the work or effect of the Law written in their hearts c. Rom. 2.14 15. But never I believe was there any thing done by the light of nature no not amongst those in whom this light shined in her greatest brightnesse by which it may appear that they were led by the guidance of this light to the observation of the seventh day which the fourth Commandement injoyneth It is not unlike but that some of the ancient Philosophers and Poets amongst the Heathen being inquisitive after the learning manners and practices of Forraign Nations as many of them were did by hear-say amongst many others Jewish Notions Doctrines and Customes expresse mention whereof is found in several of their writings come to understand what they the Jews held and practised about the seventh or Sabbath-day also and did accordingly insert some particulars of their knowledge in this kind in their writings as Hesiod Homer Callimachus and others But nothing can be so much as probably concluded from hence that therefore they knew anything by the light of nature concerning the holinesse which God by special institution as we heard hath put upon that seventh day of which the fourth Commandement speaketh much more probable it is that they might have some glimmerings of an apprehension that such a proportion of time as one day in seven was reasonable and fitting for intermission of bodily labours that they might be at liberty to attend upon religious affairs But unlesse we shall suppose that which I suppose was never supposed or affirmed by any it may be known by the light of nature how long God was in creating the world and that he was six daies precisely neither more nor lesse imployed therein it is not imaginable that by this light it should be discovered unto any man that the day specified in the 4 th Commandement should be sanctified by God for Religions ends and purposes rather or before any other Fifthly If it be to be found written in the book of Nature that the day defined in the fourth Commandement ought according to the will of God to be religiously observed above other daies then whatsoever said or done is of a direct tendency to take away this honour from it and to cast it upon another day must needs be sinful This proposisition is of unquestionable truth because the contents of the book of nature are nothing but the unchangeable righteousnesse of God But severall things have been both said and done without sin of a direct tendency to alter the religious property of that day and to give it to another Therefore the religious observation of this day is not naturally Moral The truth of the latter proposition is demonstrable from the Scriptures where several things are found of a direct tendency to invite and perswade men to substitute another day in the place of that for their Religious Affairs Not to insist upon those places and passages in the Old Testament in which many of the learned Fathers apprehended that there was a plain Overture given even in those daies that there should be a change of the Judaical Sabbath or seventh day into the eighth by the Messiah as in the appointment of Circumcision on the eighth day so in the Title of the Psalmes entituled Pro Octavâ for the eighth as Psal 6. 12. in the number of the souls that were saved in Noah's Ark which was eight again in that of Ezekiel 43.27 which hath more light in it then the rest And when these daies are expired it shall be that upon the eighth day and SO FORWARD the Priests shal make your burnt offerings upon the Altar and your peace offerings and I will accept you saith the Lord God Some are confident that David prophesied of this eighth day as to be made Sacred by the Lord Christ This is the day which the Lord hath made we will rejoice and be glad in it Psal 118.24 Some likewise conceive that the same Prophet looked towards the Christian Assemblies that should meet on the Lords day in these words Thy people shall be willing in the day of thy power in the Beauties of holinesse c. Psal 110.3 And lastly some argue to the same point and this with no slender probability those words of the Prophet Haggee the Apostle himself much favouring their design in this kind by his citation and application of the words Heb. 12.26 Yet once it is a little while and I will shake the Heavens and the Earth c. Hag. 2.6 I only mention these things as judged by men of great sanctity and deep insight into the Scriptures sufficient overtures from God given long since unto the Jews of his purpose to give them another day in exchange for their seventh-seventh-day Sabbath in due time And that the blessing and holinesse of this day are transferred by God and his Authority unto another day even that which stands next to it and from the times of the Apostles hath been known by the name of The Lords day the Gospel to an unbiassed judgment and attentive conscience maketh sufficiently manifest First Our Saviour taketh notice of the custome and manner observed by men who make Weddings or other great Feasts that in case a person lesse honorable be placed in the uppermost room and a person more honourable then he cometh the maker of the Feast desireth the former to give place unto the latter the lesse honorable unto the more honourable Luk. 14.8 9. which is but reason and consonant to the light of nature in like manner the Raising up of Jesus Christ from the dead being a greater and more honourable Atchievement or act of God then the Creation of the World it is but good reason to conceive that God should cause the former to give place unto the latter and to deliver up to the day hereof that honour of blessing and sanctification which the day of its remembrance had received from him Nor is it meet to think that God who commandeth men to give honour to whom honour belongeth Rom. 13.7 should himself give honour where lesse honour is due and deny it where it is due in a farre greater measure or degree Secondly If Gods rest or refreshing after or upon the finishing of the work of Creation was a ground or motive unto him as the expresse letter of the Commandement affirmeth it to have been of his Separating and sanctifying a day for a memorial of it we cannot reasonably judge or with the salvage of the unchangeablenesse of God but that his pleasure acquiescence and rest in his raising of his only begotten Son from the dead being of a more precious and dear resentment unto him then the other should be honoured with a day of a Solemn and Sacred remembrance as well as it Yea and inasmuch as he did not judge it meet or agreeable to his Wisdome and goodnesse to devote or sanctifie any greater proportion of time for rest and religious occasions then one day in seven or every
any lawful and necessary undertaking for publique good or the like it is rather God himself then men that taketh us off from our labour in such cases In that day saith the Prophet Esai did the Lord of Hosts call to weeping and to mourning c. Esa 22.12 Now God commanding us to labour the six daies c. with no other intent or for none other end then that being free from worldly cares and distractions when the day of his holy rest commeth we might be in the better frame and composure of mind to yield obedience unto him in the due observance of it it may with comfort yea with confidence be expected from him that when in obedience unto him otherwise we shall forbear working on any of the six daies he will so interpose with his good providence on our behalf that we shall suffer no such prejudice thereby in our worldly affairs but shall be in as good or rather in a better condition to observe the day of rest as without such a forbearance we were like to have been About the time when the Law of the former Sabbath was given unto the Jews there were many festival solemnities within the Circuit of the year enjoined by God and to be observed as well on any of the six daies as on the seventh as often as the daies of the month unto which they were fixed in their institutions respectively happened to be any of these daies and yet we hear of no complaint from any that by being deprived of their labour on one or more of the six daies upon such an account they were disadvantaged or discomposed in the least for the sanctifying of the Sabbath We read likewise of fasts proclaimed by the Kings of Judah one by Jehosaphat a good King 2 Chr. 20.3 another by Jehoiakim a wicked King Jer. 36.6.9 we read of a third proclaimed by Ezra a godly Ruler Ezra 8.21 â—3 Nor is it like that any of these were kept on the Sabbath day However the Fast prescribed unto the Jews in captivity by Queen Ester was required by her to be kept three daies together the occasion being very urgent and weighty Esth 4.16 So that she judged it lawfull as the occasion might be to take people off from their weekly labour at least for two daies together without fear of putting them upon any temptation of violating the rest of the Sabbath Indeed for persons in authority to compell people to forsake their ordinary work on any of those daies on which God hath either commanded or permitted them to work to attend either upon such ordinances of devotion which being of humane prescription are not like to have the quickening presence of God in them or be it upon ordinances of divine institution as preaching fasting giving of thanks c. when the occasions or grounds upon which they are forced from their labours to attend them are in presence only warrantable and just but in reality and truth have nothing in them to justifie such a divorce between men and their lawful imployments being either frivolous or wicked as the ground of Jezabels fast was I King 21.9 10. and so of those hypocritical Jews Esa 58.4 In these cases I say and upon such grounds as these to wrest mens labour of which they should eat out of their hand is no better in the sight of God then oppression begotten either of ignorance or impiety Quest 70. At what time or hour of the 24 of which the natural day consisteth doth the Christian Sabbath begin Answ I do not know that this Question or the matter of it was ever taken into consideration in any of the reformed Churches abroad Amongst us some both Ministers and private Christians have judged themselves bound in conscience to make diligent inquiry after the precise truth in the case that so they might not either through carelesnesse or ignorance either take from or add to or alter any thing in the Commandement of God concerning the time of that holy rest which he hath enjoyned These as it seems take it for granted that God both under the Law required of the Jews and under the Gospel requireth also of Christians not only an intire and compleat natural day consisting of 24 houres to be sanctified for a day of an holy rest but further that the beginning of this day be computed from a precise fixed point of