8. Now these properties are not inherent qualities but relative affections unto which agrees all that perfection which is found in the like affections of the Creature but no imperfection agreeth to them 9. Hence t is that a relative property in God doth make or infer a person which in the Creatures hath not the same reason 10. Those subsistences are either breathing as Father and Sonne or breathed as the Holy Spirit 11. To breath or send forth is a relation not such as by it selfe can make a person but common to two persons 12. The relative property of the Father is to beget Psal. 2. 7. Thou art my Sonne this day I begot thee Iohn 3. 16. the only begotten Sonne Heb. 1. 6. The first begotten Hence he is the first in Order 13. The relative property of the Sonne is to be begotten that is so to proceede from the Father that he is partaker of the same Essence and doth perfectly resemble his nature and hence he is the second in order Heb. 1. 3. The brightnesse of his glory and the Character of his Person 14. The property of the holy Ghost is to be breathed or sent forth and proceede both from the Father and the Sonne Iohn 15. 26. Whom I will send to you from the Father that spirit of truth who proceeds from the Father Romans 8. 9. The spirit of Christ. Gal. 4. 6. The spirit of the Sonne 15. The difference betweene these two to be begotten which agrees to the Sonne and to proceed which is proper to the holy Ghost cannot be explained by us in proper words but that the Sonne proceeds from the Father alone and the holy Ghost from the Father and the Sonne making one relative together Or making together one relation 16. Yet it may in part be shadowed out in a similitude namely the father is as it were Deus intelligens God understanding the Sonne the expresse Image of the Father is as it were Deus intellectus God understood the holy Spirit flowing and breathed from the Father by the Sonne is as it were Deus dilectus God beloved The Sonne is produced as it were by an act of understanding or speaking from the understanding or fruitfull memory of the Father the holy Spirit is produced by an act of loving or breathing from the fruitfull will of the Father and the Sonne Hence the Sonne is called the word Wisdome Image which are not affirmed of the holy Ghost But because in the Creatures there is found the generation of a sonne but there is not any thing found which doth so immediately procced from two equally perfect as the holy Spirit proceedeth from the Father and the Sonne therefore the procession of the Sonne is properly designed noted or set downe in Scripture but neither is a speciall manner of proceeding nor speciall name absolutly proper given to the third person For it is truly said of the Father and the Sonne that they are spirits and holy and the Sonne also proceedeth from the Father by spirituall generation 17. The proper name of God with his proper titles is given in Scripture not onely to the Father but also to the Sonne Ier. 23. 6. Iehova our righteousnesse Iohn 1 1. The word was God Rom. 9. 5. God blessed for ever 1. Tim. 3 16. God manifest in the flesh Rev. 17. 14. Lord of Lords and King of Kings It is also given to the holy Spirit Acts 5. 3 4. that thou shouldest ly to the holy Spirit thou hast lien unto God Acts 28. 25. with Isay 6. 9. Iehova said the holy Ghost spake 1. Cor. 3. 16. 6. 19. 2. Cor. 6. 16. the Temple of God the Temple of the spirit 18. Divine attributes are affirmed not only of the Father but also of the Son Isay 9. 6. The most mighty God Father of eternity Iohn 2. 25. He knew what was in man and 3. 13. The son of man is in Heaven and 8. 38. Before Abraham was I am In like manner also of the holy Spirit Psal. 139. 7. Whither shall I fly from thy spirit 1. Cor. 2. 10. The spirit searcheth all things even the deepe things of God Heb. 9. 14. the eternall spirit 19. The proper operations of God are attributed not only to the Father but also to the Sonne and the holy spirit Election is attributed to the Sonne Mat. 24. 31. His elect and the eternall counsell of God is attributed to the holy Ghost Isay 40. 13. Who hath waighed the spirit of the Lord as the man of his counsell Creation is attributed to the Sonne Iohn 1. 3. All things were made by him and without him was made nothing that was made Also it is attributed to the holy Spirit Psal. 33. 6. By the Word of the Lord were the Heavens made and all the strength of them by the breath of his mouth Upholding governing of things created is attributed to the Sonne Heb. 1. 3. Who upholdeth all things by that his mighty Word Also they are attributed to the holy Spirit Gen. 1. 2. The spirit did move upon the face of the waters Zech. 4. 6. By my Spirit saith the Lord of Hosts Proper Power of doing miracles is given to the Son Act. 4. 10. Through the name of Iesus Christ he standeth before you whole 9 34. Iesus Christ he aleth thee It s also given to the holy Spirit Acts 2. 4. They began to speake with tongues as the spirit gave them utterance The communicating of spirituall life and of all grace in vocation justification adoption sanctiand glorification fication is every where given as well to the Sonne holy Spirit as to the Father the ordaining sending blessing of Ecclesiasticall Ministery is given to the Sonn Eph. 4. 8. 