The Sum of Christian Religion, Catechism · Part 3 · Question 103

The Sum of Christian Religion · Catechism · Part 3 · Question 103

p. 575ON THE 38. SABBATH.Queſt. 103. What doth God command in the fourth Commandement?

Anſw. Firſt, that the Miniſtery of the Goſpel, and the Schools of learning ſhould be maintainedaaTitus 1 5. 1 Tim. 4.13, 14.15, 16. 2 Tim 2.2. & 3.15. 1 Cor. 9.12, 13, 14Titus 1:51 Tim 4:131 Tim 4:141 Tim 4:151 Tim 4:162 Tim 2:22 Tim 3:151 Cor 9:121 Cor 9:131 Cor 9:14: and that I, both at other times, and eſpecially on Holy-dayes, ſhould frequent ſtudiouſly divine aſſembliesbbPſal. 40.10, 11. & 68.26. Acts 2.42, 46.Ps 40:10Ps 40:11Ps 68:26Acts 2:42Acts 2:46, heare the Word of God diligentlycc1 Tim 4 13. 1 Cor. 14.29.1 Tim 4:131 Cor 14:29, uſe the Sacramentsdd1 Corinth. 11.33.1 Cor 11:33, joyn my praiers with the common praiers of the aſſemblyee1 Tim. 2.1, 2, 3, 8. 1 Corinth. 14.16.1 Tim 2:11 Tim 2:21 Tim 2:31 Tim 2:81 Cor 14:16, and beſtow ſomething, according to my ability, on the pooreff1 Cor. 16.2.1 Cor 16:2. And further, that all my life time I be free from miſdeeds and evill actions, yielding unto the Lord, that he may be his holy Spirit work in mee his work, and ſo I may begin in this life that everlaſting SabbathggEſay 66.3.Isa 66:3.

The Explication.

The parts of the fourth Commandement.THe parts of this fourth Commandement are in number two: 1A Commandement.A Commandement. 2A reaſon thereof.A reaſon of the Commandement. The Commandment is; Remember that thou keep holy the Sabbath day: and, In it thou ſhalt doe no manner of worke. The parts of the Commandement are alſo two: The firſt is morall and perpetuall; namely, That the Sabbath be ſanctified: that is, that ſome certaine time be allotted to the Miniſtery of the Church,The Commandement twofold. or to the publike ſervice of God. The other part is ceremoniall and temporary; namely,1. Morall and perpetuall. That that time be the ſeventh day. That the former part is morall and perpetuall, 2. Ceremoniall and temporary.is cleerly proved by the end and perpetuall cauſes of the Commandement. The end of the Commandement is, The publike ſervice of God in the Church; Or,The firſt part of the Commandement is morall and perpetuall. the perpetuall preſervation and uſe of the Eccleſiaſticall Miniſtery. For, God willeth that at all times there be ſome publike Miniſtery of the Church, and aſſembly of the faithfull,1. The end of it. in which the true doctrine concerning himſelf may daily reſound:2. The cauſer of it. and that for theſe cauſes; 1. That himſelfe may be publikely ſerved in the world. 2. That the religion and faith of the Elect may be ſtirred up and cheriſhed by publike exerciſes. 3. That men may mutually edifie one another in the faith which they profeſſe, and provoke one another to piety and godlineſſe. 4. That conſent in the doctrine of the Church p. 576and worſhip of God may be continued. 5. That the Church may be apparent in the world, and may be diſcerned from other companies of men. Now, whereas theſe cauſes pertaine not to any definite or certaine time, but to all ages and eſtates of the Church and the world; it followeth hereon, that God will have the Miniſtery of the Church perpetually maintained, and the uſe thereof often frequented: and therefore that the morall part of this Commandement bindeth all men from the begining of the world unto the end to keep ſome Sabbath, that is, to allot ſome time to Sermons, Prayers, and the Adminiſtration of the Sacraments. That the latter part is ceremoniall, That the latter part is ceremonial and temporary.and not perpetuall, it is evident; becauſe the Sabbath of the ſeventh day was in the promulgation and publiſhing of the law ordained by God for the obſervation of the Leviticall Ceremonies, and given unto the Jewes for a Sacrament, that is, for a type of the ſanctifying of the Church by the Meſſias to come:Fzek. 10 12. according as it is ſaid, Keep yee my Sabbath: for it is a ſigne between mee and you in your generations, that yee may know that I the Lord doe ſanctifie you. Moreover, I gave them alſo my Sabbaths to be a ſigne between mee and them, that they might know, that I am the Lord that ſanctifie them. Wherefore the Sabbath alſo of the ſeventh day was, together with the reſt of the ceremonies and types, fulfilled and abrogated by the coming of the Meſſias. And thus much briefly of the Commandement.