time belonging to the said 24 houres The former of these suppositions cannot well be admitted either with reference unto the Iews or Christian Gentiles at least if we take the word sanctifie or keep holy in the Commandement in the sense wherein it is generally understood in the opening of the Command namely for exercising our selves in holy duties and extend it to the whole time of the 24 houres For God doubtlesse doth not require of men to sanctifie in this sense the said whole day consisting of 24 houres which includes the night as well as that which we cal the day nor more then about the one half of it or rather such a proportion of it as they usually bestow in their ordinary labours on the other six daies This the expresse words of the Commandement seem to imply Six daies shalt thou labour c. but the seventh day is the Sabbath of the Lord c. as if he had said the day of thy rest shall answer or be the same in duration with one of the six daies of thy labour as the day of thine ordinary labour so shall the day of thy sacred rest be For the latter supposition that we stand bound by precept from God to enter upon and begin the duties of the sanctification of our Sabbath at a fixed and determinate point of time as either in the evening of the foregoing day when some hold the Christian Sabbath beginneth as the Iew 's Sabbath did or in the morning or first peep of the artificial day following which is the more common opinion of professors amongst us or as some others conceive at the midnight between judging the Sabbath then to begin the Supposition I say might take place in reference to the Iews inhabiting in their own land and their Sabbath at least with a very small and scarce-discernable variation their countries being one and the same and this of small extent in which respect evenings and mornings began much about the same point of time in the most distant parts of it But it cannot be supposed that the Sabbath or day of rest the observation whereof is incumbent upon Christians should in reference to them all begin precisely at the same point of time in respect of the vast distances east west north and south between the several countries and places of their dwellings For by reason hereof the beginning of the day and so of the evening unto those that inhabit farre Eastward is by many houres sooner then unto them that live as farre remote unto the West So then with submission unto those that are able to
1.15 Another Answer to the Question may be that Christ hath not made by his death full satisfaction to the justice of God for mens sins upon any such terms as either to indulge or harden any man in the practise of sin by securing him from the stroak of Gods displeasure when he offendeth nor yet to deprive God of his Liberty to govern the World or particularly his own house the houshold of Faith in wisdome righteousness and equity and consequently to judge and punish delinquents in either when he seeth just cause but the compleatness or fulness of this Satisfaction standeth in this that God may in consideration thereof without the least reflection upon or disparagement unto his justice or perfect hatred of sin forgive all men all their sins upon their unfeigned Faith and Repentance notwithstanding he may in some cases as in that of David 2 Sam. 12. ver 13 14. upon another account as viz. for the vindication of his righteousness and impartialitie in the Government of the world before the men thereof correct with temporal chastisements great and known Offenders the truth of their Faith and Repentance notwithstanding Quest 17. How long did Christ remain in the state of death Answ By the space of three daies and three nights Mat. 12.40 that is of one whole natural day in the middle and part of two other of these dayes Now a natural day consisting of 24 hours and so comprehending the night in it our Saviour by the figure Synecdoche expresseth two parts of two of these dayes and one intire one by three daies and three nights So that he reckoneth that part of the sixth day of the week on which he was crucified which we call Friday which remained after his being crucified dead and laid in the grave being between three and four of the clock in the afternoon unto the end of it this part I say of this natural day he reckoneth for the first of the three daies and three nights of which he speaketh The seventh day of the week called Saturday the whole time whereof he remained in the state of death and in the grave he accounteth for the second That part of the first day of the week by us called the Lords day or Sunday which was before his resurrection he computeth for the third and last of these three daies and three nights Quest 18. Why did Christ remain thus long viz. three daies and three nights in the sense declared in the hand or state of death Answ Because God judged this a sufficient time to evince and prove the truth and certainty of his death for the full satisfaction of those whom it concerned to believe it some having been thought to be dead for several hours together who yet were not dead but in a trance only Quest 19. Why did he remain no longer in the state of death but only for three daies and three nights Answ First because by this time as was even now said he had sufficiently confirmed the truth of his death by which he had wrought the great work of Redemption and made attonement for the World So that there was no further necessity or occasion of his remaining in the bonds of death And it was most contrary to his will and pleasure to cause or suffer his Holy one to suffer impertinently who taketh care that his ordinarie Saints be not in heaviness except it be when need requireth it 1 Pet. 1 6. Secondly it was the unchangeable will of God according as it was foretold by David long before Psal 16.10 compared with Acts 2.27 c. that his Holy one meaning Christ should not see corruption Now it hath been the observation of some and is I conceive the judgment of more that a dead body after three daies lying in the Grave begins to putrifie and corrupt which seemeth also by that saying of Martha concerning the interred body of her Brother Lazarus Lord by this time he stinketh for he hath been dead four daies Joh. 11.39 to have been received for truth among the Jewes So that God to keep his Holy one in the grave longer then three daies from seeing Corruption must have wrought a Miracle and not long after another Miracle greater then that viz. in raising him from the dead But God is not pleased to multiply miracles but only to accommodate great necessities or occasions Quest 20. But if the death of Christ was only temporal and of no longer Continuance then three dayes and three nights how can it be a reasonable compensation to the justice or just severitie of God against sin which required the eternal death of so many millions as should sin Answ To this Question Answer hath in part been given formerly where it was in effect said that the infinite dignity of the person considered it was altogether as high ah act or as high an expression of Gods just hatred and severity against sin not to absolve those or any of those that had sinned but only upon the account of the death yea be it but of the temporal death of Jesus Christ as it would have been to have punished all and every one of the said sinners with death eternal Unto which this may be added that it was not eternal death as such I mean as Eternal which the justice of God required of those that should sin or had sinned but death simply In that day that thou eatest thereof thou shalt surely die or according to the Hebrew dying thou shalt die Gen. 2.17 This death indeed consequentially and as it were by accident would have been eternal viz. through the weakness and inability of the creature on whom it was to be inflicted being not able to deliver it self from it For if for argument sake it could be supposed that any creature on which God shall inflict death for sin be it that death which we call temporal could recover it self from under this death or restore it self unto life again it is not reasonable to think that God would punish this creature with another death or inflict death upon it the second time for that sin for which the first death was inflicted The Apostle Paul I conceive insinuates this notion where he saith though by way of allusion that he that is dead or that hath died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from sin Rom. 6 7. meaning that a perfon having once suffered the sentence of the Law which is Death is not further responsible for his miscarriage but stands in the eye of this Law as innocent or righteous So that the death of Christ though but temporal yet is not only upon a geometrical or upon an equitable account but even upon an arithmetical strict or literal account a full compensation to the justice of God against sin uttering it self in that threatning In the day that thou eatest thereof thou shalt dye the death Quest 21. Was there then any occasion or necessity for the Resurrection of
intercede with God to obtain the same respects benefits or favours from him for Believers and for Unbelievers for Apostates and for persevering Saints for those who are grown old and obdurate in sin and wickedness and for those in whom the weakness of Nature hath newly put forth in actual miscarriages of sin and disobedience c. Quest 35. With what difference then doth he Intercede for both sorts of Men for those that are good and for those that are evil for those that believe and for those that continue in unbelief Answ Look what mercies favours and good things the one sort of these men receive from God and what the other receive likewise and by this it may be known with what difference Christ Intercedes for the one and for the other For certain it is that what grace mercy favour or good soever is shewed by God unto the world I mean unto persons of all characters whether of righteousness or of sin respectively is the genuine fruit of the Intercession of Christ For it is for his sake and by means of his mediation that the iniquity of the world is not every moment the ruine of it So that as Christ intercedes on the behalf of his Saints that their infirmities and weaknesses may make no breach between his Father and them that God will inable them by his Spirit to continue in Faith and Love unto the end that he will afford them sufficient means for their spiritual Edification that he will supply them with all things needful for this present life c. So on the behalf of other men yet sinful and unconverted he Intercedes that a larger space of Repentance may be granted unto them that God will give them sufficient means for their Conversion and making themselves new hearts Ezek. 18.31 that of some of them God will fill their hearts with food and gladness that hereby they may be provoked to love him and believe on him for greater things that unto others of them he will administer seasonable corrections by which they may be admonished to look up unto him and seek after him c. as in his Wisdom Righteousness and Goodness in the Government of the World he shall judge best and most for his glory and that obstinate and careless sinners may be left without excuse in the day of Judgement Quest 36. How know you or how can you prove that there will be a day of Judgement Answ The Scriptures speak nothing more plainly more convincingly more frequently then this Witness these and several other like places Joh. 5.28 29 Act. 17.31 Rom. 2.5 6 7 c. Rom. 14 10. 