11. He gave gifts he gave some Apostles c. And to the holy Ghost 1. Cor. 12. 11. All these worketh one the same spirit Act. 20. 28. The holy Spirit hath made you overseers The very Resurrection of the flesh is ascribed to the Sonne as the author Iohn 6. 54. I will raise him up Also to the holy Spirit Rom. 8. 11. Hee shall raise up your bodies by his spirit dwelling in you 20. Divine honour also and worship is given not only to the Father but also to the Sonne Heb. 1. 6. Let all the Angels of God worship him And also to the holy Spirit when his Name together with the Father and the Sonne is appointed to be called upon over the Baptised Mat. 28. 19. In the name of the Father and Sonne and holy Spirit In like manner the Sonne and Spirit is called upon in that solemne forme of salutation The grace of the Lord Iesus Christ and the love of God the Father and the communication of the holy Spirit be with you all 2. Cor. 13. 13. And whatsoever pertaineth to worship is referred as well to Christ as to the holy Spirit in that the true worshippers of God as they are such are called Temples not only of God the Father but
testimony of that publick calling whereby he was ordained and sent to be a master and teacher of Israel 28. It was also to teach that that knowledge and wisedome wherewith Christ was endued was not gotten by progresse of time but conferred or infused of God from the beginning 29. The effect of this subjection was his labouring with his hands that is an enduring of that curse of ours whereby it comes to passe that we eat our bread with that labour in the sweat of the face 30. His publique life is that whereby he openly manifested himselfe to be the Messias In this life there was 1. The enterance 2. The progresse 3. The conclusion 31. Unto the entrance pertaines his Baptisme and Tentation 32. The Baptisme of Christ was his publick inauguration to the publick performance of his office therefore in it the three offices of Christ are affirmed and confirmed 33. They are affirmed by the testimony of the father publickely pronouncing that Iesus Christ is his Sonne and so that he appointed a king by him even that King in whom he is well pleased that is a chiefe Priest who by his intetcession should take away the sins of the World and a chiefe Prophet Mat. 3. 17. 17. 3. This is my Sonne in whom I am well pleased heare him 34. The same offices are confirmed by signes namely by opening of Heaven descending of the holy Spirit under the bodily shape of a Dove resting upon Christ and an audible voyce sent downe from Heaven whereby the testimony of the Father was signified 35. They were also confirmed by the testimony of Iohn who was appointed for a witnesse preacher and forerunner of Christ and being certified of Christ partly by the revelation of the Spirit partly by those signes before mentioned he did testifie of him before others 36. Moreover by the Baptisme of Christ our Baptisme was confirmed and sanctified and withall the person is declared to whom Baptisme doth so adhere that all the force of it is to be sought for in him 37. Christ was tempted that he might shew that he was much stronger then the first Adam and that he could also overcome tentations and also helpe us with a fellow-feeling 38. The progresse of his publicke life was in poverty and labour 39. The poverty of Christ was without a singular vow and without beggery 40. The labour of Christ was in travailing through divers Countries in watchings and in greatest intention of all his strength to doe good 41. 2. This publique life of Christ was performed in preaching and working miracles unto the preaching of Christ was alwayes joyned in respect of himselfe grace and authority In respect of others either opening or hardening of heart 42. The object of hâ—…s preaching was properly the Gospell or Kingdome of Heaven Marc. 1. 14. Preaching the Gospell of the Kingdome of God 43. The end of his miracles was 1. To demonstrate the person of Christ. 2. To confirme his doctrine 3. To signifie his spirituall operations 44. Christ wrought miracles in the Angels in men in brute Creatures in things without life In Heaven in Earth in the Aire and in the Sea in things corporeall and spirituall that he might shew his universall and Divine power to be of equall force in every kind of thing 45. The conclusion of the life of Christ was in the very preparation to death 46. His preparation to death was in his instructing his Disciples and conforting them 47. This instruction and consolation was partly exercised in his transfiguration Luc. 9. 31. Moses and 〈◊〉 appearing in glory did tell of his departure And by those Sacraments which looke to the death of Christ by a certaine speciall respect namely the passeover and supper of the Lord partly in example Iohn 13. 15. I have given you example that as I have done to you so also should ye doe partly in his last Sermon Iohn 14. 15. 16. and partly in his prayer Iohn 17. CHAPTER XXII Of the Death of Christ. 1. THe Death of Christ is the last act of his humiliation whereby he did undergoe extreme horrible and greatest paines for the sins of men 2. It was an act of Christ and not a meere suffering because he did of purpose dispose himselfe to undergoe and sustaine it Iohn 10. 