for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
ought to have an appetite to spirituall things 1. Pet. 2. 2. 32. 2. That slothfulnesse whereby one shunnes that cheerfulnesse and labour that is required to Divine things Rom. 12. 11. Which is opposed to that stirring up and heat of mind whereby Divine things are to be prosecuted Rom. 12. 11. Psal. 57 8 9. 33. 3. Neglect and contempt of holy things and the abuse of the same to filthy sporting and light matters all which are opposed to that reverence due to holy things Luc. 19. 46. 34. 4. Dulnesse and wandring of mind in exercises of worship Heb. 5. 11. Ezech. 33. 31. And it is opposed to devotion such as was in Cornelius Act. 10. 2. 35. 5. Rashnesse or lightnesse in using either the name or titles of God or those things which have some speciall respect to God Ier. 23. 34. Luc. 13. 1. And it is opposed to that prosecuting of a just end which ought to be present with reverence in the use of such thiâ—…gs 1. Cor. 11. 17. 36. 6. Forgetfulnesse Iames 1. 24 25. Which is opposed to the receiving of fruit and abiding of the vertue which ought to follow the acts of religion 37. 7. Confusion which is opposed to order and decency 1. Cor. 14. 33. CHAPTER XV. Of the time of worship 1. THE most solemne time of worship is now the first day of every week which is called the Lords day Rev. 1. 10. 1. Cor. 16. 2. 2. And it is called the Lords Day by the same reason that the holy Supper of the Eucharist is called the Lords Supper 1. Cor. 11. 20. Namely because it was instituted by our Lord Jesus Christ and it must be referted to the same Lord in the end and use of it 3. It is necessary that some time be given for the worship of God by the dictate of naturall reason for man must needs have time for all especially his outward actions neither can he conveniently attend Divine worship unlesse for that time he cease from other workes 4. Thus far therefore the time of worship falls upon the same precept with the worship it selfe for as when God created the whole world he is said also to have created time together with it so also when he commanded and ordained religious actions he did also withall command and ordaine some time or necessary circumstance 5. That some certaine day is to be ordained for the more solemne worship of God this is also of morall naturall right not unknowne to the very heathen who had alwayes through all ages their set and solemne feast dayes 6. That this solemne day ought to be one at least in a week or in the compasse of seven this belongs to positive Law but yet it is altogether of unchangeable institution so that in respect of our duty and obligation it hath the very same force and reason with those that are of morall and naturall right and so it is rightly said of the Schoolmen to belong to morall right not of nature but of Discipline 7. That this institution was not ceremoniall and temporall it appeares sufficiently by this that it hath nothing proper to the Iewes or to the time of the ceremoniall Law for none can or dare deny but that such determination might be made at least for a morall reason and benefit because although naturall reason doth not dictate the very same determination as necessary yet it dictates it as convenient as it doth apprehend it to be fit that the worship of God be frequently exercised and it cannot but acknowledge this determination in respect of the frequency of the dayes to be in this respect convenient 8. The same also is manifest by this that from the beginning of the Creation when there was no place for ceremonies that had respect to Christ the Redeemer the seventh day or one of seven was set apart for the worship of God Gen. 2. 3. 9. For whereas some doe contend that this was spoken by a prolepsis or anticipation or that the seventh day was at that time sanctified in the mind and purpose of God not in execution or that then there was a foundation laid of that sanctification to come and not the obligation or Law it selfe This may be refuted by divers arguments For 1. This anticipation never came into any mans mind who was not before anticipated with prejudice about the observation of the Lords Day The Iewes of old did never dreame of it whose received opinion was that this feast was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all Nations from the beginning of the World Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. In the new Testament there is no such thing taught or declared The authors themselves of this opinion doe grant it to be probable that some observation of the seventh day did begin from the beginning of the Creation Suarez de diebus Fest. The best interpreters Luther Calvin c. Whom none will affirme to have offended on that side in giving too much to the Lords Day doe simply and candidly acknowledge that the seventh day was sanctified from the beginning of the World 2. There can be no example given of such like anticipation in all the Scripture for although the name of certaine places are sometime used proleptically especially in the booke of Genesis yet there is no mention at all of such a prolepticall Institution either in that booke or in any other of the whole sacred Scripture 3. The words and phrases of the very place evince the contrary Gen. 2. 2 3. For the perfection of the Creation is twice joyned together with the sanctification of the seventh day in the very same manner and phrase as the Creation both of other Creatures and of man himselfe is joyned with their blessing Genesis 1. 21. 22. 27. 28. 4. Neither the purpose of God nor a naked foundation of the thing it selfe sufficeth to ground and uphold such a phrase of Sanctification and Benediction For by this reason it might be said that God sanctified Water Bread and Wine for the Sacraments of the New Covenant from the time that he gave the promise of breaking the Serpents head by the seed of the woman Genesis 3. 