2 Cor. 5.10 Matth. 16.27 Matth. 25.31 32 c. 1 Pet. 4.5 2 Pet. 3.7 Jude v. 14 15. Rev. 20.11 12 13 c. Quest 37. But is not every man judged at or immediately after the time of his death If so What occasion or need is there of a General Judgement afterwards Answ The Scripture no where teacheth that either good men receive the Sentence of Absolution from God or from Christ or evil men the Sentence of Condemnation at or immediately upon their death but the contrary rather as viz. that the judgement both of the one and of the other is respited or suspended until the great day of the General Judgement Concerning the bodies of either evident it is that the same execution is done upon them at the time of their respective deaths they both return alike unto the Earth Eccles 12.7 Therefore neither is the Sentence of Absolution then passed upon the one nor the Sentence of Condemnation upon the other The Sentence which is then executed both upon the one and the other is only that which was long since threatned against and so conditionally passed upon all flesh in case of sin viz. In the day thou eatest thereof thou shalt die the death Gen. 2.7 The execution of which Sentence or Threatning after sin commited is positively and without condition threatned and the Sentence it self interpreted in these words Dust thou art and unto it thou shalt return Gen 3.19 However there may be several weighty reasons given why God should appoint a day or a time for the General Judgement of the World more especially three Quest 38. What is the first of these Reasons Answ That his knowledge wisdome righteousnesse equity and impartiality in judging the waies and doings of his Creatures and in awarding and assigning them rewards and punishments accordingly might be the more conspicuous and gloriously manifested to the whole Creation Rom. 2.5 6. Quest 39. What is your second Reason Answ That as in Christ's humiliation that is by occasion of that poor and low condition wherein he lived in the world especially by means of his ignominious death his judgment was taken away that is the honour due unto his infinite worth and dignity was denied unto him Act. 8 33. So in the great day of his appearance to judge the world it might be restored again unto him wherein he shall appear like unto himself and be acknowledged and owned by the whole Creation accordingly In this respect the day of the general judgment is termed the day of Christ and the day of the Lord meaning Christ that is a day as it were calculated contrived and appointed by God for the honour or interest of Christ As a day or time which is benedict commodious or pleasing unto any person or persons is said to be their day hour or time to whose benefit it thus relateth Luk. 19.42 Luk. 22.35 1 Cor. 4.3 See Phil. 1.6 10. Phil. 2 16. 2 Thess 2.2 1 Cor. 5.5.2 Cor. 1.14 1 Thess 5.2 to omit several others Quest 40. What is your Third and last Reason Answ God by his appointment of a day for the generall judgment of the World wherein the secrets of the hearts of all men both good and evill together with their words actions and doings shall be brought to light and sentenced respectively without all partiality according to the most absolute rules of righteousnesse and equity in the presence and audience both of Heaven and Earth and of the whole Creation of God hath furnished himself with a most potent Argument as well for the promoting of godlinesse as for the restraining of sin and wickednesse in the mean time amongst men And we find him often making use of this Argument accordingly See Mat. 16.26 27. Act. 17.31 Compared with verse 30. Rom. 2.5 6. c. 2 Cor. 5.9 10 11. 2 Thes 1.7 8 9. c. Quest 41. By whom shall this great and general judgment of the world be administred Answ By the Lord Jesus Christ This is evident from many Scriptures Mat. 16.27 Mat. 25.31 c. Joh. 5.27 28 c. Act. 17.31 2 Cor. 5 9 c Quest 42. Why shall Christ be the judge or why is he appointed by God to execute the great and generall judgment of the World Answ Because of his subsisting in the humane nature or of his being Man as well
them against their sufferings otherwise by suggesting to them that had they in the days of their flesh done their uttermost yet could they not have escaped the coming into that place of torment whither they have been sent by the irrevocable and irresistable eternal Decree of God Any circumstance which qualifieth the guilt of the offence for which a man is punished easeth the bitternesse or evil of the punishment proportionably Quest 16. What is your sixth Reason Answ If wicked men could truly plead that God gave them not power whereby to believe to sanctifie to make themselves new hearts c. we generally to do all things absolutely necessary for their Salvation they might wash their own hands in Innocency from the bloud of their Souls and resolve their destruction into the will and pleasure of God as the principal yea in effect the sole cause of if For he that can without sinning himself prevent the sinning of another who cannot but sin unlesse he be kept from it by the interposure of the other and shall refuse or neglect to do it is more justly chargeable with the sin committed in such a case then the actor in it and he that committeth it how much more when he might without the least trouble losse or inconvenience to himself have prevented the committing of it He that shall build an House with rotten or insufficient Timber especialiy when he might have built it as cheap with that which is found and substantial is more the cause of the downfal of it then the crazinesse or insufficiency of the Timber This would be the case between God and wicked men if it should be supposed that he sets them forth into the world lamely and defectively provided of strength and means whereby to do what he peremptorily and indispensably imposeth on them for their Salvation at least if it be not supposed withal that he supplyeth them afterwards with what is sufficient in this kind Nor is it either true or pertinent to plead that God gave unto men that sufficiency of power which we contend for in Adam and that they deprived themselves of it by sinning in his loyns For first It is not like that God should furnish a creature being in an Estate of Righteousnesse Innocency and Purity with means and abilities sufficient and proper to recover and save it self in a sinful and lapsed estate Secondly neither doth God now treat with Men one or other upon the terms of the Covenant made with them in the loyns of their Father the first Adam and so not according to those abilities which they received in him for the performance of that Covenant but according to those abilities wherewith he hath furnished them in the second Adam for the performance of that second or new Covenant which in him he hath made and established with the World according to the tenor and terms whereof he will judge the World as our Saviour plainly enough implyeth in his Doctrine Joh. 3.19 And this is the Condemnation that light is come into the world and men loved darknesse rather then light because their deeds were evil See also very expresse to this point Mark 16.16 Joh. 3.18 with may others Quest 17. What is your seventh and last Reason Answ To teach men that God requireth of them Sanctification Regeneration Mortification Self-denyal c. and all this as peremptorily necessary unto Salvation and yet to teach them withall that they have no sufficient power given them whereby to perform or attain unto any of these directly tends to beget a very dishonourable and hard notion and conceir of God in the hearts and minds of men as that he is an hard Master reaping where he hath not sown and gathering where he hath not strawed add in this respect as in some others also must needs be a doctrine of expresse consequence to quench and stifle all thoughts purposes and inclinations in men towards seeking the face of God and exercising themselves in duties of Piety and Religion and using the means of Salvation yea a doctrine very plausibly comporting with and indulging that carnal slothfulnesse and indisposition unto spiritual and heavenly things which are so generally found in men This is apparent from that passage in the Parable Matth. 25. ver 24 25 c. where the Servant that was so hardly perswaded of his Master as that he was an hard man reaping where he sowed not c. is charged with being both sloathful and wicked v. 26. Therefore that opinion which denyeth a sufficiency of power to be given by God unto men whereby to sanctifie regenerate themselves c. is very dangerous and an open Enemy to all Godliness especially in persons who are at present ungodly although it be true likewise that the evil influence and tendency of it in this kind may be and in some is over-balanced with other principles of a better and more pious inspiration Quest 18. But how can the truth of such an opinion for which you have pleaded by the seven Arguments last recited consist with the truth of all those places of Scripture which attribute the Sanctification Regeneration Conversion of men and every saving work wrought in them unto God and his Spirit or grace Places of this import are these with many other like unto them And the Lord thy God will circumcise thine heart and the heart of thy seed that thou mayst love the Lord thy God c. Deut. 30.6 that ye may know that I the Lord do sanctifie you Exod. 31.13 And I will give them one heart and one way that they may fear me for ever c. Jer. 32.39 But I will put my fear in their hearts that they shall not depart from me ver 40. Which are born not of bloud nor of the will of the flesh not of the will of man but of God Joh. 1.13 Of his own will begat he us with the Word of Truth Jam. 1.18 Answ These with all other Texts and passages of like import are well and clearly consistent with that Doctrine which asserteth a sufficiency of power vouchsafed by God unto men whereby to sanctifie regenerate and deny themselves to mortifie the deeds of the body and generally to act and do every such thing which God hath declared to be of absolute necessity for their Salvation The fair consistency between this Doctrine and the Texts of Scripture mentioned with their fellows may be well understood by these and such like considerations 1. It is one thing to be able or to have a sufficient power for the performance or doing of a thing an other to exercise or make use of this power for the actual performance thereof Christ had a sufficiency of power to save himself from death Matth. 26.53 Joh. 10.17 18. but he made no use of this power for such a purpose Men may be inabled by God to make themselves new hearts and new spirits c. and yet not be made willing by him no nor of nor by
