The Way to the Tree of Life, Part 2 · Section 4

The Way to the Tree of Life · Part 2 · Section 4

p. 300SECT. IV. A continuation of the conſideration of the reſt of the Laws recorded in the Scripture, with ſuch inſtructions as may be drawn from them.

HAving now eſtabliſhed the perpetuity of that Law which we call Morall, 1in all the Commandements thereof, it is time to returne to that from which we digreſſed; namely, the delivering of rules for our direction in drawing out obſervations from the Laws recorded in Scripture for our inſtruction, and there being three kinds of theſe Laws, Morall, Judiciall, Ceremoniall, (as we have ſhewed before) of theſe the Morall law comes firſt to be conſidered. Now, that Law being given to Adam, the roote of mankind, and that not ſo much to his perſon, as to the nature of man, which was wholly in him, when he received this Law from God; and conſequently binding all thoſe who are partakers of that nature, it muſt needs be acknowledged that whatſoever commands we find therein, we muſt guide our ſelves by, as the rule of our practice. Which that we may the better doe, it will be needfull to lay before us ſome rules, 2All duties to God, and man are commanded in the Morall Law.that may direct us in the right interpretation of theſe Commandements.

Before we give theſe rules it will be neceſſary to lay before us this evident ground of truth, p. 301that theſe ten words, (as they are called) compriſe all the heads of duties to be performed both to God, and man. This is clearly manifeſted by our Saviours anſwer to the Lawyer that tempted him, Luke 10.26. enquiring what he might doe to inherit eternall life, to whom Chriſt replies, that whatſoever duty was needfull to the attaining thereof, was to be found in the commandements, where he wils him to ſeek it. Now theſe precepts being delivered in ſuch briefe expreſſions, as they are, it muſt needs follow that every one of the tearms in them muſt needs be of exceeding large comprehenſion.

Firſt therefore, 3Rules for interpreting the Law.whereas we find theſe Laws of the Decalogue penned, ſome in the form of a command, and moſt of them in the forme of a prohibition, Rule. 1 we muſt conceive that under every command there is implied a prohibition of whatſoever is contrary to what is commanded, All the Commandements forbidding any ſinne command the contrary duty, and commanding the duty forbid the oppoſite ſin.and in every prohibition a command of all duties oppoſite to that which is forbidden. For example; in the ſecond Commandement, which under the name of Images, forbids the inventing or uſing of any form of worſhip of mans deviſing, there is withall commanded the worſhip of God according to his own will in the uſe of the ordinances preſcribed, and warranted by his Word, as prayer, and hearing of the Word, receiving the Sacraments, &c. And in the third Commandement, under the prohibition of taking Gods name in vaine, is commanded p. 302the taking up of it with all holy reverence and feare.

Secondly, 4Rule. 2 under the name of any duty commanded there is required not only the performance of the outward act of that duty, The Law beſides the outward act requires the obedience of the heart;but withall the inward obedience of the heart to the Law which requires it, Rom. 6.17. and the letting out of all the affections of the ſoule in the performance of it, as Pſal. 119.167. the Prophet profeſſeth that his ſoul had kept Gods Teſtimonies, and that he did love them exceedingly: whence it is that both our Saviour Chriſt, and his Apoſtles after him, both compriſe all duties commanded in the Law under the name of Love, being an affection of the heart, and tell us that the holy affection of love is the fulfilling of the Law, Rom. 13.10. implying that whatſoever the act be, which we perform, yet if it proceed not from that holy diſpoſition of the heart, And the uſe of all helps to any duty commanded;it is not anſwerable to the Law. Againe, together with the duty commanded in any Law, there is required the uſe of all helps, and meanes which may further us thereunto; on the other ſide, where any ſinne is forbidden, there the inward roote of that evill, And forbids the originall corruption of the heart with all motions flowing from thence.even as far as the originall corruption and Propenſion of the heart thereunto, with all the evill thoughts, and motions of the minde that flow from thence, are forbidden. Thus our Saviour interprets murther to reach not only to the outward violence done to the perſon of our neighbour, but to the hating of them inwardly p. 303in the heart, yea, even to raſh, and unadviſed anger towards him. And he extends adultery as far as the luſting after a woman in ones heart, Mat. 5.22, 28.

In the Third place take ſpeciall notice of the names which God gives unto every ſinne forbidden in the Law, 53. We muſt judge of ſins as God in his Law judgeth of them; anger is murther; luſt, adultery, &c.by which we may eaſily judge, both how God himſelfe values it, and how he would have us to value it. As in the ſixth Commandement, where he forbids anger, and malice, he calls them murther: In the ſeventh, where he forbids luſt, and wantonneſſe, he calls them adultery: In the eight, where he forbids idleneſſe, fraud, mercileſneſſe to the poore, he names them all theft. Now God we know is the only impartiall Judge of all things, and we are ſure he ſpeakes of things as he iudgeth of them, and conſequently ſeeing he calls the thoughts and motions to ſinne, by the names of the acts of it, we learne ſo to judge of our ſins, not as the world judgeth of them, but as they are weighed out unto us by the balance of the Sanctuary, not ſmall, and ſcarce worthy the obſervation, but foule, and abominable. Thus whereas men think vaine thoughts ſcarce worthy the leaſt cenſure, David hates them, Pſal. 119.113. and whereas we take no notice of idle words, our Saviour tells us we ſhall anſwer to God for them, Mat. 12.36. This valuing and eſteeming of ſinne according to the foulneſſe of it, as it is juſt in it ſelfe, ſo is it of ſingular uſe unto us, as well to make ſinne ſo p. 304hatefull unto us, Which will move us, 1. To tremble at motions to ſinne.that we may flie from it as from a Serpent, trembling at every motion, or allurement thereunto; as alſo to bring us to an abhorring and loathing of our ſelves, Ezek. 36.31. 2. Loath our ſelves. 3. To eſteem and embrace Chriſt.and laſtly to raiſe up our hearts to an high eſteem of Jeſus Chriſt, hungring and thirſting after him, and admiring and adoring the riches of Gods mercy in giving him out of his free love to be a meanes of purchaſing our peace, and taking away from us the guilt of ſo many foule and abominable tranſgreſſions.

A Fourth direction for the making a right uſe of the Morall Law, 6Rule. 4 is to conſider the force, and weight of every Commandement thereof, 1. In reſpect of the authority, all Commandements are equall.wherein we are to take ſpeciall notice of three things. Firſt, that in reſpect of the authority that commands, all the Laws are equall, as S. James tels us, 2. In reſpect of the object, the Commandements of the firſt Table are groateſt.James 2.11. upon which ground he infers in the ſame place, that whoſoever offends by tranſgreſſing of any one of theſe Laws, is guilty of the breach of all the reſt, becauſe he offends againſt that authority by which all thoſe Laws are eſtabliſhed. In the ſecond place, in reſpect of the objects of the duties commanded in that Law, the Commandements of the firſt Table are of grcateſt importance, according to our Saviours owne determination, Mat. 22.38. becauſe the ſervices therein required are more immediately directed unto God, and conſequently his honour is more immediately concerned in them, then in the duties of the ſecond Table, in the obſerving p. 305whereof, although we honour and ſerve God, yet our ſervices therein are immediately directed to men. Conſequently, infidelity, love, feare, and dependence on the creature, we are to abhorre as the ſins of the higheſt nature, by which above all others God is moſt diſhonored, although the world judge of them farre otherwiſe. Laſtly, 3. The negative binds more ſtrongly then the affirmative.the negative Commandements bind us more ſtrongly then the affirmative, in this reſpect, becauſe the negative oblige us alwaies, and to all times (as a man is not to commit Idolatry, to blaſpheme Gods name, &c. at any time) whereas the affirmative Commandements, although they bind us alwaies, yet they bind us not to all times, as though one is ſtill bound to pray, heare, &c. yet he is not found to perform them at all times.

