beautified existence 46. The rude and incompleat existence of things was in that masse which in the beginning was created without forme void and involved in darknesse which is called Earth Waters the Deepe 47. It is said to be without forme not because it had no forme but because it neither had beauty and ornament nor a compleat act of those formes which were afterwards to proceed out of it 48. In the constitution of the compleat existence of things two things are chiefly to be respected Namely the manner and order 49. The manner of constitution containes foure things 1. The command of God producing every thing Let be or let this or that be done wherein the power of God shines forth that by his only word or will he did all things Psal. 33. 9. Psal. 115. 3. 2. His approbation acknowledging the same thingh brought forth as good God saw that it was good Hence the goodnesse of Cod shines forth that he produced all things to a good end and use Psal. 19. 2. 3. His ordination assigning to every thing his use Let it be to this or that end Hence the wisdome of God shines forth whereby he hath assigned severall uses to every thing in a most fit way Ier. 10. 12. 51. 15. He made the Earth by his power he stablished the habitable World by his wisdome and stretched out the Heavens by his prudence 4. The establishing of a Law and order perpetually to be observed in that thing which is also joyned with ordination Hence the constancy of God shineth forth that he would have all Creatures to observe their order not for some dayes or yeares but to the end of the world 50. These former are not severally expressed in some kind of things because their imperfection depends upon the perfection of other things yet in common reason they doe equally agree to all 51. The order of constitution was thus In the first day after the bringing forth of the highest Heavens the Angells and the uâ—…shapen Masse the subtilest part of that Masse being called forth upward there was made light that is shining fire 52. On the second day Of that part which in subtilty came neerest to the former there was made Aire 53. On the third day the parts of the Masse were so distributed that the Waters being gathered in their chaâ—…nels of that part which was for the greatest the Séa was by it selfe and the Earth appeared adorned with Herbs and Trees 54. On the fourth day The Luminaries of Heaven were made to give light upon the Earth 55. On the fifth day Fishes and Birds that dwell in the aire and water were brought forth 56. On the sixth day were brought forth all Terrestriall living Creatures first the brutish Creatures and then afterward man and so the Heavens and Earth were perfected and all the Hosts of them 57. In this order the wisdome power and goodnesse of God doth greatly shine forth 58. His wisdome 1. In that the simple elements were first created before things elementary or concrete and compounded 2. In that among simple things the more perfect were made first which come neerest to the nature of God 3. In that those things were first created which only have being then those which beside being have also life then those that beside being and life have also sence then last of all those things which beside being life and fence have also reason 4. In that in simple things there was a progresse from things more perfect to things lesse perfect but incompound things from things lesse perfect to things more perfect from plants to men 59. The power of God shined forth in that he first created the Plants Herbs and Trees before the Sunne and Stars which are wont to be causes in their producing 60. The goodnesse of God shined forth in that he created dwellings before inhabitants food before living Creatures those things which should be usefull for man before man himselfe 61. Man as he was the last of the Creatures so was he the Compendium abridgement of all Creatures both immedatly and mediatly perfect partaking the nature of the one in his soule and of the other in his body 62. He was the end of the Creatures mediatly perfect and so in Gods-intention respected in them and above them 63. Hence he is said to be created in another manner then the other Creatures for they were brought forth by a word only let there be light let there be a firmament But man was brought forth as it were with greater counsell and deliberation Let us make man Gen. 1. 26. 64. For the body was first prepared and afterward the soule was inspired Gen. 2. 7. The body of Elementary matter but the soule was produced of no matter being before but immediatly by the power of God 65. The Excellency of man was placed chiefly in this that he bore the Image of God 66. Three things are required to make an Image 1. That it be like 2. That it be expresse and framed to imitate another thing as an exemplar or copy 3. That that likenesse be either in its specifiall nature or most noble perfection 67. Hence it is that in the inferior Creatures the Image of God is not properly found but only a shadow and footstep of it 68. But in man the proper reason of an Image is found yet not perfect which is only in the Son of God Col. 1. 15. Hebr. 1. 3. But imperfect not with a privative we but negative imperfection 69. This Image then is a conformity of man according to his measure to the highest perfection of God 70. All this Image was naturall to man but in a different respect for it was partly the very nature of man partly it flowed from the principles and perfection of nature and partly it was due to nature in a certaine manner 71. The Image of God in man was partly inward partly outward The inward was the perfection of body and soule 72. The perfection of the body is that whereby it was absolutely fitted for comlinesse and use agreeable to Gods Will. Gen. 2. 