in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
altars o places of sacrifice being but chappels of ease unto it nay it is not improbable that it is the very place where Noa sacrificed at first however we are sure it was a place of worship a place where God dwelt in the days of Samuel 1 Samuel 10.3 Further Gen. 22.2 Abraham is commanded to go to mount Moria and offer up his son Isaack the very same place where David is directed by God to build a altar for restraining the plage among his people the place where Abrahams altar stood A. M. 2062. was the threshing floor of Araunah the Jebusite A. M. 2922. and the place which was his threshing floor was the place where Solomon laid the foundation of his temple A.M. 2933. and then and there God established himself a Church and appointed that to be the place of worship unto the Church of the Iwes but this leades us to the next point viz. 2. After the law and that before the Captivity and after 1. Before the Captivity when Israel had been in the house of bondage and from it delivered and when God had given them rest he appointed a place of worship Deut. 12.5 11. to bring burnt offerings sacrifices tithes which is called his habitation this was in Shiloc Ios. 18.1 and there was the place of Israels service all the days of the days of the Judges even untill the days of David 1 Sam. 1.3 who removed it into his own city 2 Sam. 6.12 Where it abode in tents untill Salomon builded a Temple 1 Kings 6.1 where it remained all the days of the Kings of Iudah untill the days of Zedekiah 2 Chron. 36.11 at which time the Temple or house of the Lord was burned with fire A. M. 3360. 2 King 25.9 and the Lords people carried away to a strange land even unto Babylon where the harps of the sons of Iacob were hung upon the trees by the rivers of Babylon as being of no use since the glory was departed from Israel Psal. 137.2 2. After the Captivity and that before Christ and after 1. Before Christ. When the seventy years of Iacobs trouble was accomplished according to the word of the Lord spoken by the mouth of Jeremiah Cirus King of Persia who had conquered in battel Asyages King or Emperour of Bâ—bylon and united the Monarchy A. 3403. he appointed that the house of the Lord should be rebuilded at Ierusalem 2 Chro. 36.22 the foundation of it is laid by Zerubbabel A. M. 3422. Ezek. 10. and finished A. 3528. and dedicated for a place of publick worship Ezra 6.15 16. this continued the place of worship for 350. years and and then was polluted by Antiochus Epiphanes by reason of Idols but being cleansed by Iudas Maccabeus it was restored unto its first use 1 Mac. 4.59 and repaired afterwards by Herod the Ascalonit King of the Jews who also beautified it with sumptuous buildings and curious stones to obtaine favour of that people not for love of the place which continued the days of our Saviour 2. After Christ and that before and after his ascension 1. Before his ascension In our Saviours time we read freequently of Synagogues so called from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather together and may be applied to any thing whereof there is a collection yet they are vulgarly taken for those houses dedicated to the service of God wherein it was lawfull to perform any kind of holy service except sacrifycing The Temple at Ierusalem was as the Cathedral Church for the whole Diocess of Israel and these Synagogues as Parish-Churches to the people When they began the Scripture gives no particular account however in regard that the Temple was a great distance from most of the people and the Sabbaths were to be observed It s probable they were erected in the days of Iosuah after the Lord had given the people rest That they were in Davids time is clear Psalm 74.8 And Moses of old time was preached therein every Sabbath Acts 15.21 In the City of Ierusalem there were 480. of them there were of them in Galilee Mat. 4.23 In Damascus Acts 9.2 At Antioch and at Salamis Acts 13. In all which places Christ and his Apostles did preach and teach the people The Synagogues had written over the gates that of Psalm 118.20 This is the Gate the Righteous shall enter into it and upon the walls within for the people to meditate upon such sentences as these Remember thy Creator Silence is commendable in time of Prayer In them the Scribes ordinarily taught the people And as in the Temple there was a high Priest in these there was a chief Ruler they had in them also an Ark wherein they keeped the book of God and the peoples faces were towards it both these and the Temple were places of publick worship in the time before Christ his ascention 2. After his ascension Peter and Iohn taught in the Temple Acts 3. 