for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
no aptitude of it selfe to determine any question neither doth it take any aptitude by the consent of them who use it to that end For in those Lots which are called extraordinary and are acknowledged to depend upon God not upon men the same consent is had in the same manner and yet it addes nothing to a Lot 25. None can shew that a Lot is indifferent unlesse he shall first demonstrate that there is in it no speciall appealing to Gods providence 26. Although also the matter of sporting things is not tied to this or that kind of indifferent actions yet it hath those bounds set to it selfe that it can have no place in those things which doe singularly pertaine to communion with God 27. It is altogether vaine which is objected that a Lot often repeated will have a divers event for neither is this likely if a Lot can be rightly iterated neither doth every appealing to Gods providnce necessarily bring with it his speciall operation and yet God even out of order is read to have sometimes answered diversly to those by whom he was unseasonably tempted Numb 22. 12. 20. Goe not with them Arise goe with them 28. But much vainer it is to object in stead of an argument that God cannot be drawen by us at our pleasure to exercise an extraordinary providence For notwithstanding this we may appeale to his extraordinary providence when it pleaseth us 29. Therefore playing at Dice is repugnant to religion not only by the circumstances and by accident but of its inward nature and in it selfe 30. But under the name of the Dye are those playes also comprehended which are grounded on mere contingency although they be afterward governed by wit industry or some art as in Table and Cards 31. But those humane exercises which are grounded upon art but are in part subject to casualty in the progresse doe greatly differ from Dice 32. Whereas men are wont by playing at Dice to be stirred up to swearings cursings and blasphemies more then in other exercises this commeth partly from the nature of the play it selfe because the Loâ—… being often reiterated and often failing expectation they thinke that that power which they imagine doth governe the Lot is against them 33. By the same reason also it comes to passe that they that use those playes can scarse put an end or measure to them because they who are inferior in the contention have no reason to despaire of their Lot and sodo persist in a pertinacious expectation of their wished successe 34. Hence also those losses and inconveniences by which other playes are wont to be made extrinsecally vitious in diâ—… doe depend partly upon the veruy nature of the play CHAPTER XII Oftempting of God 1. TEmpting of God is in a singular manner opposed to hearing the word and Prayer Psal. 95. 7 8 9. To day if yee will heare his voyce harden not your heart as in the provocation as in the day of Tentation in the Wildernesse where your fathers tempted me proved me and saw my workes For seeing that in hearing the word and godly Prayer we have communion with God according to this will if we seeke such like communion beyond his will then we are properly said to tempt him 2. To tempt God is to make triall of fome Divine perfection in an unlawfull manner Psal. 95. 9. 3. This triall is sometime of the power of God Psal. 78. 18. 19. They tempted God in their heart and speaking against God they said Can God prepare a Table in the Wildernesse namely when it is circumscribed by men and bounds are set to it at their pleasure at if he shall doe this or that which they would have him then let him be accounted omnipotent otherwise not Ps. 78. 41. Who tempted God and limited the holy one of Israel 4. Sometime triall is made of the Knowledge of God as when men privily doe something doubting whether God know it or no Ps. 94. 7. saying the Lord seeth not neither doth the God of Iacob regard 5. Sometime it is of the presence of GOD. Exodus 17. 7. They tempted God saying Is the Lord among us or no 6. Sometime it is of the providence of God when men leaving ordinary meanes appointed by God doe yet expect that God should provide for them at their desire although he promised no such thing Mat. 4. 7. 7. Sometime it is of the anger justice and vengeance of God 1. Cor. 10. 22. Doe we provoke the Lord to anger which kind of tempting is in all murmuring and strife against God oâ—… those sent by God 1. Cor. 10. 9. 10. Neither let us tempt Christ. Neither murmur yee whence Massah and Meribah were the names of the same place Exodus 17. 7. 8. But tempting of God is sometime with an expresse intention to try God as in unlawfull casting of Lots and whensoever we presume that of God which he hath not promised 9. Sometime it is with a secret and implied consent namely when that is done which of it selfe and in its own nature tends to this that God may be tried although he that doth it thinke no such thing 10. And this is done two wayes First when one willeth and expected any thing to be done and in the meane while refuseth the meanes that are necessary for it as they doe in naturall things who would have health or continuance of life and reject medicines or food as they also in supernaturall things which would have grace and life but neglect the Word of God and Sacraments with the like meanes of grace and salvation Secondly when one exposeth himselfe to danger without urgent necessity from which he can in no wise or scarsly be delivered except by a miracle from God as they doe in naturall things often who seeke vaine glory in contemning death and those in spirituall things who seeme as it were to love the occasions and entisements to sinne 11. This sinne doth oft times flow from doubting or unbeliefe because he who seekes such triall of God doth not sufficiently trust the revealed word of God but will undertake a new way to know the will of God and so it is opposed to hearing the word so far forth as it is to be received of us by Faith 12. Sometime it flowes from despaire when men not expecting the promises of God by a disorderly hastening will prescribe God when and how he may satisfy their expectation and so it is opposed to the hearing of the word as it cherisheth divine hope in us 13. Sometime also it flowes from a base esteeme and contempt of God as when one playing and jesting will try whether God will manifest himselfe according to his desire and so it is opposed to hearing of the word as it hath in it a love and fit esteeme of God 14. It flowes also from a certaine arrogancy and pride whereby we refusing to subject our wills to the Will of God doe seeke to make his will
