselfe as he doth concerning his owne people Hos 11.8 9. How shall I give thee up Ephraim how shall I deliver thee Israel how shall I make thee as Admah how shall I set thee as Zeboim mine heart is turned within me my repentings are kindled together I will not execute the fiercenesse of mine Anger I will not returne to destroy Ephraim for I am God and not man c. Above all the rest of Gods favours mixed with those judgements which you lately felt esteeme not this as the least that although your Teachers have been driven into corners yet they have been by Gods goodnesse preserved for your farther service and are now restored to you in safety that your eyes behold them and your eares heare their voice shewing you the way that you should walke in when you turne aside to the right or left hand a mercy which God accompts sufficient to sweeten even the bread of adversity and the water of affliction Isay 30.20 And even that want of them for a while may be of speciall use to you to warne you to set an higher price on Gods Ordinances hereafter and to answer them with proportionable fruits lest God bring upon you that heavy judgement threatned against his owne people the utter taking away of his Kingdome from them to bestow it on a people that might yeeld him a better accompt thereof Mat. 21.43 As for the losses which you have sustained in your outward Estates which considering how long you were in the enemies hand were lesse then most other Townes have felt if you suffer any hurt thereby you have none to blame but your selves If God by your owne experience shew you the vanity of these outward things which we cannot hold when we have them that availe not in the day of wrath Prov. 11.4 that comfort us least when we need it most that too often prove snares unto us while we enjoy them and leave us nothing but sorrowes when we lose them and thereby take off your hearts from loving and depending on them that yee may take care to lay up your Treasures in Heaven as our Saviour adviseth Mat. 6.20 out of the reach of thieves and plunderers which we may truely conceive to be the end that God aimed at in delivering you into the hands of spoylers and robbers you may become great gainers by all your losses I know what carnall reason will suggest that it stands you upon to bee now more earnest in labouring with all diligence to repaire your losses and it grieves my heart to see that this counsel prevailes so much with many that should by this time have learned Christ better Give me leave to lay before you a praecedent of your owne About 34. yeares since the Lord sent upon this towne a fearefull fire which consumed the best part of it the losse at an under value amounting to more then fourty thousand pounds What fell out thereupon There met together about seven or eight well-affected persons and agreed to contribute in money and annuities out of their Lands the summe of eight hundred pounds for the erecting of an Hospitall for the setting of poore children on worke The whole towne consented to double their weekely rates for reliefe of the poore enlarged their Churches and reduced the towne into order by good governement What gained they by all this within the compasse of six or seaven yeares God so poured out his blessings upon the place that it was in that short space in better condition then it had been before that calamity fell upon them Can you have a better argument then that which is taken from experience among your selves Or is there to bee found a surer or more comfortable way of making up your losses then that which you found so successefull then Follow their steps honour God with the first of your substance which he hath left you relieve his poore servants set effectually upon the reducing of the towne to order by Government God is still the same God and will not
faile to supply you with such estates as will be best and meetest for you I assure my selfe you want neither will nor resolution to set forward the workes wherein Gods honour and the welfare of this place are so much concerned Onely I desire you to embrace the first opportunities which the Lord shall put into your hand to bring your purposes to effect Say not with the people Hag. 1.2 The time is not come that the Lords house should be built Things of publike concernment ought to be our first and chiefest care which when we labour to set forwards with all our power we engage the Lord himselfe to take care of and prosper our private affaires Now the Lord stirre up the spirits of you all as he did the spirits of Zerubbabel and Ioshuah Zech. 1.14 to take his work in hand with speed and courage and be assured of the same successe that these holy men found and besides honour to your selves and comfort in your owne hearts at present the entering into the Joy of your Lord hereafter Mat. 25.21 23. Which that you may doe and finde is and shall be the prayer of Your Humble Servant IOHN WHITE To the Author Sir NOtwithstanding yours or the Printers haste and importunity I must not let these Treatises of so much worth goe out of my hands without that due testimony which my heart gives of them As the compilement of them is close and pithy so the materials full of spirituall vigor accompanied with a strength both of Harmonious and also Argumentative Reason The subjects themselves all seasonable when enjoyments of God through Scripture Revelation without us and by Faith and spirituall experience withinus is esteemed but a living upon the letter a way beneath for infant Christians to walke with God in And both these you have here with much evidence vindicated and cleared As likewise the Morality of the fourth Commandement the conscientious observation of which hath through the blessing of God following his own institutions both elevated and preserved at its height the practicall part of the power of godlinesse in this Kingdome which is laid aside by many true professors of piety as a part of the Iewish paedagogie For the particulars themselves your Description of a spirituall man is deeply fetcht from that which constitutes him such and doth genuinely distinguish him from all other by that which is most proper to his constitution and peculiar to his Faith namely The Demonstration of the Spirit And as the subject is spirituall such are your characters given and your way of reading it exceeding spirituall even according to the Apostles owne direction comparing or suiting spirituall things with spirituall and accordingly is also full of that demonstration of the spirit which you therein make essentiall and constitutive of his faith I see how ever we may differ in Ecclesiasticks and matters of outward order a little yet in spiritualls or what is more conjunct to the inward and spiritual man we agree All our lives meet not in that part of the circumference yet in this center we unite and embrace and herein I doe rejoyce and will rejoyce for ever In your first main part concerning the Scriptures your discourse beares a comely suitablenesse to the nature and scope of that subject also For as the Historicall beleefe of their authority end and use is the foundation of all so your demonstrations thereof are formed out of and framed into a congeniall Harmony and consonancy to right Reason and containe a naturall Genealogy and story of divine Truth about them whereof one is the off-spring of the other which way of setting forth divine Truths as it carries with it the greatest conviction and as your selfe in that forementioned Treatise expresse it begets Faith Historicall which hath for its ground a rationality and consonancy to reason so it is made use of by the holy Ghost as a blessed subservient to that which you make the immediate proper cause of saving Faith The Demonstration of the Spirit For your last peece The more generall notion of such an indefinite sense of the Fourth Commandement I remember you and I long since mutually pleased our selves to have singly and apart agreed in But this your so exact particular explication and demonstration of this intent of God therein exceedes what I either did then or have since imagined could have with that rationality perspicuity even to more then a probability been made forth of the words thereof I doe herein exceedingly admire the wisdome of God in penning and ordering the words of that Fourth Commandement in such a posture whereof you have made observation as that command might become a genuine and naturall root more naturall then Abraham is to Jew and Gentiles successively First to beare that last seventh day that old Sabbath the Omega of the weeke and when that should be lopt off then to give as fresh sap to the first seventh day the Alpha of the week the Lords day Sabbath It makes me say of the Commandement with an inversion what the Apostle sayes upon the like reason of that of Love It was an old Commandement and yet is still a new one Sir as the honour you have done me to commit these Treatises to the Test of my weake judgement ere you transmitted them to the presse hath cleane taken off that little of jealousy of any strangenesse by reason of these unhappy differences in comparison of former intimacy so the quickning materials hereof have fully revived in my heart that intensenesse of Christian and Brotherly love towards you with this just cause of addition and encrease That after your having sacrificed your spirits and strength in the most publique way of service to God and his Church with more then ordinary activity and selfe-denyall you still retaine such a spirituall vigor both of Grace and judgement as this issue shewes in these yeares of old age and infirmities Thus much if any stampe of mine might arise to any such a value for a private encouragement at least be pleased to accept as it is given with all faithfulnesse from Your ancient and still true and faithfull Friend and unworthy Brother Tho Goodwin A Table of the title of the severall Chapters and Sections contained in the Treatise following Cap. 1. OF the necessity of preparation to Reading Pag. 1 Cap. 2. Sect. 1. Of the Author of the holy Scriptures Pag. 7 Sect. 2. That the holy Scriptures appeare evidently to be the word of God Pag. 18 The first Marke by which it is evident that they are so The Style and Phrase of them Pag. 19 The second Marke The Subject or Matter handled in them Pag. 25 The third Marke The powerfull effect of the Scriptures on mens hearts Pag. 33 Cap. 3. The Scriptures having God for their Author must needes be of Divine authority Pag. 45 Cap. 4. That the pen-men of holy Scriptures were holy men guided in that worke wholly by Gods Spirit Pag. 57
