from the redemption of man from the curse of the Law and from his fulfilling of the Law for man by his bloody rest was likewise infinit By the power of whose infinit merit by the Lords daies Evangelicall rest as it is the word of the eternall life and rest of man the formall worship of the Lords day is commanded in spirit and truth And therefore the Lord told the Samaritan woman The houre commeth and now is when the true worshippers shall worship the Father and consequently the Son and holy Spirit in Spirit and truth For God is a Spirit and they that worship him must worship him in Spirit and truth By which words the formall Evangelicall worship of the Lords day is both set downe and commanded by the Lord of the Lords day For first the Lord told the Samaritan woman commanding her to beleeve that the houre should come which is the houre of the Lords day which was then to come Secondly the Lord commanded the Samaritan woman to beleeve that God is a Spirit and must be worshipped in Spirit and truth that is in the Spirit of faith in the truth of his Evangelicall rest fâ—om the fulfilling of his promise of the blessed seed Which is the formall Evangelicall commanded worship of the Lords day which must be sanctified by man after that formall manner in the Spirit of faith in the truth of the Lords merit by his Evangelicall rest as he hath manifested himselfe to man by the day of his resurrection to wit Lord God and man in the three coessentiall distinct Persons of the glorious Trinity Thirdly whereas the Lord told the Samaritan woman that God must be worshipped in Spirit and truth and that the Father requireth such worship The formall Evangelicall worship of the Lords day is immediatly commanded by the Lord of the Lords day for Gods will and requiring of man by his word is the Lords immediate command to man Fourthly whereas the Lord said to the Samaritan woman the houre is in these words the Lords last will testament to be executed after the testators death is fully implied for in the commanded worship of the Lords day the whole Evangelicall morall Law of God which is the whole Evangelicall word is necessarily implied Fiftly while as the Lord saith to the Samaritan woman the houre cometh when ye shall neither worship the Father in this Mountaine or at Jerusalem By these words the formall ceremoniall worship of the propheticall Sabbath implying the whole propheticall ceremoniall Law is actually determined by the actuall immediate commanded Evangelicall worship of the Lords day to the great comfort of both Jewes and Gentiles in tâ—eir freedome from the sore yoake of the ceremoniall Law Conclusion 11. All propheticall ceremoniall worship is barred from the truth of the Lords commanded worship for by such ceremoniall worship the truth of the Lords fulfilling of his promise of the blessed seed is belied and necessarily denied by the will worship of man Conclusion 12. All ceremoniall pretended worship of God by any maner of carved or painted Image objectively representing to the eyes of man the Son of God as he is man is contradictory to the truth of the Lords commanded worship by his Evangelicall rest from the fulfilling of his promise of the blessed seed as he is God and man For first by this ceremoniall pretended worship God is immediatly worshipped as he is man Secondly by the intervening of the sensitive object between the Lord and his worship the Lords worship is necessarily interrupted and consequently the worship a false faithles idolatrous worship necessarily denying the truth of the Lords commanded worship Conclusion 13. All mediate pretended worship of God by invocation of Angels or Saints departed this life is repugnant to the Lords infinit merit by the truth of his Evangelicall rest For first by the immediate object of such worship intervening between the worshipper and the Lord as by his infinit merit he is eternall life rest the infinitnes of his merit is confined Secondly prayer being a most essentiall part of Gods immediate worship by such invocation of the object to which the prayer is directed the worship of God is necessarily interrupted while as man by the Lords owne immediate command is commanded to call upon the Lord himselfe immediatly in the day of trouble and neither upon Saint or Angel And consequently such mediate pretended worship of God equall idolatry with the former Conclusion 14. As all men for their first sinne in Adam as head were condemned to the curse of eternall death and darknes So by the infinit powâ—â— of the Lords merit all men were redeemed in Adam as head from the curse of eternall death and from eternall naturall and spirituall darknes shuâ— up its â—â—mâ—orall spirituall darknes called unbeleefe and originall sinne for â—he infinit good of man Conclusion 15. As by the perfection of the redemption of man by the power of the Lords infinit free merit all men are freed from the curse of eternall naturall morall and spirituall death and from the eternall curse of naturall morall and spirituall darknesse though shut up in temporall spirituall darknes So all men by the redeemed free power of the word in the heart as they are naturall men are restored to the free grace of naturall and morall life and light without any manner of necessitating the act of the understanding will or senses either naturally or morally Conclusion 16. All men redeemed from the curse of the Law by the eternall decree of predestination being concluded in spirituall darknes called unbeleefe and originall sinne all naturall men comming to actual morall understanding and action before they be regenerate are necessarily dead in actuall sinne by their transgression of the Law of faith Conclusion 17. By the redeemed word of the Law in the heart of man man is the Image of God in his Son Christ Jesus as he hath revealed himselfe by the light of the word of the Lords day truth love and mercy First therefore the naturall man by the power of the redeemed word of the Law written in his heart is enabled to produce the workes of truth love and mercy morally though not spiritually which are the workes of morall faith Secondly and consequently by the reall unity of the power of light and command of the word of the Law in his heart with the light and command of the Lords day the naturall mans heart is morally moved to assent and to beleeve the truth of the Lords day and to give morall obedience to the command of the Law implied in the Lords day Thirdly and consequently by the power of the redeemed word in the heart man is enabled to morall repentance which doth necessarily proceed the act of morall faith Conclusion 18. All tenents and assertions denying the universall grace of the redemption of all men from the curse of the Law for their sinne in Adam shut up in spirituall darknes called unbeleefe and sinne