Fifthly, Rule. 5 although we find not the promiſes of rewards and mercy, The promiſes and curſes belong to every Law, although they be not expreſſed.and threatnings of wrath, and vengeance expreſſed in every Commandement, and annexed thereunto, yet that which we find expreſly ſet down in ſome of the Laws, we muſt underſtand, and conceive to belong to the reſt of the Laws, in which there is no ſuch thing expreſſed, even a curſe denounced againſt every one that confirmes not all the words of the Law, (that is, every Commandement, and every duty required in any one of them) to doe them: And a bleſſing promiſed to the keeping, and yeelding obedience to the whole Law. Both which we muſt not limit p. 306(as ſome doe) to outward and temporary bleſſings, And are not only temporary, but ſpirituall and eternal.and curſes, but muſt extend beyond them to thoſe which are ſpirituall, and eternall, even the powring out of the full meaſure of the wrath of God upon the body and ſoule of every perſon who is a tranſgreſſour of the Law, and that to all eternity; and the rewarding of every man that yeelds ſincere and conſtant obedience in every thing which the Law requires, with all manner of bleſſings upon ſoule and body for evermore.

Sixthly, Rule. 6 all thoſe premiſes of bleſſings and threats of curſes, Yet they muſt not be the ground of obedience;be annexed to the whole Law, yet our ground of yeelding obedience to that Law muſt not be ſo much either the hope of the one, or feare of the other, (although by reaſon of the infirmity of the fleſh, both for the awing, and quickening of our hearts, we may make profitable uſe of both, But ſubjection to the authority that commands.with the Prophet David, Pſal. 119.120, 166.) as the ſubmitting of our ſelves to the righteous, and holy will of God, whoſe we are wholly, and therefore owe unto him, all that we can doe with our beſt abilities, whence the Pſalmiſt preſents his earneſt requeſt unto God, to teach him to doe his will, Pſal. 143.10. that is, both what God wills, and becauſe he wills it. And the way to intereſt our ſelves in Gods Promiſes, is (as the Apoſtle tells us, Heb. 10.36.) The doing of his will. Indeed as the Lord is our God, by the ſtrongeſt, and juſteſt of all titles, both becauſe we are his creatures, and beyond that, p. 307his redeemed ones, ſo the manifeſting of his will unto us, either in his Law, what he would have us to doe, or in his diſpenſations towards us, what he would have us to be, ought to be the ground of our ſubmiſſion, both to doe what he commands, and to be what he ordaines concerning us, in the courſe of his Providence. Upon this ground it is that as well thoſe glorious works, For want whereof all works though never ſo ſpecious are abominable.done according to the rules of morall honeſty, by the heathen, who neither knew God, nor his Law; As alſo, the like actions done upon the ſame grounds by many amongſt us, that carry the name of Chriſtians, cannot poſſibly be accepted by God, becauſe though thoſe things done, be the ſame that he commands in his Law, yet the will and command of God, is not the ground upon which they are done, but rather a reſpect to civill honeſty, and often a deſire to honour our ſelves by conforming thereunto, ſo that (to ſpeak truth) we doe therein not ſo much the will of God, as our own will.

Seventhly, 9the method and order in which God delivers his Law unto us muſt not be neglected. For inſtance, in the preface of the Law, Rule. 7 Take notice of the method of the Law.God before he gives any one Commandement, laies before us the intereſt that he hath in us, that he hath purchaſed us to himſelfe, and therefore we are his, and conſequently to be ordered and diſpoſed by him, according to his own will. This method teaches us a leſton, without which no ſervice of ours is accepted, that all p. 308our ſervices muſt be tendred unto God as duties, as we are taught to doe by our Saviour himſelfe, Luk. 17.10. which as it reſerves unto God the honour of his free grace, when he rewards our ſervices, for which he owes us nothing, ſeeing they are all but debts, and duties, ſo withall it takes away all our boaſting, even in our beſt ſervices.

Againe, 10when God begins his Law with that Commandement to have the Lord for our God, it teacheth us to lay that for the foundation of all duties of obedience, that we have avouched the Lord to be our God. This method Joſhua obſerves in renewing the Covenant betwixt God and his people, immediately before his death, Ioſh. 24.15. putting them firſt to chooſe what God they will ſerve, which when they had done, then he preſſeth them with the duties of his ſervice, verſe 22.23. And indeed this is the moſt effectuall of all motives, both to draw us on to all duties of obedience, and to hold us faſt to continue therein, that they are ſervices to that God whom we have choſen and ſet up to our ſelves for our God. Neither can there be an higher aggravation of any ſinne againſt God and his Law, then this, that we have thereby in a ſort caſt off Gods yoke, and denied the Lord to be our God.

This foundation being once laid, 11that we have advanced, and ſet up the Lord to be our God, the Lords next care was in the ſecond Commandement, to preſcribe the meanes by p. 309which we may hold communion and fellowſhip with him, which he appoints to be only in ſuch ordinances as himſelfe hath eſtabliſhed, and no other way expecting bleſſings from him, and rendring our ſervices to him in them alone. In the third Commandement, God requires us to make publike profeſſion of this Covenant that we have made with God, but ſtill in ſincerity and uprightneſſe of heart, alwaies mentioning his name, whether by way of atteſtation in an oath, or upon any other occaſion, with ſuch reverence and feare as becomes the Majeſty of ſo great and holy a God. The fourth Commandement appoints the time, not only of meeting together in publike, for Gods worſhip, but beſides that of ſequeſtring our ſelves from al worldly employments, that we may enjoy an holy communion with God, in thoſe things that are ſpirituall and heavenly.

The ſame method that the Lord uſeth in ſetting down the Commandements of the firſt Table, 12he obſerveth in ranking the Laws of the ſecond. Firſt, he eſtabliſheth authority, which is the bond, and foundation of civill ſociety, in the fifth Commandement. Secondly, he provides for the ſafety of mens perſons, forbidding murther, or any wrong or hurt tending thereunto, in the ſixth. Thirdly, in the ſeventh Commandement, under the name of adultery, beſides the prohibiting of all uncleanneſſe in the propagation of poſterity, the Lord forbids p. 310the inordinate uſe of any creature, as meats, and drinks, &c. Fourthly, the eight Commandement provides for the ſupport of community by honeſt labour, and diſcreet and charitable diſtribution (after the neceſſities of our ſelves, and ours are ſupplied) of the profits of our labours for the reliefe of our neighbours wants. Fifthly, in the ninth Cōmandement God eſtabliſheth truth among men, without which commerce in civill ſociety cannot ſtand. Laſtly, in the tenth he ſettles propriety in ſuch things as God by his diſpenſation hath ſhared and allotted out unto every man apart, ſo that no man may ſo much as in his thoughts reach out after any thing that an other man poſſeſſeth by a juſt title, but may content himſelfe with his own portion.