Neither indeed are their writings compared with the Scriptures revealing the glory of God in the face of Christ 2 Cor. 4.6 so much as the light of a candle to the Sun shining at noon day As for the mystery of the Trinity it is generally acknowledged to bee a secret unsearchable by naturall reason or discoverable any way but by the revelation of the Word and Spirit Next unto God 2. The Creation of the world with the manner order of it may follow the Creation of the world which we likewise beleeve by faith Heb. 1.3 which although the Heathen upon the consideration of the creatures by the light of naturall reason were forced to acknowledge and consequently that it must be the work of a God yet that the creatures were made by Gods meere word finished in sixe days and created in such order as we finde mentioned Gen. 1. no Heathen man ever took upon him to relate neither seeing man was made the last of all creatures was it possible for him to divine what was done before he had any beeing wherefore the Scriptures so exactly describing the time means and order of the Creation must needs be the Word of the Wisdome of the Father who was brought forth ere the mountains were setled Prov. 8.25 present when he prepared the heavens ver 27. by his Father when he appointed the foundations of the earth ver 29 30. Thirdly the state of man before his fall 3. The history of mans fall and the consequents of it the whole history means and manner of his fall with all the circumstances thereof especially the corruption that it brought upon the whole nature of man which we tearm Originall sin together with the subjection of all men to the curse and wrath of God thereby and the manner how it is propagated both in the stain and guilt of it to posterity as they are things unsearchable by naturall reason so the memory of them being once lost together with the antiquities of the first times of the world or at least imperfectly and uncertainly delivered and related to posterity through so many hands as it must needs passe before the time of Moses it was impossible but the full and certain knowledge of them must be hidden from such as had no better light then that of nature to search them out wherefore we find that they are wholly passed over in all writings of Heathen men but in the Scriptures are clearly opened as far as they are necessary to be known which shews them to be the Word of God seeing they reveal these things that cannot be taught by humane reason Fourthly 4. Mans Redemption by Christ that wonderfull mystery of mans Redemption by Jesus Christ being a secret that never entred into mans heart 1 Cor. 2.19 was never so much as dreamed of by any naturall man neither doe we finde the least syllable of it in any Heathen mans bookes The truth is it seems so incredible a thing to flesh and blood that the Prophet not without cause when he begins to speak of this wonder asks who hath beleeved his report Esa 53.1 and the Apostle tels us that when it was preached the learned Grecians accounted it foolishnesse 1 Cor. 1.27 or a meere phantasie Now that which seems incredible to reason when it is known was very unlikely to be found out by reason at the first before it was known If there were no more but this that this wonderfull work proceeded meerly from the free motion of Gods will without any other cause moving thereinto then his own love and compassion as Christ himself affirms Iohn 36.16 And the Apostle 1 Iohn 4.10 how could any man divine what God purposed in his own heart before he had wrought it unlesse himself had revealed it So that it must needs be granted that this word which sets out unto us the mystery of our Redemption by Christ must be the Word of God himself Lastly 5. The benefits thereof the condition into which man is redeemed by Christ is another mystery hidden from the eyes of all that see by no clearer light then that which naturall reason yeelds them It was utterly impossible for any man Uniō with Christ Adoption Justification Renovation by the light of nature to have discovered our mysticall union into one body with Christ by the Spirit our adoption by grace to be the sons of God our Justification by faith through the imputation of Christs righteousnesse our Renovation or new birth wherein our hearts are changed by the effectuall working of the spirit Resurrection of our bodies to glory the restitution of our bodies to life again with a change from the state of corruption to incorruption of naturall and earthly bodies to spirituall and heavenly and our glorious and ever blessed condition to be enjoyed hereafter in the immediate and everlasting fruition of God in the highest heavens Wherefore we finde not so much as any mention of these things among any of the Heathen unlesse perhaps they stumble upon the immortality of the soul which yet they rather dream of then understand distinctly Wherefore the Scriptures revealing unto us so clearly all these things which naturall reason could neither teach nor comprehend must needs be acknowledged to be the Word of God It appears then hitherto 2ly Many rules of life 1. The inward disposition of the heart toward God in fear love faith that the principles of faith laid down in the Scriptures must needs be acknowledged to be revealed by God and not by man The same truth will be evidently manifested in the rules of practise if they be duly weighed To begin with the duties to be performed unto God and first with the affections and right disposition of the heart The Apostle tels us we cannot beleeve on him of vvhom vve have not heard Rom. 10.14 and the Psalmist affirms that they onely trust in him that know his name Psal 9.10 and we know that it was the lively representation of God unto him that strook that deep impression of fear into Iobs heart and made him vile in his own eyes To bee wrought in us only by the full discovery of God unto us Iob 40.4 42.5 6. The truth is those holy affections of love fear and affiance in God cannot be grounded on any other then a true and distinct knowledge of him which as we have seen already the light of naturall reason could never discover so that none can prescribe unto us the right disposing of the heart towards God in those holy affections of love fear and faith in him but the same that can reveal unto us the right knowledge of himself As for the outward duties of worship 2. And outward duties of worship that they cannot be devised by men but must be appointed by God himself the very light of nature taught Heathen men themselves Wherefore we finde that those forms of worship which they observed the wisest amongst
mans heart differ in two respects First the terrour raised in a good mans heart by the Word is for sins of another nature then are those that trouble naturall men Secondly they are affected by them on different considerations of Gods revenging hand For the former a naturall man is usually sensible onely of sins against the law of Nature 1. Discovery of the sins of infidelity pride c. and especially sins against the second Table But the Word of God represents unto a man chiefly more secret and inward evils infidelity pride self-love sensuall affections hypocrisie hardnesse of heart and the like and causeth them to appear unto him the foulest and most abominable of all kinds of sin that can be committed In the second place that which affects a naturall man in sin is either something that accompanies the sinne as shame or danger of wrath and vengeance of which Cain complains Gen. 4.14 or the sin as it is a trespasse against man and a wrong done to him which affects him more then the sense of any dishonour done to God as Judas was sensible of nothing but betraying innocent blood Mat. 27.4 But when Gods Word smites the heart it represents to the guilty person his trespasse against God his Majesty 2. And those as trespasses against God and Holinesse which affected David Psal 51.4 His unkinde and causlesse trespassing against the God that made sustaineth and carrieth him upon Eagles wings Deut. 32.10 11.15 His frowardnesse in trespassing out of perversenesse of spirit against often warnings and against the secret checks of his own conscience His folly that thus perverts righteousnesse to no profit Job 33.27 forsaking the fountain of living waters to hew broken cisterns that hold no water Jer. 2.13 whereby he hath abased God in his heart Deut. 32.15 and set him at a lower rate then the transitory things of this life yea then his own bare lusts By all which he hath defiled his own soul is become like the beasts that perish Psal 49.20 nay worse then they Isa 1.3 so that he loaths and is ashamed of himself Iob 42.6 Ier. 31.19 Now as the considerations in sin 3. And fear of Judgement certain intolerable eternall that affect men naturally and spiritually are divers so are the apprehensions of the danger that comes by sin A naturall mans fears are like that of Belshazar Dan. 5.6 something he trembled at but what it was he understood not or like those terrours threatned Deu. 28.65 66. wherin they shal fear day night they know not why But the Word of God shews one the cause of his fear representing the purity of those eyes of jealousie which he hath provoked makes it evident that God will by no means pardon the guilty Exod. 34.7 that he cannot be beguiled will not be intreated is impossible to be escaped and yet cannot be endured as smiting with the arm of God and not of man whose breath as a river of brimstone kindles that pile of fire and much wood which God prepares for sinners Isa 30.33 whose worm dieth not neither doth their fire goe out Isa 66.24 So that by the Word the sinner sees the rod and who hath appointed it Micah 6.9 and feels it in his apprehension certain present intolerable and eternal which compasseth him so with terrours that he knows not what to doe unlesse he can make his peace with God and procure his pardon Hence it follows The consequents of these severasl kindes of passions In naturall men astonishment fretting hatred of God In spiritual mē shame grief for offending God fear of losse of his favour lastly deliberation what to doe that as naturall and spirituall terrours are raised upon different grounds so the effects and consequents of them must needs be divers which was proposed to be handled in the next place For naturall terrours produce nothing but astonishment and amazednesse so that such men lye down in their confusion fretting with indignation and murmuring in their hearts at their condition with Cain Gen. 4.13 and both fearing God and hating him On the other side the terrours raised by Gods Word in the heart produce withall a loathing of ones self as a filthy creature shame of ones own vilenesse griefe as much for his unkindnesse towards God as for his misery by sin fear of the losse of Gods favour as much as of his revenging hand indignation at ones own folly and wickednesse still acknowledging the Justice and Righteousnesse of God which produceth at last deliberation what to doe with the Prodigall son Luke 15.17 18. So then naturall terrours break these melt the heart naturall terrours are mixed with pride these produce abasement of the spirit Naturall terrours cause repining at God these indignation at a mans self Naturall terrours drive one from these unto God to sue for peace the former force him into the mouth of hell these cast him into the bosome of Christ with uncertain hopes at first and with a trembling heart as the Lepers adventured on the Syrians camp 2 Kings 7.4 yet with hope of some possibility to finde favour and with a resolution to cast himself upon God come what will Such kinde of heart-breakings which are wrought by the Word being impossible to be wrought by any naturall means argue that word that causeth them to be of God who worketh according to his own pleasure in all things what he will Thus the first work of the Scripture The secōd supernaturall effect of the Word conversiō 1 t The means whereof are manifested only in the Word shewing in pricking and wounding the heart manifestly discovers it to be the Word of God as working beyond the power of nature But the conversion of the soul by the same Word will make it yet more evident Now it appears first by the means of his conversion and secondly by the nature and kind of the work it selfe The means by which the Word draws on the heart towards this work of conversion are by proposing unto one cast down by the sight of sin and sense of Gods wrath two grounds without which that work of conversion cannot be brought to effect 1. The inability of all creatures to work our peace First the unprofitablenesse and inability of all creatures to help in that dangerous condition in which he findes himself Secondly the way of reconciliation and peace tendred by God himself to repentant sinners by the mediation of Jesus Christ his own Son The inability of the creatures to doe us good in this case is onely manifested by Gods Word 1. Of our selves to satisfie for sins passed which makes it evident that we cannot help our selves neither by flight from Gods presence which fils all places Ps 139.7 nor by resisting his power which would be like the encounter of the thorns with the sire Isa 27.4 nor by intreating making peace with him who will by no means clear the guilty Exod. 34.7 without satisfaction which we cannot
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