that day confounded Though the High Priest or any man that day without any feare might have entered the highest place and have touched and looked on the Arke but it was more then was then knowne to the high Priest Against this it may be objected Luke the Evangelist saith Luke 23 56. That the women according to the command of the Law rested from going to the sacred grave that day which command of the Law was the command of the propheticall Sabbath day I answer Luke the faithfull Historiographer of the sacred History doth faithfully relate the act of the religious women with the precise circumstance of the time of the act what the women then full of sorrow for the Lord of life were constrained to doe out of their respect to the command of the Sabbath which was that day in force for ought that the women did know But Luke doth not relate what the women might have done that day Neither had it been sitting for the Evangelist so to have done for the formall command of the Sabbath day as it was the formall propheticall Jews Sabbath day was not actually determined till it was determined by the next day the day of Christs resurrection from the grave to wit the Lords day though the prophesies of the Sabbath were then actually determined And so much for answer to the first Question To the second Question I answer That it had beene as impossible in any morall right by the command of the Law that the last Sabbath for the whole space whereof the blessed body of our Saviour rested in the sacred grave could have beene worshipped for the Lords day For first the mournfull sorrowfull and lamentable light of the sound of the word of the seventh day of the last Sabbath had been repugnant to the joyful Evangelicall sound light of the word of the Lords day Secondly the Evangelicall worship of the Lords day to have beene celebrate upon the last Sabbath had implyed a manifest contradiction in the command of the law for so the law should have commanded the day of the Lords resurrection to be worshipped in spirit and truth while as contrary to all truth the sensitive body of our Saviour did lye dead in the grave that day Thirdly by the commanded worship of that Sabbath to be celebrate by the Evangelicall worship of the Lords day had been contradictory to the sacred written Word of God by his eternall decree for the last enemy to be conquered by the Lord of life was the grave Fourthly the commanded Evangelicall worship of that day had been contradictory to Christs own prophesie which was that he should rise again the third day while by his Evangelicall worship he must have risen the second day Fifthly by such commanded Evangelicall worship of the last Sabbath the Apostles must have been false witnesses in preaching and proclaiming that the Lord was risen from the grave while his sacred body did rest in the grave Sixthly such Evangelicall worship of the last Sabbath had overthrown the chief Article of Christian faith For all Christians are obliged to believe that the Lord of life rose the third day from the grave and not the second day and so much for answer to the second question against this declaration of the Lords day three obejections are to be answered CHAP. XVI The reason that God is said to be Alpha and Omega the first and the last FIrst it may be objected that by the establishing of the Lords day for the Evangelicall morall seventh day of the law of faith there is one seventh day of the law implying the whole law lost in the account Now heaven and earth must perish before a jot or a tittle of the law shall perish Luke 86.17 For the law of God is eternall I answer By this account there is neither any jot or tittle of the seventh day of the law of God lost neither by this account is there my prejudice at all to the decreed six dayes work allowed by the law to man For the seventh day of the last Sabbath implying the whole law as Christ Jesus was obliged thereby as he is man was fulfilled by himself Now by the fulfilling of the law the law is established and not lost if man by his finall obstinate contempt of the law should escape the curse of the law at Christs second coming then the law we lost indeed Or if the Lord had not fulfilled the command of the seventh day of the last Sabbath as the Lord did oblige himself by the propheticall covenant the seventh day of the law implying the command of the whole law had been likewise utterly lost as man Christ Jesus the Son of God was obliged to the command of the law This objection therefore is easily answered by the former declaration For God and man being mutually obliged to the propheticall covenant by the seventh day of the law then by the name of the Sabbath of the Lord the obligement of man to the propheticall covenant was formally twofold First man to wit Adam and all men naturally to descend of Adam were formally obliged to the command of the seventh day as it was then the propheticall Sabbath obliging the faith of man to believe the promised rest of the blessed seed prophesied by the prophetical Sabbath untill the promised rest was fulfilled by the blessed seed Secondly man the Son of God Christ Iesus the blessed seed was formally obliged by the propheticall covenant to fulfill his promised rest by his obedience to the command of the seventh day of the last Sabbath as it was prophesied by the propheticall Sabbath who having fulfilled the command of the last Sabbath by his obedience even to the death of the Crosse by his redemption of man from the curse of the law for the sinne of Adam And by his rest in the grave after his death upon the last Sabbath haveing fulfilled the whole law in the command of the seventh day The eternall life and rest of the first seventh day lost by Adam was redeemed likwise for man and due by the law to our Saviours merit Now the eternall life and rest of man being in our Saviour The Lord by his resurrection from the grave did manifest himselfe truth to man by the fulfilling of his promised rest and in that truth Lord God Jesus Christ the eternall Son of God God equall with the Father and holy Spirit the eternall life and rest of man The day of whose resurrection being the just seventh day of the law as man naturally descended of Adam is obliged to the law of God the Lord by the power of his merit by his Evangelicall rest from the fulfilling of the law for man implying his bloody rest from the redemption of man from the curse of the law for the sinne of Adam doth command the day of his resurrection the Lords day to be worshipped by man for the seventh day of his Evangelicall law And therefore to conclude this answer The seventh
the same reall power of the word spiritually written in the intellectuall spirit of both though after a differing manner And though the intellectuall soule of man while it is in the essentiall union with the sensitive nature doth act by the mediate organicall sensitive powers yet the soule in its intellectuall operations doth advance it selfe above all sensitive power and doth exercise its intellectuall operation without the help of any sensitive organ And therfore Aristotle that true light of all Philosophicall truth doth peremptorily affirme that it is not to be fained or imagined that the soule of man in its intellectuall operations doth use the help of any sensitive organ but that is meerely independent from any sensitive organ And consequently I doe necessarily conclude that the soule of man is likewise independent from any sensitive organ in its being For according to that Philosophicall principle The maner of the creatures action doth necessarily follow the creatures being The intellectuall soule of man therefore being independent from all sensitive organ both in being and in intellectuall operation the soule of man is separable from all sensitive power and consequently immortall And though while the soule is in the essentiall union of both the natures the understanding faculty of the soule doth depend objectively upon the sense of phansie yet the dependence is but an accidence and not essentiall And though Aristotle doth affirme and that most truly that in the act of understanding the species of the eternall object being received in the understanding doth become one with the understanding for in this union doth consist the understanding of the received species yet this union is likewise accidentall and separable for otherwise the understanding should stand alwayes affected which