Eightly, 13whereas the Laws of men bind us only by the power of the authority that commands, (or though to that indeed for conſcience ſake of that Law of God, Rule. 8 by which authority is eſtabliſhed) the Laws of God bind the conſcience immediately by themſelves, The Laws of God, and they only, bind the conſcience.and not only by the power of the commander. So that thoſe Laws which are given by God, being once made known unto us, we are bound to acknowledge them to be juſt & holy, (as the Pſalmiſt doth,) Pſ. 119.39.128, 140. as manifeſting the will of God which is the rule of righteouſneſs and holines, & upon that ground to embrace them, and ſubmit unto thē, & to eſteem our ſelves unrighteous, and wicked, if we ſwerve from them. But p. 311as for the laws of men, though we are bound to ſubmit unto them, becauſe they have upon them the ſtampe of that authority, which God hath eſtabliſhed and ſet over us, yet neither are we bound to judge the Laws themſelves to be righteous, and holy, nor conſequently to eſteeme our ſelves unholy and wicked if we yeeld not obedience unto them, unleſſe withall we deſpiſe that authority that commāds them, or be an occaſion of diſturbing the publike peace, for the conſervation whereof the authority, and power of the Magiſtrate was ordained.

Laſtly, 14the obedience which the Lord requires of us unto this Law of his which we call Morall, Rule. 9 Our ſubjection to the law muſt be, 1. Voluntary. 2. Upon knowledge.muſt neceſſarily have theſe foure conditions. In the firſt place our ſubjection therunto muſt be every way free, and voluntary, ſuch as the Prophet David profeſſes his was, Pſal. 119.30, 173. In the ſecond place that it may be ſo, this free choice of ours muſt bee firmely grounded upon the cleare, and diſtinct knowledge, of the juſtice and equity, Pſal. 119.128. of the purity and holineſſe, Pſal. 119.140. of the abſolute perfection, Pſal. 19.78, 119, 96. yea, farther of the goodneſſe of thoſe Laws, and judgements, Rom. 7.12, 16. Pſal. 119.39. Thirdly, this obedience muſt be conſtant, 3. Conſtant and perpetuall.both in the duration of it for ever, Pſal. 119.112. and in the continuation of it without interruption, Pſal. 119.117. and that not onelyonly in our ſteps, (which yet we muſt deſire to have p. 312well ordered, Pſal. 119.133.) but in the whole courſe of our waies, 4 Exerciſed, 1. With all our ſtrength. 2. Mixed with faith, and ſpring from love.Pſal. 119.5, 59. Fourthly, our obedience to this Law if it ſhall be accepted, requires two qualifications: firſt, that in the practice thereof we put forth the uttermoſt of our ſtrength and abilities of our ſoules, with holy David, Pſal. 119.34, 106.131. which God requires, Deut. 10.12. & 11.13. Secondly, that we mixe it with faith, without which, it is impoſſible to pleaſe God, Heb. 11.6. and love, which is the fulfilling of the Law, Rom. 13.10.

Now let all that we have ſpoken be laid together: 15firſt, that the Law is of ſo large extent, that it regulates not only mens outward actions, but beſides the very inward thoughts of the heart, and that ſo far that it preſcribes a rule to the very firſt motions that ariſe therein, though they be not ſeconded either with deliberation, or conſent; nay, beyond all that it exacts rectitude & uprightnes in the very frame and diſpoſition of the heart, commanding not only conſent unto the law, but withall practice anſwerable to the rules thereof. Secondly, that it ſtrictly requires the putting forth of all the ſtrength, and the utmoſt ability of all the faculties of ſoule, and that in every part of obedience, yea and ſo far that it requires, that both in the ſubſtance of the duty, and in the manner of performance, and in the end at which we aime, we come fully home to that meaſure of perfection, that the law requires. And laſtly, that it laies an everlaſting curſe upon every one p. 313that comes ſhort of the full performance of every thing contained in the law. Let (I ſay) all theſe be laid together, and ſeriouſly pondered in the heart, and it will eaſily be diſcovered, that, conſidering the weakneſſe of our preſent condition, by which the fulfilling of the law is made utterly impoſſible to us, one of the principall uſes of the law muſt needs be that which the Apoſtle ſaies before us, Gal. 3.24. to be a Schoolmaſter to lead us and drive us to Chriſt, to ſeek from him that righteouſneſſe which may juſtifie us before God, which we have not in, or of our ſelves, and that ſatisfaction by which he fully diſcharged our debt, which he took upon himſelfe, when he made his ſoule a ſacrifice for our ſinnes, and thereby wholly freed us from that curſe of the law, which our diſobedience thereunto had brought upon us.

So then wee ſee that the morall law hath a double uſe unto us: 16A double uſe of the morall law. 1. To be our guide, and rule to walk by.The firſt to ſerve for a rule to guide us in the whole courſe of our practice, (in which reſpect holy David uſed it as a lanthorn to his feet, and a light unto his ſteps, Pſal. 119.105.) unto which we are to come as neare as poſſibly we are able, conſidering our waies that we may turne our feet to Gods teſtimonies, Pſal. 119.59. and uſing our uttermoſt endeavours to make our practice fully conformable thereunto, laying thoſe judgements alwaies before us, Pſal. 119.30. calling our ſelves daily to account, and laying p. 314all our actions to that perfect rule which will eaſily diſcover unto us our errours and failings in all the courſe of our converſation, which when we have bewailed in the bitterneſſe of our ſpirits, and taken ſhame to our ſelves for our groſſe and manifold neglects, our hearts are kept in a low frame, and we are fitted to walk humbly before our God with reverence and holy feare, and in all meekneſſe towards our brethren, and are withall moved to engage our ſelves by new purpoſes and promiſes, to walke more faithfully, and watchfully with God for time to come. 2. To ſhew us the great need of Chriſt, and to drive us to him.The ſecond uſe of the Morall law unto us, is, to ſhew us the great need of Chriſt by whoſe righteouſneſſe only (and not by our own) we are juſtified before God, and by his ſatisfactions and ſufferings are delivered from the wrath to come: By the conſideration whereof we are brought to prize and value Chriſt above all things in the world, to uſe all endeavours to get a ſure intereſt in him, although it ſhould be with the loſſe of all things beſides, and to cleave faſt unto him who is our life, living in him by faith, (as the Apoſtle ſpeaks, Gal. 2.20.) giving up our ſelves to live wholly to him, who hath died for us, and redeemed us unto himſelfe, that we might ſerve him in holineſſe all our daies.

Thus farre then of the Morall law, 17and the uſe thereof; Of Laws ceremoniall.the next kind of laws which we are to conſider, are thoſe which we call Ceremoniall, becauſe they preſcribed the rules of thoſe p. 315ceremonies, which God appointed to be uſed in his worſhip by the Jews untill the coming of Chriſt, of whom many of them were ſhadows. Now wholly taken away in uſe of them.Now although all thoſe rites and ordinances are by Chriſts cōming wholly taken away, ſo that we are no longer obliged to obſerve any of them in the worſhip of God, nor indeed can uſe many of them, without the denying of Chriſts comming in the fleſh: notwithſtanding ſeeing it hath pleaſed the Lord to leave both them, and the Judiciall laws upon record, amongſt thoſe holy writings which he hath thought fit to preſerve, and to commit unto the Church to be kept for poſterity, to the end of the world; we cannot conceive that he hath taken ſo much care to preſerve them in vaine, nor indeed for any other end then that which is the ſcope of the reſt of the Scriptures, Yet may they be of uſe to us in reading them.that they might be for our learning and inſtruction. What inſtructions therefore we may gather to our ſelves by reading theſe laws, we are now to conſider. And that the rather, becauſe many men upon this opinion and ſuppoſition, that theſe laws are now utterly aboliſhed to us Chriſtians, 18either totally neglect the reading of thoſe books, 1. In that they were ſhadows of Chriſt, it proves that from the beginning there was no ſalvation but in his name.as containing thoſe things that concerne them not, or at leaſt read them in ſuch a perfunctory manner, without ſearching into them, that they receive no profit, nor inſtruction by them at all.