15. For then God did purpose to seale that covenant of grace by such seales some foundation of which seales also was laid partly in the promise it selfe and partly in the creation of those thiâ—…gs which might actually be used to such sealing 5. From such a foundation laid in the first Creaâ—…ion the Prophet gathers a perpetuall rule and Law Malac. 2. 15. Did he not make one and why one To seeke a godly seed So in like manner may we did not God rest the seventh day and why the seventh day to sanctifie the seventh day to God 6. Upon this very thing the arguing of the Apostle seemes to be grounded Hebrews 4. 3 4 5 7 8 9. Which is thus There was a double rest mentioned in the Old Testament whereof the godly were made partakers in this life One was
estimation of dayes which did at that time breed offence among Christians but the observation of the Lords day which the Apostle himselfe teacheth hath at that time taken place in all the Churches 1. Cor. 16. 1. 2. could not give any occasion of offence Thirdly it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats for the question of that dispute is propounded verse 2. of meats onely in the 5. and 6. verses the esteeme of a duty is joyned with it as pertaining to the same thing and afterward through all the rest of the Chapter he treats only of meats making no mention of dayes Fourthly in that place to the Galatians it is expresly treated of that observation of dayes moneths and yeares which pertained to the bondage of weake and beggerly elements Chap. 4. 9. but it was farre from the Apostle and altogether strange to Christian religion so to account any precept of the Decalogue or any ordinance of Christ. Fifthly in Col. 2. it is specially expresly treated of those Sabbaths which were of the same kinde with new Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature as hath been before demonstated 33. Neither is Christian liberty at all diminished by this opinion as some without cause do seeme to feare for it is not a liberty but a licentiousnesse not Christian if any think themselves freed from the observation of any precept of the Decalogue or from the institutions of Christ and experience also teacheth that licentiousnesse and neglect of holy things doth more and more prevaile where a due respect is not had of the Lords day 34. Neither also was Adam subject to any bondage because he was tyed to sanctifie the seventh day by a speciall observation 35. But as the beginning of the old Sabbath was at the evening because the Creation also began at the evening because the common masse was created before the light and the cessation of the day from the work of Creation began also at the evening so also the beginning of the Lords day doth seeme to begin from the morning of that day because the resurrection of Christ was betimes in the morning Mark 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary rest and the sanctification of this rest 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship we must therefore abstaine that day 1. From all these works which are properly called servile for seeing such works were of old by name excluded in all other solemne feasts Levit. 23. 7. 8. 25. 32. 36. Numb 28. 25. much more were they excluded from the Sabbath 38. But it is ridiculous by servile workes to understand sins or mercenary good workes or done after the manner of servants for reward as some do understand them by a certaine Allegoricall sport for sins are not forbidden and unlawfull at some certaine times but alwayes and every where neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day Isay 28. 4. those evill workes also which are done upon feare or hope that is altogether servile have in respect of their manner the same nature with other sins 39. But servile workes are properly those to the performance whereof servants or servile men are wont to be used such as are mechanick workes and all those to the performance whereof great labour of the body is required as to plough to dig c. 2. Besides thâ—…se workes there are forbidden also upon that day all workes that are ours as is gathered from the opposite concession which is given in the fourth precept Sâ—… dayes shalt thou worke and do all thy work 40. Whence we may gather with the words following on the Sabbath day thou shalt doe no worke that all those works are forbidden which are properly called ours although they be not to speak strictly servile or mechanicall 41. Now those are our workes which pertaine to the uses of this life that is which are exercised in naturall and civill things and doe properly pertaine to our gaine and profit of which kinde are those which of their owne nature are not servile but liberall as studyings exercises of liberall arts much more those which are common to free men and servants as to Jorney to handle civill causes c. 42. For so this phrase is explained Esay 58. 3. Ye do that which delighteth you that ye may exact all your labours that is ye do carefully your owne matters Verse 13. doing thine owne wayes But because Esayas in that Chapter doth also and chiefly treat of wicked actions and those workes which are unlawfull at all times as appeareth verse 6. Therefore some godly Divines do seeme to erre who are wont to gather out of that place that every word or thought that is humane or pertaines to men used on the Lords day is to be accounted sinne for all humane words deeds or thoughts upon that day whereof that Chapter handleth whether it be the Sabbath properly called or a solemne feast are not there judged to be impertinent and in that respect simply reprehended but those only which are wont to concerne our gaine either simply unlawfull or repugnant to holy exercises as appeares verse 3. 