is repugnant to all Philosophicall truth Heere by the way the judicious Reader may observe the prerogative of the soule of man above all sublunary formes informing the materiall composit For as all other sublunary formes doe arise from the materiality of the composit so they doe stand and fall with the composit but though the intellectuall soule of man which is the first act of man as he is man doth essentially informe the sensitive materiall nature of man yet the intellectuall soule being every way independent in being from the sensitive body and no waies arising from the materiality thereof is separable from the sensitive body and consequently immortall Because the immortality of the soule is a most concerning fundamentall point of faith and a maine fundamentall point of this tractat for the Readers more full satisfaction I referre the truth of the point from the truth of the sacred Word First the intellectuall soule of man humane spirit is begotten by the eternall father of spirits as the father therefore is eternity it self to speak with the Schoolmen both from the part before and from the part after that is without all beginning or ending excluding all quantitative termes of time so humane spirit begotten of the eternall father is eternall from the part after For though the soule of man hath its beginning from the eternall father yet the soule of man humane spirit is without all ending with the father This begotten humane spirit by the eternall father since the creation is by the eternall fathers immediate concurring with the sensitive body while as the sensitive body commeth to such sensitive perfection in the wombe as the high elaborate vitall spirits of the heart doe appetite the intellectuall information of the soule For in that point of time the eternall father as he hath obliged himselfe by covenant doth concurre and by the immediate power of the word doth unite the intellectuall nature and spirit of man elaborate to the vitall spirits of the heart from whence the life of man as he is man is diffused o all the parts and powers of the sensitive body By this intellectuall information the infant in the wombe is man and in the prefixed time of birth brought forth man in the world by man female the woman Secondly the intellectuall soule of man humane spirt is of the same spheriphicall sphere with the humane spirit of the Lord Jesus Christ begotten of the same eternall Father The soule of man therefore humane spirit is eternall and immortall Thirdly the Lord himselfe doth affirme Luke 12.4 That the soule of man humane spirit cannot be killed and consequently the soule of man is eternall and immortall Fourthly God is not the God of the dead but of the living Mark 12.27 The soule of the very reprobate therefore though eternally tortured in hell and ever dying yet the soule must live in that eternall dying Fifthly the soule of man by the commanding power of the eternall word spiritually and immediately written in the soule is eternally bound and obliged to the command of the Law of God which is eternall the soule of man therefore and the law of God are necessarily coeviternall one with another Sixthly the twofold reward of the law is eternall as the law of God is eternall which is due by the law to man according to the merit of man The soule of man therefore by the immediate power of the word of the law written in the soule of man must bee enabled to receive the eternall reward of the law according to the merrit of man or the eternity of the reward of the law and consequently the law it selfe must perish which is blasphemy to affirme And as in this eternity of the reward of the law the comfort of the faithfull depâ—rting this life doth rest So in this eternity of the reward of the law the fearefull horror of the reprobate departing this life doth arise for in the point of the dissolution of the soul of the faithfull from the sensitive body by reason of the eternity of the reward of the law as the humane spirit of the faithfull in that instant of time is necessarily and actually united to the mysticall head the Lord Iesus Christ according to the unseparable union of the faiâ—â— of the faithfull to the Lords merit in this life where the soule rests and doth actually enjoy all heavenly happinesse in the mysticall head which is the promise of eternall blessing of the word of the Evangelicall seventh daies rest of the law of righteousnesse of faith So in the point of the dissolution of the humane spirit of the reprobate from the sensitive body the soule of the reprobate in that very instant of time is as necessarily united to eternall death and to the fearefull torture of the unquenchable fire of Gods consuming wrath which is the promise of the eternall curse of the Evangelicall law of righteousnesse of faith for as there is no intermission of time either for the actuall injoying of the Kingdome of glory by the humane spirit of the faithful howsoever the faithfull doth depart this life according to our Saviours word this night shalt thou be with me in paradise Luke 23.43 So there is no intermission of
whereby the faith of man is overthrown And this is the reason that all Imagery painted or carved of our Saviour as he is man implying his death and humility are condemned for Idolatry as hath been formerly declared No such surmised sacrifice therefore being offered by our Saviour in his institution of the Sacrament of his last Supper no command was given to the Apostles to offer any such fictious sacrifice and consequently the Apostles and the Apostolicall successors the Ministers of the Word and Sacraments no commanded Priests to offer any such fictious sensitive sacrifice at the materiall altar as is falsly pretended by the objection Next I answer to the affirmed reall unity of this pretended imaginary sacrifice with our Saviours sacrifice of the crosse Leaving the Philosophicall distinction of unity as genericall sperificall udomericall reall formall and such like In this encounter I take the two last distinctions of unity Theologically to wit one really and one formally This affirmed unity therefore of the two sacrifices cannot be formall and therefore it must be reall This affirmed reall unity therefore of the two sacrifice is all one to say as that our Saviour in the institution of the Sacrament of his last Supper by offering of his reall body and blood under the externall forms of bread and wine in a propitiatory sacrifice for the dead and for the quick did as really and in effect sustain the curse of the Law in the full extent by the cursed death of soul and body as he did by his cursed sacrifice of the crosse which fearfull assertion is repugnant to the truth of all Christian faith For by this affirmed reall unity of the two sacrifices these subsequent inevitable conclusions must necessarily follow First by this affirmed reall unity of the two sacrifices the first surmised propitiatory sacrifice pretended to be offered by our Saviour must be a cursed sacrifice For such was our Saviours sacrifice of the crosse Gal. 3.13 And consequently our Saviours sacrificed reall body and blood which is pretended to be given to the Apostles cursed which is highest blasphemy to affirm Secondly by the affirmed reall unity of these two sacrifices the pretended propitiatory sacrifice affirmed to be offered by our Saviour in the instituting of the Sacrament of his last Supper must be a sensitive reall bloody sacrifice for there is no propitiatory sacrifice for sin Heb. 9.22 without the sensitive blood of the sacrificed for such was our Saviours propitiatory sacrifice of the crosse But the