testimony which our Saviour calls the Revelation of flesh and blood Mat. 16.17 as the Apostle doth the other The Demonstration of the Spirit 1 Cor. 2.4 and a little after The Revelation of things by the Spirit which are understood onely of spirituall men ver 10.14 15. We call that a Divine testimony which is given by the Spirit of God to that spirit which is within a regenerate person For unto any testimony two things are required First the manifesting and presenting that which is to be credited or beleeved Secondly an ability in him to whom it is witnessed to understand it otherwise the proposing any thing by discourse to a beast that wants reason to understand speech or the relating of any thing to a man that hath reason in the Greeke tongue who understands no language but English is no testimony no more then it is to a deafe man that cannot heare Wherefore to make a divine testimony there must be both a divine testimony unto a man and withall a mind in him able to understand that revelation First therefore the Spirit of God must reveale and manifest unto a man that truth that is to be beleeved as the light discovers any visible object Next there must be in that man a light planted in his heart which the Apostle 1 Iohn 5.20 tearmes An understanding to know him that is true as the light or visuall faculty is planted in the eye or else he cannot comprehend that light that shines unto him For want of this inward light it was that the Israelites who had seene with their bodily eyes all Gods wonders and by reason were forced to acknowledge that they were wrought by the finger of God yet are truly charged by Moses not to have an heart to perceive nor eyes to see nor eares to heare unto that day Deut. 29.4 The evidence then which a true beleever hath of any truth of God By way of Demonstration farre different from conviction by reason which he embraceth is the manifesting of that truth unto the spirit not onely by a form of words to the naturall understanding but beyond that by a kind of Demonstration unto the spirituall minde as the evidence of any object to the eye is by the shining of the light upon it which makes it appeare to be such as it is This kind of testifying or evidencing things in a spirituall way the Apostle calls Rom. 8.16 As representing the things themselves in their proper species the witnessing of Gods Spirit with our spirit mentioning expresly two spirits whereof if either be wanting there can be no divine Testimony The beholding of Divine truths with a such spirituall eye represented by way of Demonstration is so necessary that without it men could not be witnesses Without which beleevers could not be Gods witnesses or at least sufficient witnesses to Gods truth For he that will testifie any thing upon credit must see it with his owne eye or discerne it by some other sense of his owne Otherwise he that testifieth a truth upon another mans relation beares witnesse rather to the relator then to the truth related So that to make men witnesses to Gods truth they must not onely have it related unto them but besides further manifested by way of Demonstration and spirituall evidence that they may say with the Apostle 1 Ioh. 1.3 That we have seene with our eyes and looked upon declare we unto you Which not onely winnes much credit with others but mightily affects the person himselfe as it did Iob when he thus saw God Iob 42.5 and Abraham when he saw Christs day Iohn 8.56 It is evident then that true Faith is grounded upon a Divine testimony Whereas Historicall faith rests on an humane Testimony In the next place we must make it appeare that Historicall faith relies onely upon an humane testimony Now it cannot be denied that the truths of Divine mysteries though they cannot be found out by mans reason as the Apostle tells us they never entred into mans heart 1 Cor. 2.9 yet are they all consonant to right reason and it is as evident that the testimony of reason Embracing divine truths is an humane testimony I say then that historicall faith rests not upon the evidence or demonstration but upon the reasonablenesse of divine truths 1. For the reasonablenesse of them rather then upon Gods testimony of them which therefore mans reason cannot but assent unto For example the Creation of the World Resurrection of the body Incarnation of Christ and may be acknowledged by reason to be possible upon the supposition of Gods Almightinesse yea and fit to be done by him whose scope is to make knowne his Power Psal 106.8 and to magnifie his Word that is 2. Or if on the testimony of the Scripture yet upon an humane testimony Because he beleeves the Scriptures themselves 1. Either upon the Churches testimony of them 2. Upon the reasonablenesse of truths delivered therein his mercy promised in his Word above all his workes Psal 138.2 to set out in ages to come the riches of his grace Eph. 2.7 So that howsoever these are Mysteries of faith yet seeing Reason which is an Humane testimony may approve them it is evident that an Historicall faith beleeving these things for the Reasonablenesse of them is but meerely upon an Humane Testimonie Nay if he should goe a steppe further and beleeve any thing that is written in the Scriptures for the Testimony of the Scriptures yet still he beleeves upon an Humane testimony because he beleeves the Scriptures themselves upon Humane testimony as upon the generall consent for the Church which receives the Scriptures as the Word of God or upon the probability and reasonablenes or of the things therein delivered lastly upon the observation of the Truth of those holy writings in most things which makes them beleeved to be true in all For the Assent unto one thing for another is built upon that to which we first give our Assent As a stone in a wall though it lies immediately upon that stone that is next under it yet is indeed supported by the foundation which beares up all the building We see then a wide Difference between Justifying and Historicall faith in the cause subject and ground of Assurance we shall finde no lesse in the Object Now the generall Object of Faith we know is Gods Word and Promise which onely is a sure ground to build Faith upon as being the Word of the God of truth Deut. 32.4 A fourth difference betweene justifying and Historicall faith in the Object of both who cannot lye Tit. 1.2 or denie himselfe 2 Tim. 2.23 or change his minde Num. 23.19 So that his Word must needs be Everlasting Ps 119.144 founded for ever v. 132. upon two unfailing foundations his Everlasting Truth and unresistible Power But the particular Object of justifying Faith is Gods Promise of Reconciliation and Salvation by Christ in whom onely we are
are in the right way when they are wide of it yet that lets not another man who is in the right way to know and be assured that he is in it This large Description of the nature of a Spirituall man The use of this description of a spirituall man is of singular use both for the encouragement of those that find themselves in some good measure answerable to this patterne that is here set before them to goe on with cheerfulnesse in the study of the Scriptures and in all other holy duties required of them As also for the awakening of others who when upon examination they finde themselves out of this blessed condition may labour with earnest desires and fervent prayers to beg that Spirit at Gods hands that may make them such as finding themselves while they remaine otherwise in a dangerous condition in which neither Gods word nor any of the rest of his ordinances can profit them as they ought CAP. VIII Of the choice of fit Times and Seasons for Reading the Scriptures THere is a season to every purpose under the Sunne saith the wise man Eccl. 3. the observation whereof not onely addes grace unto every good action but many times facilitates the work it selfe which we have in hand and makes it more easie to be compassed The consideration whereof ought to move us in such a weighty work as is the study of the Scriptures to enquire what times and seasons may be most conveniently chosen out and set apart for the exercising of our selves in this so holy a duty No time limited by God for the study of the Scriptures but the Sabbath It is true that besides the Sabbath day God hath limited to men no certain time for the duties of Prayer and study of the Scriptures only we have generall commands to be frequent and continuall in Prayer Eph. 6.18 1 Thess 5.17 and diligent in meditation of the Word Iosh 1.8 of both which we have examples in the practise of holy men Only in generall the often exercising of our selves therein is required Psalme 58.17 Dan. 6.10 Psal 119.97 But the particular times for either duty which are impossible to be directed by any generall rule are left to be determined by Christian wisdome Now times either for Prayer or Reading may be either constant and set Times for studying the Scriptures are 1. Occasionall or uncertain and occasionall For there are times wherein God calles us extraordinarily to Prayer Isa 22.12 either in afflictions felt Iames 5.13 or feared Psalme 116.3.4 and 50.15 or for mercies expected Dan. 9.2 3. or already received Psal 18.1 and 116.12 13. The like occasions we may meet withall for searching the Scriptures to resolve us in doubts Psalme 73.17 To comfort us in afflictions Psalme 119.50 To direct us in matters of advice Psalme 119.24 To guide us in our way verse 105. To assist us in temptations Eph. 6.17 Such or the like occasions may cause us to have recourse to the word extraordinarily besides the ordinary studies of it to make us wise unto salvation and furnish us to every good work 2 Tim. 3.15.17 For the constant and daily study of the Scriptures is required 2. Set and constant And that for All men not onely of the Ministers of the word Tim. 4.15 17. Magistrates Deut. 17.19 although indeed it concernes them above others but besides of all John 5.33 and that by a kind of necessity considering mens ignorance in matters appertaining to godlinesse Psal 73.22 Prov. 30.21 the difficulty of understanding things that never entred into mans heart 1 Cor. 2.9 and the great necessity of attaining the knowledge of those things which are the grounds of Faith the Rules of practice and the power of God to salvation Rom. 1.16 Nay Even such as have attained some good measure of knowledg if we had attained to some good measure of the knowledg of the Mysteries of godlinesse by the Word yet how we should be ready in the use thereof either for directing our own waies Psal 119.50.105 for admonishing others Col. 3.16 for defence in time of temptation with our Saviour Mat. 4.4.7.10 for comforting our Brethren 1 Thess 4.18 for examining our teachers doctrine with the Bereans Acts 17.11 unless besides the knowledge of the Scriptures we keep them fresh in memory by continuall meditation and often perusing of that volume which being so large as it is must of necessity take up some reasonable portion of time daily for this exercise In limiting this time for Reading the Scriptures respect must be had both to Order In choosing times for reading Scriptures we must respect and Proportion For the former godly men have accustomed to begin the day with religious exercises as with Prayer Psal 5.3 and 88.13 and Psal 55.17 1. The Order 1. The morning is a sit time for Prayer Reading the Morning was one of the three times wherein David presented his prayers unto God Now although Prayer and Reading of the Word be two distinct exercises yet that they mutually help one another is most manifest and consequently are fit to be joyned together For the Word ministers matter of Prayer and is the ground of our Petitions who have no promise to be heard unless we ask according to Gods wil 1 Io. 5.14 which is no where revealed but in the word which therefore strengthens our faith in Prayer Again Prayer must needs awe us with the reverence of Gods Majesty and consequently prepare our hearts to tremble at Gods word in reading it which God is well pleased withall Isaiah 96.2 The fitnesse of the Morning for these exercises is evident 1. As it is fit to honour God with the first of our time not only because the first of our time as of all things else belongs unto God whose service ought to be our speciall and chiefest care but besides 2. The heart in the morning is freest from worldly thoughts because the heart being then most free from worldly thoughts is fittest for holy meditations And withall when in the beginning of the day the heart of a man is seasoned with holinesse and with the feare of God he findes himself the better fitted to walk humbly with him all the day after It is very fit to close up the day with these duties wherewith we began it 2. It is good to close up the day with these holy exercises The Evening was one of Davids times for Prayer Psalme 55.17 and 141.2 and Isaaks as it seemes Gen. 24.63 Then indeed it is fit to passe our accompts with God concerning our carriage the day before that having made all our reckonings even with him we may with assurance lay down our selves to rest in peace Now we have already intimated how fit it is to joyne Prayer and Reading together so that if the Evening be a fit time for Prayer it must be acknowledged to be fit for Reading also The Mornings then and Evenings