The reaſon of the Commandement is: For in ſix dayes the Lord made heaven and earth, The reaſon of the commandement.&c. It is drawne from the example of God, who reſted on the ſeventh day from his worke of Creation, after ſix dayes labour ended. Wherefore, properly it pertaineth to the circumſtance of the ſeventh day, or to the ceremoniall part of the Commandement, concerning the ſeventh day. Howbeit, the imitating of that reſt whereunto God inviteth us, is not only ceremoniall, and belonging to the Jewes; but morall alſo and ſpirituall, ſignified by the ceremoniall, and extending it ſelfe to all men. But that the Commandement, with the reaſon thereunto adjoyned, may more fully be underſtood, wee will in briefe expound the words of both; and afterwards ſummarily handle and unfold the Common-places hitherto belonging: namely, the Common-places concerning the Sabbath, the Miniſtery of the Church, and touching Ceremonies.

Remember that thou keep holy the Sabbath day. A briefe explication of the words of the commandement. Numb. 15.35.Num 15:35] What the Sabbath is, and how manifold, ſhall hereafter be ſhewed. Here God ſpeaketh emphatically, as of a thing moſt ſtrictly charged and injoyned: Remember that thou keep holy; that is, with great care and religion keep holy the Sabbath day: and elſe-where hee commanded him to be put to death which breaketh the Sabbath. The cauſes why God doth ſo ſeverely command the keeping of the Sabbath,Three cauſes why the obſerving of the Sabbath was ſo ſeverely commanded., are: 1. Becauſe the breach and violating of the Sabbath, is the breach and violating of the whole worſhip of God. For the neglect of the Miniſtery doth eaſily corrupt the doctrine and worſhip of God. 2. Becauſe by ſo ſevere exacting of the ceremoniall or typicall Sabbath, God would ſignifie the greatneſſe and neceſſity of the thing ſignified by this type; namely, the ſpirituall Sabbath. 3. Becauſe God will have the externall Sabbath to ſerve for the beginning and perfecting of the ſpirituall Sabbath.

Keep holy.] To ſanctifie and keep holy the Sabbath, is not to ſpend the day in ſlothfull idleneſſe,What it is to keep holy the Sabbath. but to eſchew and avoid ſin, and to doe good works on the Sabbath. Now God is otherwiſe ſaid to ſanctifie the Sabbath, than are men. God is ſaid to ſanctifie the Sabbath becauſe he appointeth it for divine worſhip: How God, and how man are ſaid to ſanctifie the Sabbath.Men are ſaid to ſanctifie the Sabbath, when they referre it to that uſe, unto which God hath appointed it.

Six dayes ſhalt thou labour.] Six dayes God allotted unto men to labour in, the ſeventh hee ſelected to his worſhip; not that hee would that on other dayes the worſhip of God, and the meditation of divine things ſhould be omitted, but hee requireth theſe two things: 1. That on the Sabbath day there be not onelyonly a ſerving of God,Two things required by God of us on the Sabbath. as on other dayes, but alſo a publike ſerving of him in the Church. 2. That on that day all other labours ſhould give place to the private and publike ſervice of God, which on other dayes every one doth exerciſe according to his vocation.