propugnators of this surmised propitiatory sacrifice will acknowledge no sensitive reall blood in their sacrifice and therefore they must acknowledge this pretended propitiatory sacrifice to be no propitiatory sacrifice Thirdly by the affirmed reall unity of these two sacrifices this surmised pretended sacrifice affirmed to be offered by our Saviour must be a deadly sacrifice by the sensitive death of the sacrificed for such was our Saviours sacrifice of the crosse But the propagnators of this surmised sacrifice must acknowledge no such sensitive death of our Saviour by the institution of the Sacrament of his last Supper and therefore they must acknowledge their pretended sacrifice to be no sacrifice Fourthly by the reall affirmed unity of these two sacrifices the only one sacrifice of our Saviour by the death of the crosse as be is high Priest after the order of Melchisedeck once offered for all is plainly denied For by this affirmed reall unity of the two sacrifices our Saviour died twice Fifthly by the affirmed reall unity of the two sacrifices the first surmised pretended sacrifice is a false sacrifice For by the adoration of this imaginary sacrifice the truth of the Lords commanded worship by the Lords Day is contradicted which is commanded to be celebrate in spirit and truth and not in the adoration of such a false sacrifice Sixthly by the affirmed reall uniâ—y of these two sacrifices the first pretended sacrifice is a faithlesse sacrifice For by this pretended sacrifice the faith of man and the immediate object of faith which is the Lords merit are actually separate Seventhly by the reall affirmed unity of these two sacrifices the pretended sacrifice affirmed to be offered by our Saviour in the institution of the Sacrament of his last Supper is an Idolatrous sacrifice For by the adoring of this sacrifice the sensitive object doth interveen between the Lord and his immediate commanded worship Eighthly by the reall affirmed unity of these two sacrifices Christ was really dead before his last Will and Testament was sealed by the sacrament of his last Supper implying the whole Evangel and new Testament and consequently his last Will and Testament no Will. Ninthly by the affirmed reall unity of these two sacrifices man was actually redeemed from the curse of the Law for the sin of Adam and the Law was fulfilled for man by our Saviour before his death of the crosse before his bloody rest in the grave and before his resurrection from the dead Tenthly by this affirmed reall unity of the two sacrifices all the prophesies prophcying of the blessed seed from the foundation of the world were fulfilled before our Saviours death by the cursed altar of the crosse and resurrection from the dead Eleventhly by this affirmed reall unity of the two sacrifices all the types rites figures and ceremonies prefigurating the death of the blessed seed from the foundation of the world were actually determined by the first pretended sacrifice which all the sacrifices of all the creatures of God could never determine till they were all actually determined by our Saviours last breath upon the cursed altar of the crosse while as he said It is finished The twelfth conclusion doth necessarily follow from the former three For by the affirmed reall unity of the two sacrifices our Saviours death by the cursed altar of the crosse was superfluous Thirteenthly by the affirmed reall unity of these two sacrifices this first surmised sacrifice pretended to be offered by our Saviour in the institution of the sacrament of his last Supper must be a reall Holocaust sacrifice cursed and burnt up by the fiery consuming wrath of God for sin no part or portion whereof must remain to be given to the Apostles for such was our Saviours sacrifice of the crosse prefigurate by the Holocaust sacrifice of the brazen altar Hence I necessarily inferre that by this affirmed reall unity the Sacrament of the Lords Supper is falsly denied to be given to the Apostles for by this pretended surmised sacrifice our Saviours reall sacrificed body and blood which in this case profiteth nothing Joh. 6.63 is affirmed to be given to the Apostles as a sacrament while as in the sacrament of the Lords Supper by the sacramentall bread and wine given by our Saviour to the Apostles the bread of eternall life purchased by his sacrificed reall body and blood is signified to be given By the faithfull receiving whereof God in his Son Christ Jesus dwelleth in the heart of man by his
and resurrection from the grave the naturall mans understaning is morally enlightened So by the power of the redeemed Word of truth written in the heart the naturall man is morally enabled to believe these twelve fundamentall points of faith And therefore by the new covenant all men are obliged and commanded to believe these tweâ—ve fundamentall points of faith upon the twofold reward of the law By this literall light therefore of the sound of the truth of the Evangelicall word of the Lords day the judicious Reader is enabled with all boldnesse to condemn all tenents and assertions of faith repugnant to the truth of this light for false adulterous tenents and assertions And with the like boldnesse to condemn all pretended worship of God repugnant to the truth of the Lords Evangelicall commanded worship in spirit and truth for a false adulterous worship of God arising from the false light of error This false light from whence this adulterous worship of God doth arise is the ceremoniall light of some sensitive visible object whereby the understanding is produced in act by the mediate sense of seeing which for the most part is the sensitive objective carved or painted image of the eternall Son of God as he is man which is a most faithlesse false adulterous and idolatrous worship It is faithlesse because faith is by hearing of the Word the Image of God in his Son Christ Jesus and not by the seeing of the Image of our Saviour in his humility as he is man It is false worship because it doth belie the truth of the Lords glorious resurrection it is an adulterous worship because it is repugnant to the truth of the light of the Lords commanded Evangelicall worship in spirit and in truth It is an adulterous worship because the sensitive visible object doth interveen between the Lord and his worship and in this sense a lier is called an Idolater because the falshood which the lier doth maintain doth interveen between the lier and the light of the Word of truth love and mercy in his heart which is the Image of God obliging the heart of the lier to declare and witnesse the truth which is called the light and law of conscience and so is the covetous man under which name the lier hypocrite coozener cheater extortioner briber whoremaster drunkard murderer and in a word the foul malitious cruell affection of man for by all such foul desire of the covetous man the light of the word of truth love and mercy in the heart redeemed by our Saviours sacred blood is belied darkned and obscured and the foul desire worshipped as an Idol contrary to the light of the command of the word of the seventh day of the law really one with the literall light of the law written in the heart of man And though our Saviours bloody rest be necessarily implied in the Lords Evangelicall rest yet his bloody rest is not to be represented by any sensitive visible object to the sense of seeing but by the light of the sound of the commanded word of truth to wit the Lords day to the sense of hearing preached by the faithfull Minister of the Word Neither must any man excuse the hanging up of our Saviours Image in his humility as