things all of them excellent and perfect in their kind so that the heavens and earth are full of his riches Psal 104.24 25. Fourthly Power we cannot but acknowledge his infinite power vvho by his vvord alone created the vast bodies of the heavens and the earth and the hoast of them by the breath of his mouth Psal 33.6.9 Fiftly Majesty vve cannot but admire his incomprehensible majesty manifested in that magnificent palace of Heaven vvhich he hath prepared and furnished for himselfe vvhence he sends forth that glorious creature the light and makes it his covering as he doth the clouds his chariots Ps 104.2 3. Perfection In the sixth place his infinite perfection is manifested in imparting to the creature all those severall perfections that vve find in them vvhich must needs therefore be in a far more eminent degree in him that gave them Lastly Wisdome his unconceiveable wisdome is fully evidenced in the infinite variety wonderfull order mutuall correspondence and usefull serviceableness of all those creatures that he hath made one to another Psal 104.24 Next to the Work of Creation are Gods acts of Government and Administration of all that he hath made All which appeare likewise in his works of administration or providence wherein we may again take notice of all those glorious Attributes that we have formerly mentioned especially of his wonderfull power and faithfulnesse in supporting by his own hand all that he created by his Word So that they continue to this day according to his Ordinance Psal 119.90 91. propagated in their kinds which we must esteeme no other then a continued Creation Psal 104.30 provided for by his care Psal 145.15 16. and Psal 147.8 9. directed by his wisdome and power to doe whatsoever he commands Iob 37.12 Psal 148.8 So that the creatures severall motions and operations even of those which are carryed according to the course of nature are to be looked upon as so many acts of God in and by them in whom they move and have their beeing Acts 17.28 ordered by him according to his Will and that even the smallest amongst them and in their most inconsiderable motions even to the Sparrowes lighting to the ground Mat. 10.29 These Acts of Gods Providence are most clearely and especially manifested in ordering and disposing of the affaires Especially in ordering the affaires of men and wayes of the sonnes of Men whose courses of life and works if we compare with Gods dispensations towards them we shall easily be able to discover his perfect Justice Discovering his Justice and Holinesse in rewarding men according to their deeds and Holinesse in rewarding every man according to his deeds his mercy and faithfulnesse towards his servants notwithstanding their manifold failings which either God graciously passeth by Ps 130.10 11. or corrects only in mercy His faithfulnes and mercy towards his own as Psal 89.32 22. and faithfulnesse Psal 119.75 turning even their chastisements and afflictions to their good Psal 119.771 His exact Justice upon the wicked whom he puts away like drosse Psal 119 119. His Patience towards the wicked His incredible patience and long suffering even towards the vessells of wrath fitted to destruction Rom. 9.22 continuing unto them the common blessings of this life Mat. 5.45 although fatting them thereby to the day of slaughter that when they have filled up the measure of their iniquities the wrath of God may come upon them to the uttermost 1 Thes 2.16 His faithfulnesse and truth in fulfilling his word not only in his promises of mercy to his owne servants as it is testified His Faithfulnes and Truth in fulfilling his Word Josh 21.45 but withall in executing his judgments threatned 2 Kings 9.36 of which there failes not one word as that wicked King testifies 2 Kings 10.10 His Power in raising and casting down whom he will His power in raising up and pulling downe at his pleasure Psal 113.7 Luk. 1.52 His wisdome in preventing and overthrowing the devices of the crafty Iob 5.12 13. His Wisdome in preventing wicked mens policies taken in their own snares causing their own tongues to fall upon themselves Ps 64.8 and bringing about all their counsels to concur to the execution of his will even in those wayes by those meanes by which they labour most to oppose it as it evidently appeared in the cursed practises of the Iewes and Pilate against our Saviour Christ Act. 4.27 28. For the discovering and observing of those glorious Attributes of God in those works of his Providence we must of necessity make a diligent enquiry into every kind of them particularly and distinctly All which that we may discover we must search into his workes particularly as indeed the workes of God are sought out of all that have pleasure therein Psal 111.2 as well that we may yeeld unto God his due honour as that we may from the consideration of those works gather grounds of comfort and instruction to our selves Above all the rest into that glorious work of our Redemption But above all the rest of these great works which God hath wrought we must be most carefull in searching throughly into that glorious and never sufficiently admired mysterie of mans Redemption by Jesus Christ which the very Angels themselves desire to search into 1 Pet. 1.12 In whose comming into the world by the will and appointment of his Father and taking unto himselfe the nature of Man his abasement in that Nature not only to the forme of a servant but besides to the very death of the Crosse his Triumphing therein over Satan death and hell manifested to the world by his glorious Resurrection from the dead Wherein his unsearchable wisdome unconceiveable love exact justice almighty power and faithfulnesse are more clearly discovered then in all the rest The unsearchable wisdome unspeakeable yea unconceiveable love and mercy exact Justice Almightie Power and stedfast Faithfulnesse and Truth of the holy Lord are more clearly discovered unto us then they are in all the rest of the works which he hath wrought And for that cause the History wherein these things are recorded is above all others most fully and exactly penned and the truth thereof most faithfully attested by foure severall witnesses and those without all exception and consequently it is to be most carefully studied and throughly searched into by us What the maine scope of the Evangelists is in penning that History of the Birth Life The maine scope aimed at in the penning that history is that we might beleeve that Jesus is the Sonne of God Death and Resurrection of our Blessed Saviour hath been intimated already namely to work our hearts to beleeve that Jesus Christ is the Sonne of God that beleeving we might have eternall life Iohn 20.32 And to this purpose they in the first place beginne with the description of our Saviours person and therein they set out unto us his two distinct Natures
he kept an holy Communion with God not only in his fourty dayes fast befor he entred upon the execution of his Office in the Ministery publiquely but continually upon all occasions in frequent and fervent prayers wherein sometimes he spent whole nights Luk. 6.12 Thirdly the histories instance particularly in his dutifull respect and subjection to his parents Luke 2.51 and to all Authority Mat. 17.27 In his lowlinesse and meeknesse Mat. 11.29 Mercifull and kind disposition to all men amongst whom he went about doing good Acts 10.38 and divers the like Besides Justified against his adversaries unjust and false cavils against him our Saviours holy Life is justified and sufficiently cleared even by his professed adversaries who although they slandered and traduced him continually to the people observed and watched him narrowly in all his wayes Luk. 6.7 and chap. 14.1 and chap. 20.20 laid snares for him to entrap him in his words Mat. 22.15 notwithstanding could fasten nothing blame-worthy justly upon him Neither for any breach of the Sabbath wherein he justifies against all cavillers his actions of mercy and necessity Mat. 12.10 and Luk. 6.3 Nor in keeping company with sinners which he makes good Mat. 9.12 13. Nor in sleighting of the Law which he professeth he came not to destroy but to fulfill Mat. 5.17 Nor in advancing himselfe against authority in which point his owne Acts sufficiently cleare him who denied to be a Judge Luk. 12.14 much more to be a King Iohn 6.15 and payes his tribute quietly unto Caesar Mat. 17.27 though his adversaries charged him with the contrary Luke 23.2 and at the last submitted himselfe to the sentence of death pronounced against him by Pilate from which he had power enough in his hand to have freed himselfe if he had pleased to make use of it to that end as himselfe tells Peter Mat. 26.53 Beyond all this the testimonies of his Father from heaven By the Testimonies 1. Of God from heaven stiling him his welbeloved Son in whom he is well pleased Mat. 3.17 chap. 17.5 Yea of the Devil himself from hell who entitles him The holy one of God Mark 1.24 Of Judas who betrayed him 2. Judas who betrayed him and witnessed openly to the chief Priests and Elders that he had sinned in betraying the innocent bloud and being smitten in conscience with the horrour of so execrable a fact departed and hanged himself 3. Of the Judge that condemned him Of the Judge that condemned him who even then when he gave sentence of death upon him yet gave him this testimony that he was a just person and washed his hands from his innocent bloud Mat. 27.24 Yea of the very high Priests themselves who searching out matter of accusation against him and finding none at last were fain to condemn him upon the disagreeing testimony of two false witnesses Mat. 26.60 Mark 4. By the disagreeing testimony of the Witnesses produced against him 14.59 and that too for that which in truth contained though it had been true nothing worthy of blame All these testimonies laid together are more then sufficient evidences to clear his holiness and innocency to the whole world Thus the Evangelists having cleared the first point That his Sacrifice was voluntary is evidenced that Christ was an innocent holy person and therefore fit to be offered up as a pure and acceptable sacrifice unto God his Father In the second place they make it as evident that this sacrifice was every way free and voluntary Now this appears not only by our Saviours own profession that he did lay down his life for his sheep that none did take it from him but he laid it down himself and that he had power to lay it down and take it againe Iohn 10.18 that he was straightned and pained till his Baptisme he means his sufferings was ended an expression which manifests in him a restlesse desire as he speakes in expresse tearmes Luke 22.15 to accomplish that work of our Redemption by offering up himselfe upon the Crosse for the sinnes of his people 1. By his actions before his sufferings But besides is farther manifested more fully by his actions before his sufferings and by his behaviour in them Before his sufferings His often predictions of the time place and kind of death which he was to suffer take notice how often he speakes of his Passion and foretells and gives warning of it to his Disciples and that not only in generall termes as Mat. 16.21 but distinctly