11. I am that good shepheard the good shepheard layes downe his life for his sheepe Verse 11. No man taketh it from me but I lay it downe by my selfe by the same reason also it was voluntary not compelled And out of power not out of infirmity only out of obedience to his Father and love to us not out of his owne guilt or desert unto satisfaction by overcomming not to perdition by yeelding 3. It did containe greatest punishments because it did equall all that misery which the sinnes of men did deserve Hence is that plenty of words phrases by which this death is set forth in Scriptures For it is not simply called a death but also a cutting off a casting away a treading under feet a curse an heaping up of sorrowes and such like Isay. 53. Psal. 22. 4. But it did so conraine these punishments that the continuance of them and holding under and such like circumstances which accompany the punishments of the sins of all the damned were removed from this death Acts 2. 24. It could not be that he could be held under by death The reason is first because such circumstances as these are not of the essence of the punishment it selfe but adjuncts following and accompanying that punishment in those who cannot so suffer punishment that by suffering they should satisfie Secondly because there was in Christ both worthinesse and power to overcome as it were by this meanes the punishment imposed 1 Cor. 15. 54. 57. Death is swallowed up in victory Thankes be given to God who hath given us victory by our Lord Iesus Christ. 5. But because there was in this death the consummation of all humiliation whereof that also was the far greatest part hence often in Scriptures by a Synechdoche of the member the death itselfe of Christ is put for all that satisfaction which is contained in his whole humiliation 6. These limitations being had this death of Christ was the same in kind and proportion with that death which in justice was due to the sins of men representing the very same degrees members and kinds 7. The beginning of the spirituall death of Christ in matter of losse was the loosing of that joy and delight which the enjoyment of God and fulnesse of grace was wont to bring But he did loose this spirituall joy not as touching the principle and habit of it but as to the act and sence of it 8. The beginning of spirituall death in matter of sence was the tasting of the wrath of God and a certaine subjection to the power of darknesse But that wrath of God was most properly that Cup which was given to Christ to be Drunke Mat. 26.
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
whereof others doe ascend Heb. 9. 8. But others had ascended in their soules before in time Col. 1. 20. And some also as it is most like in their bodies Gen. 5. 24. Hebr. 11. 5. 2 Kingâ—… 2. 11. 25. The cause of this ascension was the same which before was of the Resurrection namely the power of God which is the same both of the Father and the Son hence in respect of the Father it is called an assumption which in respect of the Son is called an ascension Act 1. 11. But there was added moreover the condition of a glorified body which is carried as well upward as downward 26. The ends of his ascension were 1. That he might place his humane nature now glorified in the mansion of glory 2. That he might shew himselfe to be him who could pierce into the Heavenly and deepest counsels of God Iohn 3. 13. How shall yee believe if I tell you heavenly things For there is none that ascendeth into Heaven but he who descendeth from Heaven namely the sonne of man who is in Heaven 3. That he might prepare mansions for all his in the house of his Father Iohn 14. 3. 4. That hee might in the name of his own take possession of the heavenly Kingdome Eph. 2. 6. Hath raised us up together and hath made us sit together in Heaven in Christ Iesus 5. That by his intercession power he might take care for those things which were to be performed for their salvation Iohâ—… 16. 7. If I goe from you I will send the Comforter unto you 6. That we may have a most certaine argument of our ascension into Heaven 1 Cor. 15. 20. He is made the first fruits of them that sleepe 7. That wee also might in thought affection and conversation follow after Heavenly things Col. 3. 1. Phil. 3. 20. Seeke those things that are above where Christ is We carry our selves a Citizens of Heaven from whence also we looke for a Saviour the Lord Iesus Christ. 27. Sitting at the right Hand of God is the highest degree of his Exaltation whereby he enjoyeth the highest glory of his mediation Hence Resurrection and Ascension are motions tending to this sitting hence also Resurrection and Ascension in a certaine manner common to us with Christ but sitting at the right hand of the Father agrees to none but to Christ only 28. That highest glory wherewith Christ is endowed by this sitting is properley and formally a kingly glory Acts 2. 36. Let therefore all the house of Israel know for certaine that God hath made this man a Lord. 29. This Kingly glory is a fulnesse of power and majesty whereby he governeth all things for the good of his Psal. 110. 1. 1 Cor. 15. 25. For he must raigne untill he have put down all his enemis under his feet 30. This majesty and power doth properly agree to the person of Christ the Mediator in respect of which it is also truly said that the humane nature of Christ hath now so much eminency of dignity and ruledome that with power he is above and set over all created things Eph. 1. 