5.42 so also in the Synagogues as those of the Libertines Cyrenians Alexandria of Asia Acts 6.9 and several other all which were places set apart for divine service and frequented by the Apostles Acts 14.1 during their life yea since Ierusalems destruction the Jews had Synagogues in Rome Venice Mentz Frankford Fridburg Amsterdam in Polonia and in Hungaria where they meet together to pray and to hear the Law and great preparation is made before their entrance using these words when the boâ—k of the Law is brought out of the Ark into the pulpit Let God arise and let his enemies be scattered Psalm 68.1 SECT II. There being in all ages such places as were set apart for divine service in solemn publick manner by the Saints and people of God we may conjecture what they are that would have none but to leave them and come to the Names that unto those places were given in doing which we shall instance only in the more usual remarkable and principal as these viz. I. The house of God Gen. 28.22 Or the house of the Lord 1 Kings 6.1 with many other places and that 1. Because designed for his peculiar service 2. Because here in a special manner he is said to dwell 1 King 8.10 11 12 13. II. The house of prayer Mat. 21.13 That being a principal part of worship not that prayer was confined unto it But 1. Because prayer was there made Acts 3.1 2. Because God in a special manner promised to hear the prayers that were made not only in it but towards it 1 King 8.30 48. 9.3 Dan. 6.10 III. The Temple Mat. 24.1 Take Templum for Tectum amplum a large covered place to hide God in and so the Tabernacle was a Temple the place for publick worship from Moses unto Samuel 1 Sam. 1.9 that being set apart for the same use that the Temple afterward was which was also a very large place 1. Take Templum for Templando or Contemplando for the place where Gods nature word and works were contemplated heard and admired and so all
the name of a Catholick no more then a theife when he gets into a House deserves the name of a true Heire for by their new fangled toys brought in by the keys of the Pope a new word also the true antient and Catholick faith is robbed of her gracefull purity yea the antient Church of Rome is divested of her glorious Apparel by which those Popish impostors passe the better undiscovered and Romish Polititians make the better show but set them passe Are all the members of the Catholick Church holy No All are not Israelties that are of Israel Rom. 9.6 Would all the Lords people were Prophets Christ hath some Branches in his Body that bring not forth fruite and therefore shall bee taken away Iohn 15.2 There are some that by profession are members of his visible Church yet are dead Branches not having in them the sap of the Spirit to bring forth the fruits of Holinesse and good Works which alone makes them members of his invisible There are Prophane and Hypocritical sinners which are part of Christ but so as Mos or dead Branches are of the Tree accounted so of God and by Christ esteemed so to be Yet they professing the Doctrine of the Gospel owning the Sacraments of our Lords institution must be looked upon as members of the holy People There were prophane men no doubt in Israel yet by outward profession they were all the Lords people there were in our Saviours time those whom he threatnâ—d should be cast out and with the same breath acknowledges them Children of the Kingdom Mat. 8.12 It could not be that a Prophet should perish out of Jerusalem and the whole multitude with the high Priests and Elders of that City having seen the man that was Gods Fellow cryed out away with him away with him Crucify him Crucify him in her God found as in a common slaughter house the blood of all the Prophets and the Blood of the Son of God was charged upon her yet at the seâ—f same time the holy Ghost acknowledges Jerusalem to be a holy City Matthew 27.53 For there the law of God was read the worship of God performed and outwardly the people of God dwelt and the house of God was frequented There were divisions among the Corinthians contentions Law suits Fornication great haughtinesse of mind great prophanenesse and loosenesse in the administration of the Lords-Supper yea some receive it drunk and for all this the Apostle call them Saints prefacing the Epistle he sends to them for the redressing of those disorders thus viz. unto the Church of God which is at Corinth 1. Corinthians 1.2 Their profession made them outwardly holy and by their owning the Gospel ordinances it is manifest that they were outwardly called though their sins did demonstrate that they even those whom he had called before Saints were carnal 1 Cor. 3.3 If we in this age could but learn or see that the gate of the Church is wider then the gate of Heaven we should have less noise amongst us and more charity for each other Laodicea had lost her first love and was wretched miserable blind and naked nigh to be spued out yet the true and faithfull witnesse beares this record of her that she is a Church and her Pastor or Bishop is an Angel Revelations 3.14 In a word profession of the most holy faith and beleiving of fundamental Doctrine is sufficient among men to own any man as a member of the visible Church and to denominate him there