p. 577What workes are forbidden on the Sabbath.Thou ſhalt doe no worke.] God forbiddeth that on the Sabbath day wee ſhould worke; not any worke whatſoever, but onelyonly ſervile workes, or ſuch as hinder the worſhip of God, and exerciſe of the Miniſtery: which declaration is expreſly elſewhere ſet down: Yee ſhall doe no ſervile worke. Levit. 23.25.Lev 23:25Therefore Chriſt defendeth his Diſciples, pulling the eares of corne on the Sabbath day to drive away hunger: and himſelfe healeth a man having a dry hand, and ſaith, that an Oxe, or any Beaſt,Mat. 12.3. Luke 14.4, 5.Matt 12:3Luke 14:4Luke 14:5 falling into a pit on the Sabbath, may be drawn out thence without any ſin. Macchabaeus fighteth on the Sabbath day, that there might be ſome preſerved which ſhould keep the Sabbath. And of the like actions there are two reaſons given:2 Maccab. 15. 1 Mac. 2.40, 41.2 Macc 151 Macc 2:401 Macc 2:41 If we doe all as our brethren have done, and fight not againſt the heathen for our lives, and for our lawes, then ſhall they incontinently deſtroy us out of the earth: Therefore they concluded at the ſame time, ſaying: Whoſoever ſhall come to make battell with us on the Sabbath day, wee will fight againſt him. For the maintenance of their life and religion, they ſay, it is lawfull to fight even on the Sabbath day. By the ſame reaſons doth Chriſt defend his Diſciples and himſelfe, citing a place of Hoſea, cap. 6. If yee knew what this is, Mat. 12.7. Marke 2.27.Matt 12:7Mark 2:27I will have mercy, and not ſacrifice, yee would not have condemned the innocent. And, The Sabbath was made for man, and not man for the Sabbath: that is, ceremoniall works muſt give place to the morall works, ſo that rather the ceremonies muſt be omitted, than ſuch works of charity, as our neceſſity, or the neceſſity of our neighbour requireth. And, Have yee not read in the law, how that on the Sabbath dayes, Mat. 5.6.Matt 5:6the Prieſts in the Temple break the Sabbath and are blameleſſe? but I ſay unto you, Here is one greater than the Temple. Alſo, Yee on the Sabbath day circumciſe a man. If a man on the Sabbath day receive circumciſion, that the law of Moſes ſhould not be broken; be ye not angry with me, John 7.22, 23.John 7:22John 7:23becauſe I have made a man every whit whole on the Sabbath day. By which words hee ſheweth, that ſuch works as hinder not the uſe of the Sabbath, but rather further and eſtabliſh it (ſuch as are the works which appertain to the ſervice of God, or ſacred ceremony, or to charity and love towards our neighbour, or to the ſaving of our owne, or anothers life, as that preſent neceſſity will not ſuffer them to be deferred untill another time) doe not break or violate the Sabbath, but are moſt of all required to the right and lawfull obſervation or keeping of the Sabbath.

Thou, and thy Son, and thy Daughter.] He will alſo have our children and family to ceaſe from their labours for two cauſes:Two cauſes why our children and family muſt ceaſe from labour on the Sabbath. 1. Principally, that theſe alſo may be brought up by their Parents and Maſters in the ſervice of God, and may be admitted unto the Miniſtery of the Church: For, God will have theſe alſo to be members of his Church. 2. Becauſe he will have, eſpecially on the Sabbath day, love and bountifulneſſe towards our neighbour to be ſhewed and ſeen in the Church.

Why Converts ſtrangers muſt ceaſe from labour on the Sabbath. Why Infidels ſtrangers muſt ceaſe from labour on the Sabbath.The ſtranger, &c.] He willeth alſo ſtrangers to intermit their labours; and that, if they were converted to true religion, becauſe they were of the houſhold of the Church; if they were Infidels, he commandeth it them, not in reſpect of themſelves, but in reſpect of the Iſraelites: 1. Leſt by their example they ſhould give offence to the Church. 2. Leſt their liberty might be an occaſion to the Jewes, to accompliſh by them thoſe labours, which it was not lawfull for them to work by themſelves, and ſo the law of God ſhould be deluded.

1Hereby is anſwer made unto three queſtions: 1. Whether other Nations were alſo bond unto Moſaicall ceremonies, if any of them lived among the Jewes. 22. Whether they which are aliens from the Church, may or ought to be forced to religion. 33. Whether the Sacraments, among which was alſo the Sabbath, ought to be common unto Infidels with the Church. Unto theſe queſtions we thus anſwer: To the firſt and ſecond, as concerning binding and constraint, the ſtrangers which converſed among the Jewes,Three queſtions concerning the Sabbath anſwered. were not forced either to all ceremonies, or to religion, but to externall diſcipline, which was neceſſary for the avoiding of breeding offences in the Church wherein they lived: For a Magiſtrate ought to be a maintainer of diſcipline and order, according to both Tables of the Decalogue, amongſt his ſubjects, and to forbid manifeſt idolatry and blaſphemies: and to take care, as far forth as he may, that ſtrangers and ſojourners miniſter or give no open ſcandall to his ſubjects. Moreover, as concerning the binding, there was a peculiar conſideration and respect of the Sabbath, which was not then firſt by p. 578Moſes preſcribed to the Iſraelites, but commanded by God from the beginning of the world unto all men; and ſo did binde all men untill the coming of the Meſsias. Although indeed this commandement and ordinance was ſo growne out of uſe among other Nations, that they accounted it among the number of the chief reproaches, wherewith they derided, and ſcoffed at the Jewes, terming them Sabbataries, becauſe they ſo religiouſly obſerved the Sabbath. To the third queſtion fore-alledged we anſwer, that the Sabbath was no Sacrament unto Infidels (though they alſo ceaſed from their labours as well as the faithfull) becauſe neither did the promiſes belong unto them, that God would be their ſanctifier: neither were they therefore conſtrained to ceaſe from their daily labours, as for a teſtification or confeſſion of this promiſe, but only for avoiding of offence, and for preventing of ſuch occaſion of breaking the Sabbath, as might be given by them unto Gods people.