That we may therefore ſhew what inſtructions the reading of the ceremoniall law may p. 316yeeld us, we muſt firſt take notice that theſe ceremonies may be ranked under two heads; For they are either figures that repreſented to the Jews Chriſt to come, as did their Paſſeover, ſacrifices, ſcapegoat, &c. or they were outward ſhadows of inward ſanctification, ſuch as were many of their waſhings, ſeparating, and cleanſing of leapers, &c. As for the former ſort of theſe, which under divers types point us out Chriſt to come, we are more particularly to obſerve that they repreſent him as a ſacrifice for ſin, a lamb ſlain from the beginning of the world; the ſcape-goat ſets out the fruit of his ſuffering, the utter removing from us, carrying away our ſins into the wilderneſſe, that they may never appear nor be remembred againſt us any more: the like repreſentations we have in many of the reſt. By which we learn that as from the beginning there was no other name by which men might be ſaved but only the name of Jeſus Chriſt, promiſed to our firſt Parents, expected by the Patriarchs, and both to them after they were formed into a ſtate, repreſented many ways although under figures and ſhadows, ſo they were to expect ſalvation by him no other way but by his death, nor any other ſalvation then by taking our ſins upon him, and thereby making our peace with God his Father. This conſideration is a great means to ſtrengthen our faith, when we are compaſſed with ſo great a cloud of witneſſes, teſtifying that truth which we p. 317believe, in all ages from the beginning.

The ſecond ſort of ceremonies are ſuch as are under the figures of waſhings, 192. As under legall waſhing ſanctification is ſhadowed, we are taught to cleanſe our ſelves in drawing neer unto God.legall ſeparations and purifications, and the like repreſented to the Iews, that inward purity and cleanſing of the heart, which God requires in all his people, eſpecially thoſe that draw neer unto him in the performance of ſuch duties of his worſhip as he hath commanded: unto this the Pſalmiſt alludes in that expreſſion of his, Pſal. 26.6. as likewiſe doth the Prophet, Iſa. 1.16. Now although we are freed from thoſe outward ceremonies & the obſervation thereof; notwithſtanding, ſeeing we are every way as much bound as the Iews ever were, to labour after inward holineſſe, and the cleanſing of our ſelves from all filthineſſe both of the fleſh and of the ſpirit, and the keeping of our hearts and conſciences pure and undefiled, we may and ought by the reading of theſe laws to be ſtirred up to the practice of that inward duty of ſanctification, which thoſe outward ceremonies repreſented; eſpecially when we draw neer unto God in thoſe holy exerciſes of prayer, that we may lift up holy hands, as we are exhorted, 1 Tim. 2.8. and in hearing, purging out of all naught ineſſe and ſuperfluity of malitiouſneſſe, as we are warned, Jam. 1.2. that we may receive the word with meekneſſe, into honeſt and good hearts, Luk. 8.15. in which only it is fruitfull, and ſo in other like duties.

p. 318In generall all thoſe ceremonies of what kind ſoever, 203. The burthenſomneſſe of thoſe ceremonies may encourage us to more cheerfulneſſe in our more eaſie ſervices:whether types of Chriſt, or ſhadows of inward holineſſe, being every way ſo burthenſome, as Saint Peter affirms, Act. 15.10. both in reſpect of toilſome labour, and of the great charges and expence about them: And when all was done, being ſo dark and obſcure that the Children of Iſrael could not look unto the end of that which is aboliſhed, (as the Apoſtle ſpeaks, 2 Cor. 3.13.) that whole frame of ſervice and worſhip wherein the Iews were exerciſed, being compared with thoſe ordinances which Chriſt hath left unto us, ſo eaſie, ſo cheap, ſo few in number, and yet ſo plain, that now we behold as with open face the glory of the Lord, 2 Cor. 3.13, 14. the reading of that law of ceremonies, and the comparing of their manner of worſhip in them with ours, may teach us two things: Acknowledging thankfully the liberty purchaſed to us by Chriſt;Firſt, to raiſe up our hearts to a thankfull acknowledgement of Gods great mercy to us, who hath been pleaſed by Ieſus Chriſt, to take off that heavy yoke from our ſhoulders, and to ſet us at liberty in compariſon of them, Galat. 5.1. which ſhould be a great inducement unto us, not only to bear, but to take up that eaſie yoke (as he himſelf calls it, Matth. 11.29.) and to be conſtant in the cheerfull uſe of thoſe holy and quickening ordinances, which Chriſt hath left unto his Church, and that without any wearineſſe at all, or any murmuring at our condition.

p. 319Secondly, 21ſeeing thoſe laws had no more but ſhadows of good things to come, And bewailing our blindneſſe in this cleer ſunſhine of the Goſpel,but had not the things themſelves, as the Apoſtle ſpeaks, Heb. 10.1. and even thoſe ſhadows too, but in carnall ordinances, as they are called, Heb. 9.10. whereas we now have the things themſelves, and thoſe alſo repreſented unto us in a more ſpirituall way: Let it be in the reading of thoſe ordinances, and comparing them with the writings of the Evangeliſts and Apoſtles (wherein both Chriſts himſelf, and the things freely given us by God in him, are ſo fully and cleerly ſet before us, that he that runs may read them) be an effectuall means to move us to reflect upon our ſelves, that bewailing our blindneſſe in ſo clear a light, ſhining out unto us like the Sun in his ſtrength, and our deadneſſe of heart in the uſe of theſe ſpirituall and quickning means which the Lord hath ſo gratiouſly afforded unto us, May be ſtirred up to labour for more knowledge as having more effectuall means to obtain them.we may with all earneſtneſſe and conſtancy labour to attain to a greater meaſure of knowledge, faith, and of every other grace, and unto more fruitfulneſſe in every good work, eſpecially unto more life and fervency of affection in the duties of Gods worſhip.

One thing more it may be fit for us to take into conſideration in the reading of the ceremoniall law, which is this; 5. Though we uſe not the ceremonies themſelves, yet we may draw rules from them for our direction.Howſoever thoſe ceremonies be aboliſhed, yet whereſoever they are directed to an end, which is common to us with them there, though we obſerve not the p. 320ceremony it ſelf, yet we from them draw a rule which may be of uſe unto us in the duties of our worſhip: As for example, our Ordinances and the Jewiſh agree in this, that as they are holy, ſo they ought to be kept holy, and free from pollution, by excluding unclean perſons from the uſe of them. The care of this under the law was committed to the Prieſts who had the charge of the holy things, and are therefore juſtly taxed for neglect of their duty in not keeping ſtrangers and uncircumciſed perſons from the ſanctuary, & from thoſe holy things that were offered therein, Ezek. 44.7, 8. Now ſeeing our ordinances are in all reſpects as holy as thoſe of the Iews were, the charge of keeping their holy things undefiled, cannot but extend unto us that are Chriſtians. And ſeeing that charge was part of the office of the Leviticall Prieſthood, unto which our Miniſtery under the Goſpel ſucceeds; how can we deny that the care of keeping our Sacraments, and other ordinances from pollution by the promiſcuous admiſſion of unworthy perſons to partake of them with us, ought to be a ſpeciall part of the care of the Miniſters under the Goſpel, as it was of the Prieſts under the law?