6. Concerning such servile and vulgar workes there is such a strict law that upon the Sabbath day men may not go on in their work no not in time of plowing and harvest simply that is at those times which are most opportune and as it were necessary for mans life Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things as was the building of the Tabernacle Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey Exod. 16. or to frequent Marts or Faires Nehem. 13. 43. Yet here are excepted 1. All those workes which belong to common honesty for seeing at all other times we ought so especially upon that day which is specially dedicated to Divine worship to be have and carry our selves decently all those things which doe simply partaine thereunto are understood to be permitted 2. Those things which are imposed on us by some singular necessity Mat. 12. 11. In which number notwithstanding those things are not to be accounted which men make or faine to themselves as necessary but those things which it appeares to be necessary and unavoidable by the providence of God and which we are not aware of that is when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing 3. All those works which do directly respect
the worship and glory of God Mat. 12. 5. Iohn 5. 8 9. For in that case those workes which are of their owne nature servile do passe into the nature of holy actions neither are they properly our workes but Gods works 44. This rest although in it selfe absolutely considered it is not neither ever was a part of worship yet as it is commanded of God as a certaine necessary thing unto his worship and is referred also to it so far it is a part of that obedience which pertaines to religion and the worship of God 45. The sanctification of this rest and day is a speciall applying of our selves to worship God upon that day which is intimated in those phrases He sanctified that day and it is a Sabbath to the Lord thy God 46. Here publick worship ought chiefly to be respected whence also it is that the Sabbath is called an holy Convocation Levit. 23. 13. Acts 13. 14. 15. 23. 16. 13. But that that publick convocation of the Church ought to be had both before and after noone upon the Lords day it appeares sufficiently by that double burnt-offering of the Sabbath in the morning and the evening Num. 28. 9. 47. But the rest of the day ought to be spent in exercises of piety for although there was of old an offering peculiar to the Sabbath yet the continuall or daily offering with his drink-offering was not to be omitted Num. 28. 10. 48. Also the publick worship it selfe seeing it is most solemnely to be celebrated doth necessarily require these exercises of reading the Scripture meditation prayer holy conferences and contemplation of the workes of God whereby we may be both more prepared to publick worship and that worship may be made truly effectuall to us 49. Contrary to his ordinance of the Lords day are all feast dayes ordained by men they being accounted for holy dayes as the Lords day ought to be accounted 50. For it is most agreeable with the first institution and with the writings of the Apostles that one only day in the week be sanctified 51. The Iewes had no feast dayes rightly sanctified but by divine institution 52. Yet any dayes may be piously turned into occasion of furthering the worship of God 53. Also when God by his speciall judgements cals to more solemne fasting those dayes are to be accounted as it were for extraordinary Sabbaths 54. Contrary also to the observation of this day and all transactions of businesse exercises feastings sports and such like whereby the minde of man is this day drawn away from the exercises of religion CHAPTER XVI Of Iustice and Charity toward our neighbour Thus much of Religion Iustice followes which is contained in the Second Table 1. IUstice is a vertue whereby we are inclined to performe our duty due to our neighbour So the duty of children towards their parents is said to be just Ephes. 6. 1. And the duty of masters towards their servants is called right and equall Col. 4. 1. And all those things which we owe to our neighbour are performed in living justly 2. But justice in this place is not taken most generally as setting forth every duty to another for so it containes even religion it selfe for that justice which iâ—… said to be generall is no other thing then vertue in generall as hath been before declared when we did shew that justice was the chiefe among the generall affections of vertue neither must it be understood most particularly to respect the quantity either of the thing deserved or received for so it containes only a few duties of the second table namely those whereby like is returned for like but it is here used in a certaine middle way wherby it sets forth the mutuall duty between those who are bound by the same right in which sence it containes all the force of the second Table 3. It hath for the object our neighbour that is every one whether man or Angell also who is or may be with us pertaker of the same end and blessednesse Luke 10. 36 37. 4. Hence neither holy men whatsoever they shal be nor Angels themselves can be a fit object of religion or of that religious worship which is commanded in the first Table but only of Iustice or of that dutie that is due to our neighbour which is contained in the second Table whence also those arguments taken from the nature of the thing doe exclude all adoration of the Creatures Acts 10. 26. Rise for I my selfe also am a man Revel 22. 