is probable following the light which God himself gave concerning his mind and pleasure about the toties quoties of his ordinary and standing worship in his appointment of the daily Sacrifice under the Law which as we know was to be offered twice morning and evening every day Exod. 29.39 40. the Saints I say of old as well in the times of the Gospel as of the Law did impose upon themselves a semblable Law of offering unto God the spiritual sacrifice of Prayer twice at least every day though they took Liberty to exceed this proportion when occasion was Nehemiah prayed before God daily day and night that is morning and evening for the people of Israel Neh. 1.6 Even as Paul also prayed exceedingly night and day That he might see the faces of the Thessalonians 1 Thes 3.10 So David It is a good thing to praise the Lord to declare his loving kindnesse in the morning and his Faithfulnesse every night Psal 92.1 2. Yet elsewhere he resolveth to exceed this scantling declaring that he would pray and cry aloud not evening and morning only but at noon day also Psal 55.17 But this possibly might be upon special occasions whi h likewise might be Daniels case in the captivity Dan. 6.10 yet some writing upon the passage affirm it to have been a custome amongst the Jews to pray ordinarily thrice a day and at the times mentioned here by David which opinion hath great probability from the Scripture as might be argued more at large yea it seems from records of an ancient date that these three houres of the day were observed likewise by Christians in their Prayers in the primitive times Quest 33. But is it not Christianly commendable or wel pleasing unto God that a man should bind himself unto him by vow or solemn promise to observe certain houres in the day or night or both wherein to humble himself before God in Prayer so as not to make a breach at any time upon such his ingagement unlesse haply upon some very great and indispensable occasion Answ What men take up and impose upon themselves in or about the worship of God upon the account of their own wisdoms or wills is no worship of acceptation with him who frequently gives this account and this only of his rejection of such and such services of men that he commanded them not Jer. 7.31 Judg. 2.19 Deut. 17.3 Jer. 19.5 32.35 See also Esa 1.12 13. 66.4 Hos 9.15 with others And there is this great evil commonly attending services and devotions of mens own contrivement that they secretly intise and draw away the hearts and souls of men from the worship enjoyned by God unto themselves and incroach upon the respects and esteem due unto his Precepts The Traditions of men though they be only collateral and not contradictious unto the Commandements of God yet are they apt upon such an account to make them of little or no effect Notwithstanding where God hath left any circumstance concerning his worship undetermined so that what he hath commanded in this kind cannot be performed without the doing of somewhat which he hath not commanded which is the case in most if not all his precepts concerning worship here a man may nay of necessity he must in one kind or other determine himself But if in this Case he shall determine himself once for all and ingage himself to act uniformly or after the same manner perpetually he had need be very circumspect and cautious least by such an ingagement he spreads a snare in his own way and this as in other respects so mainly in this that what he doth upon his own election he putteth not to the account of worship nor equalize it in esteem with what he doth according to the expresse Commandement of God As for example in the businesse in hand God injoineth men to pray continually or without ceasing But he hath not injoined them to pray so many times determinately as three four five or six times in every 24 or every 48 howrs or the like Yet he that shal Christianly and conscientiously obey the said Commandement of God must determine himself to one or other of these numbers or some other within the said spaces either occasionally and with liberty to change both the number and season also of his times when and as he pleaseth or else unchangeably as by imposing some Religious tie upon himself to pray so oft as suppose 3 4 5 or 6 times every 24 houres and at such and such seasons or houres whether of the day or night after such a manner as canonical houres so called are observed amongst the Papists Now then this is that which I say that he that shall in the case in hand determine himself in the latter vvay mentioned had need look narrowly and very attentively both before him and round about him lest he intangle himself to his great prejudice otherwise but especially lest that which is of his own and from himself in his course of praying be not of higher esteem with him then that which is of God and that the tale or number of his prayers together with his select hours be not more minded then his prayers themselves or then the making and presenting of them with that Faith fervency and devotion of soul which are required by God Quest 34. Whether is it necessary that he who is convinced in Conscience that he ought to Pray frequently should when he prayeth retire himself into some place of privacie and there poure out his Soul in articulate words before God or may he not perform this duty with a good conscience and with acceptance in the sight of God only by being frequent in Ejaculations ever and anon sending up into Heaven and presenting unto God some short Petitions and Requests conceived within him either as he walketh up and down or rideth in a Journey or lieth on his bed or the like without any verball expression or sound of words Answ It is not I suppose doubted by any man but that frequency of Ejaculations and the darting up the heart and soul into Heaven in spiritual motions and desires at any time or in any place without any pronunciation of words is a practise or exercise well becomming Saints and of good acceptance with God Yea I rather question whether there be any true Saint who doth not more or lesse use it Neverthelesse I do not conceive that when either Christ or any of his Apostles exhort and charge men to Pray continually and to watch hereunto they are to be understood of such a kind of Praying but of that rather wherein a man withdrawing into some private place setteth himself in the presence of God and so humbly and with reverence due to so great a Majesty discourseth in Prayer with him the important affairs of his Soul striving and wrestling with him withall earnestnesse and importunity to obtain from him all such supplies and vouchsafements of Grace and Mercy which he
from further praying and puts him upon doing of that which was proper and requisite to be done by him and by the people that his Petition might in an orderly and regular way be granted unto him And the Lord said unto Joshua Get thee up Wherefore lyest thou thus upon thy face Israel hath sinned c. Vp sanctifie the people c. Josh 6.10 11 13. To desire any thing of God in Prayer and not to use the means created and appointed by himself for the bringing of it to passe is in effect to desire him to pour contempt upon his own ordinance and to tend in pieces the covering which with great wisdome he hath made for his own arme Quest 73. What is the fifth and the last thing which may damage our Prayers in the hand of God very much if care be not taken to keep our selves free from it Answ An impatience or discontentednesse of mind that God doth not as well comport with us in our time as in the matter or substance of our prayer otherwise He is not indeed offended that we should hasten him all we can with calling and crying unto him night and day with all the importunity of asking But he is offended that we should be offended and make our selves agrieved when he upon reasons of greatest weight and highest importance for his own glory and the general benefit of the world Yea and our own profit also shall for a time delay the fulfilling of our desires For he seldome or never maketh any long tarrying as David speaks with his Answers to the prayers of his People but upon one or more of and commonly upon all the said Considerations Now for any man to be dissatisfied or froward because God Will not sacrifice such high and sacred concernments upon the service of his petty interest or lesse considerate desire is such an importune strain of dis-ingenuity that it is no marvel if the zeal of God towards his prayers be cooled if not quenched by it CHAP. VIII Concerning the Decalogue or Ten Commandements Quest 1. WHat occasion or necessity was there that such a Body or Systeme of Precepts or Commandements as that which is called the Decalogue should be delivered or issued out by God either by word of mouth or writing unto the World Answ Although it was not directly or immediately delivered unto the world but unto a small part of it namely to the Church of God consisting at the time when it was delivered of the Jewish Nation only yet it may properly enough be said to have been delivered unto the world because this Nation was intrusted with it as it was with the rest of the Oracles of God Rom. 3.2 For the use and benefit of the world asvvell as for their own in which respect this together with the rest of the said Oracles are by the Apostle called The E ements or rudiments of the World Coloss 2.8.20 The reasons and occasions for which God was pleased to issue it forth in words and writing unto the world may be conceived to be these First That men might have a perfect Copy and of Divine authority alwaies at hand by which to correct all those errours and falsifications to supply all those defacements and blottings out to enlighten all those obscurities and uncertainties of words and meaning which in processe of time had crept into the first writing of this Law in the hearts and consciences of men by God partly through the negligence and carelessnesse of men in keeping this divine abstract of their Duty fair and legible within them partly and more especially through a long accustomed boldnesse and daringness in sinning against the expresse and clear dictates of it This was designed and intended