25. Rom. 6. 13. 73. The perfection of the soule was that whereby it was of an immortall nature not only in those faculties by which it was a free principle of its own actions in understanding and will but also being adorned with gifts whereby man was made able and fit to live well namely with wisdom holinesse and righteousnes Eph. 4. 24. Col. 3. 10. 74. The Externall perfection of man was his Dominion over other Creatures whereby he might use them freely to Gods Glory and his own necessity Genes 1. 26. and 2. 19. 20. 75. Hence the tilling of the Earth and getting of food out of the Plants of the Earth was committed to him Gen. 2. 25. 76. Hence was the comming of the Creatures to him as to their Lord and names by him put on them as by their Lord. Gen 2. 19. 77. Hence he was placed in the Garden of Eden
whereby it comes to passe that such things are but also a mediate action whereby it comes to passe that the matter it selfe should exist of which they are formed so it was in the Creation of plants and living Creatures Genes 1. 20. 11. That nothing or not being of things did goe before their being not only in order of nature for so they might co-exist with God from externity but also in order of duration continuance according to our manner of conceiving 12. Hence that beginning in which God is said to create the world was the end of that duration which nothing had and the beginning of that which a the world had 13. Therefore God would by the Creation both shew forth his perfection that he did not neede any Creature or outward thing for then he had created the world as soone as he could And also his freedome whereby he brought forth all things without naturall necessity for if he had created necessarily he had done it from eternity Rev. 4. 11. Psal. 115. 3. 14. The world neither was made from eternity neither could be created from eternity in that disposition and order of things which now it hath 15. That day had not been if infinite dayes ought to have gone before for those dayes going before had never been ended that that might succeed them 16. Hence also it followeth that no Creature was or could be a cause either instrumentall or principall in the act of Creation 17. Every thing created was very good because it was made neither rashly nor in vaine but unto the end which the Maker did attaine unto Gen. 1. 31. Whatsoever hee made was very good 1 Tim. 4. 4. Whatsoever God made is good 18. Goodnesse of a thing created is that perfection whereby it is fit to the use it serves for Now that use is particular or universall 19. The Particular is that proper operation to which any thing serves in its proper nature 20. Universall use is the ordaining of one thing with others for the perfection of the Universe or whole Psal. 104. 148. Esay 40. 13. 21. By this goodnesse all created things in their naturall manner tend to God from whom they came For the second being is from the first and for the first Hence those phrases From him through him and for him are all things Rom. 11. 36. 22. Now naturall things tend unto God 1. In that they declare Gods Glory Psal. 19. 1. 2. That they give occasion to us to know and seeke God Rom. 1. 20. Acts 17. 26. 3. In that they sustaine our life that we may live well unto God 1 Cor. 10. 31. 1 Tim. 4. 3. 4. 23. Time doth co-exist or hath a being together with all naturall things as appeares in that phrase in the beginning for then was the beginning of time 24. Place also doth co-exist that is a certaine space wherein the extention of the Creature is bounded Genes 1. 22. 25. But these are not properly created but concreated or annexed knit to the things created because they have not an absolute but only a relative entitie or being 26. Because God created all things of nothing therefore our faith rests in him against hope under hope for those things which are not as if they were Rom. 4. 17. 18. 27. The Creation of the world is distributed according to the parts of the world for although the world be one by unity of aggregation order and end yet it consists of parts distinguished not onely according to the situation but also according to the Essence and Existence 28. But the Creation of these parts of the world was not altogether and in one moment but it was finished by parts succeding one another in the space of six dayes 29. Creation then is of the parts of the world that are either immediatly perfect or mediatly Psal. 33. 6. Heb. 11. 3. Gen. 2. 7. 19. 22. 30. Creation of things immediatly perfect is that whereby things were made having their principles both materiall and formall at the first ingenerated in them and that in a compleat existence 31. Hence those Creatures of themselves are subject to no essentiall change as generation or corruption 32. The parts immediatly perfect are the highest Heaven and the Inhabitants of it the Angels 33. The highest Heaven is the dwelling-place of Gods holinesse full of all things which pertaine to eternall blessednesse where the Majesty of God doth present it selfe to be seene as it were Face to Face 1 Cor. 2. 8. Marc. 12. 23. 1 Cor. 13. 12. 34. It is called the third Heaven Empyreum fiery The Heaven of Heavens and Paradise 1 Kings 8. 27. Mat. 18. 10. Marc. 12. 25. 2 Cor. 12. 2. 4. 35. This Heaven is meant Gen. 1. 1. Heb. 11. 10. 16. 