20. But from this eminency of dignity to conclude that the humane nature of Christ which was created end remaines finite being absolutely and abstractedly considered hath the same omnipotency and omnipresency with God himselfe it is no other thing then a certaine stupid madnesse and it is not far from blasphemy 31. Vnto this kingly dignity pertaines that power whereby Christ was made the judge of all men and Angells 32. This kingly glory of Christ doth also redound unto other of his offices so that he exerciseth a kingly Priest-hood and a kingly prophecy 33. The kingly priest-hood is that whereby he doth plead our cause not by suffering and humbly supplicating as it were with bended knees but by representing gloriously those things which he did and suffered Hebr. 9. 24. Christ is entred into Heaven it selfe to appeare before the Face of God for us 34. Christ doth exercise a kingly prophecy whilest he powres out his spirit upon all flesh whilest he sends his Embassadors workes together with them and confirmes their word by signes that follow lastly whilest he gather his own out of the world protects builds up and preserves them for ever Mat. 28. 18 19 20. Marc. 16. 20. CHAPTER XXIV Of the application of Christ. So much of Redemption The application of the same Redemption followes 1. THis application is that whereby all those things which Christ hath done and doth as Mediator are made actually effectuall in some certaine Men. 2. This application by a speciall appropriation is attributed to the holy Spirit 1 Cor. 12. 13. By one spirit we are all baptised into 〈◊〉 〈◊〉 yet it doth depend 1. Upon the dceree and donation of the Father whereby he hath given some certaine men to Christ to be redeemed and saved Iohn 6. 36. This is the will of my Father that of that he hath given me I should lose nothing for all those and only those whom the Father hath given to Christ doe come to him Ibid. verse 37. 2. Vpon the intention of Christ whereby he hath determined his satisfaction for the good of those whom he hath appointed to him by his Father Iohn 17. 9. 11. 12. 19. I pray for them whom thou hast given me because they are thine 3. Vpon the acceptation of the Father whereby he doth accept and ratifie that satisfaction for the reconciliation salvation of the same persons 2 Cor. 5. 19. Namely that God was in Christ reconciling the world to himselfe not imputing their sins unto them 3. This transaction betweene God and Christ was a certaine fore-going application of our redemption and deliverance to our surety and to us in him which unto the finishing of that secundary application in us hath the respect of an effectuall example so as that is a representation of this and this is brought forth by vertue of that 4. Hence our deliverance from sinne and death was not onely determined in the decree of God but also granted and communicated to Christ and to us in him before it be perceived by us Rom. 5. 10. 11. We were reconciled to God by the death of his Son By whom we have now received a reconciliation 5. Hence both the Father and the Sonne are said to send the Spirit to performe this application Iohn 14. 16. 16. 7. The Father shall give you an advocate I will send him unto you 6. Hence every good giving and every perfect good is said to descend from above from the Father Iames 1. 17. And all saving things are said to be communicated to us in Christ as in the head For Christ as obtaining it by his merit and through Christ as effectually applying it Eph. 1. 3. 5. 11. 7. Hence also application is the end effect of impetration But seeing the end is intended by God the Father and Christ it hath a certaine connexion with impetration as
by the Ministery of Moses as a type of Christ. Mat. 2. 15. And by the bringing into the Land of Canaan by the Ministery of Iosuah as of another type of Christ. 2. By the brasen Serpent by the beholding whereof men that were like to dye were restored to health Iohn 3. 14. 12. 32. 3. By the cloud whereby the Israelites were covered from all the injuries both of their enemies and of the Heaven And moreover they had light together with refreshing of their strength administred by day and by night 1 Cor. 10. 2. Esay 4. 4. 4. By passing thorough the red Sea whereby they had a way cast up to the Land of promise their enemies being overwhelmed and destroyed 1. Cor. 10. 2. 5. By Mannah from Heaven and Water out of the Rock whence they received continuall nourishment as it were out of Gods Hand 1 Cor. 10. 3. 4. Iohn 6. 32. 33. 31. Ordinarily Christ and Redemption by him was shaddowed out by the high priest the authours and sacrifices for sinnes 32. Iustification was shewed in many sacrifices washings and the Sacrament of the Passeover 33. Adoption was shewed in the first borne who were dedicated to God 34. Sanctification in all the offerings and gifts and in those observations which had any shew of cleanlinesse 35. Glorification by the inheritance of the promised Land and by that communion which they had with God in the most holy place 36. The Church of Iewes instituted by Moses in respect of the outward gathering together was only one because all that solemne Communion which was at that time prescribed did depend upon one Temple and there it was to be exercised by publick profession and with certaine rites 37. The Synagogues were not compleate Churches because the whole worship of God and the whole holy Communion at that time prescribed could not be exercised in them 38 Therefore the Church of the Iewes was a nationall Church and in some respect catholick or universall as the believing Proselytes of every Nation under Heaven were bound to joyne themselves to that one Church Acts 2. 