time of teaching which is either Ordinary as the sabbath or extraordinary as the times of fasting and feasting appointed by the Church of all which we shall discourse somewhat and something briefly beginning with the ordinary time of teaching viz. the sabbath CHAP. V. Of the sabbath TO every thing there is a season and a time to every purpose under heaven saith the kingly preacher Eccl. 3.1 At all times God is to be worshipped and served by the sons of men but the sabbath is the special time wherein those that fear him singularly serve him When that beginneth then begin they as men in the dayes of Enoch Gen. 4.26 to call upon the name of the Lord more solemnly fervently orderly and publickly in obedience to his Law In prosecution of this Ordinance we shall let pass many distinctions made of sabbaths and particularly handle these points 1. What a sabbath is 2. How the sabbath is to be kept 3. Why God would have it kept 4. What sabbath it is that men now under the Gospel are bound to keep 5. Resolve some Questions SECT I. 1. A sabbath may be thus described It is one whole day in seven 2. Separated from other dayes 3. Wherein a man resteth 4. From all other works 5. And recreations 6. In a holy and spiritual manner 7. To serve and worship the living God in a publick solemn way 1. It is one whole day in seven a full day consisting of 24 hours beginning at the midnight before and continuing until the midnight after other dayes are of that length and the sabbath ought not to be shorteâ— Acts 20.17 Paul continued preaching on the first day of the week until midnight The Iews had a time of preparation for the sabbath Luke 23.54 which begun about three of the clock the day before the sabbath wherein all work was laid aside and all Artificers prohibited work saving Shomakers and Taylors and they had onely but half the time of preparation allowed them in this it were to be wished that Christians were Iews c. 2. Separated from other dayes the sabbath is distinguished from other dayes it is holy it is set a part by God for his own use and service she is Queen of all other dayes and Lady of the week the rest are attending her but as concubines and handmaids 3. Wherein a man resteth by this particle man is included all thâ—t is his â—he is head of his Wife Father of his Children Lord of his servants and Master of his beasts when he rests he is to see thâ—t all about him rest also from this day the day is named Sabbath signifieth rest and judgement shall rest on him that will not rest with all that belongs unto him 4. Fâ—om all other works what ever trade or occupation he be of and what ever work he follow at other times must be laid aside at this time no servile work is to be done now without sinning against God and he that doth so sinneth against his own soul no buâ—ing nor selling of Merchant ware no dealing in husbandry N b. 13.15 no carrying of burthens Ier. 17.22 no outward servile bâ—dily labour mâ—st be performed it would distract the soul and keep it from doing that for which this day was consecrated 5. And recreations This is a time wherein there is no time for sports and recreations that God that would not have us work never made the sabbath for us to play these distract the soul much therefore we are not to touch them it may be lawful with Samson to propose ridles at another time but not now for it is the sabbath of the Lord thy God Isa. 58.13 6. In a holy and spiritual manner The Law is spiritual and therefore birds the souls of men an outward resting from work is but Sabbatum Asinorum there ought to be a difference between the resting of a man and the resting of his Ox we must therefore rest from our works of sin but of this hereafter 7. To serve and worship the living God in a publick solemn way when God had made man he rested from all his works to shew that man was to be eternal and he instituted the sabbath as a type of that eternal test wherein man was to worship him for ever God ought to be must be served every day but in the sabbath more publickly if it can be or more solemnly if otherwise Acts 13 14 15 16.44 Acts 16.23 and Iohn 20.19 SECT II. The sabbath being known we are to inquire how this holy day is to be kept God will not have his sabbath polluted Is. 56.6 Other days by the Hebrews were called prophane this being by God made holy holding it unlawful to rost an apple to pluck an herbe nay to defend themselves when they were assaulted by their enemies by which a thousand of them were slain 1 Macch 2.38 The sabbath must be kept and our rest is onely sanctified and approved of God when we use the means and do the works of sanctification our resting must not be an idleness but in doing the work of God which is our sanctification Ex. 20.20 1. By using the means as hearing the word 4 Luke 20. praying to God Acts 16.3 receiving the Sacraments of Christ Acts 20.7 and all Acts that may conduce to the strengthening of grace confirming in faith 2. By doing good works as relieving the poor 1 Cor. 16.2 teaching the ignorant Acts 18.26 reclaiming the erroneous Acts 17.1 2 3 and all other Acts that have an immediate tendency to the edifying of the Church and these things must be done both privaâ—ely and publickly 1. Privately as Meditation upon the Word and inward application of it to a mans soul. 2. Publickly conferring with others â—â—â—ing the sick praying for them or if it may be singing some comfortable Psalm with them and that all these may be the better done we must prepare our selves 1. By removing all hinderances the night before overmuch businesse may and will distract the soul and keep a man either from all or from part of Gods worship the first burning of our Christian incense may be sweetest the first prayer may do us most good c. 2. By putting our souls in a holy frame some time before Meditate upon Eccles. 5.1.28 Gen. 17.10 Numb 3.1 Mar. 35. Isa. 2.56 Which may compose and put the spirit of man in a sanctified frame of heart to join in affection to the prayers of the Church and cause him to heed with affection the Word of Christ and that both Forenoon and Afternoon Eccles. 11.6 or then so far as in thee lies thou robbest God of half his due the whole day being his that this may be done 1 Prevent or quash all domestical or house-troubles Levit. 19. 3. Discords contentions and heart-burnings are but as water to quench the â—re of holynesse and may extend to the prophaning of Gods Sabbaths beware of coming before God with this strange fire least he consume thee 2. By meditating
do all this viz. to ordain Bishops and Elders because he himself had the power given unto him by the laying on of the hands of the Presbytery 1 Tim. 4 14. at which Ordination or laying on of hands Paul had his hand upon Timothy's head with the Priests or Presbyters 2 Tim. 4.6 suitable to the practice of the Church of God unto this day where there are Clergy-men or Presbyters and these with the Bishop or Superintendent ordain Ministers by Prayer and using the Ceremony of laying on of hands in that time the Bishop laying on first as chief and by that Ordination they have power to ordain others and they others to keep up the Apostolical Succession in the authoritative way of teaching Now let us go to the Church of Ephesus and ask those Elders or Presbyters that were in every City what power and Authority they have to dispense the Word and Sacraments c Since there is a Church constituted by what Authority therefore do you you you The Answer will be I had it from such a one he from him and he from him and he from him and he from such a one and he from Timothy and he from the Presbytery where Paul was present But now we call to mind What Authority had Paul to ordain for Christ ordained none but his Disciples could Paul therefore give that Power to another which he never had himself Is not Paul in this irregular presuming to ordain Timothy a Church-officer he having no such power given unto him by Christ For the understanding of this cast your eye upon Acts 13.1 2. in which place we finde that after Saul or Paul hath given good experience of the truth of his conversion for the Church was at first afraid of him Acts 9.26 we finde a meeting of the Church of Antioch and as they were ministring to the Lord or exercising their Ministry let it be in preaching and praying for the Text will hold it out the holy Ghost calls saying Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away c. These two were called before by God for the Work of the Ministry that the holy Ghost witnesseth in these words for the work whereunto I have called them In a word qualified they were for that work and of their Abilities the Church had sufficient experience but now that that order might not be subverted which in the Church by Christ and his Apostles had been constituted Separation that is a solemn setting of them apart from all other Members by constituting them Church-officers is required by the holy Ghost that in their going thorow the World they might have power to constitute others and also be looked upon by the Church as men sent of God in an authoritative way for preaching of the Word delivering the Sacraments and exercising the power of the Keys not onely by their inward Qualification but by external Ordination that Law being established When a gifted-Brother who boasts of an inward Call can give as good testimony to the Church as Paul is able to do touching his power none but beasts will move their tongues against them and when they can shew their Abilities to the Church to be deserving I dare promise to any that they may have Ordination which Paul though I suppose as well qualified as they after trial received and had and that by especial order the Church it seems being backward by reason of his former being a persecutor and desirous of further trial from God to prevent irregularity or any breach though in so eminently a gifted person of that Law which Christ had appointed in his Church Thus Timothy can make good his Ordination to be Apostolical in each part Bring this line down again By the Ministers and Prophets of Antioch was Paul ordained he ordains Timothy and Timothy again gave this power to other faithfull men sometimes ordaining them Deacons and sometimes Priests and so throughout the famous Church of Ephesus though afterward it languished Rev. 2.9 and whether Timothy be the Angel that that Epistle is sent unto is uncertain but certain that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles who were as before was said the Masters of our Israel and he that would