36. Angells are Spirits of primary perfection created to minister unto God 37. That Angels were ereated appeareth Col. 1. 16. Psal. 14. 8. 5. That they were created the first day with the highest Heaven appeareth 1. From the likenesse of nature that they have 2. In that they are faid to have as it were applauded God in the Creation of other things Iob 38. 7. 3. In that they are Spirits Heb. 1. 14. Luc. 24. 39. Ministers of God Heb. 1. 7. 14. Of chiefe perfection and of an immortall nature Luke 20. 36. 38. Hence the Angels doe so excell in cleere seeing reason that they are said to be as it were full of eyes presently discerning what God would have done by them and how it is to be done And in liberty of will that they performe their offices with diligence Psalme 103. 20. And in perfection of strength that they are able to doe great things 2 Peter 2. 11. And in greatest agility that as if they had wings they doe swiftly dispatch that which they have in Commission Ezech. 1. 6. 39. Their Ministery is to celebrate the Glory of God and to execute his commands Psal. 103. 20. Especially about those who shall be heires of eternall life Hebr. 1. 14. Psalme 91. 11. 34. 8. 40. They were created sound in holinesse and righteousnesse Lu. 9. 26. Iohn 8. 44. Iude 6. 2. Pet. 2. 4. 41. In number they are very many unto ten thousand times ten thousand Dan. 7. 10. Hebr. 12. 22. Mat. 26. 53. They are distinguished among themselves in respect of their Offices Objects about which they are exercised Ephe. 1. 21. And they are under the command of God and Christ only 42. By the Creation God is known but not God the Father Sonne and Holy Spirit because that effecting power whereby the world was created pertaines to the essence of God and not to his personall subsistence 43. Creation of the parts of the World mediately perfect is whereby things were made of principles that did exist before 44. Hence those Creatures are subject to change and corruption 45. Those things that were mediatly perfect have a double existence first a rude and incompleate then afterwards a compleat distinct and
with its meanes For if the redemption of Christ were of incertaine event then the Father should appoint the Sâ—…nne to death and the Sonne also should undergoe it being yet uncertaine whether any would be saved by it or no then also all the fruit of this mystery should depend upon the free will of men 8. Hence application is altogether of the same latitude with redemption it selfe that is the redemption of Christ is applied to all and only those for whom it was obtained by the intention of Christ and the Father yet for their sakes the same temporall benefits of Christ doe redound unto thers also 9. And in this sence namely in respect of the intention of application it is rightly said Christ did onely satisfy for those that are saved by him although in respect of that sufficiency which is in the mediation of Christ it may be rightly said also Christ satisfied for all or every one and because those counsells of God are hidden to us it is agreeable to charity to judge very well of every one although we may not pronounce of all together collectively that Christ did equally plead their cause before God 10. The way of application whereby God doth with greatest firmnesse performe that which was contained in a covenant formerly made and broken is called in the Scriptures a new covenant Hebr. 8. 8. 10. A covenant of life salvation and grace Rom. 4. 16. Gal. 3. 18. Which in the same sence also is called the Gospell Rom. 1. 16. The good Word of God Hebr. 6. 5. A faithfull saying and worthy of all acceptation 1 Tim. 1. 15. A good doctrine 1 Tim. 4. 6. The Word of life Phil. 2. 16. The Word of reconciliation 2 Cor. 5. 19. The Gospell of peace Eph. 2. 17. 6. 15. The Gospell of salvation and the Word of truth Eph. 1. 13. The arme of God Isay 53. 1. The savour of life to life 2 Cor. 2. 16. 11. It is called a covenant because it is a firme promise for in the Scriptures every firme purpose although it be of things without life is called a covenant Ierem. 33. 20. 25. My covenant of the day and my covenant of the night if my covenant be not with day and night if I appoint not the statutes of Heaven and Earth 12. Yet because it consists of a free donation and is confirmed by the death of the giver it is not so properly called a covenant as a testament Hebr. 9. 16. Which seeing it is not found in the former that is not so properly called a testament as a covenant 13. But this new covenant differs from the old many wayes 1. In the kind for that was as it were a covenant of friendship betweene the Creator and the creature but this is a covenant of reconciliation between enemies 14. 2. In the efficient for in that there was an agreement of two parties namely God and man but in this God onely doth covenant For man being now dead in sinne had no ability to contract a spirituall covenant with God But if two parties after the manner of a covenant are to be appointed yet then God only is the party assuming and constituting but man is the party assumed 15. 3. It differs in the object for that is extended to all men but this belongs to some certaine ones in a speciall manner For although the promulgation of it be oftentimes propounded promiscuously after the manner of men yet by a special propriety it belongs and is directed to those to whom it was intended by God who are therefore called sonnes and heires of this promise and of salvation Gen. 15. Act. 1. 39. 3. 25. Rom. 4. 16. 13. 9. 7. 8. Gal. 3. 21. 29. 16. 