Having then hitherto diſcovered what inſtructions we may draw out unto our ſelves from the conſideration of the ceremoniall Law in generall, 23we ſhall forbear to deſcend to the ſcanning of the particular ceremonies preſcribed p. 321therein, as being a work not altogether ſo neceſſary, nor altogether ſutable to that brevity that we aime at in this ſhort Treatiſe. Thus much only is fit to be intimated by the way, that where the ſignification of thoſe ceremonious ſhadows is plain and evident, it will be both a delightfull and profitable exerciſe, to take ſpeciall notice both of the things ſignified by them, and of the ſhadows themſelves that repreſent them.

In the laſt place we are to take into conſideration thoſe laws which we call Judiciall, 24Of the Judicial laws given by Moſes,given by God unto the Iews for the ordering of their civill State, which are but deductions out of the morall law applied and fitted to the preſent State of the Iews, and by conſequence binding no other State to the obſervation of them, but that alone; yea now, Which by the diſſolution of the Jewiſh State are made void:that State to which they were given is utterly diſſolved, quite made void and taken away. Notwithſtanding, ſeeing theſe laws as well as the ceremoniall, are left upon record unto the Church of God, Yet being left upon record unto us, we may draw from them ſome directions for our ſelves.we are to judge of thoſe as well as we have done of them, that they are preſerved unto us for ſome ſpeciall uſe (as the Apoſtle tells us, that whatſoever things were written before time were written for our learning, Rom. 15.4.) the rather, becauſe we know that God hath ſuffered ſome writings of holy men, as Iddoes Hiſtory, 2 Chron. 13.22. and Henochs Propheſie, Jude 14. to periſh, as not eſteeming them ſo neceſſary for the uſe of the p. 322Church, as thoſe books which are preſerved and left unto us to this day.

Let us therefore enquire what inſtructions we may gather unto our ſelves, 25out of the reading and conſidering of thoſe laws, which we call Iudiciall, or rules for the ordering of the civill ſtate of the Iews. 1. We muſt acknowledge that God hath a ſpeciall hand in civill government.Not to inſiſt upon particulars, out of the conſideration of them in generall there will ariſe theſe foure obſervations: Firſt, in that God took ſo much care for his own people, as not only to give them rules for his own worſhip, but beſides to leave with them directions and laws for the ordering of their civill affairs, we may take notice that even the diſpoſing of civill government belongs unto the Lord himſelf, by whom Kings reigne and Princes decree juſtice, Prov. 8.15, 16. and the Apoſtle tels us, that the powers that be are ordained of God, Rom. 13.1. Neither are the rulers onelyonly from him, but the government alſo; as they judge by him, ſo he judgeth among them, Pſal. 82. and howſoever men ſeek the Rulers favour, yet every mans Iudgement comes from the Lord, Prov. 29.26.

It is true that in this the Jews had a peculiar priviledge above any nation on the earth, 26that they had the whole frame of their Civill government laid out unto them by God himſelfe, they had not only his Laws, but his Statutes, and his Judgements too, Pſal. 147.20. under which name Moſes comprehends both the Judiciall, and Ceremomiall p. 323Law, Deut. 5.31. Notwithſtanding we have ſufficient warrant, that the Lord hath the ſame care of his Church in any State, that he had of the Jews then; ſo that the Laws in any Nation, as farre as they are juſt and equall, are to be eſteemed the Laws of God, and the judgements executed by them, come from the Lord. Whence we are taught, as to pray unto God for thoſe that are in authority, that we may lead a peaceable life under them, 1 Tim. 2.2. So when Rulers ſo governe, that the righteous may flouriſh in abundance of Peace, (as it ſhall be in Chriſts Kingdome, Pſal. 72.7.) that they that doe well may have praiſe, and wrath may be executed upon thoſe that doe evill, Rom. 13.3, 4. the honour and praiſe for ſuch agreement muſt be returned to God alone.

A Second Rule that we may frame unto our ſelves out of the conſideration of the judiciall Law, 2. All lawmakers muſt ground their laws upon Morall Precepts as God doth his.ariſeth from the precedent that God himſelfe hath given us, in the framing of that Law; the precepts whereof are but ſo many deductions out of the Morall law, applied unto that ſtate of the Jews. Whence all law-makers may take a patterne in making their laws, to ſquare them out by no other rule, then that which God himſelfe obſerved in the making of his Laws for his own people. So that although States in making their Laws may make uſe of Chriſtian Prudence, in applying them to times, places, perſons, and emergent occaſions; yet we muſt be ſure that all ſuch laws muſt have the p. 324Morall law for their foundation, which being right and equall in all things, Pſal. 119.128. is withall the fountaine of all juſtice and equity.

A Third uſe which we may make of the conſideration of the Judiciall Law, 3. Though thoſe laws bind us not in particular, yet they doe in the generall grounds of equity on which they are founded.is to ſet it before us as a Rule to guide us by, although not in the particulars thereof in which it is applied to the Jewiſh ſtate, yet in the generall grounds of equity, whence thoſe particulars are deduced, and whereat they aime. For example, the Lord commands his people to make battlements about their houſes, Deut. 22.8. the reaſon whereof he expreſſeth in the ſame place, was the preventing of danger to mens lives, if any ſhould fall from thence in walking upon the roofe thereof, unleſſe there were ſome ſuch meanes to prevent it. Now although we have no cauſe in building our houſes to build ſuch battlements about them, ſeeing our houſes being not ſlat-roofed as theirs were, have no ſuch walkes on the tops of them, from which men falling might endanger their lives, yet we are by the ſcope and end at which the law aimes, taught in generall to uſe the beſt meanes to prevent all danger to our neighbours perſon, which our care and providence might foreſee.

Laſtly, 29ſeeing we muſt needs acknowledg that there cannot be found ſo exact a Pattern to follow, in eſtabliſhing Government, as is that which the Lord himſelfe framed for his own p. 325people, we can doe no leſſe then endeavour, to bring our Civill Government as neere as may be unto that, in all Caſes wherin our State, 4. We muſt endeavour to bring our civill government as neere as we can to that pattern.and theirs agree. As for inſtance, whereas the Lord thinks it ſufficient to puniſh ſimple theft with reſtitution of double or foure fold, Exod. 22.1. we may doe well to conſider whether our laws be not too ſtrict in puniſhing bare theft, (at leaſt in women) with death without remedy. On the other ſide ſeeing God appoints death to be the puniſhment of adultery, Levit 20.10. Deut. 22.22. we have juſt cauſe to think our laws defective that paſſe it over with a lighter cenſure. For who can better judge of the quality of offences, and puniſhments fit for the reſtraint of them, then God himſelfe? Neither can we excuſe our ſelves by this, that thoſe laws being Judiciall are now taken away and made voide unto us, ſeeing where our caſe is the ſame (as adultery and theft are the ſame in what ſtate ſo ever) there our rules of judgement in all equity ought to be the ſame.