he is man pretending that he hath the Image objected to his eyes only to put him in minde of our Saviâ—â—â— love by his death To whom I answer that by this manner of putting thee in minde of our Saviours love thou putst the Lord in minde of his fearfull wrath against thee For first it is by the Lords Evangelicall rest that thou art immediatly saved the truth whereof thou art commanded to worship in the Spirit of faith upon the mercilesse curse of the law Secondly the species of the sensitive Image doth interveen between thy mind and the Lords worship whom thou art commanded to worship immediatly and consequently thy putting in minde an Idolatrous mentall worship for preventing of which Idolatrous worship the faithfull Minister by the sound of the word is commanded to instruct the people committed to his charge at his peril for by the new covenant the Apostles are immediately commanded to teach and to preach the truth of the Lords Evangelicall worship to all the Nations of the world as the Lord hath revealed himselfe by the Evangelicall rest of the Lords day And in the Apostles the Apostolicall successors the Ministers of the word are commanded to the like teaching and preaching of the truth of the Lords Evangelicall commanded worship to the people committed to their charge The new Covenant therefore being commanded as well upon the mercilesse curse of the Law of faith as upon the blessing of the Lords Evangelicall rest It doth stand the Ministers of the Sacred word in hand to look to the faithfull discharge of so strict an imposed task Now though in the commanded Evangelicall Sacraments implying the Lords whole last Will and Testament which is the Evangelicall word the word be objectively presented to the sense of seeing touching tasting and smelling as by the light of the sound of the word it is objected to the sense of hearing that man as he is man may receive the word sacramentally that is by faith in the word represented by the externall elements Yet this sacramentall object doth not represent the object of faith to wit the Word Jesus Christ the Son of God to come and to suffer for the sins of man but doth represent him by his cursed death of the Crosse by his bloudy rest in the grave and by his Resurrection from the grave to be received sacramentally by faith in his merit by his cursed death of the Crosse by his bloudy rest in the grave and by his Resurrection and rest from the fulfilling of his promise of the blessed seed which both the Sacraments doe most lively signifie for the better conceiving whereof it is to be understood that the Sacraments were not delivered in the primitive Church but to such as were come to actuall naturall and morall understanding and action First therefore in the Sacrament of Baptisme by the baptizeds ducking and as it were drowning in the water according to the manner of the primitive Câ—â—â—ch the party to be baptized freed from the curse of the Law 〈◊〉 â—n of Adam is signified to be drowned and dead in actuall sin by 〈◊〉 â—â—anâ—gression of the â—aw of faith as by his arising out of the water his rising 〈◊〉 the death of actuall sin to the new life of faith and that his actuall â—â—ns arâ—â—â—â—ffied â—waâ— by his faith in the Lords merit which is the water of eternall life purchased by the water and bloud issuing from our Saviours â—eaâ—â— represented by the sacramentall water So in the Sacrament of the Lords Supper by the sacramentall bread the bread of life is signified whereby the baptizeds faith is nourished and preserved as by the naturall bread his naturall life is maintained and continued By the breaking of
the world built thereon by which partition the Gentiles were barred from the judiciall service of God all are rased from the very foundation never to be reiterate in the Church of God Last of all Mary Magdalen did not know the Lord of life John 20.16 17 the eternall rest of his blessed day though Mary did see the Lord with her bodily eyes till she heard the sound of the word of the Evangelicall seventh dayes eternall rest calling Mary At the hearing of the sound of whose Evangelicall word while Mary knowing the Lord would have embraced him in her armes the Lord said Mary touch me not to wit but by thine arms of faith The Lord after his resurrection did first honour Mary to be the joyfull trumpeter to sound the news of the word of his mysticall Evangelicall birth-day to the Apostles themselves as the Lord of life the Son of God as he is man did honour Mary the blessed Virgin to be inclosed in her wombe and to be the first proclaimer of the joyfull day of his naturall birth Though woman therefore seduced by the false trechery of Satan was the instrument of the fall of man yet woman first and last was the most happy news-bringer of the most joyfull tidings that ever came to man or Angel Let a man therefore honour woman whom God the Lord hath so highly honoured For first woman was the happy instrument of the salvation of man and of the confirmed grace of the Angels Secondly woman was the happy instrument that man is crowned with the incorruptible crown of glory eternally in all heavenly happinesse whereas though man had stood in the state of perfection man must have enjoyed his perfection and felicity but eternally upon earth And so much for the declaration of the Evangelicall word as the word is the seventh day of the Evangelicall law of faith implying the command of the whole law which is the Lords day the blessed day of dayes We are next according to our method to declare the Evangelicall word as it is the word of the new covenant and promise of God But a question doth arise of the Lords day first necessarily to be answered CHAP. XIII The Evangelicall sense of the bowing of the knee at the name of Jesus THe Question here may be moved Since at the name of Jesus every knee must bow Phil. 2.10 11. of things in heaven of things upon earth and of things under the earth wherefore is not the seventh day of the Evangelicall law of faith called rather by the name of Jesus day then by the name of the Lords day I answer because it is by the light of the seventh day of the Evangelicall law of faith by the truth of the Lords Evangelicall rest and resurrection from the fulfilling of his promise of the blessed seed that Jesus is known to be the Saviour of man the eternall Son of God Lord God and man equall to the Father and holy Spirit as hath been formerly declared by the infinite sanctified power of whose blessed merit the Lords day is blessed and sanctified and the Evangelicall worship of the Lords day immediatly commanded Though Jesus therefore be the name of the Son of God as he is man begot of the seed of the woman and the Saviour of man by his cursed death and bloody rest in the grave without whose resurrection from the dead Jesus the Son of God Adam and all men created in Adam as head must have diâ—d eternally under the eternall curse of the law yet the name Lord is 〈◊〉 name by his infinit power he hath overcome the power of death and the grave necessarily implying the name Jesus and Christ as hath formerly been declared The Lords day therefore is the day of our Lord Jesus Christ immediatly and not immediatly the day of Jesus And consequently the bowing of the knee at the name of Jesus is the bowing of the knee at the name of the Lord Jesus by which bowing of the knee the Evangelicall commanded worship of the Lords day is implied as may plainly appear by the Apostles words saying that God hath given him a name above all names that at the name of Jesus every knee shall bow and that every tongue shall confesse that Jesus Christ is the Lord