4. In the beginning or moving cause for there God according to his soveraingty did worke out of his wise and just counsell but here mercy only hath place There indeed there did some respect of grace shine forth in appointing a reward due to obedience yet it was not properly directed by grace and so not this covenant of grace but that was accomplished that is it did actually lead man to happinesse 17. 5. In the foundation which in the former was the ability of man himselfe but in this Christ Iesus 18. 6. In the matter or good things promised for in that God promised life only but in this he promiseth righteousnesse also and all the meanes of life because to man being dead not the continance or perfection of life but restoring was necessary 19. 7. In the conditions for that required perfect obedience of workes which was also to be performed by man of his own strength before any effect of the promise that it might have respect of merit unto it but this requires not any condition properly so called or going before but only following after or comming betweene and that to be communicated by grace that it might be a meanes to perfit the same grace which is the proper nature of Faith 20. 8. In the effects for that teached and sheweth what is righteous but this bestowes righteousnesse it selfe in that there was a dead letter and deadly to a sinner but in this a quickning spirit 21. Hence that never brought salvation to any man neither could bring any thing to a sinner but onely death but this doth not properly and of it selfe bring death or condemnation to any but it brings assured salvation to all those of whom it is received 22. 9. In the adjunct of continuance for that is antiquated in respect of those who are partakers of this new but this is everlasting both in respect of the countenance it hath in it selfe because it admitts no end or change touching the substance and also in respect of those to whom it is communicated because the grace of this covenant doth continue for ever with them who are once truly in covenant CHAPTER XXV Of Predestination 1. BEcause this application of redemption is made to some certaine men and not to all so that it sheweth a manifest difference betweene men in respect of the dispensation of grace hence it doth make the predestination of God concerning men appeare to us in the first place 2. Predestination indeed was from eternity Eph. 1. 4. He hath chosen us before the foundations of the World were laid 2 Tim. 1. 9. Which grace was given us before all ages And it did also worke from the beginning of the workes of God but it makes no inward difference in the Predestinate themselves before the actuall dispensation of this application Eph. 2. 3. And we were by nature the children of wrath as well as others 1 Cor. 6. 11. Thus yee were indeed For Predestination before the application of grace doth put nothing in the persons Predestinated but it doth lie hid only in him that doth predestinate 3. This Predestination is the decree of God of manifesting his speciall glory in the eternall condition of men Rom. 9. 22. 23. Willing to shew his
of the Sabbath and the other was of the Land of Canaan but David Psalme 95. promissing rest speaketh not of the rest of the Sabbath because that was from the beginning of the World nor of the rest in the Land of Canaan because that was past not to be expected To day therefore he understands a certaine third rest that is eternall in Heaven 10. Neither doth it any thing hinder this truth that it is not recorded in the History of Genesis that the observation of the seventh day was solemny kept by the first Patriarchs For 1. All and every thing which was observed by them for a thousand and five hundred yeares neither could nor ought to be particularly declared in so short a History as is that of Gensis Also after the Law of the Sabbath delivered by Moses there is no mention in the booke of Iudges and some other Histories of the observation of it 2. If this very thing be granted that the observation of this day was for the most part neglected yet this ought no more to make the first institution doubtfull then Polygamy of the same times can shew that the sacred Lawes of Wedlock were not equall in time with the very first mariage 3. Before the promulgation of the Law in Mount Sinas the observation of the Law is propounded and urged not as a new thing but ordained of old Exodus 16. 24. 30. Which although it may be affirmed of sacrifices and some other ceremoniall observations yet in the Sabbath there seemes to be for the reasons before put a certaine respect had unto the first institution which was equall in time with mans Creation which is also declared in the 30. Verse in that word of the time past hath given you c. 4. Among the very Heathens there were alwayes those foot-steps of the observation of the seventh day that it is more then probable that the observation of the seventh day was delivered them from those Patriarchs whose posterity they were Iosephus in his last book against Appion denies That there can be found a nicity either of the Greekes or Barbarians which had not taken the resting from labour on the seventh Day into their own manners Clemens Alexandrinus Lib. 5. Stromat doth demonstrate the same thing also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That not only the Hebrewes but the Greekes also observe the seventh Day Euseb. de praeparatione Euangelica lib. 13. affirmeth that not only the Hebrewes but almost all as well Philosophers as Poëts did know that the seventh day was