from but not to give them interest or Title to the invisible or to make them fellow Citizens with the Saints in the new Jerusalem for without holinesse no man can see the Lord Hebrews 12.14 And therefore the Church is compared to a draw-net which draweth up Fishes of all sorts both good and bad Matthew 13.47 And to a field wherein is found both darnell and good corn both tares and wheat and they must not be plucked up before the time If Saul had been plucked up as a tare we should never have had such a pretious Paul To this Doctrine consent the reformed Churches Art 17. of the Church of Helvetia Art 8. of the Church of Bohemia Art 26. of the Church of France Art 27. of the church of Bel. Art 7. of the Church of Auspurge c. It is now time to come 2. To resolve some Questions concerning the Church Question 1. WHether the single Testimony of the Church be to be received in matters of Faith Quest. 2. Whether the Church hath pâ—wer to Ordain Ceremonies that are not Ordained â—f God Quest. 3. Whether the Church hath Power to compell any irregular person to her Ordinances Quest. 4. Whether the civill Magistrate hath power in or over the Church Quest. 5. Whether the segregated congregations now in England be Churches Quest. 6. What may justifie a Separation from a Church Quest. 7. Are there more Religions then one to be celebrated where the true Church is established Quest. 8. Wherein consists that individuality singlenesse unity or Oxenesse of the true Church Quest. 9. Why the true Church is called holy Quest. 10. Why is the true and only Church called catholick Quest. 11. Whether the Elect be onely Members of the true Church Quest. 12. What are the Marks of a true Church Quest. 1. Whether the bare and single Testimony of the Church to be received in matters of Faith or Salvation The Church of Rome defends the necessity of her Members yielding to the simple Testimony of the Church in matters of faith but very unsoundly for 1. Every particular Member of the Church hath erred and therefore the whole Church may for what ever be the quality of the parts the whole must be of the same as the simples are so is the Electuary that is made of them hot ingredients can never make a cooling plaister It is dangerous to make it the ground of my faith of which I have no surer testimony then he or they sayes so The Popes we know have sinfully erred whom they would make the Church virtual Councels have erred whom they would make the Church representative the Councels of Basil and Constance cannot both be true Peter erred Demas may fall back Laodicea may lose her first love It s hard to make a sound Christian believe he shall be damned for not doing that or not believing that which God hath nowhere commanded or spoken of Certainly to make the precepts of men equally binding to Scripture is against that text Deut 12.33 What thing soever I command you observe and doe it thou shalt not and the reto nor diminish therefrom why then should I believe that there are pains in purgatory which I must undergo with as strong a faith as to believe there are joyes in Heaven And why must I be damned if I believe not that the Pope is as really head of the whole Univarsal Church as to believe that Christ is risen from the dead The reason is the Church it
Bread grows in and rises out of the Earth so did the body of Christ he brought it not with him from Heaven for it had its Original in the womb of the blessed virgin 2. Bread undergoeâ— much labour sown dyes quickens reaped threshed winnowed grinded kneaded baked Christ body under-went the like things It was sown in the womb of the Virgin by Devils and wicked men was he continually threshed and winowed he was grinded in the high priests hall knead in his Cross and Passion baked in the Oven of his Sepulchre and then presented upon this table as bread for his people 3. Bread is broken before it can be food for man men cannot eat whole loaves nor whole joynts it must therefore be broken into parts even so must he be broken upon the Cross in satisfying his Fathers justice before he can be compleat or perfectly made the Captain of our salvation 1 Cor. 11.24 not that properly he was broken on the Cross for that the Scripture should be fulfilled a bone of him shall not be broken Iohn 18.36 Ex. 12.46 Breaking is renting one part of a thing from another so was Christ soul rent from his body his blood rent from his flesh he was poured out like water all his bones were out of joynt his heart was like wax melted in the midst of his bowels without question then broken his bones might have been told they looked and stared upon him Psal. 22.14.17 4 â—read is common to all that are about a table none hath a propriety in it every one cuts sufficient for himself unto whom is the merits of the Lord limited have not all Saints since the Creation been feeding upon them and all that now are and all that shall be every one saying My Lord and my God and yet no scarcity nor absolute propriety but a holy