For as the religious bowing of the knee is from the believing heart implying the Spirit of the mind that Jesus the Saviour of man is the Lord wherâ—by the internall and externall worship of God is expressed So the confession of the tongue as likewise from the Spirit of faith in the heart that Jesus the Saviour of man is the Lord by the truth of his merit by his Evangelicall rest and resurrection from the fulfilling of his promise of the blessed seed upon the Lords day whereby the worship of the Lords day is commanded in spirit and truth In which commanded worship â—ll the internall and externall worship of God is necessarily implied In this sense thâ— Apostle saith Rom. 10.10 with the heart man doth believe to righteousnesse and with the mouth man doth confesse to salvation that is with the heart implying the Spirit of the mind enlightened by the light of the Lords day really one with the light of the redeemed word of the law in the heart man doth believe that the Lord hath fulfilled the law of righteousnesse by whose merit the believer is saved and with the mouth man doth confesse before God and man that he is saved by faith in the truth of the Lords only merit for as by his only merit all men are saved from the first death which is the curse of the law for the sin of Adam so all the faithfull are saved from the second death which is the curse of the law of faith The externall bowing of the knee therefore at the name of Jesus without adding or implying Lord proceeding from the believing of the heart is but a faithlesse and irreligious worship of God by man In these words of the Apostle concering the bowing of the knee which is a Prophesie and now fulfilled by the Lords dayes Evangelicall rest and resurrection three speciall things are to be observed First though the name Jesus signifying a Saviour be given to man as at the power of the Lords command â—â—n is saved by man from temporall danger yet the name Jesus as he is Lord God and man is incommuâ—icable to man or Angel and a name above all names propâ—rly and immediatly ascribed to the Son the second person of the Trinity And therefore we see that in the Apostles salutations by their Epistles they do pray for peace and grace from God the Father and from our Lord Jesus Christ For as the Lord is man the Son of God equall with the Father and holy Spirit before all time so he is man the Son of God in time of the seed of the woman in the essentiall union of the divine nature of the Father Son and holy Spirit with the humane nature
rest which is the blessing of the Lords day is the immediate object of faith and therefore the Evangelicall law is called the law of righteousnesse of faith though the works of faith which are the works of truth love and mercy are equally commanded in the command of faith which is the necessary sole immediate efficient cause of the works of faith and therefore necessarily commanded in the command of faith while the Apostle therefore doth affirm that man is justified by faith without the works of the law we must understand that the works meaned by the Apostle are the ceremoniall works of the Propheticall law and not the Evangelicall works of faith to which works the Apostle doth exhort both the Jews and Gentiles and therefore the Apostle James saith shew me thy faith by thy works Now the Lords merit of eternall life which is the blessing of the Lords day being really one the word of promise and new covenant and the word of the seventh day of the Evangelicall law are really one and so much for the reall unity of both next of the formall difference The formall difference of both doth consist in this that by the new covenant God and man are mutually obliged in the Evangelicall word of the Lords day For as God by his new covenant doth formally oblige man to believe the truth of his fulfilled promise of the blessed seed by his Evangelicall rest So the Lord doth mutually oblige himself by the truth of his merit by his Evangelicall rest to save the believer from the curse of the second death obliging likewise the unbeliever and finall contemner of his free gracious offer to the mercilesse curse of the law of faith But by the Evangelicall word of the Lords day the seventh day of the Evangelicall law the Lord doth formally command man to testifie his beliefe to the word of eternall life as the Lords Word is his law to man The chief precept of whose law is the commanded worship of the Lords day in which commanded worship the whole Evangelicall law of righteousnesse of faith as formally and necessarily commanded commanding the faith of man in the originall which is the love of the heart where the redeemed word of the law is written really one with the Evangelicall word of the seventh day of the law the Lords day by the power of which redeemed word in the heart which is the Image of God in his Son Christ Jesus truth love and mercy it self all men are morally enabled by the works of truth love and mercy to give morall obedience to the command of the Evangelicall law which are the works of faith the chief work whereof is the truth of the commanded worship of the Lords day whereby the Lord by his Evangelicall rest hath manifested himself truth love and mercy to man The judicious Reader therefore may plainly perceive that though there be a formall difference between the word of the seventh day of the Evangelicall law and of the word of promise and the new covenant yet they are really one and the one necessarily implyed in the other For as hath been formerly declared God cannot morally command man to his new covenant but by the immediate command of the word of the seventh day of the law implying the command of the whole Evangelicall law which is the Evangelicall word of the Lords day For there is neither life light or the power of command in any precept of the Evangelicall law of righteousnesse of faith but by the only immediate commanded worship of the Lords day in that commanded worship implying the command of the whole law And therefore the blessing of the Lords merit by the Lords dayes Evangelicall rest is only and immediatly due by the law to the faithfull worship of the Lords day for the fulfilling of the whole law which is fulfilled by faith in the Lords infinite merit by whose infinite sanctified merit by his Evangelicall resurrection and rest from the fulfilling of his promise the Lords day is the word of eternall life and the immediate object of Christian faith without the command therefore of the Lord day as it is his law to man there is neither life or light for man or any law or new covenant or any object for the faith of man dead in actuall sin as all men freed from the curse of the law for the sin of Adam are before they be regenerate by their transgression of the law of faith And therfore as our Saviour by his bloody rest in the grave by his fulfilling of the command of the seventh day did fulfill the whole law as our Saviour was oblieged to the law for man to whose merit the eternall life and rest lost by Adam is due by the law so the Lord Iesus Christ eternall life and rest by his resurrection and rest from the fulfilling of his promise of the blessed seed upon the day of his resurrection did obliege all men again to his new Covenant by the immediate command of the Lords dayes commanded worship blessed and sanctified by his merit to believe in his fulfilled promise of the blessed seed to whose faith the blessing of his merit of eternall life is due by the law which is commanded in the cōmanded worship of the Lords day as may appear by the word of promise new covenant Go and teach preach the Evangel to