9. See thou doe it nor for I am thy fellow servant and of thy brethren the Prophets and of those that keepe the words of this Booke worship God Rev. 22. 9. 5. Buth in this number and name every one is by proportion included even in respect of himselfe for every one is first a neighbour to himselfe then to others Whence also it is that there is no singular precept given whereby a man may be ordered toward himselfe for whilest he is rightly ordered toward God and toward his neighbour he is also ordered toward himselfe but with this difference that that disposition whereby any is made fit to performe his duty to God and his neighbour pertaines to his perfection but he must also performe the same duties both to his neighbour and himselfe but not to God and himselfe 6. But because that monner whereby duties are to be exercised toward our neighbour is with respect and affection to their good hence this same vertue is called charity toward our neighbour Matt. 22. 29. Marc. 12. 31. 7. In this charity there is alwayes love of union of welpleasednesse and good will as in that love which is toward God but there is also added oft times the consideration of mercy when the misery of our neighbour is respected which hath no place in our charity toward God 8. But this band of Iustice and affection of Charity ought alwayes to flow and be derived from Religion toward God for seeing Religion gives the chiefe honour to God it causeth that obedience be given to his will in those things also which doe immediatly respect the Creatures whence all they who neglect their duty towards men are denied to honour God but rather doe contemne him 1. Sam. 2. 30. Also charity towards God which is contained in Religion doth of its own nature produce charity towards men as they are in some sort partakers of the Image of God whence also we are said to love God in men and men in God which is one reason of that phrase beloved in the Lord. 9. Hence nothing is properly due to man which is contrary to Religion Acts 4. 19. 5. 29. Whether it be right in the sight of God to obey you rather then God judge yee we must obey God rather then men 10. Hence also the truth of Religion cannot consist with the neglect of Iustice and Charity toward our neighbour Iames 1. 27. Religious worship pure and undefiled before
certainly attaine the end to which they were created unlesse they were governed by the same power by which they were created and it proceeds from imperfection when he leaves the work that he hath made to be directed by another afterward 21. This Gubernation includes intrinsecally not only meanes convenient and fitting to the end but also their certaine efficacy or the attainment it selfe The order therefore of this government is certaine immoveable and indissoluble so that the Creature cannot wholly withdraw it selfe from all order of government although it may decline from its particular order Gen. 50. 20. 22. This government is common or speciall 23. Common is that whereby God doth govern all things in a like manner unto this government belongeth First The Law of nature common to all things which is a certaine participation of the Law and Will of God put into all things from the beginning Iob 38. 12. Hast thou commanded the morning and made known to the day-spring his place c. Secondly a naturall inclination which is a principle of working according to that law Iob 5. 7. The sparkes fly upward Thirdly a naturall instinct which is a peculiar stirring up of the living Creatures to some more noble acts with a certaine shew and print of reason Pro. 6. 6. Goe to the Pismire O sluggard behold her wayes and be wise And 30. 24. These foure are small upon the Earth but they are exceeding wise the Ants the Mise the Locusts the Spiders Ierem. 8. 7. The storke the Turtle the Crane and Swallow observe the times of their comming Fourthly A certaine obedientiall power whereby all Creatures are apt to obey the command of God Psa. 103. 21. 148. 8. Doing his pleasure fulfilling his Word 24. This government shines forth in the operation of all things first in that they alwayes looke to some certaine end and so it is necessary that they be acted and governed by an intelligence every where present and omnipotent that is of God himselfe Iob 38. 27. In sending down raine to satisfie the wast place and bringing forth the bud of the tender Herbe Isay 55. 10. The raine causeth that the Earth bring forth feed to the sower and bread for him that eateth Secondly In that the works of nature are ordained so accurately and agreeable to reason that they cannot but proceed from highest reason Prov. 30. 25 26 27. 28. Thirdly in that besides a proper ordination whereby every thing seekes his own perfection they doe keepe as it were a common society and all doe more desire the conservation of the whole then of themselves as it is to be seen in heavy things which are caried upward to avoyd an emptinesse 25. By force of this Gubernation all second causes are in a certaine manner determined afore that is First they are stirred up to worke by an influence or previous motion in regard that beside the communicating of strength and sustentation of the same there is some such thing required necessarily to bring forth that into act which before was in the power of the Creature Secondly they are applied to a certaine object about which they are exercised in working Ezech. 21 21 22 c. 2. Sam. 16. 10. Also by force of the same government they are ordered that is 1. Limits and bounds are set to their actions Iob 1. 12. 2 6. 38 10 2. Some good is drawn out of their action Gen. 50. 20. 