5. 6. 8. 9. 10. 11. 8. 27. 39. The primary Ministers were the Priests of the family of Aaron in a continued line of succession to whom were joyned the other Levites Num. 3. 6. 7. 8. 9. 10. 40. Yet neither Priests nor Levites were admitted to Minister unlesse they were first tried and that as they were able in body age and the gifts of the mind 41. The Discipline of that time that was merely Ecclesiasticall was for a great part ceremoniall yet so as all kind of holy things were to be preserved pure CHAPTER XXXIX Of the administration of the Covenant from Christ exhibited to the end of the World 1. THE manner of administration now Christ is exhibited is double one untill the end of the world and the other in the end it selfe 2. From Christ to the end of the world there is an administration of one manner and that altogether new whence also it is called the New Testament 3. It is of one manner without end or alteration because it is perfect so that there is not another to be expected to which it should give place as to the more perfect 4. It is the New Testament in respect of that which was from the time of Moses and in respect of the promise made to the Fathers not in respect of the essence but in respect of the manner because in them in respect of the manner of administring there was some representation of the Covenant of workes from which this Testament doth essentially differ and so seeing there did not appeare an integrall difference of the New Covenant from the Old but in that administration which is most properly called the New Covenant Testament 5. But it differs from the former administration in quality and quantity 6. That wherein it differs in quality is either cleernesse or freedome 7. Cleernesse consists in this first that the doctrine of grace and salvation by Christ and Faith in him together with those things annexed to it is more distinct and expresse then before it was Secondly that it is not declared in types and shadowes but in a most manifest manner 8. In both these respects Christ before is said to be propounded before under a valid but now to be offered with open and unvailed face 2 Cor. 3. 12. We use great evidence in speaking neither are we as Moses who put a vaile over his face that the children of Israel could not see to the end of that which now as unprofitable is taken away 9. Freedome doth consist in this First that the government of the Law or mixing of the covenant of workes which did hold the ancient people-in a certaine bondage is now taken away whence also the spirit of adoption although it was never wholy denyed to the faithfull yet most properly it is said to be communicated under this New Testament in which the most perfect state of believers doth most cleerly appeare Gal. 4. 5. After the fulnesse of time came God sent forth his Son that we might receive the adoptions of sons c. Secondly it consists in this that the yoke of the ceremoniall Law as it was an hand-writing against sâ—…ers as it did forbid the use of things in their nature indifferent as it did command many burdensome observations of them and as it did vaile the truth it selfe with manifold and carnall ceremonies is now wholy taken away Col. 2. 14. 17. Which are a shadow of things to come but the body is of Christ. 10. They therefore offend against that liberty which Christ hath obtained for us who obtrude upon the Christian Churches either Iewish ceremonies or other of the like nature with them religious and mysticall For divine ceremonies are not taken away that humane should succeed in their roome neither is it likely that Christ would leave such mysteries to the will of men after his comming when he permitted no such thing to his people of old especially seeing he might so easily in this kind provide for us if he had judged any religious and mysticall ceremonies necessary or profitable for his besides those very few which he did by name prescribe or at least shew in certaine Tables to whom he did grant such an authority which he no where did Gal. 5. 1. Stand fast therefore in the liberty wherewith Christ hath made you free and going back againe be not entangled with a yoke of bondage 11. In quantity this administration differs from the former both intensively and extensively 12. Intensively first in that the application by the spirit is more effectuall and the gifts of the spirit are more perfect then ordinarily they were under the Old Testament whence the old administration is comparatively called the Letter and the new the spirit 2 Cor. 3. 6. Secondly in that it begetteth a more spirituall life 2 Cor. 3. 18. 13. Extensively first in respect of place because it is not
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