by God in order to some further ends of which some may be touched presently Secondly God by making the rule or law of mans obedience so plain and publique withall in the world hath taken a course to cause every man both to know his own sins better then otherwise he was like to have done and every man likewise to take better notice of the abundance of sin and wickednesse practised in the world round about him Moreover saith the Apostle Rom. 5.20 the Law entered or rather iterveened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. between Adam with his sin and condemnation brought upon the world by it and Christ with his righteousnesse and justification that the offence might abound that is that the sin of Adam might the better appear to have been aboundant in evill So that God might very justly yea equitably subject his whole posterity unto death for it for the Law pronouncing the Sinner cursed declareth sin to be another manner of thing farre more horrid and devouring then otherwise men were like to conceive of it or rather that the offence of that sin might abound for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is presently explained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that the guilt of sin might become and appear likewise to be much greater the authority of the Law prohibiting it being re-inforced a fresh and that immediately and with stupendious miracles by the great Law-giver himself Elsewhere the same Apostle informeth us that by the Law is the knowledge of sin Rom. 3.20 meaning that very frequently and in many cases men come by means of the Law written to know those waies and actions to be sinful which otherwise they were like never to have known in that relation See for this Rom. 7.7 Yet neither is this end of God in delivering his Law in writing his ultimate end but subordinate and subservient to some others Therefore Thirdly The giving of the said Law in writing unto the world by means of that property and service of it last mentioned commendeth the rich grace of God in the gift of Jesus Christ unto the minds and consciences of men For the more sin is discovered and made known in the world both in the multitude and heinousnesse of the perpetrations of ir that Grace which taketh it away and healeth the great Evil brought upon men by it must needs be discovered and acknowledged to be the greater This point of the counsel of God in sending the Law into the world i◠I conceive pointed at by the Apostle in the place lately cited in part Rom. 5.20 Moreover the Law entered or interveened that the offence wight abound that is as we before expounded might appear to be exceeding great but where sin abounded grace did much more abound as if he should have said the greater aboundance of sin was discovered to be in the world the fuller discovery was consequentially made of that super-aboundancie of the grace of God in Christ by which that abounding sin was attoned pardoned and done away And this discovery was that which God aimed at in the other For the further illustration and confirmation of this Reason see and consider at leisure Rom. 3.19 Gal. 3.19 Fourthly As God by sending the Law into the world upon those terms
seventh day ordinarily lest men should be straightned for time in their ordinary businesses and imployments and considering withall that the day of his rest from the works of Creation had now lived in honor through many Generations yea for some thousands of years his pleasure was not to consecrate another or a new day but to take off the burthen of this honour from the shoulder of that day and to lay it upon the day of his Sons Resurrection Thirdly The Jews did nothing no not in the least circumstance of time or otherwise about the crucifying of Christ but what the hand and counsel of God had determined before to be done that is to permit to be done Act. 4.28 Now then if the Counsell and purpose of God had been to continue or establish the Jewish Sabbath under the Gospel and to make that Christian would he not have so interposed by his providence about the time of Christs death that the third day the day of his riseing from the dead should have been that day I mean the last not the first day of the week For had it been ordered thus there had been no place left for any scruple or question about the alteration or continuance of the day And I make little question but that as it was providentially ordered by God that he should remain in the hands of death so long as and no longer then now he did that so the Scriptures might be fulfilled in his rising again the third day 1 Cor. 15 4. So likewise the time or day of his dying was by the same hand so disposed that the third day after the day of his rising again might be the eighth day from the Creation that is the first day of the week that the Scriptures herein also might be fulfilled which as we lately shewed did foretell though somewhat darkly his rising again on this day Fourthly From sundry passages of Scripture we learn that it hath been a thing frequent with God and practised by him from the beginning to consult and provide for the remembrance and honour of his great and most considerable actions whether performed immediately by himself and with the unbareing of his own arm or mediately by men through his special interposure and strength partly by setting himself some Character of solemnity upon the time or day of their respective atchievements partly by teaching and prompting men by his Spirit to do it Peruse at leisure and consider upon this account these Scriptures Gen 2 3. with Exod. 20.11 Exod. 12.42 Exod 13.3 4 6.10 Esther 9.20.21 22. Joh. 10.22 Now it is true that for the remembrance with honour of his other great works he judged an Anniversary that is one yearly solemnity sufficient for the reason I suppose lately mentioned namely because he would not by too frequent avocations to religious services make any wider breach upon mens time for their secular imployments then was needful Only for that most signal and glorious work of the Creation he judged a weekly solemnity but convenient and meet Now then it is in no degree probable that God should bring forth the first-born of his works a work so super-transcendently glorious and wonderful as the raising of Christ from the dead and leave it unto the world without the special and appropriate solemnity of a day for the remembrance of it an honour which as we have heard he hath not judged meet to deny unto other of his works of a farre inferiour consideration unto this But certain it is that there is no day at least no weekly day and an anniversary is much beneath it characterized with any blessing from God for the remembrance of this work of his though it hath the preheminence amongst and above all its fellows unlesse it be concluded that He or men authorized by him in that behalf have taken the Crown of Blessing which was first set upon the head of a former Sabbath and hath herewith Honored and Crowned the day of this great and blessed Work And Fifthly and lastly that this hath been done both by Christ himself upon and after his resurrection and by his Apostles who by their example have more then invited even conscientiously engaged the whole Christian world after them to the observation of this day is sufficiently manifest by the light of sundry passages in the Gospel First The Lord Christ himself began to celebrate and solemnize the day we speak of on the individual day of his Resurrection by an holy and Heavenly conference with some of his Disciples upon the way and by administring the Sacrament afterwards as is exceeding probable and was the sense of some of the Fathers and is argued and concluded by many Arguments by some though denied by others from these words Luk. 24.30 And it came to passe as he sate at meat with them he took bread and blessed it and brake and gave to them And it is very considerable to the case in hand that the Evangelist being to relate those Sabbath-like works of Christ mentioned in the entrance of his Relation ver 13. gives special notice of the day wherein they were wrought by him And behold two of them went THE SAME DAY c. namely that very first day of the Week on which Christ arose from the dead as appears ver 1. with the context along to the 13th ver Now there can I suppose no reason of moment be given why the Holy Ghost should give such particular knowledge of the day on which the two Disciples travailed to Emmaus but only to signifie that Christ on this day began to sanctifie the day of his Resurrection by his example in religious exercises and to lead the way to all that should believe in him to do likewise Again Secondly The Evangelist John gives notice of another appearance of Christ unto his Apostles assembled together on the same day towards the evening and of sundry gracious applications of himself unto them Joh. 20.19 20. c. who likewise gives double notice as it were of the day wherein these things were done Then the same day at evening that is in the latter part of the day natural which the Jews midday being past were wont to call Evening being the first day of the week when the doors were shut where the Disciples were assembled c. ver 19. Having sufficiently notified the day of this appearance of Christ in these words Then the same day why he should add being the first day of the week hardly any other reason can be given but only to commend in special manner unto Christians the remembrance of this day the first day of the week as having now somewhat more then ordinary put upon it So Thirdly The same Evangelist in the same Chapter ver 26. gives knowledg of another appearance of Christ unto his Disciples assembled when Thomas with them who was absent at the former But withall is careful to inform us that this appearance also was made by Christ on the