26. Because the exercise of that strength which is in the Creatures depends upon the Will of God hence it is that we trust in God alone not in those Creatures by which the kindnesse of God is derived to us CHAPTER X. Of speciall Gubernation about intelligent Creatures In the former disputation common Gubernation was handled now followes speciall Gubernation 1. SPeciall Gubernation is that whereby God doth governe reasonable Creatures in a speciall manner 2. The speciall condition of those Creatures doth cause the difference For seeing they are in some sort immortall and created after the Image of God and have an inward principle of their own actions proceeding from counsell therefore they are to be governed to an eternall state of happinesse or unhappinesse and that agreeably to counsell and freedome 3. Yet this speciall Gubernation doth not conclude that reall Gubernation of the reasonable Creature which is common to all Creatures but is added to it 4. This morall government consists in teaching and fulfilling according to that that before he hath taught Micah 6. 8. He hath shewed thee O man what is good Deus 30 15. Life and good Death and Evill Hither to properly pertaineth that revealed Will of God whichis the rule of doing as touching manners to the reasonable Creature God governes by teaching partly in making a Law partly in establishing it 6. A Law is made by commanding and forbidding 7. A Law is established by promising and threatning 8. God governes by fulfilling when he performes those things he hath taught Ierem. 32. 19. Thine eyes being open do looke unto all the wayes of men that thou mayest give to every one according to his wayes and according to the fruit of his doings 9. From this speciall and proper way of governing reasonable Creatures there ariseth that covenant which is between God and them For this covenant is as it were a certaine transaction of God with the Creature whereby God commandeth promiseth threatneth fulfilleth and the Creature doth tie it selfe in obedience to God thus covenanting Deut. 26. 16 17 18 19. This day Iehova thy God commandeth thee c. Thou hast avouched this day the Lord to be thy God c. Iehovah hath avouched thee this day c. To make thee high c. And that thou mayest be an holy people c. 10. Now because this way of entring into covenant is not between those that are equall but between Lord and servant Therefore it portaines to government whence also it is most properly called not the covenant of man but of God who is the author and chiefe Executor of it Deut. 8. 17. 18. That he may performe his covenant 11. By vertue of this covenant the morall workes of the intelligent Creature whilst he is in the way have alwayes a respect either to happinesse as a reward of to unhappinesse as a punishment but in the last there is meriting but in the other not 12. Hence the proper and highest difference of a good work and sinne doth flow namely in that a good worke is an operation expecting happinesse of another by way of reward as by the opposite privation of it evill workes are made in their kind extreamly evill 13. Hence ariseth the force reason of conscience which is the judgement of an intelligent Creature of it selfe as he is subjected to God 14. Speciall government of the reasonable Creature is of Angels and men 15. Speciall government of Angels is either a speciall prescription or ordering the event that followes upon it 16. This
the humanity with the deity is either changed or mingled or any way confounded 15. The personall union is that whereby the second person of the deity did take the humane nature that it might inseparably subsist in the same person Iohn 1. 14. 16. For the second person of the deity although it have but one subsistence yet iâ—… hath a twofold way of subsisting one in the Divine nature from eternity another in the humane nature after the incarnation Rom. 9. 5. Of whom is Christ as touching the flesh who is above all God blessed fâ—…r ever Amen Which latter way of subsisting doth agree to the Son of God In respect of the union which he hath with the humane nature 17. This union to the divine person and nature doth ad nothing but a certaine relation but in the humane nature it maketh a change whilst by this meanes it is elévated to highest perfection for it is made as it we a proper adjunct of the Divine person by which it is assumed as it were a member of the same whole God man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof the divine nature is as it were another part as touching the subsistence it is made as it were an effect singularly upheld by the Divine nature and also it is made as it were a subject wherein the Divine nature doth especially dwell Coloss. 2. 9. 18. Wee endeavour to describe this union by many logicall wayes because it cannot sufficiently be explained by any one 19. We use all those termes wherein the fountaines of consent and unity are contained that we may shew the union to be most neere 20. Yet wee temper these termes with that limitation as it were because this union is mysticall and secret so it may not be plainly expressed but onely shadowed forth by humane words and notions 21. From this union there followeth a personall communication of properties which is not a reall transfusion For then the Divine nature should take the properties of the humane and the humane should take the properties of the Divine and so the humane should be the Divine and the Divine the humane or as well the Divine as humane should cease to be Neither it is a reall donation from which should follow that the humane nature might use the Divine properties as its own restruments But it is a Communion or coâ—…curring unto the same operations so that they are performed together by each nature but according to their own distinct properties 22. Hence it comes to passe that all the doings aâ—… sufferings of Christ are referred properly to his pâ—…rson as the proper Terminum bound of them althouâ—… some are properly to be referred to the one sâ—…me to the other nature as to their beginning and proper respects 23. And hence followeth the Communication of these properties as touching prediâ—…ation or attribution whereby the properties of the one nature are attributed either to the whole person as when Christ is said to be dead which is proper to the humane nature and to have beene in the beginning which is proper to the Divine nature Or to the other nature because of the person as when â—…od is said to be taken up into glory 1. Tim. 2. 