be owned a Church-officer shall be owned by me producing his power from them or deducing that power from them to himself according to that Apostolical way constituted in the Church of Christ and in all the Churches of the Saints But of Ordination by Gods help we shall speak more at large when we come to that Ordinance in particular For the present know that by this succession of Ministers Priests or Bishops were the Hereticks known from Catholicks the antients knew no other division in the Church and whence they derived their power to administer the seales by putting them to show their succession from the Apostles who instituted the way of Ordination to be a standing Ordinance for ever in the Church Thus Ireneus confuted Valentinus Cerdon and Marcion we are able saith he to reckon up those that were appointed Bishops by the Apostles in their severall Churches unto our time he then reckons up such as succeeded Peter and Paul in the Church of Rome to them succeeded Linus who sat eleven years in that Chair to him succeeded Cletus who sat twelve years to him Clemens who sat nine years c. By this Ordination which from the Apostles is received in the Church the publishing of the faith hath come even to us which being able to show consundimus omnes cos qui quâ—quo modo vel per suam placentiam c. we put to silence all that through vaine glory or ignorance broach new Doctrin in the Church for none of the Hereticks can derive their succession from the Apostles nor show how their doctrines were received by tradition from them And indeed the rise both Old and New Hereticks and the time that they were first received and oftentimes the first broacher or Authour of them is known The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The Ebionites in the year 71. were first heard to preach their Doctrine the Millenaries or Fifth Monarchy men did frame theirs An. 108. The Valentinians theirs An. 130. the Manicheans theirs An. 275. the Arrians theirs An. 310. this did almost drown the World The Donatists theirs An. 315. the Photinians theirs An. 350. the Macedenians theirs An. 360. the Pelagians theirs An. 415. the Eutycheans their An. 447 with an infinite number more The Ananabaptists first broke out An. 1520. the wildest Hereticks of all that had gone before them The Ubiquitaries An. 1580. the Arminians An. 1612. All these having their Rise in the Church from their several Patriots after the Apostles had confirmed and declaâ—ed
Church of England is a true Church as it is now constituted her Doctrine being pure she holds nothing nor injoyns nothing upon her members in matters of salvation by way of precept neither doth she add to nor take any thing from the nature of the Sacraments that the Lord Christ hath left behinde him in the Church by way of practice she doth and may injoyn and she hath power to ordain several Ceremonies to be performed in the receiving of them which in themselves being not contrary to the Scriptures nor taught by her as necessary for salvation urged only as edifying for their meaning and decent for the service performing her Members may and they do give her all due obedience and their obedience is justifiable You need not here be put in minde of that caution formerly given viz. not to take manners for doctrine it is a high errour to conceit the vertue power efficacy of an Ordinance to consist in or depend upon the goodness of him that doth administer the same A prophane person a known Swearer may purely dispense the Sacraments for that lies not as God forbid it did in the purity of any mans conversation but in the pure adhering to our Lords Institution The pure preaching of the word hangeth not upon the purity of him that speaketh but in the purity of the word spoken of The purity of Doctrine lies in the agreement of it unto Scripture and not in the agreement of a mans life unto the word if so how many had Christ converted what multitudes of people had Paul brought to the knowledge of the truth more then he did The same Doctrine teacheth the Reformed Churches and the Church of England Art 26. To conclude this Chapter in all Instituted Ordinances it is neither Pauls goodness nor Apollo's graces nor Iudas's wickednesse that is the cause of the plants fruitfulness or barrenness from the grace of God must we look to receive the promised reward 1 Cor. 3.7 In natural as in prayer sometimes it may be otherwise Iames 5.16 CHAP. II. Of the Scriptures COL 3.16 Let the word of Christ dwell in you richly in all wisdom teaching and admonishing one another in Psalms and Hymns and Spiritual Songs singing with grace in your hearts to the Lord. HAving viewed this beautifull heavenly and holy building for it is Gods 1 Cor. 3.9 which is as Ierusalem a City compact together we shall now behold the foundation upon which it stands The Builder of it was skilfull in all kind of cunning Work and a Fabrick of this height or altitude required a foundation suitable deep strong and sure he therefore founded it upon a Rock Matth. 16.18 by which the several parts of it stand firm the carved and polished work thereof knows no shaking the least vessell therein though earthen yet being chosen for the Masters honour knoweth no falling down by tottering The foundation of this glorious Metropolis Royal Edifice or House of God is in truth and nature but one yet since Scripture speaks of it as two we shall speak in that Language and shew you that the Church hath 1. An increated essential foundation which is that holy thing whose name is Jesus Christ the Lord Matth. 16.18 begotten before the beginning of the world it is the Lamb of God the Rock of Ages it is he that is holy harmless undefiled separate from sinners the only begotten Son of the Father who taking upon himself to deliver man did not abhor the Virgins womb it is he whose name is wonderfull Counsellor the mighty God the Prince of Peace the everlasting Son of the Father the Man who is Gods Fellow Zach. 13.17 2. A Created Doctrinal foundation this is the Law and the Prophets Ephes. 2.20 It is the word written which is profitable for Doctrine and reproof for correction and instruction in righteousness that the man or Church of God might be perfect throughly furnished unto all good works In summ it is that word that was spoken by the Fathers by the Saints by the Prophets and Apostles who were the servants of God Phil. 1.1 Of these two we may say as Ioseph said of Pharaâ—hs doubled dream Gen. 41.26 They are but one yet not one so but that the preheminence is given to the first under the notion of a Corner stone Isa. 28.16 that giving both strength to the building and directions to the Builder And indeed the Prophets and Apostles laid no new Foundation but added to that corner stone laid to their hands daily such firme Christians as they had fitted for this holy superstructure taking directions in their building from its posâ—ture for unto it all the building fuly framed together groweth unto an holy Temple in the Lord Ephes. 2. ult No foundation being laid therefore but what is united to this strengthened by this supported by this and directed by this shews that properly there is none but this Saint Paul who was a wise and excellent Master builder himself 1 Cor. 3.10 understanding there was a Church builded at Colos. a City of Phrygia the greater in the continent of Asia the lesse so called from one Phryxus a King thereof had no desire it should stand empty left the evill spirit which hath been cast out should take possession again as at this time he was like to do whether by their falling back to Paganisme and Heathnish customes again or by being taught the necessity of imbracing the doctrine or Ceremonies of Jewisme would have the Word of Christ dwell richly in them This Country of Phrygia had once in it a King named Gordius who of a Plow-man being chosen King tyed or hampered his Plow-Tacklings in such a knot that he predicted that none should untye them but he that was to be Conquerour of the World it was called Nodus Gordianus this Prophesie was fulfilled in Alexander who because he could not untye it by Art cut it asunder with his Sword and for afterward conquering the World was sirnamed the Great At this time there was among these Phrygian Colossians some that hampered their understandings by a counterfeited humility who with their dark Axiomes would have intruded upon them worshipping of Angels which knots to untye that they might be great the Apostle sends them or recommends unto them the Sword of the Spirit Let the Word of Christ dwell in you richly In this Country also was the City of Midaium where Midas the son of this Gordius lived and dwelt he as the Poets fain asked of Bacchus who was his Guest that what ever he touched might become gold his great riches was the ground of the Fable his â—ute was granted by which he turned Mountains into gold but finding that he could neither eat nor drink but Goblets and Viands of Gold he recalled his wish and by washing himselfe in the River Paâ—tâ—lus communicated that virtue to the River which afterward brought up golden sand The River that comes from the Mount Tmolus brings with it abundance of gold and