more holy Lampridius in Alexandro Severo tells that on the seventh day when he was in the City he went up to the Capitoll and frequented the Temples Neither is it far from this purpose that holy dayes were wont to be granted to children in Schooles on the seventh day Lucianus in Pseudologista Aulus Gellius li. 13. cap. 2. And some heathen Doctors were wont to dispute only upon the Sabbaths as Suetonius relates of one Diogenes lib. 3. Hesiod lib. 2. Dierum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liâ—…s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. The former forgetfulnesse or carelesnesse and neglect of this day is easily seene to be reproved by that same horratory word which is used in the beginning of the fourth Commandement Remember 11. But the right and morall perpetuall authority of this institution is most of all declared from this that it is expresly commanded in the Decalogue for this is a most certaine rule and received among all the best Divines That morall precepts were thus differenced from ceremonialls and Iudicalls that all and onely moralls were publickly proclaimed before all the people of Israel from Mount Sinai by the voyce of God himselfe and afterward also written and written againe as it were by the finger of God himselfe and that in Tables of stone to declare their perpetuall and unchangeable continuance Christ also doth expresly testifie that not one Iot or tittle of this Law should perish Matthew 5. 18. 12. That which is commanded in the fourth Commandement is not indeed of a morall nature in the same degree and manner altogether with those things that are commanded for the most part in all the other Commandements because it belongs to positive right whence also it is that whereas the three former Commandements were propounded negatively by forbidding those vices unto which we are prone by the pravity of our nature this fourth Commandement is first propounded affirmatively in declaring and commanding that which in this part pertaines unto our duty and afterward negatively by forbidding those things which are repugnant to this duty which also is in part the reason of that admonition which is specially prefixed before this precept Remember the Sabbath day that is Remember to keepe this day as it is explained Deut. 5. 18. Because it may more easily be forgotten seeing it belongs to positive right then many other things which are more naturall Yet this positive right upon which this ordinance is grounded is Divine right and in respect of man altogether unchangeable 13. Those who turne this fourth Commandement into allegories of a cessation from sinnes and from the troubles of this life and such like and thence doe faigne a fourefold or a fivefold Sabbath according to their manner who play with Allegories they attribute nothing at all to this member of the decalogue which doth not as well and much more properly agree to many Iewish ceremonies which are now wholy abrogated 14. But those that would have this precept ceremoniall as they would have the second to be also besides that they are sufficiently refuted by those things which have beene spoken before they contradict the expresse testimony of Scripture which affirmes that ten words or morall precepts are contained in the decalogue Exod. 34. 18. Deut. 4. 13. 10. 4. Where they leave only nine or rather eight 15. They who would have that only to be morall in this precept that some time or some certaine dayes should be assigned to Divine worship doe no more make this ordinance to be morall then was the building of the Tabernacle and Temple among the Iewes For by that very thing this was declared to all to be the perpetuall Will of God that some fit place is alwayes to be appointed for Church meetings and publick exercises of Divine worship so that by this reason there is no more a morall precept given touching some time of worship then there is given touching the place and so neither that indeed which only they leave in the fourth precept Thou shalt observe Feast-dayes ought any more to be put in the Decalogue then this Thou shalt frequent the Temples 16. Moreover the yearely Feasts new Moones and the like ordinances which were meerely ceremoniall doe containe that generall equity also in them and doe still teach us that some certaine and fit dayes ought to be appointed for publick worship finally by this reason God should by this Commandement command severall men nothing at all
for seeing the institution of dayes by this opinion is only commanded immediatly and it is not in the power of private men to ordaine these or those dayes for publick worship by this meanes nothing at all should be commanded but at their will who are in publick office neither should any thing be commanded them in speciall but only in generall that they doe according to their wisdome in setting apart dayes to publicke worship so that if it seeme good to them to appoint one day of twenty or thirty to this use they cannot be reproved of any sin in this respect as if they broke this Commandement 17. If there were ever any thing ceremoniall in the Sabbath in respect of the very observation of the day that is to be accounted for a thing added to it or a constitution comming extrinsecally beyond the nature of the Sabbath and the first institution of it and so it nothing hinders but the institution of the seventh day was simply morall for so there was a ceremoniall respect of some type added to some other Commandements as in the authority of Fathers and the first borne of Families which pertaine to the first Commandement there was a certaine adumbration of Christ who is the first begotten among the Sons of God 18. Neither yet doth it certainly appeare in the Scriptures that there was any ceremony properly so called or type in the observation of the seventh day for whereas Heb. 4. 