16. â—…o be crueified 1. Cor. 2. 8. Which doe not properly agree to the Divine nature but to the humaâ—…e And those things which are proper to the whole person are properly attributed to either nature as when the man Christ is said to be the Mediator betwixt God and man 1. Tim. 2. 5. Which doth not agree to Christ as hee is man but as he is God and man 24. But as that Commuâ—…ion doth properly respect the person of Christ not the natures considered in themselves so that communication which consists in predication doth respect God or man in the concrete not the Deity or humanity in the abstract 25. Therefore the communication of properties is not meerely verbaâ—…l neither yet is it so reall that the property of one nature doth paâ—…se in the other as touching the intriâ—…secall possession and usâ—…pation 26. Those examples which are wont to be brought of those that thinke the conâ—…rary of that communication which is betweene the matter and the forme betweene the soule and the body and betweene Iron and the fire doe neither agree to this mistery nor prove the possition it selfe 27. There were in Christ two understandings one Divine whereby he knew all things Iohn 21. 17. And the other humane whereby he knew not some things as yet Marâ—… 13. 32. Also there were two wills one divine Luke 5. 13. And the other humane together also with a naturall appetite Mat. 26. 39. So there is a double presence of Christ but yet the humane presence can neither be every where nor in many places at once 28. Because God in Christ God-man hath restored life to us therefore our Faith is carried towards Christ and by Christ toward God CHAPTER XIX Of the office of Christ. Thus farre of the Person of Christ his office followes 1. THE Office of Christ is that which he undertooke that he might obtaine salvation for men 1. Tim. 1. 15. This is a sure saying and worthy of all acceptation That Iesus Christ came into the World to save Sinners 2. For those that denie that the proper end propounded by God and Christ in this mistery was the salvation of men they deprive God and Christ of their honour and men of their comfort 3. In it two things are to be considered The calling to this office and the office it selfe Heb. 5. 4 6. 6. None takes this honor to himselfe but he that is called of God as was Aaron So also Christ c. 4. The calling is in action of God especially of the Father whereby a speciall covenant being made he ordained his Son to this office 5. This covenant is expressed Isay. 53. 10. That if Christ would make himselfe a sacrifice for sin then he should see his seed he should prolong his dayes and the delight of the Lord should prosper by him 6. This calling therefore containes in it selfe Chusing fore-ordaining and sending Isay 42. 1. Mine elect 1 Pet. 1. 20. Which was sore-knowne before the foundation of the World Iohn 3. 17. God hath sent his Sonne into the World It is called in Scriptures sealing Iohn 6. 27. Sanctification Iohn 10. 36. Anointing Isay 61. 1. Psal. 45. 8. Heb. 1. 9. And a giving Ioh. 3. 16. 7. Chusing respects the end fore-ordaining the meanes sending the execution it selfe of meere grace without any condition foreseene either inmen or in Christ himselfe 8. All things which Christ either did or suffered even as touching all circumstances were foredetermined Luke 22. 22. The Sonne of man goeth as it is appointed Acts 4. 28. That they might doe all things whatsoever thy hand and thy counsell had before determined to be done 9. But this calling was not instituted in an ordinary manner but confirmed with a solemne oath to confirme the excellency
and eternity of it Psalme 110. 4. Hebr. 5. 6. 7. 24. 10. The office it selfe to which Christ was called is threefold Of a Prophet of a Priest of a King 11. This number and order of offices is shewed First by mens necessâ—…ty greevously labouring under ignorance alienation from God and disability to returne to him the first of which is healed by the Prophecy of Christ the second by his Priest-hood the third by his Kingdome 12. Secondly the order of conferring salvation doth shew his number also which ought first to be unfolded then obtained and then afterward applied the first of which is the part of a Prophet the second of a Priest and the third of a King 13. Thirdly the same order also appeareth by the solemne manner of executing it whereby Christ did first teach others declaring the Will of God unto them then hee did offer himselfe and afterward hee did enter into his Kingdome 14. The prophecy of Christ is that whereby he hath perfectly revealed the whole Will of God that bringeth salvation whence he is in Scripture called not onely a Prophet Deut. 18. 15. Acts 3. 22. And a Doctor Mat. 23. 7. The Apostle of our profession Hebr. 3. 1. And the Angell of the covenant Malach. 3. 1. But also the very wisdome of God 1 Cor. 1. 24. And the treasure of wisdome and understanding Col 2. 3. 15. This prophecy was in Christ as in the principall cause in others whether angells or men as in his instruments 1 Pet. 1. 11. The Prophets did search what or what manner of time the foretelling spirit of Christ which was in them should decline c. And 3. 