In generall it will be very needfull to obſerve carefully the equity and righteouſneſſe of all theſe laws, as well Judiciall as Morall, 305. In thoſe as well as in the Morall laws, we muſt take notice of Gods equity and juſtice.as the Pſalmiſt acknowledgeth that all the Teſtimonies which God hath commanded are righteous, and very faithfull, Pſal. 119.138. Right concerning all things: ver. 128. that we may thence conclude that he is a righteous God whoſe judgements are upright, Pſal. 119.137. a God without iniquity, juſt, and upright, p. 326Deut. 32.4. and may with the more care and diligence endeavour to bring both our hearts and practiſe to a full conformity to thoſe juſt, and equall Commandements, both in our generall and particular callings, ſeeing the Lord in all his ordinances aimes only at that end, as is evident by all thoſe Laws wherein there is nothing preſcribed but equity and juſtice.

Of thoſe ſubjects or matters which the Scripture handles, 31we have hitherto conſidered, what obſervations we may gather unto our ſelves out of the works and laws of God which are recorded therein: The reſt of the matters which theſe holy writings hold out unto us, are either principles of faith, or Propheſies of the events which were to befall the Church, or hiſtories either of the ſtate of the Church in generall, or particularly of mens lives and actions, either good or evill. All which we are to take notice of, and of the inſtructions which may be gathered out of them for uſe.

Now for the firſt of theſe, 32which are the principles of faith, The principles or faith are plaine.they deſcribe unto us both God himſelfe, and his Sonne Jeſus Chriſt, and the things which are freely given unto us by God in him, as the Apoſtle tearmes them, 1 Cor. 2.12. and are for the moſt part of them expreſſed in ſo cleare and plaine tearmes, and therefore ſo eaſily underſtood, according to the literall ſenſe of them, that being in p. 327themſelves rules of faith, as the Commandements are rules of practiſe, any man that reads and obſerves them carefully, may eaſily without further direction diſcover what they teach us. Only becauſe they are in themſelves of a ſpirituall nature, things that neither eye hath ſeene, nor eare heard, neither have entred into the heart of man, 1 Cor. 2.9. (he meanes a naturall man, who can neither comprehend, nor much leſſe approve them, 1 Cor. 2.14.) they need a light above nature, to enable us to comprehend them as we ought. But being ſpirituall, in reading them we muſt 1. Deny our own wiſdome;Wherefore we are ſeriouſly to be exhorted, to come to the reading of them with humble minds, wholly laying aſide, and denying our own wiſdome, and with earneſt prayers begging at Gods hand the light of his Spirit, for the revealing unto us thoſe wonderfull Myſteries, (as David prayes that God would open his eyes, 2. Beg the help of the Spirit to reveale them to us ſpiritually.that he might behold wondrous things out of his Law, Pſal. 119.18.) and that not only to diſcover them unto us in a rationall way, but to manifeſt them unto us ſpiritually, that we may taſt, and ſee the things that God hath given us (as the Pſalmiſt ſpeakes, Pſal. 34.8.) which is the only means to affect the heart, as the ſight of Chriſts day filled Abrahams heart with joy, John 8.36.

In the next place for the Propheſies, 33In the Propheſies obſerve,(in which the Law with the Sanctions thereof is applied to the ſtate of the Church, as it was in the times of thoſe Prophets) the firſt thing p. 328to be obſerved in them is the anſwerableneſs of Gods diſpenſations in the Government of his people, 1. That Gods diſpenſations to his Church are anſwerable to his Law.to the Law that he gave them, whereof the Prophet Daniel takes ſpeciall notice, Dan. 9.13. This obſervation both juſtifies God, when he is found, not to goe beyond the conditions of the Covenant, which he hath made with his people, and conſequently to be juſt even in his chaſtiſements and judgements which he brings upon his own, Neh. 9.33. And beſides is a great means to awe the hearts of his ſervants the more with the terror of Gods judgements, when they obſerve that Gods threatnings are not vaine words, but are made good in reall performances, as the treading down, and putting away of the wicked like droſſe, cauſed David to be afraid of Gods judgements, Pſal. 119.118, 119, 120.

Secondly, 34in reading thoſe Propheſies, take ſpeciall notice of Gods care of his people, 2. Gods unwillingneſſe to grieve his people, forewarning them of the evils to come;and tenderneſſe of their good, and unwillingneſſe to grieve them, Lam. 3.33. Hoſ. 11.8, 9. manifeſted by ſending his Prophets both to reduce them to obedience, by counſell and faire means, from their wicked waies, wherein they walked contrary to God, (as Moſes tearmes it, Levit. 26.23, 40.) and withall to warne them of the danger that hung over their heads, if they perſiſted in their rebellious courſes. And indeed upon this ground God juſtifies both his compaſſion towards his people, and the righteouſneſſe of his judgements in taking vengeance p. 329even upon his own people for their rebellions, from which neither experience, nor advice and counſell could reclaim them, nor any other means, but the powring out of the fury of his wrath upon them, 2 Chron. 36.15, 16, 17. And aiming at their good in the judgements that he brings upon them.which yet withall he doth both in reſpect to their good, and purging out of their droſſe in the furnace of afflictions, Iſa. 1.15. as alſo to his own honour, much impeached by his peoples evill courſes, 2 Sam. 12.14. for which if he ſhould forbeare to take vengeance on them, he might be judged partiall, or an approver of evill like unto wicked men, as God himſelfe ſpeaks, Pſal. 50.21.

Thirdly, 35the Lord by his Prophets not only denounceth in generall, 3. In pointing out particularly the kinds, the time, and inſtruments of ſuch judgements God manifeſts. 1. That they come not caſually, but were the ſtroaks of his hand. 2. That they were certaine and already prepared.his judgements againſt his people for their rebellions againſt him, but withall foretells the times, the inſtruments, the manner and meaſure of theſe calamities, which he threatens to bring upon then; partly, that they might acknowledge thoſe ſad events to be not ſo much the effects of the power and rage of men, as of the righteouſneſſe of a juſt God, rewarding them (as he doth all men) according to their deeds: and partly to aſſure his People of the certainty of thoſe judgements threatned againſt them, ſet out before their eies with the whole manner and order of Gods proceeding therein, with all the events that ſhould follow, as being prepared and decreed by God already. Theſe Propheſies then thus anſwered with proportionable effects give us p. 330ſufficient ground to conclude, that in the judgements executed by God upon his Church, nothing is left to chance or ſecond cauſes, but the work is ordered by the wiſdome and counſell of God beforehand, (as it was in the crucifying of our Saviour Chriſt, Acts 4.18.) the conſideration whereof may both keep us from murmuring either at the inſtruments, or events of whatſoever befalls us, as it did David, Pſ. 39.9. 2 Sam. 16.10. and beſides may raiſe up our hearts to expect a comfortable iſſue of the work, how unpleaſant ſoever it ſeemes at preſent, becauſe God hath the managing of it, who cannot faile in bringing any work that he takes in hand to a good iſſue in the end.

Fourthly, 36we may obſerve out of theſe Propheſies, that in the middeſt of the Churches ſharpeſt afflictions, 4. In theſe generall afflictions yet God takes ſpeciall care of his faithfull ſervants, 1. Either ſparing them;wherein God ſeems to powre out the fury of his wrath upon his people, yet he takes ſpecial care of ſuch as are faithfull in his Covenant, whom he makes up amongſt his Jewels, Mal. 3.17. either ſparing them in the generall deſtruction, Ezek. 9.4. or preſerving them like the three Children in the middeſt of the fiery furnace of affliction, as he did the godly in the Babyloniſh Captivity, 2. Or preſerving them in the middeſt of thoſe afflictions that come upon the Church.whom he carried out of their own country for their good, Ier. 24.5, 6. and was a little Sanctuary to them when they were ſcattered among the Heathen, Ezek. 11.16. So that by their own experience they found that promiſe made good unto them, p. 331Rom. 8.28. That all things ſhall work together for the good of all thoſe that love God.