same day of the week with the former not mentioning any thing either spoken or done by him in any of the six daies between And after eight dayes he reckoneth inclusively as Luk. 9.28 Compared with Mat. 17.1 and Mark 9.2 again his Disciples were within then came Jesus the doors being shut c. Upon this passage a Learned Writer observeth that The Disciples having once injoyed the presence of Christ on the day of his Resurrection seem to have adjudged consecrated or assigned the same day to Religious assemblings ever after Whereof he makes proof by pointing to several Texts of Scripture (a) Videntur Discipuli semel resurrectionis die Domini experti praesentiam eundem diem in posterum solennibus conventibus dicâsse Of which we shall take some further notice presently For Fourthly That it was indeed the practise of the Saints in the Apostles daies to solemnize the day we speak of the first day of the week with a religious assembling of themselves for the worship of God and other exercises of their Christian profession sufficiently appears to him that is not contentious but willing to obey the truth from these two or three Scriptures compared together and with those lately argued Act. 20.7 1 Cor. 16.2 Act. 2.1 In the first of these Texts we read And upon the first day of the Week when the Disciples came together meaning after their usual and accustomed manner to break bread that is to administer and partake of the Lords Supper as Expositours generally and without scruple interpret Paul preache unto them c. In the second the Apostle writeth to the Corinthians thus Vpon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gatherings when I come The notation of the circumstance of time in both these passages would be very impertinent and without all favour of edification unlesse it be supposed that the intent and purpose of the Holy Ghost herein was to commend the day specified upon some special account unto Christians Which is not lightly imaginable what other it should be but to give them to understand that this was the day weekly observed by Christians in these times to meet together in their holy Assemblies as they had been directed and taught both by the example of Christ himself of which we spake lately and likewise by precept from the Apostles by whose Authority and direction all things appertaining to Government and order in and about the worship of God in Christian Churches were established and observed Nor can there any good reason be given why the Holy Ghost in both the places mentioned should not as well have recorded and directed the day of the month together with the notation of the Month it self as the day of the week had there not been somewhat more edifying and considerable in the one then in the other For the third and last of the three places the contents of it are these And when the daies of Pentecost were fully come they were all with one accord in one place meaning all the Apostles with the other Christians that consorted with them to the number of an hundred and twenty Cap. 1.15 And suddainly there came a sound from Heaven as of a rushing mighty Wind And they were all filled with the Holy Ghost c. That the day on which the magnificence of Heaven rejoiced over the world to send the Holy Ghost down unto it in that miraculous manner which is recorded in the former part of this Chapter was the first day of the week though it be not in so many words affirmed by the Holy Ghost yet may it be with evidence enough concluded from the computation of the dayes of Pentecost which are here said to have been fully come or fulfilled as likewise from the convention of the Apostles with the rest of the Christians near adjoyning in the same place on this day There are learned and grave Authors both ancient and modern who are thus minded and seem to make the proof of the point of no difficulty at all It gives large credit and countenance to the Opinion That the Apostle John recordeth that it was the Lords day also on which he was in the Spirit that is with the Spirit as the praeposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Mar. 1.23 meaning that the Holy Ghost came on this day upon him and surrounded him with light and glory presenting him with those mysterious and prophetical Visions recorded in the book of the Revelation Chap. 1.10 Now as we argued lately upon a like occasion it had been beneath the wisdom of so great an Apostle to make such a treasure of the circumstance of time or of the day of the week when the Spirit came in that extraordinary manner upon him as to make so particular a record of it had he not known it to have been a matter of weight and moment to commend it hereby unto Christians or a day intended by God to be observed by them and on which he purposed to make richer discoveries of himself unto those that should now attend on him as it seems John in special manner did than on other dayes Much more might be argued and hath been argued by others to prove the day of the Jewish Sabbath exauthorized and discharged by God upon the Resurrection of Christ And that the day hereof was substituted by his will and appointment made known unto his Son Jesus Christ and by him unto the Apostles and by them unto the Churches in it's stead some express themselves in the point thus As Christ ordain'd the Supper in stead of the Pascal Lamb so hath he appointed the first day of the week in place of the last Quest 12. But how can the Fourth Commandement be termed Moral or be numbred amongst the Commandements that are such if the day therein required to be kept holy be of another nature and such to the observation whereof men are not perpetually obliged but only for a time Answ The services or things enjoyned in the Commandement being Moral and such which are indispensably and for ever binding though applyed by the Commandement unto a day which is in it self alterable upon occasion yet may the Commandement in respect thereof be truly and properly enough called Moral yea though the said day be actually and de facto altered The command of God requiring of men a cessation from bodily labours and worldly imployments one day in seven or every seventh day that they may be at liberty both in body and mind to attend upon the worship of God and great concernments of their souls is naturally moral and expressive of that righteousness of God which is unchangeable or of one particular strain or ray of it Nor is the day nominated and appointed by the Commandement properly ceremonial or of like consideration with other dayes of Feastival Solemnities appointed by the Levitical Law because it is not properly
of it is sanctioned ratified and confirmed Cursed every one that continueth not in all things which are written in the book of the Law to do them Gal. 3.10 cited Gospel-wise that is vvith more perspicuity of sense and meaning from Deut. 27.26 there may this reason be conceived why the two Commandements mentioned should be strengthened and disobedience unto them endeavoured to be prevented by particular threatnigs annexed unto them respectively namely because the corrupting of the worship of God and the prophanation of his name and holy things are of a more pestilential and destructive consequence to the observation of all the rest of the Commandements and so to the very life and soul of Religion then the transgression of any yea of many of the others This might be argued and proved to any man satisfiable with reason But because this ingagement cannot be well performed without more discourse then will be contained within the Limits of my intended brevity and withal the truth of it being of no difficult apprehension or belief even without any discourse at all upon these considerations I shall leave it at present to shift for it self amongst the thoughts and judgments of men And this further might be added unto it that notwithstanding the most pernicious consequence of the violation of these Commandements even now named yet God foreseeing that there would in future ages from time to time arise men of corrupt interest and daring witts and consciences that would by captious and insnaring disputes attempt to elude his mind and intent in them perswading and imboldening men to such actings wherein they should sin against them and further foreseeing that these men would for the most part have the powers of this world on their side not only to countenance or strengthen them in their way but to double and treble the tempting force of their Arguments and disputes with the fear of the material sword God I say fore-seeing that these things would be might in mercy to the precious souls of men render the transgression of these Commandements so much the more formidable and by special threatnings of his displeasure against the breach of them over-balance the temptations both of plausible and circumventing arguments and likewise of the frowns and threatnings of the greatnesse of this world Quest 64. What is the sum or scope of the Fourth Commmandement Answ That the day appointed by God for a religious rest which we formerly shewed and proved to be the first day of the week or the Lords day now under the Gospel See the Answers to the 11 12 and 13. Questions of this Chapter be wholly and intirely disposed of by us accordingly both in reference to our selves and to those that are under our government and power as well persons as labouring beasts in case we have any of the one kind or other so related to us that is according to the intent and mind of God in the Commandement which are discovered and made known to us in several passages of Scripture upon occasion Quest 65. Whether are Christians under the Gospel obliged in duty to keep this day with the same rigor or strictnesse of observance wherewith the Jews observed their Sabbath or stood bound to observe it Answ The Jews in and about the observation of their Sabbath stumbled at the same stone at which many Christians are apt to stumble in the course of their obedience or of their intended obedience both unto this and some other of the Commandements of God For they out of a misguided conscience about the mind of God in his Commandement of their Sabbath in some rigid yea and in some very ridiculous observances and practises over-acted his mind herein whereas out of the same principle or a worse they omitted other things of more weight required of them by God in that his Command But further to the Question you last proposed I answer by distinguishing thus If by rigor and strictnesse of observance you mean in general a strict observance of or obedience unto the mind and will of God in the Commandement as now it is upon a new account as hath been shewed formerly commended unto us by Christ and his Apostles it ought doubtless to be observed by us with the same rigor and strictnesse with which the Jews stood bound to the observation of their Sabbath For Christ came not to grant dispensations unto men to neglect or omit the least iota or title of the will of God concerning them but rather on the contrary to inable quicken and engage them unto a richer and more compleat conformity hereunto then was expected from men before his coming by reason of their want of those large helps assistances and advantages for that purpose which he brought with him into the world Heb. 8 7.8,9 10 Indeed being a Priest of a new Order he came to make and made an alteration or change in or of the Law as the Apostle teacheth us Heb. 7.11 12. For instead of a numerous retinue of troublesome and burthensome ceremonies which he hath taken away from the Law he hath by h s authority and command substituted an increase of the fruits of Love and of mutual services one unto another Gal. 5.13 Therefore Secondly If by rigor and strictnesse of observance you mean a strict observance of the same things in particular whether actions or forbearances which the Jews stood bound to observe in their keeping of their Sabbath Christians are not bound to observe their Sabbath or day of rest with the same rigor or strictnesse Yea it seemeth that for some space of time and how long is uncertain before Christ had nailed unto his Crosse the hand-writing of ordinances that was against us Col. 2. 