answer was Christianus sum intermittere non possum I am a Christian I must keep it and that day being commonly so called Saint John calls it so likewise as either set apart for him or instituted of him which brings us to the next thing to be considered viâ— 2. The Authors of that change The keeping of the Christian sabbath or the observing of the first day of the week for the day of rest in the Church of Christ whence was it from heaven or of men it is answered from heaven by Heavens great Trumpeter we are freed from any duty to the Jewish feasts or sabbaths from Heaven therefore doth our liberty come but whether first appointed by Gods Son or by Christs Apostles the Scripture is silent but that it was done by the spirit of God in one of them is certain We read that Christ carried forty dayes with his Disciples after his resurrection speaking of the things pertaining to the Kingdom of God What things conduced to the honour and glory of God how the Church should be ruled ordered and guided did our Saviour without question speak of there is written enough for us to believe but all that he spoke is not written Iohn 20.30 Now among those things this circumstance of time for publick worship might be treated on and spoken off Christ is Lord of the sabbath and he might remove it from the last unto the first day of the week If not changed by him then without doubt by his Apostles who were in points of such high concernment guided by the infallible spirit of God they durst not of their own accord teach any thing to any nation but what he gave them a commandement for Math. 28.18 And in this case what he spoke to them in the closet they might reveale on the house top and by their preaching administring the sacraments Laws touching gathering of collections upon the first day we are to conclude that that spirit that led them into all truth led them also to this practice and according to them in this hath the Church of Christ directly constantly holily set apart the first day of the week for the worship not by its own authority it being not in the power of the Church Men or Angels to alter the day but in him only who is Lord of it or them who are immediately and infallibly guided by the spirit sent from him but by example from the practise of the Holy Apostles this day viz. the first of the week is kept for the Lords service and because of that not unfitly called now as it was of old the Lords day as instituted by him or by his Disciples It is time to see the third thing viz. 3. The reason of the change Goâ— nâ—ver changes his will but he ofâ—en wills a change darkly it seems to be his will that a change be made in some time of the world of the circumstance of time required for his own worship in giving the Law but to come to the reason of that change from the last to the first day of the week it might be made 1. From the indifferency of the Law at the Creation God blessed the seventh day and hallowed it now while the people were in bondage it may be questioned whether the Aegyptians would suffer them to rest since they were denied three days to sacrifice God at the establishing of his Law upon the Mount Exo. 20.2453 years after the Creation before which time the doctrine of the sabbath was never written God in the Law makes it moral that men shall for ever work six dayes and the seventh day they shall rest says not precisely the seventh from the Creation but in general one day in seventh now by this the time might be changed and the Law not at all altered since mâ—n even under the Gospel gives God one in seven which is that onely the Law requires 2. From the proportion of the Law the Law of the sabbath is because God rested from his work of Creation the change might be because God the Son rested from his work of redemption God the Father sanctified the beginning of the seventh day because he then ceased working God the Son might have the dâ—wning of the first day sanctified because he then ceased suffering This is by some thoâ—ght to be darkly mean by that Text Hâ—b 47.8.9 The work of redemption was greater then that of Creation being done by the blood of God and the sabbath day being not precisely commanded on the seventh from the Creaation he that is Lord of the sabbath might command it to be kept in memorial of his resurrection which is â— new Creation unto Holiness and good works whence it might be called the Lords day 3. From the power that the Lord hath over the 〈◊〉 This might be done that we might know the Son of Man is Lord also of the sabsath Mark 2.28 He hath power over and he can say to the seventh day from the Creation Go and it goes and he can say to the first day of the week Come and it comes if the sabbath hasten to come abroad the seventh day shewing it self to be a day to be rested in he hath power to forbid its out going until to morrow he spake to his Disciples of things pertaining to the kingdom of God which are not written and the change of this might be one however the Spirit that guided the Church by the Apostles did not erre Christ having all power given unto him he gave them a power to change the day none durst presume to have altered a sabbath that had been instituted of God Laws made by him can onely be altered by him a change there was we know It must be by some that had power given them and that was the Apostles who had not the power of themselves but it was given them by one that had all power and was Lord particularly of the sabbath who bound it up in the Napkin that was about his head with the sacrifices that did attend it and left them both in a place by themselves in his sepulchre Col. 2.16 17. 4. From the change of that outward worship enjoyned by the Law the old sabbath had oblations circumcisions sacrifices washings c. All which were now to be abolished as to their outward act no circumcision now but that of the heart no sacrifice but that of prayer and praise these things being these things being removed God would also have the day removed they might dote upon those things still and to wean them from it another day is appointed and a new time set for that worship now to be per formed for though some of those parts of worship were continued after Christs death yet they were languishing dying and giving up the Ghost and in a few dayes were quite buried which though some amongst us would breath life into again and make them rise and appear in the Holy City shall never be seen to live more since
carriage without and some their deportment within the Pulpit we shall see only the chief of them In a Minister there is required 1. Courage Tit. 2.15 2. Sobriety 1 Tim. 3.2 3. Liberality 4. Docibility or aptness to teach 5. Temperance 6. Patience 1 Tim. 3.2 7. A Lover of good things and of good men 8. Holiness 9. Justice 1 Tit. 7.8 We must note that some of these cannot be known by the quickest eye No Bishop is omniscient to know the heart and therefore may ordain a man that wants many of these and also we must observe that a person may come for ordination with many or all of these and yet may backslide which takes not away the force of ordination The Angel of the Church of Ephesus fell from his first purity and love yet was an Angel still Rev. 2.4 5. he may loose his patience his temperance his holiness yet a Minister still and the power of preaching and administring the Sacraments and exercising the keys abide with him these ordinances not depending upon the quality of him that doth administer them more then the force of the Broad Seal of England depends upon the merits of my Lord Chancellour as shall God willing be proved in its own place To all these qualifications above named must be joyned competency of knowledge It is not every man that is just holy or patient must be ordained he must be of understanding competent for the work which competency appears in these particulars from Tit. 1.9 viz. 1. His adhering to the truth known not opinionated 2. In his ability to teach and that soundly for the edification of the Church according to that truth 3. In his dexterity in maintaining of that truth stopping the mouth of Gainsayers he that is so qualified cannot be refused ordination We say competently qualified ' For who is sufficient for these things SECT III. Let us see who they are that must thus ordain whose hands they be that by their laying on the person is qualified in an external way for the publick preaching of the word 1. Not their own Heb. 5.4 It is against the practise of the whole Church of God in all ages for any man though never so well gifted to separate himself or ordain himself as is clear in the examples of Stephen Nicanor c. Nay if it were in a mans own power to separate himself for the work of the Gospel Paul needed not to have left Titus in Creet to ordain Elders in every City Tit. 1.5 It is a practice beyond a president in the Church of Christ for one to ordain himself We read indeed how Frederick the second upon Easter day through necessity crowned himself with his own hands King of Ierusalem in Ierusalem but that ever man made himself a Priest in Ierusalem save Saul Ieroboam and such prophane Wretches whom God did curse even for so doing we read not Neither in old or new Testament is there any instance of one who set himself apart for holy functions or that thought himself qualified in an authoritative way to reach the Gospel upon the sufficiency of gifts as Courage Holiness Knowledge and the like if so Stephen Philip Prochorus c. needed never have been ordained Deacons Acts 6.3 4 5. Nor Paul nor Barnabas Apostle or Evangelist Acts 13.2 nor Timothy a Bishop or E'der 1 Tim. 4.14 2. Not the multitude Never did God give the power of ordination to the people in general before nor after Christ if so where two or three would please to meet they might ordain which in few dayes would make the Church of Christ conâ—ist of Shepherds rather then of sheep yea would make all Apostles all Teachers c. We find the contrary practised For when the multitude had chosen and nominated persons of honest report full of the holy Ghost and Wisdom thâ—y set them before the Apostles who prayed and lâ—id their hands on them Acts 6.3 6. yea as was said before the inhabitants of the Cities of Creet might have ordained Elders Titus might have gone forward with Paul In summe God never giving the people the power of ordination since the creation they can never deliver that power to any untill the dissolution of the world Presumptuous are they therefore that will take ordination from them impudent before the Lord therefore they that will presume to give that authority in matters of so great concernment as the word and Sacraments to any of their own body 3. Only Church officers or the Apostles successors they are only to teach and to baptize unto the end of the world Paul and the Presbytery ordains Timothy he ordains others and they others and so by a moral succession from the Apostles is the Ministerial office upheld but of this we have spoken It were too great a task for me to offer to wade into that troublesome discourse touching Episcopal or Presbyterial ordination least I should drown my self being but of small standing in the Church of Christ yet by vertue of that Proverb It is good to be sure Episcopacy is much to be preferred that being the most ancient way since if not before the Apostles departure from the world and albeit it hath some ruptures or breaches in some of the reformed Churches yet the Acts and Lawes of England make no ordination valid but what originally is Episcopal SECT IV. We are to behold the man thus separated for the Lords use For the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Ephes. 4.12 We say we are to see what his duty is and what he is to perform amongst men The very naming of his ordination shewes you what he is to do and the distinction above named discovers his duty but to be more particular yet not large 1. He is to take all advantages and opportunities of preaching that word the preaching of which he is separâ—ted for 2 Tim. 4.1 2. The more wicked the times be he lives in the more bold and confident he ought to be 2 Tim. 4.3 yet this excludes not but that he may flee persecution Acts 9.25 3. In preaching of the Word he is to observe the proportion of faith Rom. 1â—2 6 4. He is to teach the word according to the capacity of his people 1 Cor. 14.9 the other parts of his duty are clear and obvious SECT V. Questions resolvedâ— Quest. 1. Whether ordination may better a Ministers gifts Quest. 2. Whether a Minister may renounce his ordination Quest. 3. Whether the Ministerial office be to continue alway in the world Quest. 4. Whether it be lawfull to hear an unordained man preach Quest. 5. Whether an ordained person may bear an office in the Common-wealth Quest 1. Whether Ordination may better a Ministers gifts Though this sacred ordinance be of no account with some yet to the conscionable Receiver it may be very advantageous For 1. It is an odinance of God alwayes practised in his Church it may appear at