all nations baptizing them in the name of the Father and of the Son and of the holy Spirit Mar. 16.15 16. he that shal believe shall be saved but he that wil not believe shall be condemned The sense of the word of the covenant is this Go and preach the Evangel that is go and preach proclaim the glad tidings of my resurrection and rest this day from the fulfilling of my promise of the blessed seed which is the summe of the whole Evangel implied in the Lords day by the Lords Evangelicall rest go therefore preach the Evangel to all nations baptizing them in the name of the Father and of the Son and of the holy Spirit as my my resurrection and rest this day from the power of sin Satan hell eternall death the curse of the law and the power of the grave I have manifested my self by mine own infinit immediate power Truth to man by the fulfilling of my promise and in that truth love and mercy to man and in that truth love and mercy God and man in the three coessentiall distinct persons of the Trinity whosoever shall believe in me to wit eternall life and rest by the power of my infinit merit by my Evangelicall rest shall be saved from the curse of the second death for the transgression of the law of faith as by my bloody rest in the grave from the cursed death of the crosse all men are saved from the curse of the law for their transgression of the law in Adam which is the first death he that will not believe in me shall be condemned to
wit to the mercilesse curse of the Evangelicall law of faith which is mercilesse This salvation and condemnation of man being the twofold reward of the Evangelicall law due by the law according to the obedience or finall disobedience of man The Lord commands man to his new covenant by the immediate word and command of the Evangelical law by which command the reward is only due The chief precept of whose Evangelicall law being the precept of the Lords commanded worship implying the command of the whole Evangelicall obedience and Religion of man The Lords day therefore by the Lords immediate word is commanded and in the Lords day as it is the seventh day of the Evangelicall law the obedience of man to the whole Evangelicall law is necessarily commanded Thus according to the truth of the sacred word having set down the true sense of the new covenant I next set down the formall obligement of man to the Evangelicall law of God by the new covenant As the Lords resurrection and rest from his fulfilling of his promise of the blessed seed upon the Lords day doth extend to the safety of all men from the curse of eternall death for the first sinne in Adam And to the safety of all beleevers dead in actuall sinne for their owne naturall transgression of the Evangelicall law of righteousnesse of faith So the merit of the Lords resurrection doth likewise extend to the confirmation of the blessed Angels in the grace of their created perfection who are sent as ministring spirits for the saving of the elect from being finally overcome by the temptation of satan and his cruell instruments The Lords resurrection and rest therefore upon the Lords day being the most joyfull newes that ever came to Man or Angell his seventh dayes rest is formally Evangelicall and consequently the commanded worship of the Lords day formally Evangelicall which is therefore commanded in spirit and truth that is in the spirit of faith in the truth of the Lords merit to the joy and comfort of all the Nations of the world For both Iew and Gentile by the immediate command of the Lords dayes commanded Evangelicall worship are freed from the sore yoke of the sabbaticall seventh dayes Propheticall ceremoniall worship implying the whole ceremoniall law According to the formall Evangelicall worship therefore of the Lords day the seventh day of the Evangelicall law the whole Evangelicall law of righteousnesse of faith is formally and Evangelically both obliged and commanded by the immediate word of the Lord of the Lords day by his new Covenant obliging and commanding the faithfull obedience of all the Nations of the world first and immediately to the commanded Evangelicall worship of the Lords day and in that commanded worship commanding the faithfull obedience of man to the command of the whole Evangelicall law of faith that by beleeving in the Lords merit by the Lords dayes evangelicall rest they may be saved from the curse of the second death to which command all men are morally enabled by the redeemed word of the law written in their heart really one with the command of the Lords day CHAP. XV. It was impossible in any morall right by the command of the law that the last Sabbath could have been worshipped either for the Jewes formall Propheticall Sabbath or for the Lords day OF the declaration of the Lords day a twofold Question may be moved The first is whether in any morall right by the command of the law the last Sabbath by the whole space whereof the sacred body of the Lord did rest in his grave might not have been worshipped for the formall Iewes Propheticall sabbath The second question is Whether in any morall right by the command of the law the last Sabbath might not have been worshipped for the Lords day the first Evangelicall seventh day of the law of faith First I answer to the first Question Lest there be a mistake in this Discourse I first state the Question The question here is not in the matter of fact whether the Jews did celebrate or did not celebrate the ceremoniall worship of the last Sabbath for the Jews propheticall Sabbath But the Question is whether in any morall right by the command of the Law the Jews might have worshipped that day by the Ceremoniall worship of their propheticall Sabbath And now I answer And do affirme that it is impossible by any right of the command of the law of God that the Jews might have celebrated the last Sabbath for their propheticall Sabbath for such commanded worship had inferred a twofold necessary contradiction in the command of the law For first by such ceremoniall worship of the last Sabbath Christs death should have been prefigurate to be hereafter while as his sacred body lay in the grave Secondly though the formall propheticall Jews Sabbath day was not actually determined till it was immediately determined by the day of Christs resurrection from the grave yet all the prophesies of all the propheticall Sabbaths all the jubilees of Sabbaths and all the prophesies prophesying of Christ from the foundation of the world were all actually determined by his rest in the grave for the whole space of the last Sabbath So that if there should have beene any such command of the law the prophesies should have beene fulfilled and not fulfilled as by the ceremoniall worship of the last Sabbath Christ should have beene dead and not dead which is a twofold contradiction Neither in all reason durst the High Priest that day offer to celebrate the ceremoniall worship of the golden Altar which he was to discharge after the service of the brazen Alter and that for this twofold feare First the great rent from the top to the bottome of the Vale of the Temple was just betweene the golden Alter and the Table of Shew-bread where a great deale of stones and rubbish must fall whereby the table of Shew-bread and the golden Alter were parted mystically signifying to the High Priest that the bread of life was seperate and departed from the ceremoniall worship of the golden Altar Now the golden Altar standing so neere to the great ruinous wall the Priest in his comming up to offer sweet Incense at the golden Altar might have beene afraid to be brained with the stones falling from the great rent of the Vale. The next feare was farre greater for the high Priest in his comming up to offer Incense at the golden Alter the rent of the wall being so great must have seene the Arke of the Covenant the golden Crown and the Cherubims covering the Mercy-seat to which the glorious lights of the golden Candlesticks were directly opposite Now it was death for the Priest himselfe to looke on the Arke of the Lord with any materiall light Insomuch that out of all question by the reflex of the light of the golden Candlesticks from the golden Crowne Cherubims and Mercy-seat and from the glistring gold of the golden Alter All the Priests were