Communion this was darkly represented â—y our Saviours birth what house in a City more common then an Inn and what place of an Inn more common then a stable shewing that the fowlest sinner he is ready to embrace cleanse and entertain 5. Bread naturally strengthens mans heart Psal. 104.15 hence it is called the staff of bread Isa 3.2 the main upholder of natural strength without which man would fall unto his first nothing Nothing more strengthens a drooping soul a doubting Christian then the application of the merits of Christ unto its heart by the holy Ghost with a morsel of this bread men may walk many dayes unto the mount of God 6. Bread is necessary for life so necessary that all things conducing to mans life are subordinate to it as the Reader may know by the Lords prayer if he have not forgot it or slights â—t because common Christ in us Our hope of glory is most necessary and as we know without food or bread we cannot live a natural life we ought to know without receiving of this Ordinance we have no ground to imagine that we shall live a spiritual We dayly hear men chiefly ministers complaining of their peoples Apostacy and yet since this Sacrament in its season was not presented to their faith which might be a strong means of confirming it is not to be wondered to see their people faint stagger and all for want of bread Further between the wine the outward sign and the blood of Christ the thing signified stands this proportion 1. Wine is the juice of â—he grape pressed out by the wine press so was Christ blood pressed out by the weights of his Fathers infinite justice Isa. 63.3 2. Wine comforteth the heart of man Psal. 104.15 the blood of Christ drank in faith in large spiritual draughts out of the vessel or chalice of this Ordinance with the mouth of the affections and received into the stomach of meditation will produce holy purposes and give good spirits to the languishing Christian. 3. Wine encourageth and emboldens It raiseth the spirits that are otherwise cast down and makes the Gyant himself to shout at the flight of his enemy it makes a man to forget trouble and sorrow Prov. 31.6 Ecles 19. Christs blood applied to the soul makes it exceeding bold to fight against principalities and powers it makes them that are of a fearful heart be strong saying feaâ— not Isa. 35.4 and emboldens it to come to the throne of grace Heb. 4.16 It makes the people to clap their hands and shout unto God with the voice of triumph Psal 47.1 4. Wine is of a healing nature Luke 10.34 the Samaritan poured in Wine with Oyle into the wounds of the bleeding traveller the bleeding wounds of an afflicted conscience know that the blood of Christ is of a Soveraign nature to preserve it from dying and yielding up the Ghost Rev. 22.2 From this Doctrine we may draw these inferences 1. When we see bread and wine and feel the comforts of the one and know the necessity of the other to think of Christ and the comforts to be had in his death and the necessity that lyeth upon believers to receive this Ordinance 2. To strive for a spiritual hunger in our approaching to the table of the Lord for otherwise there is no refreshment will be found at the receiving of this spiritual banquet 3. That the Church of Rome by her doctrine of transubstantiation takes away the beauty of this holy Ordinance robbing the people of the cup of the New Testament and by making or teaching that the Accidents of the Elements that is the whitness or roundness of the bread and the colour of the wine to be the sign of the body and blood of the Lord for which cause she is justly condemned by the reformed Churches SECT V THis Ordinance of the Supper is instituted to assure the penitent receiver of the remission of his sins yet all that receive it are not pardoned in regard that some receive it unworthily and their sins are not forgiven justly in as much as the condition upon which the Lord promiseth absolution for his part is not performed upon their part and because of that they are so far from having their soul eased that it is more burthened They being guilty of the body and blood of the Lord 1 Cor. 11.27 by reciving unworthily Now there are three wayes by which men receive unworthily First by not giving due reverence to the mystery in that Sacrament contained Secondly to the ends for which it was appointâ—d Thirdly to the Author by whom it was instituted 1. The Ministery in that Sacrament contained As 1. To the crucified body of Christ this presents unto us Christ and him crucifed and the same reverence or respect that we would give to Chrâ—â—â— were he visibly present with us we must give unto him represented before us by bread and wine Not that we should give it to the bread and wine but to the Person who is represented to us by them 2. All that God ever did do or that ever he promised to do for the best and dearest of his Saints is
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
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