14. God had remitted somewhat of that strictnesse which at first he required of the Jews about the observation of their Sabbath For at first it was said unto them ye shall kindel no fire throughout your habitations upon the Sabbath Day and again whosoever doth worf therein shall be put to death Exod. 35.2 3. Yet before the time specified they yea the strictest of them the Pharisees made invitations and feasts on this day which could not lightly be performed without both kindling fires and work done by some or other And yet were they herein blamelesse For Christ himself accepted an invitation to one of their Feasts and was present at it with other guests Luk. 14.1.3.7 neither was the making of this feast any work either of necessity or of mercy or relating to the worship of God as is evident neither was his work who on the Sabbath day at the command of Christ took up his bed and carryed it Joh. 5.8 9. properly a work of any of these Characters Their Sabbath daies journey of the lawfulnesse whereof unto them no man I suppose ever made scruple is somewhat of the same consideration Of the inlargement of their liberty as to these and the like particulars in procedure of time after a more strict
But he that doth truth cometh to the light willingly freely and of his own accord needeth not to be importun'd to it that his deeds may be made manifest that they are or because they are wrought in God that is according to the will of God John 3.21 The trial of any mans Pains as well by other means of tryal as by sufferings will be found as Peter expresseth it 1 Pet. 1.8 unto his praise and honor and glory not only at the appearing of Jesus Christ but even during his state of mortality amongst the Saints in this present world Now that which is done to any man having a direct tendency to his honor and without any prejudice to him otherwise and besides is fully comporting with his own disposition and will cannot reasonably be supposed or suspected to contradict any rule of Charity being so manifestly of a good and friendly accord with it On the other hand if the person desiring Sacramental Communion with a Church be unworthy this Church by detecting it and hereupon denying him that which would be sinful and of sad consequence unto him shall in and by one and the same act both please God as the Church of Ephesus did by discovering those to be lyars who said they were Apostles as we lately heard maintain the honor of his holy things keep a soul from making it felf actually guilty of the body and blood of Christ 1 Cor. 11.27 and withal consult the honor peace and safety of themselves or their own Church-body Quest 20. But are not the Sacraments converting Ordinances If so ought not sinful men and unbelievers be admitted to partake of them Answ It no where appears that God ever intended them for converting Ordinances nor doth reason lead us to conceive of them under such a notion Or if this should be granted or supposed I mean that they are converting Ordinances yet will it not follow from hence that therefore ungodly and unbelieving persons other then those that haply may deceive the Church under a plausible profession of Faith and Holiness should be admitted to receive or to partake of the elements themselves in their respective administrations Preaching of the Gospel is without controversie a converting Ordinance yet ought not prophane or unbelieving persons be admitted or perswaded to preach the Gospel in order to their conversion But as Faith and so Conversion cometh by hearing the Gospel preached by others orderly called hereunto not by preaching it a mans self so may Sacramental Administrations be ordained by God for the conversion of men yet not by their own acting or bearing a part in the execution of them but by being present and beholding and minding these administrations whilst performed by others But that God intended not the conversion of men as yet unconverted by a self-acting in Sacramental dispensations or that these by such an interposure of the said persons in or about them should be any means of their conversion but rather obstructions in the way thereunto is fully evident from that of the Apostle where speaking of the Sacrament of the Supper he saith thus For he that eateth and drinketh unworthily eateth and drinketh not conversion or Salvation but damnation unto himself not discerning the Lords body 1 Cor. 11.29 Doubtless an unconverted person or unbeliever cannot discern the Lords Body that is exhibit in any degree that reverence or those sacred respects unto it which a Sacramental memorial or participation of it requireth of all those who do partake of it in this Ordinance and consequently cannot but eat and drink unworthily at the Lords Table if he eats and drinks here at all Other arguments of a demonstrative eviction of the same truth might be readily drawn from verse 24 25 26. of the same Chapter Amongst many grounds in reason that might be insisted on to give further light and confirmation to this truth I shall at present mention only two First God is not wont to set up one Ordinance in competition with another or which is the same to appoint more then one for the effecting of one and the same end I mean one and the same proper and immediate end for otherwise all Ordinances are given by him to effect and bring about the same general remote or ultimate ends This principle the Apostle Paul supposeth to be a truth and argueth from it in several places I do not frustrate the grace of God for if righteuosness come by the Law then Christ is dead in vain Gal. 2.21 implying that God accounteth more wayes or means of justification then one to be superfluous and vain and consequently that if he had ordained or appointed one for this purpose he would not have appointed another He reasoneth and concludeth from the same ground in the same case Rom. 4.14 thus For if they which are of the Law be heirs Faith is made void and the promise made of none effect So also in somewhat a different case he argueth from the same supposition Heb. 7.11 If therefore perfection were by the Levitical Priesthood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedeck c. From these and the like reasonings of the Apostle it is clear that when God hath sufficiently provided for the obtaining of any benefit or end by one means he never brings another as it were over the head of it but resolveth that that which is already or first established shall at least ordinarily have the honor entire to it self of investing men with the benefit or blessing for the attainment or procurement whereof it was appointed by him and that no corrival or competitor shall be set up by it to divide with it And accordingly the Apostle reasoneth Gal. 3.21 For if there had been a Law given that could have given life verily righteousness should have been by the Law So likewise David of old in another case Then David said none ought to carry the Ark of God but the Levites for them hath the Lord chosen to carry the Ark of God c. 1 Chron. 15.2 Now then it being certain that the attentive hearing of the Gospel preached is an Ordinance or means appointed and sanctified by God for the work of conversion it is no wayes consistent with the Counsel of God lately declared from the Scriptures to imagine that Sacramental participation should be a means also appointed by him for the same purpose It is true God may and sometimes doth prepare dispose and bring men nearer to conversion then they were before by other means then by the Gospel preached even in such places where it is preached and may be heard and where it is not preached I mean by men out of his great compassion to the precious souls of men he taketh a liberty though I believe somewhat sparingly to substitute other means in the place thereof and worketh conversion by these But where there is opportunity to hear the Gospel
as well the one as the other of these may render their communications in them unprofitable and fruitless The Apostle Paul as it seems judged it prejudicial to the success of his Ministry as well to be over-valued as undervalued by those that were to hear him 2 Cor. 12.6.11.11.5.6 1 Cor. 3.5 and therefore desired such a steady esteem with men which might justly and adequately answer than worth that is those gifts and graces of God in him whereof he gave a sufficient account in his Life and Ministry together with the Dignity of that Office and work whereunto he had been called by God In like manner if men shall expect greater things from the Sacraments then they are able or then ever God intended them to perform as that they should commend them unto God or work Grace in them ex opere operato as the dreaming Papist fancieth that is by the bare or meer receiving them how unworthily or unpreparedly soever c. this is like to render the participation of them empty and void unless it be of an imaginary and windy conceit that God respecteth them the more for their partaking of them even upon such terms a conceit much like unto that of Micah who was very confident that â— God would do him good because he had gotten A Levite to be his Priest for the service of his Idols Judges 17.13 So also on the other hand if men shall sin against the Sacred worth and Dignity of the Sacraments by a common and mean esteem of them coming unto their administrations rather of course and custom then out of any raised expectation of reaping any spiritual blessing from them this likewise portends a barren and fruitless participation of them even as Michals despising David for dancing before the Ark is observed by the Holy Ghost to have been the cause of her perpetual barrenness THEREFORE Michal the daughter of Saul had no child until the day of her death 2 Sam. 6.23 The reason why an irrational and incongruous esteem of opinion of the Sacraments as well on the right hand as on the left render them unprofitable unto those who under such misapprehensions come unto them may be because God as the wise man informeth us Eccles 5.4 taketh no pleasure in fools that is in persons who neglect either to employ and improve their understandings for the knowledge of the truth of things or to act according to the import and rational ducture of it being known Now then the exercise or exertion of the beneficial vertue and operativeness of the Sacraments depending wholly upon the Counsel of the Will of God there is no ground to think that they should do any great thing for those in whom he taketh no pleasure that is whom he is no wayes inclined to shew more then ordinary favor unto of which kinde of persons are those as hath been intimated who are whether through carelesness and sloth are through any unworthiness otherwise ignorant of the nature of the Sacraments and of the Counsel and Design of God in them It is said that the Lord Christ could do no mighty work in his own Country because of their unbelief Matth. 