and particularly layes down before them the time place and kind of death that he was to suffer and by what meanes and by whose hand Pointing out the Traitor before the Treason plotted Yea when he comes up to Ierusalem before the Treason was plotted he both knows and points out the Traytor Mat. And discovering those that were to apprehend him before they were in view 26.21 25. And at the very instant when the officers came to apprehend him before ever they came within view he gave notice of their approach to his Disciples So that it cannot be questioned which also S. Iohn witnesseth that he knew before hand all that should come upon him Notwithstanding he goes up to Ierusalem Iohn 8.4 Notwithstanding all this he goes up voluntarily from Galilee to Ierusalem at that very feast when he knew the time of his suffering was come when he comes thither he hides not his head but enters into and teacheth openly in the Temple Luk. Teacheth openly in the Temple 21.37 And although he withdrew himselfe out of the City Luke 21.37 Retires to the place which the Traitor knew yet he never so much as changeth his accustomed place whither he was wonted to retire although it was well known to Iudas Iohn 18.2 nay beyond all this when the Officers that came to apprehend him knew him not no not so much as Iudas himselfe who was with them And discovers himselfe to such as apprehended him and puts himselfe into their hands for their guide he discovers himselfe unto them once and againe and though at his presence the Officers went backwards and fell to the ground astonished yet he puts himselfe into their hands Iohn 18.4 5 7 8. All these things are full and manifest evidences that howsoever he prayed earnestly for the passing away of that Cup from him yet he freely and willingly submitted to the good pleasure of his Father as himselfe speaks Mat. 26.42 to make his Soule an offering for the sinnes of his people and thereby to finish the work of our Redemption Much more evidently did this readinesse of our Saviour to lay down his life for his people Much more is Christs Sacrifice manifested to be voluntary by his actions in his sufferings appeare afterwards when he came to his sufferings when he not only refused to aske helpe of his Father or to make use of his own Power by which he might as easily have
made a curse for us hath taken off from us and redeemed us from this curse of the Law Gal. 3.13 and seeing this exact obedience which the strictnesse of the Law required is now made impossible unto us by reason of the weaknesse of our nature corrupted by Adams fall God through Christ hath been pleased to moderate unto us the rigour of the Law in respect of the obedience required therein and is pleased to accept our sincere constant and faithfull endeavours to performe to the uttermost of our power what we are able to doe although we come short of what the Law requires and are accepted where there is a willing mind according to that which we have and not according to that which we have not 2 Cor. 8.12 The Second benefit which we have by Christ in relation to the Law 2. And from exacting our obedience to Justification is that whereas the Law requires of us perfect obedience to every commandement thereof to be performed by us in our owne persons for the attaining of eternall life as our Saviour implies in his answer to the young man Mat. 19.19 Now Christ having in his own Person perfectly fulfilled the whole Law Mat. 3.15 his Righteousnesse apprehended by Faith is imputed to us and accounted ours as if we our selves had performed it is accepted by God for the justifying of us before him Phil. 3.9 Rom. 5.18 19. so that we have thereby a just title to eternall life which otherwise we could have laid no claime unto by any righteousnesse of our own which is so farre from justifying of us before God that the best of it before him is no better then filthy rags Jsa 64.6 rendring us abominable in his eyes which are purer then to behold evill So that in his sight no man living in himselfe can be justified Psal 143.2 Lastly 3. And from that ill effect of the Law to quicken our lusts by Christ we are freed from an ill effect which the Law wrought in us yet only occasionally not properly by it selfe for the Commandement is holy just and good Rom. 7.12 But sinne taking occasion by the Commandement slew us so that the Commandement which was ordained to life we find unto us to be unto death Rom. 7.10 11. because the Law laying a restraint upon our corrupt lusts but bringing with it no power of the Spirit to enable us to subdue and conquer them by making a barre against them caused them to swell the higher and to rage the more violently as waters doe when they are penned by a damme that is made against them which the Apostle calls the reviving of sinne when the Commandement came Rom. 7.9 But Christ bringing with him the Spirit of grace and Sanctification by which those corrupt lusts are in some measure mortified and subdued the Spirit of Christ taking away that enmity and contrariety of the flesh against the Law and working our hearts to a complyanie therewith By giving his Spirit to work us to a compliance with Law causeth it to work in us a quite contrary effect to that which it hath in naturall men an exceeding love unto Gods Testimonies Psal 119.167 an holy delight in them ver 77. Rom. 7.22 for the sweetnesse which we find in them Psal 119.103 so that our hearts incline to performe them alwaies even to the end v. 112. This gracious effect of the Spirit working with the Law in the hearts of the godly is part of that new Covenant which God promiseth to make with his people unlike the Covenant which he made with their fathers which they brake to write his Law in their inward parts Ier. 31.32 33. and 32 40. A DIGRESSION CONCERNING THE MORALITY OF THE Fourth Commandement BY Iohn White Master of Arts and Preacher of Gods word in Dorchester in the County of Dorset LONDON Printed for Richard Royston A Digression concerning the Morality of the Fourth Commandement SECT I. That the Law of the Sabbath in the fourth Commandement is Morall and therefore perpetuall FOr the evidencing of this truth The first Argument it was given to the whole nature of man in Adam our first Argument shall be drawn from the Institution of this day of holy Rest immediately upon mans creation recorded Gen. 2.3 which upon the examining thereof will appeare so strong and cleare in it selfe that it might be sufficient to convince any man that is not forestalled before-hand by too much prejudice And it may be thus framed What Law soever was given to our first Parents in the beginning without relation to their present state bindes all mankind to the worlds end But such was this Law of the Sabbath It is true that there happened upon the fall of our first Parents a change in the Law Two changes of the Law given to Adam occasioned by his fall which was given them by God in the beginning The First change happened to the whole Law in respect of the conditions and in part of the use of it For whereas of man in the state of innocency and perfection full and perfect obedience to the whole Law was required 1. In respect of the whole Law perfect obedience thereunto being then possible to be performed by him in his own Person whereunto he was sufficiently enabled by the perfection of his nature in which he was created but by the fall of Adam that ability was so farre weakned that such obedience was made impossible to him or any of his posterity after him But by his fall made now impossible the righteousnesse of Christ is accepted for us now in stead of our personall obedience the Righteousnesse of Christ who in our nature fulfilled the whole Law is imputed to us for our justification and our obedience is required only as a fruit of that faith by which we are justified This makes so great a change in the Covenants made betweene God and man before and since the Fall that they are usually esteemed to be two diverse Covenants the former before the Fall we call the Covenant of workes and this latter since the Fall we tearme the Covenant of Grace The Second change which happened in the Law 2. In respect of some Laws given Adam in respect of his condition rather then of his nature by occasion of Adams fall was in respect of some duties commanded in the Law the Sacramentall tree of life and the whole use thereof were of necessity taken away because the promise whereof that tree was the Seale was voide by Adams breach of the Covenant to which it was annexed And the charge of keeping and dressing Paradise was by like necessity utterly voide when man for his rebellion was cast out of that Garden Other commandements as those concerning mans labour and womens subjection to their husbands were made straighter then they were before but the substance of these Laws remained still And these changes happened only in such particulars as respected rather the state of mans
while the whole nature of mankind was in our first Parents upon that ground therefore supposed and granted by all we thus argue That which Moses relates God to have done Proved by the series of the history Gen. 2. that he did in the manner and order that he relates but Moses relates that God instituted the Sabbath from the beginning as well as marriage and some other Laws therefore it was so and then done The words of Moses his relation of the Institution of that day of rest Gen. 2.3 are these And God blessed the seventh day and sanctified it Now that these words Blessed and Sanctified in the most proper and ordinary construction signifie instituted and annexed a blessing to the observation of it I conceive no man will denie Wherefore seeing this is the most usuall and proper signification of these words and seeing no incongruity with other clauses and expressions in the letter of that text no contradiction to any other place of Scripture nor repugnancy to any principle of faith enforce us to seeke out any other more unusuall signification of them we have sufficient warrant to construe and interpret them according to their usuall literall and proper sense in this place Now that Blessing and Sanctifying the Sabbath was from the beginning besides the series of the history And by the tearmes blessed and sanctified which is a stronger more convincing argument to prove that it was so then any that is or can be alleadged to prove the contrary may be evineed and farther made good by these reasons First we find the Lord himself in the fourth Commandment affirming that he had blessed and sanctified the Sabbath day for so all the Interpreters render these words according to the most proper signification of them in the originall tongue as remembring and referring unto an act done before the giving of the Law Repeated in the fourth Commandement and pointing at an act past Now we find in no place of Scripture any mention of the Lords blessing sanctifying the Sabbath day before the publishing of the Decalogue upon Mount Sinai but in this only Gen. 2.3 Neither doe those that deny the Morality of the Sabbath mention or suppose any time precedent to the delivery of the Law by Moses wherein God blessed and sanctified the Sabbath day neither if any such thing had been done by God would the Scripture have omitted the recording of it being a matter of so great importance neither lastly 3. Neither was any time so fit for giving this Law of the Sabbath as in the beginning was there any time so fit for the giving of this Law as when the ground of the Institution of this holy Rest which was Gods manifesting of the perfecting of the worlds creation by his resting on that day was new and fresh in memory This reason taken from the fitnesse of the time for the enacting and publishing of this Law carries with it the greater weight because we know how carefull God is to make every thing beautifull in its time Eccl. 3.11 and consequently we have no reason to imagine that God would omit the fittest time for the giving of this Law and defer it to a time lesse seasonable As appeares in instituting other Feasts especially seing we see that in the Institution of the