Fifthly, 37in the Propheſies of Gods judgements threatned againſt his people, 5. Gods ſcope in theſe afflictions is only the purging of his Church.we muſt eſpecially obſerve what ſcope the Lord aimes at in the chaſtiſements of his Church, which we ſhall find to be, not to deſtroy it, but to purge it, Iſa. 27.9. That when the Droſſe and Tinne are taken away, and purged out, by caſting his people into the Furnace of affliction, that is, when the wicked are conſumed out of the middeſt of them, by the wrath of God, he may reſtore the Iudges as at the firſt, and the Counſellers, as at the beginning, that they may be called a City of righteouſneſſe, Iſa. 1.25, 26. For which cauſe when he ſmites his Church, he debates with it in meaſure, and ſtaieth his rough wind in the day of the Eaſtwind, Jſa. 27.8. deſtroying not his Church, as he doth her enemies, verſe 7. Her he ſmites with rods, but them with Scorpions. So that his people out of experience may truly acknowledge, that God puniſheth them far leſſe then their deſerts. Ezra 9.13.

Sixthly, 38after God by thoſe ſharp afflictions hath throughly purged his Church, 6. Which when he hath done he returnes to them in mercy.and humbled his peoples uncircumciſed hearts, (in ſuch manner as is expreſſed, Jer. 31, 18, 19.) the Lord will remember his Covenant, Levit. 26.44, 45. and be jealous for Zion, Zach. 8.2. and rejoyce over his people to doe them good, Ier. 32.41. not only in outward bleſſings, p. 332but more eſpecially in cleanſing them from their ſinnes, Ier. 33.8. and changing their hearts, Ezek. 11.19. and planting his feare, and writing his Law in them, Ier. 31.38, that they ſhall not depart from the Lord, Ier. 32.40. and ſhall at laſt be able out of their owne experience to ſay with David, I know that thou in very faithfulneſſe haſt afflicted me, But not for their ſakes, but for his own Names ſake.Pſalm 119.75. And all this he will doe not for their ſakes, Ezek. 36.25.26, 32. but for his own Names ſake, ver. 22.

Seventhly, 39when God hath made uſe of the enemies of his Church, 7. And when he hath uſed the Churches enemies to purge it, he poures out his wrath upon them to the uttermoſt.as the Rod of his Anger, Iſa. 10.5. and hath by their hand performed his whole work upon Mount Zion, verſe 12. thoſe Propheſies aſſure us, that God will not faile to call them to account for their pride and cruelty, Iſa. 47.6, 7, 11. and their plagues when they light upon them ſhall not be like the chaſtiſements of Gods people, but ſhall be like the breaking of a Potters veſſell, even a totall and finall deſtruction, Iſa. 14.21, 22. Ier. 90.39, 40. and that in favour of his people to avenge them upon thoſe that have ruled over them with rigour, and uſed them without mercy, 40Ier. 51.35.

Eightly, 8. He ſupports the ſpirits of the godly by happy times to follow, eſpecially under the Goſpel.the Prophets intermix the threatnings of Gods Judgements, with many ſweet and gracious promiſes of happy times to follow after thoſe ſharp trialls that they were to undergoe, for the ſupporting and ſtaying up of the hearts of the godly, which though few p. 333of thoſe to whom they were uttered ſhould live to ſee, yet if their zeale unto Gods honour, and tender love unto his Church whereof themſelves were members, could not but raiſe up their hearts, to embrace and rejoyce in thoſe ſweet comforts of Gods gracious promiſes to his Church, ſupporting their drooping ſpirits, by carrying on their thoughts to look beyond the preſent ſad condition, which they were to undergoe, to fixe them upon that happy eſtate which was to follow, as the Apoſtle ſupported his ſpirit, in thoſe manifold afflictions, wherewith he was exerciſed, by looking not at the things which are ſeen, but at the things which being to come, are not ſeen, 2 Cor. 4.16, 18. But above all this, the Prophets moſt inſiſt upon, and labour to ſet out that glorious enlargement of his Church by the calling in of the Gentiles, with the bleſſed and happy eſtate thereof, under the government of Ieſus Chriſt, whom with the fruits of righteouſneſſe and peace, which he ſhall eſtabliſh in his kingdome, both the Pſalmiſt, and the reſt of the Prophets deſcribe, and ſet out unto us at large.

Theſe which we have mentioned, 41are ſome of the ſpeciall things, How to affect our hearts in the reading of theſe Propheſies.whereof we are to take notice, in reading the writings of the Prophets, wherewith if we mean throughly to affect our hearts, we muſt not only be perſwaded, that theſe things which were written beforehand were written for our learning, as Saint Paul p. 334ſpeaks, Rom. 15.4. but muſt beſides ſet them before our eyes, as precedents and examples, as he repreſents and applies them, 1 Cor. 10.6. So that in reading of theſe Propheſies delivered to the Iews, we muſt repreſent them to our ſelves, not ſo much as the people of ſuch a Nation, but under the notion of the Church of God, which now claime to be as they were at that time. So that not only any people, that is owned and eſteemed to be a Church of God, but beſides any particular perſon, that is a member of that Church, ought ſo to heare, and read the words of theſe Propheſies, as to apply them to themſelves in particular, to take themſelves taxed in their reproofes, threatned in the judgements denounced againſt them, and comforted in their promiſes; ſeeing we know, that all theſe are directed to, and executed upon the Iews as not being ſuch a Nation, but as being the people and the Church of God. So that in them as in a patterne, there is laid before us, the courſe and rule of Gods adminiſtration towards his Church, in what Nation of the world ſoever it be planted.

Having now in briefe conſidered what uſe may be made of the reading of propheſies, 42How to make uſe of examples recorded in Scripture.we have now left us in the laſt place, to be conſidered, only the examples of the actions of men, what uſe we may make of them for our own inſtructions, and how farre we may follow them by way of imitation in the courſe p. 335of our practice. Now it muſt be remembred, that we have already taken notice of the actions of men, in relation to the Providence of God, diſpenſing either in mercy, or judgement to every one according to his deeds. We are now to conſider the actions of thoſe which are godly, how far they may be of uſe to us for inſtruction.

Firſt, Examples are not the rule of our practice but the Law.we muſt lay down this an evident truth, that we have no rule, but the Law onelyonly, that can warrant us in any thing that we doe. That is our righteouſneſſe, if we obſerve to doe all the Commandements of the Lord our God, as he hath commanded us. Deut. 6.25. The things that are revealed belong to us, and to our children, that we may doe them, Deut. 29.29. As for the Apoſtles exhortations to us to be followers of him, 1 Cor. 4.16. Phil. 3.17. they muſt be underſtood with the limitation expreſſed, 1 Cor. 11.1. Be followers of me, as I alſo am of Chriſt. Now theſe examples which we are to take notice of, are either the examples of Chriſt, or of holy and godly men.