estimation of dayes which did at that time breed offence among Christians but the observation of the Lords day which the Apostle himselfe teacheth hath at that time taken place in all the Churches 1. Cor. 16. 1. 2. could not give any occasion of offence Thirdly it is most like that the Apostle in that place doth treat of chusing of dayes to eat or refuse certaine meats for the question of that dispute is propounded verse 2. of meats onely in the 5. and 6. verses the esteeme of a duty is joyned with it as pertaining to the same thing and afterward through all the rest of the Chapter he treats only of meats making no mention of dayes Fourthly in that place to the Galatians it is expresly treated of that observation of dayes moneths and yeares which pertained to the bondage of weake and beggerly elements Chap. 4. 9. but it was farre from the Apostle and altogether strange to Christian religion so to account any precept of the Decalogue or any ordinance of Christ. Fifthly in Col. 2. it is specially expresly treated of those Sabbaths which were of the same kinde with new Moones and were ceremoniall shadowes of things to come in Christ but the Sabbath commanded in the Decalogue and our Lords day are altogether of another nature as hath been before demonstated 33. Neither is Christian liberty at all diminished by this opinion as some without cause do seeme to feare for it is not a liberty but a licentiousnesse not Christian if any think themselves freed from the observation of any precept of the Decalogue or from the institutions of Christ and experience also teacheth that licentiousnesse and neglect of holy things doth more and more prevaile where a due respect is not had of the Lords day 34. Neither also was Adam subject to any bondage because he was tyed to sanctifie the seventh day by a speciall observation 35. But as the beginning of the old Sabbath was at the evening because the Creation also began at the evening because the common masse was created before the light and the cessation of the day from the work of Creation began also at the evening so also the beginning of the Lords day doth seeme to begin from the morning of that day because the resurrection of Christ was betimes in the morning Mark 16. 9. Iohn 20. 1. 36. For the right observation of this day two things are necessary rest and the sanctification of this rest 37. The rest which is required is a cessation from every worke which might hinder the exercises of Divine worship we must therefore abstaine that day 1. From all these works which are properly called servile for seeing such works were of old by name excluded in all other solemne feasts Levit. 23. 7. 8. 25. 32. 36. Numb 28. 25. much more were they excluded from the Sabbath 38. But it is ridiculous by servile workes to understand sins or mercenary good workes or done after the manner of servants for reward as some do understand them by a certaine Allegoricall sport for sins are not forbidden and unlawfull at some certaine times but alwayes and every where neither doth it pertain to the fourth Commandement to deal with all sinnes to be forbidden although this may in some sence be granted that divers sinnes doe take some aggravation from thence if they be committed upon so holy a day Isay 28. 4. those evill workes also which are done upon feare or hope that is altogether servile have in respect of their manner the same nature with other sins 39. But servile workes are properly those to the performance whereof servants or servile men are wont to be used such as are mechanick workes and all those to the performance whereof great labour of the body is required as to plough to dig c. 2. Besides thâ—…se workes there are forbidden also upon that day all workes that are ours as is gathered from the opposite concession which is given in the fourth precept Sâ—… dayes shalt thou worke and do all thy work 40. Whence we may gather with the words following on the Sabbath day thou shalt doe no worke that all those works are forbidden which are properly called ours although they be not to speak strictly servile or mechanicall 41. Now those are our workes which pertaine to the uses of this life that is which are exercised in naturall and civill things and doe properly pertaine to our gaine and profit of which kinde are those which of their owne nature are not servile but liberall as studyings exercises of liberall arts much more those which are common to free men and servants as to Jorney to handle civill causes c. 42. For so this phrase is explained Esay 58. 3. Ye do that which delighteth you that ye may exact all your labours that is ye do carefully your owne matters Verse 13. doing thine owne wayes But because Esayas in that Chapter doth also and chiefly treat of wicked actions and those workes which are unlawfull at all times as appeareth verse 6. Therefore some godly Divines do seeme to erre who are wont to gather out of that place that every word or thought that is humane or pertaines to men used on the Lords day is to be accounted sinne for all humane words deeds or thoughts upon that day whereof that Chapter handleth whether it be the Sabbath properly called or a solemne feast are not there judged to be impertinent and in that respect simply reprehended but those only which are wont to concerne our gaine either simply unlawfull or repugnant to holy exercises as appeares verse 3. 6. Concerning such servile and vulgar workes there is such a strict law that upon the Sabbath day men may not go on in their work no not in time of plowing and harvest simply that is at those times which are most opportune and as it were necessary for mans life Exod. 34. 21. Nor in those things which doe mediately and remotely pertaine to holy things as was the building of the Tabernacle Exod. 31. 13. Much lesse is it lawfull to enter into any ordinary journey Exod. 16. or to frequent Marts or Faires Nehem. 13. 43. Yet here are excepted 1. All those workes which belong to common honesty for seeing at all other times we ought so especially upon that day which is specially dedicated to Divine worship to be have and carry our selves decently all those things which doe simply partaine thereunto are understood to be permitted 2. Those things which are imposed on us by some singular necessity Mat. 12. 11. In which number notwithstanding those things are not to be accounted which men make or faine to themselves as necessary but those things which it appeares to be necessary and unavoidable by the providence of God and which we are not aware of that is when such a necessity urgeth as the Scripture it self allowes as a sufficient cause to do any ordinary thing 3. All those works which do directly respect