Feasts of lesse imporportance as Easter and Pentecost of lesse frequent observation and to last but for a time he tooke care to ordaine them when the mercies were yet fresh and new for the preserving of the memory whereof they were appointed The same course the Church tooke afterwards in the ordaining of the Feast of Purim wherein both the occasion and Institution of the Feast went both together Nay even the Heathen themselves by the very light of nature were directed to follow the same rule as all men know But the strongest and clearest argument to prove the Institution of the Sabbath by God from the beginning is the testimony of the Apostle The Apostle affirmes it Heb. 4.3 4. Heb. 4.3.4 in these words Although the works were finished from the foundation of the world for he spake in a certaine place namely Gen. 2.2 of the seventh day on this wise And God rested the seventh day from all his workes To shew the force of the argument which is to be drawne out of this place we must in this whole disputation of the Apostle's begun chap. 3.12 and ending chap. 4.11 consider what he chiefly aimes at and intends to prove which is to disswade men from unbeleefe to which purpose he sets before them the dangerous consequents thereof namely that it excludes men out of heaven To prove this he alleadgeth the testimony of the Prophet David Psal 95.11 who threatens the people of his time to be shut out of Gods rest as their Fathers by hardening their hearts through unbeleefe were shut out of Canaan a Type of heaven if they proved unbeleevers and hardened their hearts thereby as their fathers had done If it should be replied unto the Apostle that David in that place alleadged out of the Psal meant not heaven by the rest which he there mentions the Apostle demonstrates plainly that David in these words which he relates could not possibly by the name of Rest meane any thing else but the rest of heaven The Apostle's argument by which he demonstratively proves that the Prophet in the words which he cites out of him could meane no other rest but the rest of heaven is this in briefe The rest which David mentions in that place must needs be such a rest as the men to whom he speakes had not entred into for then it had beene a vaine thing to threaten to shut them out of that which they had already in possession but had a possibility to enter in it or else it were a like folly to threaten that as a judgement upon them to deprive them of that which they should never have any possibility to obtain But saith the Apostle there was no such rest to be entred into by them in Davids time but only the rest of heaven therefore David in that place cited by the Apostle could meane no other rest but the rest of heaven To make good this argument he gives a sufficient enumeration of all the kindes of rests which were possible to be meant by David in the place alleadged which must all of them have this condition that they might be entred into by men which were three the rest of the Sabbath the rest of Canaan and the rest of heaven into all which men had a possibility to enter Now the rest out of which they are threatned to be excluded must be a rest which they had not already entred into But saith our Apostle into two of these Rests men had entred before Davids time into the rest of the Sabbath from the foundation of the world in which God rested after he had perfected his workes and into the rest of Canaan
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 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
over in few words Again for three reasons we cannot conceive that in this Exod. 16. there is any institution of the Sabbath at all For first 2. There happened at that time no memorable event to ground an institution here is no ground of instituting a festivall day seeing that must needs be some memorable event which dignifies that day that is to be consecrated above other days which is a rule which God and the Church and even heathen men by the light of nature guided themselves by Secondly here is no convocation of the people 3. The people are not convened as they ought to have been to receive this law who ought to have been assembled to hear that law that they must all obey as they were not only Exod. 20. when God himself delivered them the morall law upon mount Sinai but also when Moses his servant delivers unto them from God the Ceremoniall and Judiciall Laws Exod. 34.32 35.1 whereas here we find only a meeting of the Elders But only the Elders and that occasionally only and that too occasionally not by the call of Moses but their voluntary recourse to him to enquire the reason why the people had gathered a double portion of Manna on the sixth day and what should be done with it Thirdly 4. Here is no direction for the observation of this new feast here is no direction for the observation of this new feast and without it the law is not only imperfect but in effect no law at all Whereas there is a full direction for the use of their double portion of Manna which makes it evident that the ordering of their Manna must needs be the only charge which the Lord sent by Moses to the people Others therefore there are who go not so far as to plead for the institution of the Sabbath in this Exod. 16. Objection 21 Though the words amounted to an institution yet they are a preparation to a following institution but will have these words of Moses to be only in the nature of a preparation to an institution which was to follow To this also we answer First that this opinion is pressed with the same difficulties that the former is if things be duly weighed Answer 1. The same reasons are against that too 2. There is no like instance in giving any other law 3. What needs it 4. Why is this ground omitted in the fourth Commandement Secondly let them but give us one instance of any such kind of preparation used before the giving of any other law Thirdly let them shew us what need there is of any such preparation at all when the people were almost immediately after to be prepared in so solemn a manner for the receiving of that and the rest of the laws Lastly if the giving of a double portion of Manna on the sixth day or the ceasing of Manna on the seventh were such great means to win credit to this new Sabbath how is it that neither the one nor other is so much as once mentioned in that whole fourth Commandement wherein notwithstanding is so fully and largely laid down the ground of the institution of that law especially this mercy being so new and fresh in memory whereas God in the fourth Commandement goes back to the beginning of the world to seek out another and firmer foundation of instituting the Sabbath without mentioning of this at all Thus when all circumstances are duly weighed it will easily appear to any not forestalled by prejudice that in this Exod. 16. Moses speaks of the Sabbath to the Elders of Israël Whence it appears that Moses mentions the Sabbath to the Elders Exod. 16.23 as a thing known as of a thing well known unto them before-hand and by consequent which the Jewes were wel-acquainted with before the Law was given to Moses on mount Sinai whereupon it must needs follow that they received it from the Patriarchs delivered from hand to hand as other truths and laws of God were and consequently by that the Patriarchs in their generations observed the Sabbath although their observation thereof be not left upon record by Moses whose task was not to write a diary of the Fathers lives but to leave to posterity the remembrance of the most memorable examples both of their actions and of the events that befell them both for Gods honour and our instruction SECT III. The morality and perpetuity of the Sabbath proved out of the fourth Commandement IF this principle which will at last appear to be an undoubted truth were generally received and acknowledged that the whole Decalogue is morall and consequently immutable this question concerning the morality of the Sabbath were at an end Now the generall opinion wherewith most men are possessed but without any firm ground either out of reason or Scripture that it must needs be granted that there is something ceremoniall in the fourth Commandement either the set day or the strict rest of the Sabbath or both hath been a great occasion of begetting and cherishing this errour that there is something mutable in the Decalogue and consequently that it is neither morall nor perpetuall If therefore upon a due and thorough examination of all the severall clauses and expressions which we meet with in the fourth Commandement we can make it appear that there is nothing in that fourth Commandement that is any way ceremoniall and therefore mutable we shall remove a great scruple which hath long troubled the minds of many men divers of them much esteemed both for their learning and piety Before we begin to take this task in hand it will be needfull to premise this one thing by way of caution That in this case we are not bound to prove that the phrases and expressions which we meet withall in this Commandement The words of of the fourth Commandement in a fair construction enjoyn nothing ceremoniall neither in the day nor rest can have no other sense then that in which we take them It will be sufficient for us to make it appear that according to the usuall course of grammaticall construction and without any incoherence or incongruity with other parts of the law they may be taken in such a sense as we give them For if we can but make this appear that our construction of the words is as fair and proper as any other that is given by others the consequent of establishing the immutability of the Decalogue is of that weight that I conceive any man of two probable interpretations will be willing to embrace that which most makes for the establishing of the morall law Which is as much as needs to be proved It must therefore be our care to make it appear that the sense which we give of the words of this law may stand according to a fair and usuall manner of grammaticall construction and those that will oppose us must prove on the other side that it cannot stand That we may proceed
a particular day Ha doth not alwaies notifie 2. Where it doth it points out things by their eminency as well as by their particularity of purpose to point out a particular day as that particule usuall restraines an indefinite signification to a particular To this we answer First though this particle ha doe often notifie or put an Emphasis to the word to which it is prefixed yet very often it hath no notification nor Emphasis at all Secondly when it does notifie it notes out things by their eminency as well as by their particularity as if we should translate it in English That seventh day why may it not signifie that eminent Seventh day Objection 2 as well as that particular seventh day Ha added to a Numerall notes alwaies a particular Yea they replie but Ha added to a Numerall notes alwaies a particular of that number We answer divers instances may be given to the contrary where ha prefixed to a Numerall notes nothing at all Answer Not alwaies Instances to the contrary The foure branches of the River of Paradise are reckoned up by the names of first second third and fourth Gen. 2.11.13 14. where ha is prefixed to them all yet signifies indefinitely without Emphasis or respect to order The Pillars in the Temple Jachim and Boaz are numbred the first and second 1 King 7.16 and have ha prefixed yet signifie no more but one and the other without reference to order Iosephs brethren answer him concerning themselves and their brethren One is not the particle ba which is prefixed notes not which of their brethren whether eldest or second or sixth or eleventh it was that was not But suppose ha Objection 13 in this place notifies a particular why may it not note a partibular in proportion as well as in order Seventh in the reason of the Commandement implies seventh in order therefore it is so to be understood here The Second reason which they bring to prove that Seventh in this place must necessarily signifie seventh in order or the last of seven is