sedition or division to requit it will foster Heresie Hereticks do corrumpere sidem and Schismaâ—â—cks or Separatists do disrumpere charitatem the one corrupts the Doctrine of the Church the other falls from her Communion both are fruits of the flesh and they that do such things shall not inherit the Kingdome of God Verse ult The sin of Separation is so infectious that in Scripture we are to separate from them that so do Rom. 16.17 There is a Rule in Divinity that wil make the sin of separation to be great it is this Those sins are the greatest which are most contrary to and do most oppose the greatest of Christian vertues or graces Now they are recorded 1 Cor. 13.13 Now abideth Faith Hope and Charity but the greatest of these three is Charity Now by the Rule distrust in Gods promises or in his power is a great sin it being a sin against hope Heresie or a stout persisting in an errour is a far greater sin for it is a sin against faith and seeks to cover conceal if not to destroy the truth Now Charity is greater then either of these that follows therefore that that sin that destroys the peace of the Church untyes the Ligatures by which the whole body is compact together is the greatest but this doth the sin of Separation a thing by this age of no account yet they wil find it of great moment in the day of their Account It is a sin generally accompanied with the other lusts of the flesh viz. Hatred Varience Emulations Strife Wrath which seldome lurks long in a Corner but in time appears in the field in the habit and acts of Murtherers Ravishers Traytors and all with the voyce of Iacob pretending Godlinesse and conscience as Histories do abundantly show But to answer the Question So long as a Church makes no separation from Christ no separation is to be made from it but to keep in it is the duty and safety honour and happinesse of him that would enjoy the Communion of Saints the forgivenesse of sins the Resurrection of the body unto life Everlasting A Church separates from Christ two ways 1. When she overthrows the foundation of that Doctrine that is laid by Christ the foundation of all truth is already laid and he that goes to overthrow that may be said to turn from it Do we see a society of men whether Nationally or Domestically whether openly or secretly going in that road that thwarteth the foundation or fundamental points of Religion there must be a separation Rev. 18.4 whether it be in the adding to these fundamentals as if they were not sufficient or taking from them as if they were redundant or superfluous This made the Reformed Churches beyond Sea and the Church of England to separate from the Church of Rome which hath both taken from and added to those fundamental Truths whereupon the Church was by the Lord and his Apostles erected and builded Having to the Scriptures added some Books as the Apocrypha makes the Scriptures to be an imperfect Rule and must have Traditions to compleat it That the sense and meaning of the Scripture depends upon the Churches authority That in all matters of Controversie not the Scriptures but the Church must be the Judge They have made five Sacraments more then Christ made They have clearly blotted out the whole body of the second Commandment out of the first Table of the Law in several Books That Infants that die without Baptism are eternally separate from God except they be as it were martyred by which martyrdom they are baptized Baptismo sanguinis with their own blood They teach that men are not justified by Faith alone before God They make Saints and holy men departed assistant in the work of reconciling us to God and therefore maintain they must be prayed unto That the Doctrine of Purgatory must be believed if we would be saved That the efficacy of the Sacraments depends upon the worthiness or intention of the giver That Baptism totally abolisheth Original sin That the real fleshly body of Christ is in the Bread at the Sacrament of the Lords Supper as soon as the Priest pronounceth the words Hoc est corpus meum this is my body if he should say Corpus mea it were no Sacrament They take the Wine or keep the Cup from the Laity in that Sacrament That the wine in that Ordinance must be mingled with water that that Sacrament is profitable not only for the living but for the dead The Priest is not to bless a second marriage They baptize Bells with the very words of Baptism and by that they teach Devils are drove from the Church O Romanists great is your Faith and give them proper names That God-Fathers and God-mothers at the Font by reason of the nearness of their Spiritual Kindred are not to nor must noâ— marry for the seventh generation That the Pope or Bishop of Rome is the universal Head of the Church and Christs Vicar All which â—enets as they were utterly unknown to the former Bishops of Rome nor heard of in the Church of Christ for many Ages so they are for the present opposed by all the Reformed Churches abroad who have upon that account forsaken her and England hath thrown her off and separated from her and by the Champions of the several Churches hath their separation been defended By vertue of that Catholick truth 1 Tim. 6.3 If any man teach otherwise that is then the Scriptures do and consent not to wholsom words of our Lord Iesus and to the Doctrine which is accordâ—ng to godliness c. from such separate turn away or withdraw thy self their separation is justifiable What Paul would have Timothy in this place to do he practiseth himself in another Acts 19.9 yet probably in one and the same City was it both done by Paul and to be done by Timothy Saint Paul being in Ephesus some there were that believed his word others not but hardened their heart speaking evil of him and of the Gospel After he had preached three moneths and perswading to the things concerning the Kingdom of God he separated the Disciples he would not have those Believers that had received the Truth to be in any Church-fellowship with those that spoke against it Luther who began to rise up and take his farewell of the Church of Rome Anno 1517. being an Augustian Frier was called an Apostate answered Consitetur se esse Apostatam sed beatum Sanctum qui sidem Diabolo datam non servavit that he had only fallen back from that Covenant and Engagement he had made with Satan Not that there is a separation to be made from all the Doctrine of Rome for she holds many great mysteries of Divinity purely and soundly wherein we must and do all agree with her as Christians but he that is a true member of the Church of Rome as it now stands he must believe that the least coal in Purgatory is very
Iob as a double motive unto perseverance a circumstance no Parable is at tended with so long after the Parable made how often do we hear repeated the story of the rich glutton where or in what place do we hear the story of the prodigal urged in the Epistles Now Iob being alive and his Tragicomedy upon the stage before or in the time of Moses which must be the time of Iobs living in regard Iob sacrificed in his own land which he ought not to have done neither would God either before or at that time have accepted any sacrifice but in Ierulalem neither ought Iob to have sacrificed at all whether there or in Ierusalem since he was no priest besides in those pâ—ssages of Gods dispensations towards men used much in this book something would have been spoken of those wonders of those Laws that God shewed and gave his people Israel of which there is not one syllable for Iames then to bring Iob as a pattern of patience â—o long after the troubles of Iob is a clear demonstration of its verity The words of the Apostle are these Iames 5 10.11 Take my Brethren the Prophets who have spoken in the name of the Lord for an example of suffering affliction and of patience behold we count them happy which endure Ye have heard of the patience of Job and have seen the end of the Lord that the Lord is very pittiful and of tender mercy shall we imagine that the Apostle would be so far forgetful of the evil consequences of this arâ—ument as to urge it if it had not been without exception For perswading them to give heed to the Prophets who suffered and make them our example and in naming of them who had suffered really to hold up one who was a meer shadow a seigned history a Iob and tell the world how he suffered and how he endured because might the people say he never felt do we think that he would have let pâ—ss all those that truly were afflicted and hold up one that never was But why would he say that they had seen the end of the Lord as concerning Iob when they might answer Iob had never a beginning Nay he concludes that they by Iob might see that the Lord was very pittiful and of tender mercy which had been a very mocking of God had not that history been real For what object could that Chimera be of pitty what provocation for the Almighty to be tender of that man who was never born never breathed 4 It hath been looked upon as real history and no Parallel in all the Churches of God the Iews in their generations looked upon it as a true history and not a fiction the Church of Christ in the times of the Apostles eyed it never as a Parable and therefore in this age we should reverence it as a truth and esteem Iob for a Holy Saint and patient sufferer Quest. 