Thy cattell.] By this it is the better underſtood, that the Sabbath was not a Sacrament inſtituted for Infidels, in that their cattell alſo are commanded to reſt, whoſe reſt had no reſpect or conſideration either of Gods worſhip,Two cauſes why the reſt of our cattell on the Sabbath is commanded. or of a Sacrament, but was commanded onelyonly in reſpect of men: 1. That all occaſion of labouring might be cut off, by forbidding the labour or uſe of their beaſts. 2. That they alſo ſparing brute beaſts, might learn how God will have regard to be had of mercy and favourableneſſe towards men.

For in ſix dayes.] The reaſon which is annexed unto the commandements, is drawn from Gods reſt, and appertaineth to the ceremoniall commandement concerning the ſeventh day, as before hath been ſhewed.

Two cauſes why the ſeventh day is appointed the Sabbath.And reſted on the ſeventh day.] That is, he ceaſed to create any new parts of the world, as being now perfect, and ſuch as God would have it to be. This ſeventh day he conſecrated to divine ſervice: 1. That this reſt of the ſeventh day might be a monument of the Creation then finiſhed and abſolved by God, and of the continuing of his perpetuall preſervation and governing of his worke ever ſince that day, unto his owne glory, and the ſafety of his choſen: and that ſo it might be a pricke to ſtirre us up to the conſideration and magnifying of theſe Gods workes and benefits towards mankinde, for whoſe ſake all things are made, and preſerved by God. 2. That by the example of his owne reſt, as a moſt forcible and effectuall argument, hee might exhort men to the imitation thereof, in omitting on the ſeventh day their accuſtomed workes of the ſix dayes.A two-ſold imitation of Gods reſt. Two ſorts of our workes. And ſo the imitation of Gods reſt is double: Ceremoniall, or ſignifying; and Morall, or ſpirituall, or ſignified. So alſo our workes, from which wee are commanded to ceaſe, are of two ſorts: 1Labours in our vocation.Some of them are indeed commanded by God, but they are not to be done with the hinderance of Gods worſhip; of which ſort are the functions and labours of each mans vocation. 2Sins. Labour and ſinne forbidden by the Sabbath in divers reſpects.Some are forbidden of God; as ſins. Both theſe are forbidden on the Sabbath, but in a three-fold difference: For, 1. Labours are forbidden, but in a reſpect only; to wit, as they hinder the Miniſtery of the Church, or as they give offence to their neighbour: but ſins are ſimply forbidden. 2. Labours are forbidden onelyonly to be uſed on the Sabbath day; ſinnes are forbidden at all times. 3. The ceaſing from labour is a type of ceaſing from ſinnes, which is the thing ſignified by that type.

OF THE SABBATH.

HAving expounded the words of the Commandement, that the doctrine concerning the Sabbath, and the ſanctifying thereof may be better underſtood, wee are further to conſider of the Sabbath:

What and how manifold the Sabbath is.

2. How the Sabbath belongeth unto us.

3. The cauſes for which the Sabbath was inſtituted.

4. How the Sabbath is ſanctified, or kept holy; and how it is broken or profaned.

p. 5791. What and how manifold the Sabbath is.

THe Sabbath is called in Hebrew Schabbat, Schebbet, and Schabbaton, Three cauſes why the day appointed to Gods publike ſervice is called the Sabbath day.each of which ſignifieth a quietneſſe or reſt, or ceaſing from labours. And God ſo called the day appointed in his publike ſervice and worſhip: 1. Becauſe God reſted on that day; namely, from making any new or moe kinds of creatures, though not from the preſerving of the ſame which he had made, or from continuing the generations of the ſingulars of every kind. 2. Becauſe the Sabbath is an image of the ſpirituall reſt from ſinne, which ſhould be in the life to come. 3. Becauſe we alſo and our families, and our cattell are to reſt and ceaſe from our workes on that day: not from all workes, but from houſhold and civill workes, and from others of the like kind, that God may then ſhew and exerciſe in us his workes. The Sabbath therefore is a time appointed for the ceaſing from externall workes, which are either morally or ceremonially forbidden; that is, from ſinnes, and labours, in our vocation pertaining to the uſe of this life, and a time conſecrated to the execution and performance of ſuch things, as belong to Gods worſhip or ſervice. And this concerning the name of the Sabbath.