referred to man where we shall meet with the two like collaterall causes all which 4. Causes as they are effects they are al produced by one and the same next and immediate superior cause from whence we arise to the supreme cause of all By the last and lowest effect therefore of the new Covenant as it is referred to God God in his Son Christ Jesus doth oblige the naturall man in his redeemed state of natural and morall grace First and immediately to the Evanglicall faithfull worship of the Lords day the seventh day of the Evangelicall law as the eternall word Christ Jesus hath revealed himselfe by his Evangelicall seventh dayes rest arising from his bloudy rest Truth in the fulfilling of his promise to man and in that truth God in the three coessentiall distinct persons of the glorious Trinity cleerely and Evangelically without all propheticall mystery or Ceremony Secondly God doth oblige the faithfull Evangelicall obedience of man to the command of his whole Evangelicall law of righteousnesse of faith implyed in the Evangelicall seventh dayes commanded worship both upon the eternal blessing of the Lords dayes Evangelical rest upon the mercilesse curse of the law of faith The immediate cause of Gods obliging of man thus by his new Covenant is Gods eternall purpose to manifest himselfe mercy and justice to man by rendring of the reward of his Evangelicall law of faith according to the faith of man obliged by his law The immediate cause whereof is Gods enabling of the naturall man with such freedome of naturall and morall grace as he is able to give morall obedience to his calling by the new Covenant without any manner of necessitating of his morall disobedience To the naturall mans finall perseverance in which morall obedience till Gods prefixed time of spirituall calling the spirituall grace of faith is due to the naturall man by Covenant whereby he hath the temporall blessing of the Lords dayes of Evangelicall rest in this life and eternal rest in the life to come The immediate cause of such naturall morall grace is the perfection of the redemption of man And here we fall in with the two former causes of the first covenant for both the creation and redemtion of man are by the same immediate cause we must therefore yet stop our resolution till we meet with the fourth colatorall cause arising from the new covenant as the new covenant is referred to man which must be likewise resolved both as the new covenant is fulfilled by man and as the new covenant is broke and transgressed by man The last and lowest effect of the regenerate man as he is obliged to the command of the law of faith by the new Covenant is the faithfull Evangelicall worship of the Lords day to whose thankefull faithfull worship the blessing of the Lords daies Evangelicall rest is temporally naturally and spiritually united in this life and eternally in the life to come as the temporall naturall morall blessing of the Lords daies rest is morally united to the morall worship of the naturall man The immediate cause of the regenerate mans faithfull worship of the seventh day implying his obedience to the command of the whole law is his spirituall faith The immediate cause of his spirituall faith is his love to spirituall righteousnes The immediate cause of his spirituall love is the sanctifying light of the holy Spirit enlightning his understanding by his spirituall calling in the immediate act of regeneration The immediate cause of his spiritnall calling is the finall perseverance of the naturall man in his morall obedience according to the word of promise Mat 13.13 whosoever shall endure to the end shall be saved This end to the naturall man is Gods prefixed time of spirituall calling for the naturall man by his spirituall calling being actually regenerate is saved by spirituall faith and consequently justified The immediate cause of the naturall mans finall perseverance in his morall obedience is first and immediately the perfection of the redemption and secondly Gods speciall free concursive grace in saving of the naturall man from being overcome by Satans temptations This immediate cause of the perfection of the redemtion doth fall in collaterally with the three former causes and so we have foure in number But yet we must not rise without resolution from these foure causes till the new Covenant be resolved as the law is finally contemned and transgressed by man obliged to the new Covenant The lowest and last effect to the Reprobate obliged to the new Covenant is his finall willfull obstinate contempt of the gracious promises of Salvation purchased by the sacred bloud of the son of God To the reprobates finall wilfull contempt whereof by his unthankfull merit the mercilesse curse of the law of fayth is eternally united whereby the reprobate is eternally condemned by God upon his eternall prescience of the reprobates finall contempt according to his eternall decree which is actually inflicted upon the soule of the reprobate so soone as he departeth this life and in the full extent both of soule and body in the great day while by the resurrection from the dead the soule and body being essentially reunited the curse of the Law in the full extent is actually and eternally inflicted upon man as he is man The immediate cause of the reprobates finall wilfull obstinate contempt is the hardning of his heart The immediate cause whereof is the reprobates wilfull impenitent obstinat continuance in all sin and wickednesse by his contemning of God in the contemning of his law and truth and of the professors of the truth The immediate cause whereof as the cause is externall is the objective temptations of Satan and of his wicked instruments whereby the reprobate is spiritually and morally corrupted from his childhood The immediate cause of the reprobates continuance in sin as the cause is internall is his wilfull yeelding to be induced by the temptations of Satan and of his instruments while there is nothing to necessitate his morall disobedience whereby the reprobate doth so wilfully ungraciously unthankfully and presumptuously contemn the blood of the new covenant Thus having the foure causes met together we are to ascend from the foure causes as they are effects produced by the next superior immediate cause to the supreme cause of all The immediate cause therefore of these foure severall effects as they are the immediate subordinate effects of the next and immediate superiour cause is Gods eternall purpose of the election of man in his Son Christ Jesus For the immediate object of Gods eternall purpose of election is the state of man redeemed from the curse of eternall death and darknesse shut up in temporall spirituall darknesse till he be regenerate For in this estate all men are equally redeemed from the curse of eternall death and darknesse for their sin in Adam all equally shut up in temporall spirituall darknesse all equally reconciled to the love and favour of God for that