9. Whether there be any difference between the old and new Testament and why the Scriptures are called a Testament In Scripture the Old and the New Testament are often opposed the one to the other the Old sometimes signifying that covenant of works or that of the Law as Ier. 31.31 and sometimes again that covenant of grace made with Abraham and in him to all his seed In this sence doth the Question take the Old Testament and by the New that covenant of grace which God in Christ made with believers is signified now these two insubstance are one and the same agreeing 1 In their Author they were both made by one and the self same God he that was the Lord God of the Hebrews is Lord God of the Christians 2. In their Mediator the same Christ that we believe in they believed in the same Lord Jesus by whose blood men are reconciled to God was spoken of by the Prophets 1 Pet. 1.10 3. In the parties the Old Testament was made with Gods own people his chosen ones this New is made with his people now 4. In the issue or end Eternall life was the Reward then so it is now glory and the enjoyment of God peace and safety in Abrahams bosome then was the reward of a Righteous life the same now the same Heaven for duration for happinesse was proposed to believers which is now In these substantiall things no difference between the Old and the New Testament but they are one and the same to all intends and purposes and are not divided in the substance but in the manner of the Administration of the same they are different As 1. In their extension the old Covenant or Testament was made with one single man family or Nation At most it was confined in the borders of Israel They only were the people of God but now the New is enlarged over all It is taught to all-Nations Act. 13.47 2. In the clearnesse the Old Testament held out a Mediatour and eternal life under typs as offerings and washings and divers sorts of cleansings now the New Testament holds out Christ the sanctifier and puriâ—ier of the soul clearly and fully and eternall life most evident and plain 3. In their Seals the seals of the Old was circumcision and the Paschal Lamb he that would have eat of the Passeover must first be circumcised The Seals of the new are baptisme and the Lords Supper and he that would eat of our bread and drink of our cup must first be washed with our water 4. In their easinesse the Law was full of Cermonies yea so full that it is called a yoak which was not able to be born Act. 15.10 they were to do so much duty put to so many journies three times every year to Ierusalem from all parts of Iudea they were at so great charges that the Church might very well be said to be in bondage Gal. 4.25 Now the yoak of the Gospell is light and easie Matth 11.30 5. In their duration Many of those Laws that God gave his people were to passe away being only for a time but the Laws of the New are all binding and can admit of no alteration untill all things shall be dissolved But let us come to the second Part of the Question Why the Scriptures are called a Testament That the Scripture is called a Testament is clear Heb. 9.15 with this difference that the Law is called the first Testament and the Gospell the New not that it is of a distinct natâ—re from the Old or the first it is called only new in regard of the pâ—blication of it to believers being delivered and taught in another way and by other means then the first as without shadows and dark types by Christ a Son not by Moses a servant It was writ upon tables of Stone this upon the tables of the heart which makes it look as it were a new thing when for substance it is the same with the other It 's called a Testament 1. In respect that it is the last will of
of our wants bethinking while thou art fitting thy self to go to Gods house what mercies thou wantest what grace thou lackest if patience trust hope faith knowledge ask accordingly c. 3. By calling to mind thy particular sins and sacrifice them in thy Closet or at least bind them hand and foot and let them be slain in publick never spare for their crying 4. Know that thou art to do nothing else lose not thy labour by a carelesse performing of duty seeing God hath called thee from thy ordinary employment and to be outwardly in his work only may make thee lose the reward of all Follow therefore that since thou art allowed no work besides these following 1. What is for comelinesse decency and honesty as putting on of neat and cleanly apparel 2 What is for necessity as milking of beasts dressing of meat foddering of Cattle Matth. 12.1.5 11. 3. What is for charity so Physicians and Mid-Wives may work In those cases man is not made for the Sabbath but the Sabbath was made for man People may walk a journey to Gods service and Ring Bells for Gods people Numb 10.2 3. Nay watch and Ward nay be set to secure Gods people Neh. 13.19 All these rending to the great end of keeping the Law and sanctifying Gods name SECT III. God is pleased though he be a Lord of all to give his people a reason why he would have them keep this day holy to himself let us see why it was instituted and why it is continued 1. It is Gods own property from the beginning It was his own from the first and it shall and must be his untill the last Untill the time come that the whole Church celebrates an Eternal Sabbath with himself this Sabbath shall be kept for himself 2. It is a Type of mans happinesse to everlasting Six days God gives man to work in but in the Seventh he must not work he must not think his own thoughts he must rest from sin and labour for his God shadowing out that rest that man shall enjoy from all his labour and from all sin in the new Ierusalem 3. It is beneficial to the creatures while they have a being the beasts of the earth are preserved in it and by reason of sin servants are continued to till the ground by this precept God provides well for beasts and servants that they should not be oppressed by harsh cruel or covetous mâ—sters 4. It is conâ—inued that men might keep the doctrine of the Creation more firm in their memory God having created the world and the creatures therein men might contemplate and behold the wonderful works of God and read therin Lectures of his power he beheld all his works and he saw them good when he had been six dayes in making of them he will therefore have men to see the same when they have been six dayes making use of them 5. Because of that blessing which he gave the sabbath at its first instituting he blessed the Earth and by vertue of that blessing at this day it brings forth herbs yielding seed by which man is preserved he blessed the sabbath yea and it shall be blessed that is be a means whereby man may receive by Holy Duties saving graces that he may be happy he ordained it for no good it could do himself neither is it Holy through any holiness in it but it is a time designed for the service of a Holy God in whose service onely men are blessed and by sanctifying his name this day by setting themselves apart from the world for the duties of it God sanctifies their hearts by setting them apart from the wicked by his word for the glorifying of them SECT IV. We have them amongst us that are for no sabbath at all we have those that are onely for the Jewish let us therefore see what sabbath that is which day of the seven we are under the Gospel bound to keep and sanctifie by a Holy resting from our ordinary imployment That a sabbath or one day in seven is to be kept the Scripture is clear that that sabbath kept by the Iews was the sixth day from the Creation is more then probable that the sabbath of the Christian Church is the first day of the week is easie to be defended the Jewish sabbath being changed In which defence we shall distinctly speak to these three things And 1. See that there is such a change 2. The Authors of that change 3. The reason of that change We read in several places of the Apostles going into the Iewish Synagogues on the sabbath day to preach the word of God unto the people they bearing for a time with the infirmity of the Iews kept in a publick manner both their sabbaths and their feasts Acts 13.15 Acts 20.16 yet so that they alwayes Implied some freedom gotten by Christ and therefore daily met But when as the Iews grew perverse and urged a necessity of those things then the Apostles stood to their liberty and changed the day quite and clean and wrot to the Churches not to heed the sabbath that is the seventh day from the creation for instance Col. 2.16 Let no man therefore judge you in meat or in drink or in respect of an holy day or of the New-Mooner of the sabbath dayes every thing here is Jewish which the Colossians being pressed by some to observe the Apostle would not have them be startled for meat or drink or New-Moons or sabbath days for since Christ is come these are not to be observed At the difference of meats is taken away by Christ so is the sabbaths for you must note in all the Gospel the Christains day of rest is never called the sabbath and therefore not now to be observed by them or taught unto them It is to be observed that in the body of the fourth Commandement which is onely binding in respect of its being moral for all those after Laws as not kindling fires were not written upon the mount with the finger of God on tables of stone God commands simply the seventh day to be observed speaks not of the seventhday from the creation but gives and allows men six and the seventh to be his which is done even in the Gospel by setting apart for his service one day in seven the moral Law requiring no more which seventh day the Iews in their worship make the last day of the week and by it keep the Law the Christians in their worship make it the first day of the week not contradicted by the Law God leaving himself a power to alter or not alter the day as he saw good without infringing any of those Laws which he appointed should be binding the same God therefore that spoke to the Iews on Mount Sinai for keeping of the seventh or sabbath day indifferently forbids the Colossians to observe the sabbath the sevenâ—h day from the creation stricty But shall the Colossians keep no day for the service of God shall