this The same seventh day say they must be meant in this place in the explication of the Commandement which is meant afterwards in the confirmation of it But in that confirmation the seventh day mentioned is the last of seven therefore it must be so taken here Answer To this we answer It will appeare when we come to the reason that it is not so taken there that admitting that the tearme seventh is so taken in the next verse that proves not that it is so to be taken here unlesse it be manifest withall that the force of the reason of the Commandement lies in the taking of the tearme Seventh in that sense which will appeare to be otherwise for we shall shew that the strength of the confirmation of the argument lies in the tearme Seventh taken indefinitely not taken particularly that is for seventh in proportion not for seventh in order All words and phrases used in Arguments are not argumentative All tearms in an argument are not â—rgumenttaive some of them serve only to fill up the sense but prove nothing at all As for example Moses Deut. 4.15 16. to disswade the people from making any resemblance of God reasons in this manner Some are added to fill up the sense only and have no force of reason in them You saw no manner of similitude when the Lord spake unto you in Horeb out of the midst of the fire take heed therefore lest you corrupt your selves In this argument the naming of the place where and the fire in which God appeared to his people only fill up the narration the whole force of the argument lies in this that because they saw no similitude therefore they should make none So it is in Gods mentioning his Rest on the seventh day In this CoÌ„mandement which we have before us Gods manifesting of the perfecting of the worlds Creation by his resting on the seventh day could not be clearly expressed without mentioning the day in which he rested which was indeed the seventh day from the Creation but the Lord proves nothing from the order but from the proportion of the time wherein he rested In arguing the tearms of the proporsion to be proved must where there is any Ambiguity interpret the tearmes of the argument because the argument is brought for the proporsition to be proved not the proposition for the argument The proposition to be proved then being that one day in seven must be consecrated unto God and the arguments brought to prove it being taken from Gods resting one day in seven although that happened to be the last of the seven daies yet the proportion of the time of rest being the only thing intended to be proved is the only thing to be respected both in the argument and in the tearms wherein it is expressed So then hitherto we see no reason why the tearme Seventh in the explication of the Commandement may not be taken indefinitely for one in seven as well as particularly and strictly for the last in seven Yea if all circumstances be duly weighed the taking of the tearme Seventh indefinitely best sutes with the principall scope which God aimes at in this Law and with the coherence of the Text. The strongest of those arguments which evince this truth it will be most convenient to forbeare till hereafter In the meane time we may take notice of this by the way that the very clause precedent to these words directs us to take the tearme Seventh in this place indefinitely The allowing of sixe daies for labour indefinitely directs to take the seventh indefinitely as pointing only at the proportion and not all at the order of the time wherein we are to rest First this is evident and unquestionable that God dividing the whole week into seven parts allowes unto us sixe daies for the dispatch of our businesse in our secular affaires and reserves the seventh for himselfe for his own worship In the next place it is as cleare that as the sixe daies allowed for labour are to be taken so we must take the seventh which is set apart for this holy Rest Now that these sixe daies allowed unto us for our labour are to be taken indefinitely and to be respected only according to the proportion of the time I conceive no man with any colour of reason can deny seeing the maine thing that God insists on and labours to cleare unto us is that sixe daies are sufficient for the dispatch of our secular affaires Now if the proportion of time be all that God respects in the sixe daies of labour then the proportion of time must needs be all that God can intend in the seventh day which he sets apart for a day of rest The next clause in the Law followes Is the Sabbath of the Lord thy God that is Sabbath of the Lord thy God that is consecrated and dedicated to him a day
as the means to assure themselves of his protection or supply in any thing that they need as Psal 119.73 Jer. 14.22 unto which God himself directs us Isa 45.11 12. Our help stands in the name of the Lord which hath made heaven and earth Psal 121.2 The Lord having made it appear that the consecrating of a day weekly unto God for his worship will be no prejudice to our secular affairs Why we must observe such a particular day gives us next a reason why he makes choice of the seventh day rather then any other to be this day of holy rest even because himself rested from all his works of creation upon that day Now that this rest of God is the ground of appointing this to be the day of rest all men acknowledge but how the reason must be drawn out from this ground and wherein the force of it consists is all the question For whereas in Gods rest there is a double consideration the one of the act it self simply the very resting of God from his work the second of the consequent of it If we draw the reason from Gods act of resting it must be the seventh day If from the honouring of that day thereby it enforceth the observation of the first day as well as of the seventh the advancing and honouring of that day above other daies thereby If we draw the reason of the instituting of this day from Gods simple act it necessarily inforceth the observation of that very seventh day from the creation after Gods example But if we draw it from the consequent of his rest the advancing and honouring of that day thereby it binds us as well to the observation of the first day of the week now as it did the Jews to the observation of the seventh day heretofore Those that oppose the morality of the Sabbath labour to draw the reason which is laid down in this fourth Commandement for the observing of this day of rest Wee cannot make Gods act of resting the ground of instituting the Sabbath from Gods bare act of resting himself upon that day which if they do they must form their argument in this manner That day in which God himself rested from his works he appointed to be a day of mens resting from their works but that was the seventh or last day of the week therefore God ordained that to be the day on which men should rest from their works Now against the argument framed in this manner there lie two main exceptions 1. Gods example is not the ground of any Commandement the first of them is the example of God neither is nor can be any warrant to us to do the like neither do we ever find it proposed unto us as a rule which we must follow This is true that Gods or Christs examples are are set before us sometimes as incitements to stir us up to the performance of such duties as are required of us by the law as Luke 6.36 Be mercifull as your heavenly father is mercifull and Phil. 2.5 Let this mind be in you which was also in Christ but we never find any act of Gods or of Christs proposed unto us as a rule to teach us what we should do Gods actions declare that it is his will that it should be done but when he directs us what he will have us to do he sends us unto the law and to the testimony Isa 8.20 Neither do we ever find that the meer act of God was ever the ground of any law Although as in this particular case and in the institution of some other feasts some consequent or something that accompanies that act may be an occasion of an institution Perhaps to this some may reply Objection 23 that in this fourth Commandement we have first a law given in these words We have the precept first and then Gods example to encourage us to observe it The seventh day is the Sabbath of the Lord thy God and then we have Gods example to stir us up to the practice of that duty required in that law To this we answer that we have a law indeed that commands the observation of an holy day of rest unto God Answer We have no precept for the particular day of rest before the reason and a second branch of that law which appoints the proportion of the time of that rest that it shall be one day in the week but concerning the third branch without which the law it self is not perfect that is which day of the week shall be the day of that rest is not expressed as we have partly already shewed in opening the explication of this Commandement but only in the reason annexed unto this law Unlesse therefore it can be proved that the tearm seventh mentioned in the explication of this Commandement signifies the last day of seven we have no law precedent to Gods example here mentioned that commands the observation of the last day of the week for the day of rest As hath been shewed already that seventh in the explication of the Commandement notes not the particular day Now the weaknesse of the reasons alleaged to prove that this tearm seventh used in the explication of this law signifies the last day of the week we have shewed already And by one reason have made it more then probable that this tearm seventh in that place signifies only indefinitely one of seven and not particularly such a certain day of the seven The second reason which farther manifests that truth and makes it evident And is further proved because God mentions it not at all in the conclusion of the Commandement we have deferred untill now and it is this If God had intended to command that the last day of the week should be observed for the Sabbath he must and would have mentioned it in the conclusion of that reason by which he shews us the equity of the observation of that day rather then any other Now he is so far from doing that that he forbears the mentioning of that name of seventh in the conclusion at all That this which we alleage may have the greater sway with us take speciall notice that the conclusion of this Commandement hath the very same words which we find in the first giving of this law Gen. 2.3 whether the words themselves were taken out of that history I will not peremptorily define though it seems most probable Whereas he precisely names it in the Law given to Adam Gen. 2. This is cleer the words in both places are the same in every title else save only that in stead of the tearm seventh in Genesis God useth the name Sabbath in this Law This questionlesse he doth not without reason for God neither forgets nor mistakes nor speaks unadvisedly as men do too often now what may be the reason why God makes choice of this word Sabbath in the conclusion of this Commandement This is evident that by