13.58 compared with Mark 6.5 6. Now ignorance and unbelief are very near of kin 1 Tim. 1.13 and when voluntarily contracted or persisted in as well the one as the other disableth the hand of God in Scripture notion from putting forth it self to do things that are excellent for the children of men Besides if God should cause his Sacraments to give out their strength unto those that come unto them with erroneous and false perswasions concerning them he should seem to comply with them in their error and to strengthen and harden them in the way of it Yea and further by means of prospering their souls under it in their Sacramental ingagements to invite and draw others into the same snare with them Fifthly An unworthy frame of heart at the time of our drawing near unto or conversing with God in his Sacraments unsuitable to their nature in respect of the holiness and spiritual solemnity and weightiness hereof presenteth us before God not only uncapable of any benefit or blessing from them but as preparedly obnoxious to such impressions or effects of his displeasure which will render us two-fold more the children of death or condemnation then we were before or otherwise should have been This the Scripture plainly declareth in the case of the Lords Supper For he that eateth drinketh unworthily eateth and drinketh damnation or judgement unto himself not discerning the Lords body that is because in this eating and drinking he doth not by an holy and thankful frame of heart and an outward deportment suitable acknowledge and give testimony unto the transcendent Worth and Dignity of the Body of Jesus Christ this being the proper end and intent at least one special end of that solemn action or service wherein he is now engaged 1 Cor. 11.29 There is a like consideration of the Sacrament of Baptisme whether we be the receivers of it by being at present our selves to be Baptized or whether we be only present at the administration of it made unto others For the highly-adorable Grace of God in the remission of sins is held forth and parabolically acted or transacted in this Sacrament in respect whereof it requireth a behavior both inward and outward answerable in reverence and thankfulness to the inestimable worth and adorableness of it of those that expect or desire benefit by it as they may not only unto whom but in the presence of whom the administration of it shall be duly made at any time God doth not ordinarily if at all either begin or carry on or perfect any saving work in any man but only where he findeth his subject equitably prepared or regularly and rationally capable of such a gracious and worthy application unto it and where he meeteth with any person thus prepared and capable he never faileth to answer such his preparations or to fill his capacity Sanctifie your selves saith Joshua unto the people for to morrow the Lord will do wonders among you meaning if you shall sanctifie and prepare your selves for such his appearing among you Josh 3.5 The Scripture is full of the notion of this truth Sixthly and lastly When the Sacraments are corruptly administred not according to Divine prescription the tenor of their respective institutions or will of their Founder but either with forms of humane device or ceremonious impositions of men or with the omission or neglect of any special caution or direction about them imposed by God any of these irregularities I say and much more more or all of them found in any Sacramental administration may cause God to take no pleasure in it or to refuse to joyn himself with it and so render it as a dead Ordinance without life or soul unto those that partake of it For any addition unto or substraction from any ordinance or command of his destroyes the
or upon such terms abrogated as they are as viz. without any other to succeed them in their respective services but is only exchanged by him that was and still is the Lord of it having another day of a friendly and rich sympathy with it a day of rest and refreshing unto God as it also was only more worthy and honourable given unto it to succeed in it's stead Besides neither is the day we speak of wholly or in respect of every thing found in it exchanged it hath somewhat of a Moral consideration in respect of which it may be said still to retain its authority and binding Power and to exercise them in its Successour For it is not meerly or simply a day or a space of time containing either 12 or 24 hours but a SEVENTH day or such a space of time which never begins or returns untill six times as much as it self hath passed by and gone before and then continues but its own proportion or period and so gives place again and waiteth untill six dayes more of equal duration respectively with it self be fulfilled and then returneth of course Now such a Seventh day as this is an equitable or reasonable proportion of time and may accordingly be estimated by the light of Nature For men ordinarily yea and labouring beasts also to rest from their labour and toyl and for men upon this opportunity to exercise themselves in duties of Religion in acquainting themselves with God and with the manner of his true worship and service that knowing these things and practising accordingly they may be found meet to be saved and made eternally happy by him That this proportion of time a seventh day is most competent for the occasions and ends now mentioned is not a mystery or secret above the reach of nature hath been already hinted and might be sufficiently proved by many sayings yet extant in the writings of such men who have been the sons of no higher an inspiration but that this hath been done to all reasonable satisfaction by many other So that there is ground large enough on which to judge and conclude the Fourth Commandement to be Moral although the day therein specified be exchanged for another Quest 13. But when God hath in plain and express words injoyned the solemn observation of a particular day is it meet or safe for men to Substitute or Obse ve another day instead thereof without a Warrant or Command from God in like plainness and expressness of words so to do Answ We have a Warrant and Command from God in equall plainness and expressness of words to hearken unto and to obey his Son Jesus Christ in all things that he should teach or say unto us Matth. 17 5. Luke 9.35 compared with Acts 3.22 23. And Christ hath taught and said unto us as plainly that they which hear his Apostles hear him as on the other hand he that despiseth them despiseth him Luke 10.16 yea and God himself that sent him Again the Apostles plainly require of us to follow them even as they follow Christ 1 Cor. 4.16 and 10.1 2 Thes 3.17 Now it hath been lately shewed and proved First that Christ himself observed the first day of the week the day of his Resurrection Secondly that his Apostles likewise observed it and the Churches by order and direction from them See the Answer to the Eleventh Question of this Chapter Besides God pouring out of his Spirit upon all flesh more plentifully under the Gospel then He judged meet to do under the Law and vouchsafing much more large and clear discoveries of himself which are proper means to make men Spiritual I mean able quick and ready to apprehend conceive and discern his mind and will though but overtur'd and intimated unto them expecteth accordingly more ingenuity from them and that things agreeable unto his Will and Pleasure should of themselves still be so near at hand unto them that they shall not need any Grammatical demonstrations or enforcements from the Letter to convince them but that they should take the impression of such things even from Promises that are but of a Collateral and somewhat remote Affinity with them It is a true and worthy saying of Musculus to this point (a) Animus verè pius voluntatique Dei obsequens non solum ea praestat quae expressè per verbum Dei voluntatem Dei manifestant sed etaim quaecunque ex verbo Dei colliguatur Musc in Mat. 7.21 Quemadmodum boni servi est non solùm verbis heri sui expressis sed nutibus illius obsequi A Mind truly pious and obsequious to the Will of God will not onely perform and do those things which are manifest by the express Word of God to be the Will of God but even those things also which may upon any reasonable tearms be gathered from the Word of God As it is the property of a good servant not onely to obey the express words of his Master but even such signs of his Will which he either makes by the cast of his eye or moving of his head And long before him Bernard writing to persons Religiously devoted according to the manner of those times telleth them (b) Non est vestrum circà communia languere praecepta neque solùm attendere quid praecipiat Deus sed quid velit Bernard Ad fratres de monte c. That it was not for them to languish away in the practice of ordinary or common Duties nor only to attend or mind what God commandeth meaning directly and in plainness of words but what he willeth that is whatsoever may be made out from the Scriptures to be pleasing to him Yea the Apostle John himself clearly distinguisheth between keeping the Commandments of God that is the express and broad-faced Commandments of God and doing the things that are pleasing in his sight 1 John 3.22 So that those significations or intimations of the Will of God for the change of the last day of the week into the first which have been mentioned were they by many degrees less Argumentative that way then we have found them to be were yet sufficient to over-rule the Judgements and Consciences of persons Spiritually minded and obsequiously devoted to the service of God into a submission unto his Will in that case Quest 14. How is the Decalogue to be divided Or is there any ground in Scripture for the Common distribution of the ten words thereof into two Tables Answ That these Ten Words were written by God himself in two Tables of stone and this twice over or at two several times the two first written having been broken by Moses in his zealous indignation against the Idolatry of the people Exod. 32.19 is evident from the Scriptures Exod. 24.12 Exod. 32.15 16. Deut. 5.22 and 10.1 2. Onely here is nothing affirmed either concerning the number or the particulars of the words written in the one Table or the other It is most like that