they rest from their labours no time withoâ—t question our Apostle had taught that Church to keep one day in seven he was a wise master-builder and could not 〈◊〉 in so necessary a point to give them his judgement we conclude therefore that that day that was kept by the Apostles and the Churches where they were was taught also to the Churches where they were not which caused the Collossians to be judged in not keeping the Jewish â—â—bbath and that made the Apostle write to them so punctually against sabbaths Now the day that the Apostles kept and the Church with them is generally called the first day of the week never the saâ—bbath of which we have these remarkable passagâ—â— holding forth a change 1. Our Saviours resurrection Mat. 28. he sleeped in the grave the Jewish sabbath left it behind him wrapped in the grave clothes as he had by his death burial put an end to all Ceremonial Laws so to the Ceremony of the sabbaths being precisely the seventh day from the Creation 2 Col. 16. on only day in seven being moral we have this shadowed out untosis more clearly then that idle Romanist Paleatus who took great pains to write about the shape or shadow of our Saviours body in the linnen cloth wherein he was buried we are sure that the Jewish sabbath was but a type or shadow of that day of rest that even on earth was to be kept 2. Our Saviours apparition Iohn 20.19 the same day at evening being the first day of the week he appeared to all his Disciples vers 19. And after eight dayes he appeared again which must be the same day of the week On the Jewish sabbath if the Disciples should be gathered together to worship God yet they behold not Christ but being gathered together on the first day of the week Christ comes and preaches to them confirms their faith in that he is the Son of God and so declared by his rising from the dead 3. The Spirits descension Acts 2.1 the Holy Ghost did chuse this day to baptize the Apostles And when the day of Pentecost was fully come ther were alâ— wiâ—â— one accord in one place c. And there appeared â— even 〈◊〉 as of Fire c. That this was no other then the fâ—rst day of the week may easily be proved for that our Saviour was crucified at the feast of the Passeover is clear in Scripture and that the day after our Saviours death was the Paschal sabbath feast on which the Iews rested Luke 23.5.6 Now from the keeping of the passeover or from the Paschal sabbath feast for at our Saviours death that feast happened on the sabbath the preparation was not so much in regard of it as in regard of the sabbath as Ioh. 19.14 compared with Luke 23.5 6. and Mark 15.42 is just fifty days the fiftieth day from the passeover must be the feast of Pentecost Levit. 23.15 16. which feast shall fall on the sabbath Now the day of Pentecost was fully come before the Spirit discended that is the day or first day of that feast he came not down in the beginning of it not in the middle but when it was fully come that is the day fully finished at its compleating the Apostles were gathered together with one accord that is in the beginning of the day after betimes they were met according to agreement without doubt to worship God for the spirit came and the multitude was gathered and all before the third hour of the day which is our nine of the clock An argument made use of by Peter to prove that neither he nor his fellow Apostles were drunk as was supposed many such circumstances fully shew that the sabbath was passed and the day of the feast fully come that is compleated and ended God therefore chusing this day to inspire his servants with his own spirit to imbolden them in the preaching of his word and they preaching upon that day baptizing upon that day taking no notice of the Jewish sabbath is an argument of its change God giving them the spirit of doctrine not on the Jewish resting day but on the first day of the week in regard that not that but this was the day wherein God appointed men should be taught in a more solemn way the wonderful works of God of Christs resurrection from the dead and of salvation to all those that believe in his name 4. The Sacraments Administration Acts 20.7 it is thus written And upon the first day of the week when the Disciples eaâ—â— together to break bread Paul preached the Jewish sabbath was kept by the Iews immediately before at the close of it and beginning of the next day the Disciples came together that is believers or Christians as if it had been customary and they came to hear the word and receive the Sacraments to break bread c. And Paul preached until midnight which is the close of the sabbath Now why should the Christians design and appoint meetings forbear working spend the day in Ordinances continue at that so long except the time of rest had been changed they would rather have done it on the sabbath day that was immediately gone before then on this if there had not been a change made 5. The poors collection The Apostles 1 Cor. 16.1 orders the Members of that Church that upon the first day of the week every one lay by him in store as God hath prospered him concerning collections for the Saints Now why should this office of Charity of setting apart some small piece of money for the use of the poor be done upon the first day of the week but because of this that that day being the day set apart for the serving and worshipping of God they should set apart some of their goods for the poor Saints of God charity being alwayes a work accompanying the sabbath and he informs them also that he had given the same Order to the Churches of Galatia vers 1. The first day of the week they must also Remember the poor and not on the seventh 6. The Divine Revelation what time was it that God was pleased to make known to his servant Iohn the things that were to be hereafter it was on the Lords day Rev. 1.10 as we call it the Lords Supper because of his institution and his Church because of his presence there in an especial way so there can no oâ—her reason be given why any day should be called the Lords day more then another for it is manifest that Iohn is speaking of some particular time but in respect either of his institution or some special Act that was done or day that was dedicated for the Lords service in a particular manner above or more then other days And without doubt this day at or before that time was commonly called the Lords day for we read it was a common question among Christians Servasti Dominicum keepst or hast thou kept the Lords day the
the Church is founded on a rock and neither Iew nor Greek Tâ—ik nor Infidel shall be able to prevaile against her c. 5. For the greater honour fo the Lord Iesus Christ the Iews kept the Law that was given by Moses but behold one greater then Moses is here who hath altered the day by which there is more inquiry made of him his power his person who thus alters the Law who thus changeth the sabbath had the Gentiles come in to the Iewis sabbath Christ had not been so much magnified by it as he is when both Iew and Gentile come into a sabbath never known before and that upon the authority of Christ it tends to his honour much and respect among the people of both sorts It follows therefore that we in this age are to keep that sabbath kept by the Apostles inspired thereunto by the Spirit of God and approved of by the Prophets and people of GOd that then were and blessed by God in all ages of the Church that hath been since what ever ignornant factious Spirits say to the contrary c. SECT V. Questions resolved Quest. 1. Whether the keeping of a sabbath be a Ceremony and so abolished by Christ Quest. 2. Whether it be lawful to make feasts on the sabbath Quest. 3. Whether sporting or gaming are to be done upon the sabbath Quest. 4. Why did God give charge concerning the resting of beasts upon the sabbath Quest. 5. Why did not God give charge concerning a wifes resting upon the sabbath Quest. 6. Why is not the change of the sabbath mentioned in Scripture Quest. 7. Whether the Church may command any other day to be rested on beside the sabbath Quest. 8. Why doth God put a Remember before the commandement of the sabbath Quest. 9. Whether the first day of the week may be termed â—â—â—bath or sunday Quest. 10. Why is the sabbath called Holy Quest. 1. Whether the keeping of a Sabbath be a Ceremony and so abolished by Christ. This age fruitful in nothing more then in false doctrine hath brought forth them that affirm it is purely Iewish to keep a sabbath at all it being a pure Ceremony abolished by Christ since whose death every day is Holy and to be kept alike but we have no such custome neither the Churches of God the keeping of a sabbath being moral and for ever binding and therefore not ceremonial For 1. It was instituted and appointed before sinâ—it came not upon neither was it imposed to man by reason of transgression therefore was no bondage that he should be freed from it by Christ fin never brought it on for which he wanted no Redeemer to take it off 2. It is one of the ten Commandements written in Tables of stone it is equally moral with the Law against Idolatry with the Law against Adultery they were equally pronounced from the mouth of God Deut. 4.13 14. Now Ceremonies were all of them instituted by Moses as sent of God 3. It is not a Ceremony for it was established or ratified by Christ which no Ceremony was for Matth. 24.20 speaking of Ierusalems visitation he bids them Pray that their flight be not on the sabbath day so that there must needs be a sabbath that is a day of rest after Christs death 4. Ceremonies were as a partition wall between Iews and Gentile to difference the one from the other but now in this there is no difference but equally binding all as is manifest in the Particle Thou in all the Commandements 5. Ceremonies were abrogated not changed but now this Law of the sabbath is changed only nor abrogated for what we finde the people of God under the Law doing or what they ought to have done by vertue of that Law given upon the Mount upon the seventh day we finde the people of God doing under the Gospel by vertue of that Law given either by Christ or by his Apostles through the Spirit upon the first day of the week so there is no abrogation but a change which is to be seen in no pure Ceremony Quest. 2. Whether it be Lawful to make feasts on the sabbath The Disciples going through corn fields upon the sabbath day being hungry rubbed some of the corn and did eat Matth. 