19. By which going to the spirits which are in prison he preached It was in Christ by way of habit so that he might when he pleased reveale all the secrets of God But in others by way of act and flasâ—…ing or coruscation so that they could not exercise prophesie but at certaine times when he pleased Ierem. 42. 7. After ten dayes came the Lord to Ieremy 16. That he might be such a prophet it was necessary that he should be God Iohn 1. 18. 3. 13. And withall also that he should be man Acts 3. 22. Compared with Deut. 18. 15. For unlesse he had beene God he should neither have perfectly understood the Will of God 1 Cor. 2. 11. 16. Neither had he been able to reveale it throughout all ages unlesse he had been man he could not fittly have unfolded it in his own person unto men Hebr. 1. 1. 17. The priesthood of Christ is that whereby he hath purged by sacrifice the sins of men and obtained the favour of God for them Col. 1. 20. 22. 2 Cor. 5. 15. Rom. 5. 10. 18. This priesthood was not legall or temporary but according to the order of Melchisedek Hebr. 7. 17. Not by a carnall Commandement but by the power of an endlesse life Ibid. Ver. 16. Not by an order that it weake and lame but stable and perfect Ibid. Ve. 18. 19. Not for a time but for ever Ibid. Verse 24. Finally admitting no successor or Vicar but perpetuall and proper to Christ and of him that ever liveth Ibid. Vers. 24. and 25. 19. In this office Christ himselfe was the Priest Sacrifice and Altar he was Priest according to both natures Hebr. 5. 6. He was a Sacrifice most properly according to his humane nature whence in the Scriptures this is wont to be attributed not only to the person of Christ but to his body Heb. 12. 13. 1 Pet. 2. 13 Col. 1. 22. To his blood Col. 1. 20. And to his Soule Isay 53. 10. Mat. 20. 28. Yet the chiefe force whereby this sacrifice was made effectuall did depend upon the nature of God namely that the Sonne of God did offer himselfe for us Acts 20. 28. Rom. 8. 3. He was the Altar properly according to his Divine nature Hebr. 9. 14. 13. 10. 12. 15. For it is belonging to the Altar to sanctifie that which is offered upon it and so it ought to be of greater dignity then the sacrifice it selfe Mat. 23. 17. But Ghrist by his divine nature did in a certaine manner sanctifie himselfe according to his humane nature Iohn 17. 19. 20. Therefore it doth hence also appeare how necessary it was that Christ the Mediator should be both God and man for unlesse he had been man he had not been a fit sacrifice and unlesse he had been God that sacrifice had not been of sufficient vertue 21. The Kingdome of Christ is that whereby he doth dispence and administer all things with power and authority which pertaine to the salvation of man Psal. 2. 6. Dan. 2. 44. Luc. 1. 36. 22. The properties of this Kingdome are First That it is universall 1. In respect of all ages Mat. 22. 43. 44. 45. 2. In respect of all kind of men Dan. 7. 14. Rev. 17. 14. 3. In respect also of all Creatures as they doe in any sort pertaine to the furthering or beautifying of mens salvation Eph. 1 21. 22. 23. Secondly that it is over the very soules and consciences of men Rom. 14. 17. 24. Thirdly that it dispenseth life and death eternall Rev. 1. 18. 25. Fourthly that it is eternall Dan. 2. 44. 7. 14. 26. Fifthly that it brings greatest peace and perfect felicity to those that are heires of it Isay 9. 6. Eph. 2. 16. Hebr. 7. 2. 27. Hence this Kingdome in the Scriptures is every where called the Kingdome of God the kingdome of peace and glory in the places above cited and the Kingdome of light and glory the Kingdome of Heaven and the world to come Hebr. 2. 5. 28. And hence also it appeareth how necessary it was that Christ the Mediator should be God and man for unlesse he had bin God he could not be the spirituall King of our soules dispensing life and death eternall and unlesse hee had been man he could not have been an head of the same kinde with his body 29. Christ in all his offices had types In the propheticall office he hâ—…d men also so subordinate to hâ—…mselfe that they also were called prophets but his Priesthood and kingdome doe not admit such a subordination neither was there ever any by office a spirituall Priest or King beside Christ alone 30. The reason of the difference is because that the declaration of the will of God unto men which is the office of a Prophet may in some manner be performed by a meere man but purging of sinnes by sacrifice before God which is the duty of a priest and government over the soules and consciences of men which is the part of a King cannot at all be done by a meere man 31. The Kings of the nations are not properly subordinate to Christ in their authority but unto God CHAPTER XX. Of Satisfaction 1. THere be two parts of redemption the humiliation of Christ as our Mediator and his exaltation 2. Humiliation is that whereby