of the law could not be manifested at all Nay farther whereas God insists so much upon that ground especially in the institution of the Passeover Especially seeing he doth it in ordaining other feasts of lesse importance Exod. 12.42 it seems very strange that he should against his custome neglect or passe by that ground upon which he instituted other feasts in the institution of the greatest of all feasts that ever was ordained in the Church It seems therefore more then probable that this reason drawn from Gods resting upon the seventh day must be deduced not from Gods act in resting on that day but from the consequent of that rest the honouring of that day by his resting therein Some man perhaps may reply that whether the very act of Gods resting Objection 1 or the honouring of the day wherein he rested be made the ground of appointing that the day of our rest Which way soever we draw the reason it still enforceth the observation of the seventh day it is all one because either way it binds us still to the observation of the same seventh day We answer that although to the Jews it was all one which way soever the reason was deduced yet it makes a wide difference in the Commandement to ordain the day to be observed because God rested upon that day or to command it to be observed because God honoured that day by his resting therein Answer for Gods resting being a particular act Not so for the act of Gods resting is appliable only to that day But the honouring of the day thereby is appliable to other daies cannot be communicated to any other then that very day wherein he rested but the honouring of that day being of a speciall nature may be communicated to any other day that shall be honoured in like manner So that if the reason be drawn from Gods act of resting upon that day if we change the day we alter the law but if we draw the reason from Gods advancing of the day by his resting therein above other daies we alter not the law when we observe another day upon the same ground It may be objected yet farther that this rule by which this holy day of rest is assigned in this generall way is both uncertain and obscure Uncertain Objection 2 because if the advancement of one day above another by some eminent mercy bestowed on that day The rule thus laid down is 1. Uncertain 2. Obscure be our rule for the observing or altering the day of holy rest it may fall out that divers daies being made remarkable by such events it will be hard to judge which of them is most eminent and consequently pointed out unto us by God to be observed Answer To this we answer that the Sabbath day must needs be esteemed the highest of all consecrated times 1. Not uncertain as being perpetually univerfally and more frequently to be observed then any other festival day Because it is grounded upon the honouring of the day by the greatest most universall and perpetuall mercy bestowed on the Church Whence it must needs follow that the work of mercy upon the memory whereof that day is founded must be such as not only brings an universall and perpetuall benefit but besides the greatest of all benefits unto the Church Now that the works of creating the world by Gods word in the beginning and since of the redemption of it by Jesus Christ are the most eminent of all the mercies bestowed by God upon man and indeed the fountain and foundation of all the rest the benefits whereof remain to the worlds end is more evident then the light And of these two the later being in all respects the far greater mercy and therefore deservedly carrying the observation of this holy day in remembrance thereof yet hath the wisdome of God so ordered it that in the consecrating this day of rest both should be remembred the creation in the proportion of the time by setting apart one day of seven and the redemption by changing the Sabbath from the last day of seven to the first in which our Saviour by his resurrection from the dead perfected that glorious work So then the rule for the observation of the day of this holy rest is not uncertain as is pretended Neither is this rule so obscurely laid down unto us 2. Nor obscure because the light of naturall reason may discover it but that it may be understood of as many as desire seriously to search into it For whereas the light of nature acknowledgeth teacheth as we have shewed already this principle that the observation of festivall daies is most fitly grounded upon the remembrance of some memorable event or other which hath hapned upon those daies which are to be observed when we read in this Commandement that God appoints his Sabbath to be kept upon the day on which he finished the Creation of the World even naturall reason will suggest that in this institution God observes the rule of nature in ordering that for the day of this solemne Feast on which the greatest generall benefit which till the Redemption of the world by Jesus Christ had been wrought for mankind from the beginning was accomplished Now that rule which the very light of nature approves being observed by God in appointing the day for this holy rest naturall reason will lead us on to conclude that when a more eminent work then the Creation of the World is performed it must carry the observation of the Sabbath unto that day on which it was accomplished upon the same ground and by the same rule by which it was first ordained to be observed upon another day Reason easily drawes particular directions out of generall rules when it finds the grounds of that rule appliable to more then that particular For instance the command for Circumcising Infants because they were within the Covenant quickly taught the Church of God the Baptizing of Infants upon the same ground because they are within the same Covenant It may be farther objected that the rule for the observation of the Sabbath had been much plainer 3. The rule had been plainer if God had said you shall keep theseventh day in memory of the Creation till I perform the greater work of your Redemption if God had laid it down in expresse tearms as thus You shall keep the Sabbath upon that day which you shall finde most honoured above other daies by my most eminent Work which I shall accomplish upon that day or yet more clearly till the coming of Christ you shall observe the last day of the week for your Sabbath in remembrance of the Creation of the world and after Christs resurrection you shall celebrate the first day of the week in memory of the redemption of mankind Answer which was perfected by him We answer 1. So might the second Commandement have been plainer we grant that the rule had been plainer if
it had been so expressed And questionlesse the second Commandement had been plainer if it had been expressed in some such manner as this Thou shalt not worship me with any worship of thine owne devising but in such manner and in the use of such ordinances as I shall prescribe 2. And the Commandement for baptizing of Infants And it had been plainer if our Saviour in giving commission to his Apostles to baptize had exprefly named the Infants of beleeving Parents as he did in commanding them to be Circumcised Many passages in Scripture might have been expressed in plainer tearms then those in which they are delivered It is enough to satisfie any sober mind that God who was at liberty to expresse himselfe as he pleased thought it fit to speak to us in this manner We may adde farther if we observe it well God manifests great wisdome in penning the second The discovery of such changes to follow had brought the services into contempt and fourth Commandements in this obscure manner for if God had in the second Commandement expressed himselfe at full that the Iews should for the present worship him according to the ordinances which Moses gave them but after the comming of the Messiah they should in stead of them use such Rites as he should ordaine And if in the fourth Commandement he had thus expressed himselfe Your Sabbath for the present shall be the last day of the week but after the Resurrection of Christ you shall change it to the first day of the week the discovery of the changes to come in the Rites and form of Gods worship had in all probability bred in Gods people a contempt of those duties which they were to perform at present as being temporary and imperfect and such as were to give place to better ordinances that were to succeed them which they could not endure to heare of Acts. 6.14 It pleased God therefore to pen the Law in such a form that his people might understand out of it as much as concerned them to practise at present and yet we Christians might find in it farther directions when there should be occasion to make use of them Gods wisdome in concealing these changes illustrated by the policy of Princes Thus Princes sometimes to keep their Counsells secret send out their commands with sufficient instructions what to doe at present and with farther Commissions sealed up and not to be opened till they come to the place where those farther directions which are contained therein are to be put in execution Having now examined the reason of this Commandement For in the Law shews the equity of the proportioning of the time set a part for this rest and shewed how it must be deduced and applied let us next consider the words wherein it is expressed This particle For referres both to our labour of sixe daies and rest upon the seventh manifests the equity of the Law in requiring such a rest of us as if we deale providently in managing our affaires needs not to hinder them seeing God allows as much time to us for the dispatch of our business as he took up in the Creation of the world requiring no more of us but the setting apart one day in seven to be kept holy in remembrance of the Creation of the world and that too for our own comfort improvement in grace and for the farther quickning and strengthening of our souls In sixe daies God made all things and therefore by sixe daies labour can and will assist thee to dispatch all thy work as well as for his own honour and glory In sixe daies God made heaven earth c. and therefore both is able and as a faithfull Creator will be ready to assist and prosper thee so in all thy labours that all thy businesse shall be dispatched in sixe daies namely whatsoever thy calling and needfull occasions shall require to be done as God in sixe daies created whatsoever was needfull as is implied in these words All that in them is It hath been before observed that Gods creation of the world is often mentioned as a meanes to move men to depend upon him and it may be probably conceived is remembred here to stay our murmuring at the sparing of one day weekly from our implomyments And rested the Seventh day which must not therefore be the last day of the week And rested c. And 1. thereby established his work 1. And rejoyced in it but is mentioned here only as one of seven not as the last of seven This was not a totall cessation whereof God being a continuall Act is uncapable but only a resting from works of Creation and implies two acts of God The first the establishing and setling all his works to continue in himselfe according to his own Ordinances Psal 119.89 90 91. The other his rejoycing and delighting himselfe in the work of his hands This Rest of God was not as ours for a day only for he never wrought in the work of Creation any more and may perhaps point at our eternall Rest wherein we shall cease from all our labours for ever Therefore the Lord blessed the Sabbath day Therefore the Lord blessed c. as declaring by his rest that the Creation was perfected and sanctified it because he had by his resting on that day manifested the perfecting of the Creating of the world all things being made that were needfull so that there was no cause to goe on with that work of Creation any longer wherefore in memory of this great work of the Creation of the world God sanctified this day as being dignified above other daies by perfecting of so glorious a work Gods blessing of the day is the ordaining of it to be a day of blessing a day of thriving in Grace and abounding in spirituall comforts a day of rejoycing in God and his goodnes and encouraging our selves by the remembrance thereof to serve the Lord with chearfulnesse and gladnesse of heart Sanctifying is a setting apart of the day unto God to be imployed in holy exercises as preaching hearing reading praying c. Thus farre then we find in examining the phrases and expressions of the fourth Commandement nothing that may enforce us to acknowledge any thing to be Ceremonious in this Law nor consequently mutable seeing the set day of rest being not commanded there in particular but onely assigned by a generall rule which is appliable to the Sabbath of the Christans as well as to that of the Jewes in changing of the first day of rest there is nothing altered in the Law It remaines only that we examine whether we finde any Ceremony in the rest which if we doe not we must acknowledge that the Church of God is for ever bound to the observation of this Objection 1 as much as to any other of the Morall Laws The rest of the Sabbath was a type of Christs rest in the grave and therefore abolished