12.2 if they could have dined better they would and it is hard to say that a man is onely to supply the necessities of nature since the day is Holy to the Lord he may eat of the fat and drink of the sweet he may refresh himself 1. With the society of good and godly people he may be in that multitude at the Table as well as go with that multitude that keeps Holy day Psal. 42.4 2. With a more enlarged receiving of the creature comforts God gave man wine which makes glad his heart oyl to make his face shine and bread to strengthen his heart Psal. 104.15 He may therefore dayly drink that wine eat that bread that new kinde of religion that holds the necessity fasting upon the sabbath in our days hath no ground in Scripture in spite yea rather in sight of these may the Christian spread his Table he is this day to meditate upon the works of God chearfully to praise him the comforts of the choicest food may be therefore used of him if he see his cup run over let him abound in thankfulness the 92 Psalm is a Psalm or song for the sabbath and in a natural way it is no heresie to say Thou Lord hast made me glad through thy work I will triumph in the work of thy hands vers 4. yet never use the creature so As 1. To be hindered from any part of worship set not the length of thy feast keep thy seat empty in the house of God 2. To be indisposed in any act of devotion wine was made to make the heart of man'glad but not to make him lumpish beware then of drouziness through immoderate feasting Remember that of Solomon hast thou found honey eat so much as is sufficient 3. To forget any act of charity when thou arâ— fareing well remember poor Lazarus at thy door when he calls know thou hast good things which he wants eat not therefore thy morsel alone It is a day wherein God hath blessed thee by thy charity bless thou him it is good husbandry and not impiety this day to cast thy seed upon the furrows of the faces of the poor that with the fields of the earth they may clap their hands shout yea also sing Quest. 3. Whether sporting or gameing is to be followed upon the sabbath The sabbath is appointed for the service of God and not for the pleasuring of men by denying sports is not here meant that men should be sour sullen or peevish but whether or no plays wrestling bowling fouling or fishing and the like be to be used this day or any thing in the like nature it is denyed it is unlawfull so to do For. 1. The Scripture forbids all manner of works in regard
Church 4. Because God hath been pleased to bless his people for serving him in other dayes to let pass his approbation of that day set apart by the King of Nineveh for fasting Iona 2.10 the Israelites in captivity Zach. 8.19 set apart a fast on the fourth moneth another on the fifth another on the seventh another on the tenth All which God would turn to â—oy and gladness and chearful feasts it is known that it hath pleased God to refresh his servants with his comfortable presence in these dayes from such accidents as these did the Church of old institute those dayes that are called Rogation An. Ch. 450 wherein by prayers and tears and fasting and supplication the Church obtained great mercies c. And most of those dayes that are kept by the Church of England are owned by Reformed Churches and have been established for above a thousand years but of these afterward 5. Because of that encoâ—ragement and freedom that the use of those dayes gives to servants Prentices and others whereby the religious may have occasion to pour out their soul before God to read and study his word prepare themselves for his Holy Sacraments if any do abuse the use of these dayes â—â—it were a pitty that those that serve God the more chearfully of them should be suppressed for the others prophaness 6. Because we see none speak against them but those that in other points are against all order and could willingly see that all Discipline were laid asleep we may behold them to be factious turbulent hypocrites stumbling at straws Apostates what not Quest. 8. Why doth God put a Remember before the Commandement of the Sabbath onely This word Remember is put in Scripture usually before nothing but what is matter of Moment as thy Creator Eccles. 12.1 From whence thou art fallen Revel 2.5 Lots wife Luke 17.32 that ye being in time passed Gentiles Ephes. 2.11 c. And the Sabbath day to keep it Holy Exod. 20.8 The reasons may be 1. Upon the Holy keeping of that depends in a great measure the observing of all the other nine Commandements how to cleave to God onely to worship him truly to use his name reverendly depends much upon this dayes observation and Holy keeping 2. There is less in nature to teach us the keeping of this precept then in any other of the Commandements nature teacheth us that there is a God to worship this God to honour the name of that God whom we worship to honour parents and though the Barbarian know no body seeth him none can accuse him none can judge him though he escape dangers by sea and perils by land yet he dare not murder for fear of VENGEANCE c. But to set aside one whole day in seven precisely one in seven and that not a part but the whole of a day and this not for thy self alone but thy cattle and thy servants must rest as much as thy selfe as long as thy self and that not at thy conveniency or times of leasure but in the thickest of thy imployments and not at thy pleasure but still one day in seven of this we say nature teacheth nothing and therefore there is a special memento put upon it 3. There is more in nature that may allure us to the breach of this precept then there is to the breaking of any other of the Commandements It is onely the Fool that will say there is no God and if he do it is but in his heart every man hath something of that natural principle to do as he would be done by but the Sabbaths being Gods property we are apt to catch hold of some part of it through the ignorance of God that is in us the day is clear and the streets are clean and such a thing is doing or may be done and profit will follow we shall gain by it c. All this might tend to the prophanation of the Sabbath and therefore God gives a strict charge particularly for that 4. They might in Aegypt have small or no regard unto the Sabbath if they had opportunity The people had been long in bondage and might forget at least in their observance that God had hallowed the seventh day or through bondage not have time to keep it which in time might blot or score the fourth Commandement out of their hearts forget to teach it to their Children which God by this remembrance brings back to their minds again and though they forgot to keep it Holy in Aegypt yet they must Remember it in Canaan It is by some probably conceived that in the latter captivity of the Iews in Babylon Akasuerus making a feast Est. 1.5 for the inhabitants of Shushan which continued seven dayes one of which must necessarily be on a Sabbath day which by reason of that feast that had been held a hundred and fourscore dayes to the Princes of Persia in which several Sabbaths had fallen and that one feast the Sabbath if not for many dayes yet for one was by the Iews neglected to punish which forget fulness God stirred up Haman to root them out and for that one dayes feast they keep a three dayes fast with their nights Est. 4.16 and by that got mercy yet by that might receive instruction the next feast that came and Remember to keep Holy the Sabboth day Quest. 9. Whether the first day of the week may be termed Sabbath or Sunday This is a Question in it self scarce deserving an Answer but by a Pharisaical generation of the sect of the Libertines being counted a piece of prophaness so to call it and a part of Religion to call it otherwise we shall spend a few drops of Ink to Answer it in brief it may be called Sabbath 1. From the sence and signification of the word it is their foolish mistake that because it was on Saturday therefore it was so called whereas if it had been upon a Wednesday so long as men rested upon it it might have been called Sabbathâ— that being the Hebrew word for rest A Sabbath day is no more then a day of rest Christians therefore resting from all their imployments and doing no manner of work they nor their Sons nor their Daughters nor their man-servants nor their maid-servants c. upon this day may lawfully call it a Sabbath day 2. From the equality of the Christian Churches practice with the Church of the Iews That day that was held Holy by the people of God under the Law wherein they ceased from working and therein did read upon the word of God repaired to the Temple or Synagogues and heard it taught was called the Sabbath the day therefore that is held Holy by the people of God under the Gospel and wherein they cease from working and therein read upon the word of God c. may receive the same denomination 3. From the morality of the Law the Law is moral requiring one day in seven to be kept Holy to the Lord which day
against their sins like men ready to drown or desperate they are strong to wrestle even with God himself 8 When there is any great undertaking that it may prosper Ezra 3.10 11. It is a good thing to ask direction of God in the way wherein we purpose to walk All things are in his hand and according to his power and will so cometh things to pass to fast therefore that God would bless us and prosper the work of our hands is acceptable sacrifice SECT IV. 4 The manner of it This Fast as a Sabbath is two wayes to be performed outwardly and inwardly 1 Outwardly as hath been before declared in abstaining from bodily labor for a fast day is a Sabbath day Lev. 23. 33. food c. and that the whole day for it must be no shorteâ— then other dayes alwayes provided that nothing be done to the prejudice of health In that case as in the Sabbath God will have mercy and not sacrifice yet as bodily labor profiteth but little 1 Tim. 4.8 so outward resting in it self is not of great value except unto it there be joyned fasting or resting 2 Inwardly he that worketh and he whose soul is not afflicted upon a fast are both in danger Levit. 23.29 30. This inward fast consists 1 In a diligent examination of the soul to find out sin this is a day wherein the soul is specially invited to be reconciled to God the heart must now be searched and the beloved sins must be found that as Samuel slew Agag we may hâ—w them in pieces before the Lord 1 Sam. 15.33 2 In an unfeigned humiliation before the Lord for sin it is not sufficient to acknowledge that we have offended if we would be accepted we must be penitent Zac. 12.10 3 In an undoubted faith in Christ for a pardon of sin this is a time of prayer and repentance that our sins might be blotted whether private to our selves or common to the kingdome wherein we live Now he that prays Let him ask in faith Iames 1.6 4. In a stedfast resolution through the spirit to oppose sin In this repentance must we continue it must appear in the fruit of practise to be real in the root Dayes of fasting are dayes of attonement therefore sin must be parted withall they are days of Physick therefore we are to abstain from delighting in that which would offend us 5 In a serious meditation of the good word of God if the Fast be private and a diligent attention to it if the Fast be publick It is the word that discovers Gods judgement of this or that kind as famine pestilence sickness unseasonable weather to this or that sin as perjury Sabbath-breaking prophane or common swearing stealing c. which enlightens the soul much in the holy and orderly performance of this duty SECT 5. Questions Resolved Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick Quest. 