of the Gospell either in word or writings 29. Also seeing this institution was grounded upon no speciall occasion that was to continue for a time only whereby it might be made temporary it doth necessarily follow that the minde of the Ordainers was that the observation of this day should be of perpetuall and unchangeable right 30. Yet it is more likely that Christ himselfe was the author of this institution in his owne person 1. Because Christ was no lesse faithfull in ordering his whole house or the Church of God as touching all things that are generally necessary and usefull then was Moses Heb. 3. 2. 6. But no Christian can with any reason deny that the observatiō of this day is generally profitable in some sort necessary for the Churches of Christ. 2. Because Christ himselfe did often appeare upon this very day to his Disciples gathered together in one place after the resurrection Iohn 20. 19. 26. 3. Because hee powred out the holy Spirit upon them this very day Acts 2. 4. In the practise of the Churches in the time of the Apostles when there is mention made of this observation of the first day Acts 20. 7. 1. Cor. 16. 2. It is not remembred as some late Ordinance but as a thing a good while received among all the Disciples of Christ. 5. The Apostles did in all things deliver those things to the Churches which they had received of Christ 1. Cor. 11. 23. 6. This institution could not be deferred not one week after the death of Christ and that law of one day in every week to be sanctified according to the determination of God himselfe remaine firme which law hath beene demonstrated before to be of perpetuall right For the Iewish Sabbath was in respect of the determination which it had to the seventh day abrogate in the death of Christ For whereas it is read that the Apostles sometime after were present in the assemblies of the Iewes that day of the Sabbath Acts 13. 14. 16. 13. 17. 2. 18. 4. they did that chiefly in that respect because then was the fittest occasion to preach the Gospell to the Iewes as also afterward the Apostle did greatly desire to be at Ierusalem on the day of Pentecost Acts 20. 16. because at that time there was the greatest concourse of the Iewes to be in that place 7. If the institution of the Lords day was deferred so long till the Apostles had made a separation from the Iewes and had their meetings apart Acts 18. 6 7. 19. 8. as some would have it then all that space of time which came betweene the death of Christ and this separation which was above three yeares the fourth Commandement had bound none to that observation of any day because the Iewes day was already abolished and by this opinion there was no new brought in the roome and so there were only nine precepts in force all that time 8. The reason it selfe of this change confirmes the same which is by the consent of all referred to the resurrection of Christ namely because this day the creation of the new world or the world to come Heb. 2. 5. in which all things were made new 2. Cor. 5. 17. was perfected so that God did now in Christ rising again from the dead cease or rest from his greatest work As therefore in the beginning of the creation when God rested from his workes he then blessed and sanctified that day wherein he did rest so also it was meet that that very day wherein Christ did rest from his labours himselfe also should sanctifie the same day Neither is that easily to be rejected which is urged by some of the Ancients out of Ps. 118. 24. This is the day which the Lord hath made for in that very place is treated of Christs resurrection as Christ himself interprets Mat. 21. 42. 9. It was also most meet that the day of worship in the New Testament should be ordained by him by whom the worship it selfe was ordained and from whom all blessing and grace is to be expected in all worship 31. They who account the observation of the Lords day for a tradition not written they are hereby sufficiently refuted 1. Because there is no one thing which depends upon tradition not written of such moment as is the observation of the Lords day by common consent and the consent of all Christians almost 2. By this meanes there is a doore opened to bring in divers superstitions and humane devices into the Church of God or at least to prop them up when they are brought in 3. Many among the Papists are ashamed of this invention for although all the Papists to cloak their superstitions are wont to give too much to Ecclesiasticall traditions yet in the observation of the Lords day that impression of Divine authority appeares that it hath compelled not a few of them to ascribe it not to any humane but to Divine right Bannes in 2. 2. q. 44. a. 1. Author supplementi adsummam Pisanam verb. Dominica Abbas in cap. licet defer n. 3. Aug. ver feria n. 3. Silvester ver Dominica q. 1. 7. Alexander also the third Pope of Rome in the very Canon law deferiis cap. licet affirmes that the Scripture as well of the old as new Testament hath specially deputed the seventh day for mans rest that is as Suarez interprets de dieb fest cap. 1. both Testaments have approved the manner of deputing every seventh day of the week for the rest of man which is to depute the seventh day formally although materially the same was not alwayes deputed and in this manner it is true that that seventh day in the old law was the Sabbath and in the new is the Lords day 4. They among themselves who account the Lords day among traditions doe account baptizing of children also and that with greater shew in the same place and number But all our Divines who have answered the Papists touching those examples of traditions do alwayes contend that those institutions and all other which are of the same profit and necessity are to be found in the Scriptures themselves 32. Those things which are wont to be brought on the contrary out of the Scriptures Rom. 14. 5. Gal. 4. 10. Col. 2. 16. do nothing at all hinder this truth For first in all those places the observation of some day to religious use by the ordinance of Christ is no more condemned or denied then the choise of some cerraine meat to a religious use by the ordinance of the same Christ but no Christian is so void of all reason that he would conclude out of those places that the choise of bread and wine in the Lords Supper for a religious use is either unlawfull or not ordained by Christ neither therefore can any thing be concluded from them against the observation of the Lords day by the use and institution of Christ. Secondly the Apostle Rom. 14. doth expresly speake of that