9. there is mention made of a spirituall Sabbatisme prefigured before by a type it is under the respect of a type referred only to the rest promised in the Land of Cannaan and by comparison of things like to the rest of God but in no sort or in the least signification is it referred to the rest commanded in the fourth Commandement as unto a type or shaddow 19. But whereas in Exod. 31. 13. 17. And Ezech. 20. 20. The Sabbath is called a signe betweene God and his people it cannot thence be made a type or representation of any future grace Because 1. A signe doth often note the same that an argument or instruction as also the most learned interpreters doe note upon Exodus 31. It is a signe between me c. that is an instruction So our mutuall love is a signe that we are the Disciples of Christ. Iohn 13. 35. But it is not a type 2. The Sabbath in those places is not said to be a signe of some thing to come but present as every visible concomitant adjunct is a signe of the subject being present For in the observation of the Sabbath there is a common and publike profession of that communion which is between God and us as therefore all solemn profession is a signe of that thing whereof it is a profession so also the Sabbath is in that common respect called a signe 20. And this is the most proper reason why the observation of the Sabbath is so much urged and the breaking of it so severely punished in the old Testament namely because there was in the Sabbath a common and publike profession of all Religion for this Commandement as it is a close of the first Table of the Law doth thus summarily containe the whole worship of God whilest it commands a certaine day for all the exercises thereof Esay 56. 2. 21. There were many ceremonies ordained about the observation of the Sabbath but the observation of the Sabbath was no more made ceremoniall by them then it was judiciall or politicall because of those judiciall Lawes whereby it was then provided that it should be celebrated most religiously Exod. 31. 14. 22. That accommodation of the fourth Commandement unto the speciall state of the Iewes which was in the observation of the seventh day from the beginning of the Creation doth no more make the precept it selfe ceremoniall then the promise of the Land of Canaan made to the people of Israel That thou mayst live long in the land which the Lord thy God giveth thee makes the fift Commandement ceremoniall or more then that Preface I am the Lord thy God which brought thee out of the Land of Egypt makes all the Commandements ceremoniall 23. It may indeed be granted that a more strict observation of the Sabbath was commanded in those dayes applied to the time of Pedagogy and bondage which is not of force in all ages yet this hinders not but the observation it selfe is plainly morall and common to all ages 24. Yet there can be nothing brought out of the Scriptures which was at any time commanded about the strict observation of the Sabbath to the Iewes which by the same reason doth not partaine to all Christians except the kindling of fires and preparing their ordinary food Exod. 35. 3. 16. 14. And those precepts seeme to have been speciall and given upon particular occasion for there is nothing said about the kindling of fire but in the building of the Tabernacle which God would declare was not so holy a worke but it might and ought to be intermitted on the Sabbath day Neither is there any mention of the preparing of victualls but when Manna was by a miracle sent from Heaven which was also by a miracle preserved on the Sabbath day And by the History of Christ it appeares very likely that he did approve of preparing victualls done by kindling of a fire upon the Sabbath day For being invited by the Iewes to a feast which was had on the Sabbath day he refused not to be present Luc. 14. 1. c. 25. Whereas the reason of the Sabbath doth sometime seem to be referred to the delivering of the people of Israel out of the captivity of Egypt it doth not turne the Sabbath into a ceremony For 1. All the Commandements are in some sort referred to the same deliverance as appeares by the Preface of the decalogue 2. It doth not appeare that the Sabbath it selfe had any singular relation to this deliverance but that there is mention made of the deliverance out of Egypt Deut. 5. 15. For that reason onely that seeing the Israelites had been servants before in Egypt they ought the more readily and willingly grant this time of rest to their servants 26. Whereas the last day of the weeke was of old observed this was anciently ordained by God from the time of the first Creation because God did that day cease from the workes of Creation 27. Whereas the last day of the weeke is now changed into the first day this was not done by humane but Divine authority For he only can change the day of the Sabbath who is Lord of the Sabbath that is Christ. Marc. 12. 8. Whence also that first day which succeeded is properly called the Lords Day 28. If this Lords Day be granted to have been of Apostolicall institution yet that authority which it is Built upon is neverthelesse divine because the Apostles were no lesse guided by the spirit in holy institutions then in propounding the doctrine