2. Whether Fasting be not a Iewish Ceremoniall or Jewish rite Quest. 3. Why is the Fast of Lent observed by the Christian Church Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church Quest. 5. Whether it would bring advantage to the Church now to have those dayes again observed Quest. 6. Whether it might not be an acceptable service to have an annuall Fast for the crimes lately acted in England Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick The Church Catholick differs not from that of Rome either in the act or ends of Fasting yet toto coelo differ in these following respects 1 The Church of Rome makes fasting to be meritorious they suppose they merit something at the hand of God for their abstinence that is deserve somthing at his hands not so the Catholick Church she teacheth that when we have done all we are to acknowledge our selves unprofitable servants 2 They prescribe certain times as necessary to be keept upon the account of salvation what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to observe them accordingly hence it is that the neglectd of it as a breach of the third though according to God of the fourth commandement must of necessity be confessed to the priest that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt Now the Church Catholick appoints neither knows she any time to be observed as necessary but what God and his Son appointed in his word 3. They abstain from meals of this or that fort as being for the time prescribed for the fast altogether uncleane their consciences will be defiled if they should eat them that is without authority Now the Catholick Church though she injoyne a fast yet by the Lord Jesus she knows no meat unclean of it self and he that teacheth otherwise is not of God but of Sathan 1 Tim. 43. 4 The Church of Rome looks upon her fasting as a part of Gods worship her very abstaining from meat or from this or that meat is taught to be points of worship the Church Catholick teacheth that Fasting in it self is of no use nor no part of worship But as a fit meanes and as it serves to the uses aforesaid so she requires it not otherwise 5. That some fast particularly lent is of Apostlical institution and out of religion and conscience to be observed the Catholick Church knowes no such law and therefore she keeps not lent upon that account but for other ends and other causes as shall by and by be shown 6. That outward Fasting is of it selfe sufficient without the inward and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so but the Catholick Church pleads for an Inward fasting or abstaining from sin and for a soul to afflict it selfe for transgression without which the outward fasting is not regarded 7. They are foully belyed by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts through the variety of dainties and plenty of wines therein fed upon by which it is not to be called a fast which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite Who are those among us and about us who teach that fasting in its own nature is not a Gospel but a legal exercise and not to be observed in the Church of Christ but fasely for 1 The ground or end or cause of our religious fasting is moral for the subduing of corruption and exercising our selves in the dutyes of repentance and mortification unto which by experience fasting is known to be an apt meanes and sutable help 2 Christ prophesied or rather commanded Fasting after his own death Luke 5.53 But the dayes will come
prayer and therefore prayer is a proper act for the place and no time more sitting then at the first entry 2 Prayer obtains a blessing in other dutyes he is possibly to hear the word read preached or sung to crave a blessing that all these may do the soul good cannot be a branch of superstition 3. It gives a good example unto others when thou seest one performing any act of worship in that sort whether out of formality or otherwise yet by that thou mayst learn that in the Church thou oughtest to worship God heed him not therefore so much as thy self if he give hypocritical service the judge shall judge him fear thou God 4. It is but spoken to draw a contempt upon the house of the Lord those actions with many others are inveighed at that the house of the living God may be had in no more reverence then Barnes Stables not to say Halls or Parlours every thing is Popery in this age wich either tends to decency or comeliness in outwards worship as if we must be papists except we be slovens 5. The reasons brought against this justifiable practise are poor and weak they are these chiefly That they by this would hold forth the Church to be more holy then other places It may be answered it is that they will perhaps not pray at other times It may be aniwered Blame them and reprove them for that by themselves blame them not at all for this to any other Quest. 5. Whether is it lawfull to have Musick in our Churches This is of it self nothing yet since the rulers of the Church are pleased to introduce such a ceremony and others take occasion to barke against them for it it may be seasonable to speake a few things as to the lawfullnesse of its use it appears therefore to be lawfull and that in our days for 1 From the practise of the Saints in the Iewish Church what variety of musicall instruments were introduced by David and Solomon is clear in sacred writ When the ends that these holy Saints proposed to themselves are found out they shall make it appear that it is as Lawfull to have musick now as it was then 2 From the helps men may naturally receive from musick in the time of worship God loves a chearful giver and this may make a drooping soule to give him acceptable service 3 It was never a part of the Ceremoniall law and therefore not abolished by Christ that Law that Christ put an end to was that that belonged to the tabernacle musick being no part of that is no more abolished by Christ then standing Churches or Temples 4 From that vision that was seen in heaven Rev. 5.8 Four beasts and four and twenty Elders worshipped the Lord with harps these are generally taken for Ministers and the congregation and again Rev. 14.2 there is heard the voice of harpers harping and singing from heaven though in the mystery that signifies there joy yet in the Church it is not absurdity to expresse or help their Spiritual joy by the naturall use of musick 5 They who are against this are generally against matters of greater concernment and their opposing of this is the lesse to be admired or noted CHAP. IX Of Ministeriall ordination THe party or person that teacheth which is the priest or Minister comes now to be considered unto whom in the title we have given ordination both are ordinances appoint-by God to go together and both of them for that very thing cryed down in this generation for this time we shall put them together and distinctly handle 1 The nature of ordination 2 The person to be ordained 3 The parties who are to ordaine 4 The duty of them that are ordained 5 Resolve some questions SECT I. The nature of ordination may be expressed in these words viz. It is a solemn setting of one apart and ordaining of a person 2. By Fasting and prayer 3. For the preaching of the Word 4. Dispencing of the Sacraments And 5. Exercising the power of the Keyes 6. With laying on of hands 1. It is a solemn setting of one apart and ordaining of a person It is not to be rashly or inconsiderably done 1 Tim. 5.22 but in most solemn decent manner ought to be performed Acts 5.6 2. It must be done by prayer and fasting these two at this ordinance go usually together Acts 13.3 For by prayer much may be obtained and by fasting a strong Devil may be cast out 3. For the preaching of the word Acts 13.5 for the opening of the word by way of Doctrine Reason and Use is the proper work for which one is separate to the work of the Ministry 4. Dispencing of the Sacraments 1 Cor. 4.1 as that of Baptism Mat. 28.19 and of the Lords Supper 1 Cor. 11.23 these are the seals and evidencies of our reconciliation with God 5. Exercising the power of the keyes whom they bind on earth they are bound in heaven Mat. 18.18 Now they bind by excommunication which is a delivery over unto Sathan a casting them out of the Church making them to have no interest in the ordinances of the Church more then heathens or Publicans 1 Cor. 5.5 1 Tim. 1.20 Whom they loose on earth shall be loosed in heavâ—n Mat. 18.18 Now they loose by Absolution opening as it were the gate of the Church to him that for his offences was thrust out and receiveing him again upon his repentance to the communion and fellowship of the faithfull 2 Cor. 6.10 6. With laying on of hands this is a grave and ancient ceremony in the Church of God Iacob used it in blessing his grand children Gen. 48.14 By it the Levites were given by the Isâ—aelites ' o the Lord instead of their first-born Numb 8.10 By it the beasts under the Law were to be set apart by sacrifice Num. 8 12. By it Ioshua was set apart to be Governour of Israel â—ter Moses Numb 27.23 By it did our Saviour bless those children that were brought unto him Mark 10.16 By it was Stâ—phen and his brethren made Deacons Act â— 6. By it Paul and Barnabas Apostles Acts 13.3 And Timotâ—â— made a Priest Minister or Elder 1 Tim. 4.14 for which cause in holy imitation of so ancient and divine a practise the Bishop and his Presbyters lay their hands upon the head of them â—hom they separate for the work of the Ministry 2 Tim. 1.6 being asign of celestial grace which God with an open hand will give to all those who conscionably serve him in that holy imployment SECT II. Let us now see unto whom this ordination is to be given and who it is that ought to be thus separated in a solemn way for the service of God what persons they be that Timothy and Titus the Bishops of Ephesus and Creet must ordain is told us in their Epistles some notes of them are essential and some of them are accidental some are for their being some for their well-being some shew their