Concerning the examples of Chriſt, 44In the examples of our Saviourthat we may know what to imitate in them, we muſt confider in him his Deity, his Offices, and his humane nature, in which he was made under the Law, Gal. 4.4. What he did by the power of his Deity we cannot imitate.In reſpect of his Deity, he did many things unimitable by us, …s all his Miracles, which were wrought by his Divine power, of which men are unfurniſhed, p. 336and and ſome other acts of his which he did by his Soveraigne powre, And what he did by his Soveraigne power we may not.as Lord of all. As when he ſent his Diſciples to fetch away another mans Aſſe, Mat. 21.2. this was juſt in him, which was Lord of all things, to command that which was his own; but leaves no warrant for us to imitate it, being forbidden in the Law to meddle with that which is another mans.

As for thoſe things which were acted by our Saviour, 45What he did by vertue of his Offices, they may imitate that are called to thoſe offices:by vertue of his Offices; ſome of them may by fitly propoſed for imitation, to as many as are called unto the ſame offices, ſo farre as thoſe offices are communicated to men. For it is true, that unto the offices of a Prieſt and Prophet God hath left a ſucceſſion of men in his Church, but not to doe and execute all that Chriſt himſelfe did, and might doe by vertue of thoſe offices; Unleſſe in the office of his Prieſthood, when he offered himſelfe a ſacrifice for ſinne.eſpecially in that office of Prieſthood, wherein he offered up himſelfe unto his Father a Sacrifice for the ſinnes of his people, which none could do but himſelfe alone. As for the offering up of Prayers unto God, the teaching and inſtructing of the people in all the Counſells of God, reproving of mans wicked lives, clearing the truth of God from the corrupt gloſſes of falſe teachers, they are duties wherein all that are called by God unto thoſe publike offices of inſtructing the Church, not only may and ought to imitate Chriſt, but are bound withall to ſtriv p. 337as much as they may, to come up to thoſe holy examples, that he hath left unto them.

But whereſoever amongſt our Savious actions we find recorded unto us, 46The examples of his obedience to the law we muſt make uſe of:any example of his obedience unto the Law, there we have not onelyonly ſufficient warrant to imitate him therein, as going before us in the way of Gods Commandements, but beſides may draw from ſuch actions of his a ſtrong motive to double our endeavours, To ſtir up our ſelves to the like obedience having him for our pattern.to tread in the ſteps wherein he walks before us, and to ſubmit with all readineſſe to thoſe duties, which we find practiſed by the Sonne of God himſelfe, in obedience to his owne Law, which ſeeing he gave unto his Church, he might by all right have diſpenſed with at his pleaſure, which himſelfe allead geth, Luk. 6.5. in defence of his Diſciples, challenged by the Phariſees for breaking the Sabbath, that if it had been a breach of the Sabbath, he being Lord of the Sabbath had power to diſpence with it.

In the next place for the examples of godly men, 47Mens examples muſt be followed no farther then they are warranted by the Law.we have no warrant to follow them farther then they are warranted by the Law, which (as we have ſhewed already) is the only rule which we muſt follow. And even in ſuch actions of theirs, we have many cautions, which we muſt take with us for direction, that we may not miſapply their examples, as we ſhall ſee by and by.

Firſt therefore, we muſt conſider, 48that p. 338ſome things which the Scriptures approve in them, And that only in the body of the action, not in the circumſtances alſo.they approve in the body of the action, but not in the circumſtances thereof. For example, the Hebrew mid-wives are commended for ſaving alive the men-children of the Iſraelites, yea, and rewarded too by God himſelfe, Exodus 1.20, 21. But whether they are approved in their defence, which they make unto Pharaoh, (which can hardly be excuſed from a lie) it may be very queſtionable. Rebecca did well in endeavouring to eſtabliſh the bleſſing upon the head of Jacob, to whom it belonged by the decree of God, that ſettled it upon him before he was borne, Gen. 25.23. But it is not ſo certaine, that the way by which ſhe brought her husband to give him the bleſſing, by deluding him, was to be juſtified. At leaſt, if Iacob did well in deſiring the bleſſing, and may be ſome way excuſed in following his mothers counſell for obtaining it, he cannot be commended, much leſſe imitated, in telling his father a flat lye, Gen. 27.19. that he was Eſau the firſt borne. In ſuch examples we may lawfully imitate the faith both of the midwives and of Rebecca, 49but muſt take heed, that we follow not the errors of their waies in doing that, 2. We may not imitate actions approved in men, if they were done upon ſpeciall command.which in it ſelfe was commendable, in an unlawfull way.

Secondly, ſome actions in Scripture are approved which yet we may by no meanes imitate, as being juſtifiable by a particular commanded p. 339from God, to do what they did, though it were not according to the generall rule of the Law. As the Iſraelites borrowed Jewells of Gold, and Jewells of Silver, of the Aegyptians by Gods expreſſe command, Exod. 11.2. which they never paid againe; yet we know, that to borrow and not pay againe is the Character of a wicked man, Pſal. 37.21. Yea where there is no outward and verball command from God, yet ſome times men by a ſecret inſtinct of the Spirit are warranted to do that which without it had been unlawfull, as it was not lawfull for the Apoſtles to call for fire from heaven to conſume thoſe Samaritanes, that refuſed to receive Chriſt, Luk. 9.54. becauſe Elijah had done the like, 2 Kings 1.10, 12.

Thirdly, 50in imitating warrantable examples we muſt wiſely compare our caſe with that which we ſet before us for our patterne, to ſee, 3. Where we follow examples of good men, we muſt conſider whether our caſe and theirs be alike in all things.whether they be alike in all circumſtances. For circumſtances in actions doe much vary the nature of them, as we know. Wherefore our Saviour to juſtifie his Diſciples rubbing the eares of Corne on the Sabbath day, by Davids example of eating the ſhew-bread, ſhewes the caſe of his Diſciples to be the ſame with Davids, that they did it to relieve their hunger, as David had done, Luk. 6.3. Otherwiſe we have no warrant to diſobey Magiſtrates commands, in lawfull or indifferent things, becauſe the Apoſtles refuſed to obey the rulers at Ieruſalem, p. 340in a caſe where they had a command from Chriſt to the contrary, Acts 4.19.

Fourthly, 514. Where we imitate a good action we muſt withall ſtrive to imitate the faith, zeale, &c. wherewith it was acted.in taking precedents from the actions of godly men, it is not enough to ſet before us the act done by them, but we muſt with all ſtrive to imitate their faith, zeale, and other holy affections, which they manifeſted in doing it, and the right end at which they aimed therein. For we know that the works of men have their juſt eſtimation from the inward diſpoſition of the heart, from whence they ſpring, and from the end to which they are directed. The end of the Commandement (ſaith the Apoſtle) is Charity out of a pure heart, and a good confidence, and faith unfained. And the ſcope of all our actions ought to be Gods glory, Mat. 5.16. 1 Cor. 10.31.

Laſtly, 52when we follow the examples of holy men in thoſe things wherein they walked according to the rule of the Law, 5. Laſtly, we may not make the example, but the Law the ground of imitating the beſt men.we muſt not make their example, the ground of our action, but the Law only, which they were guided by, and which is the only rule, that muſt be our direction, as we ſaid before. The only uſe which we are to make of examples is, to provoke and ſtirre us up and to encourage us to ſuch duties of Obedience as we ſee godly men have been enabled to performe, aſſuring our ſelves that if we put to our endeavours, the ſame power of the Spirit of grace, that wrought in them, will be preſent with us to aſſiſt us in the like performances.

FINIS.