Furthermore, the Sabbath is of two ſorts: Internall, and Externall. The internall, What the Sabbath is. What the internall or morall Sabbath is.or morall, or ſpirituall, is the ſtudy of the knowledge of God and his works, of avoiding ſins, and of worſhipping God by confeſſion and obedience. To be ſhort: The ſpirituall Sabbath, or ſpirituall reſt, is a ceaſing from ſins, and an exerciſing of the works of God. This Sabbath, though it ought to be continuall and perpetuall with the godly, yet it is begun only in them in this life, and is called the Sabbath, both becauſe this is that true reſt from labours and miſeries, and the conſecration of us to Gods worſhip, and alſo becauſe it was in time paſt ſignified by the ceremoniall Sabbath. And this ſpirituall Sabbath ſhall be perfectly and perpetually continued in the life to come, wherein is a perpetuall worſhipping and magnifying of God,Two cauſes why ceaſing from ſin, and ſtudy of the word is called a Sabbath. Iſa. 6.13. What the externall or Ceremoniall Sabbath is.Isa 6:13 all thoſe labours being left and ſurceaſed, wherein we are now buſied and occupied. And from month to month, and from Sabbath to Sabbath ſhall all fleſh come to worſhip before mee, ſaith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in ſtituted by God in the Church, dedicated to a ceaſing from works and labours, and given to the Miniſtery of Gods Word, and to the adminiſtration of the Sacraments, or to the externall publike worſhip of God. This ceremoniall Sabbath was neceſſary in the Old Teſtament, to be the ſeventh day, and that on that day (as alſo on other holy dayes) the Leviticall ceremonies ſhould be obſerved. This ceremoniall Sabbath is a thing indifferent in the N. Teſtament. This externall Sabbath is alſo of two ſorts: Immediate, and Mediate. Immediate is that which was immediatly inſtituted by God himſelfe, and preſcribed to the Church of the Old Teſtament, and this was diverſly taken in the Old Teſtament:Divers Sabbaths in the Old Teſtament. 1The Sabbath of daies.The Sabbath of dayes was every ſeventh day of the weeke: which was in a more particular ſenſe called the Sabbath, both in reſpect of Gods reſt from the Creation of the world, and in reſpect of that reſt, which was commanded the people of God to be kept on that day. Hence the whole ſeven dayes, or, the whole weeke, was with the Hebrewes called by the name of the chiefe day the Sabbath, or Sabbaths. Now in the end of the Sabbath, Mat. 28.1.Matt 28:1when the firſt day of the Sabbath (that is, of the week) began to dawne. Likewiſe,Levit. 23.15.Lev 23:15 the Sabbaths of daies were other feſtivall dayes: as the feaſt of the Paſſeover, Whitſontide, Tabernacles, Trumpets, &c. becauſe in theſe feaſts the people were to reſt as on the ſeventh day. 2The Sabbath of months.The Sabbath of months was the new Moones. 3The Sabbath of yeeres.The Sabbath of yeares was every ſeventh yeere,L…v. 25.4, 26, 35. Levit. 25.8.Lev 25:8 wherein the Jewes were commanded to intermit the tillage of their fields. And hereof alſo the whole ſeven yeeres were by a Synecdoche called Sabbaths. Thou ſhalt number ſeven Sabbaths of yeeres unto thee, even ſeven times ſeven yeeres. The mediate externall Sabbath, is that which God doth mediately conſtitute by his Church in the New Teſtament, ſuch as is the firſt day of the week; to wit, Sunday, or rather, the Lords day, which the Chriſtian Church ever ſince the Apoſtles time obſerveth inſtead of the ſeventh, or Sabbath day, in reſpect of Chriſts reſurrection: witneſſe that of John; I was raviſhed in spirit on the Lords day. Revel. 1.10.Rev 1:10More briefly p. 580thus: The ceremoniall Sabbath is twofold; one of the old Teſtament, another of the new. The old Sabbath was tied to the ſeventh day, and the keeping of it was neceſſary, and was the preciſe worſhip of God. The new Sabbath dependeth on the arbitrement or appointment of the Church, which for certaine cauſes maketh choice of the firſt day: and that firſt day is to be obſerved for orders ſake, but without any opinion of neceſſity, as if that and no other were to be obſerved by the Church: of which difference more ſhall be ſpoken in the Queſtion next enſuing.

A Table of the diſtinction of the Sabbath.

The Sabbath, that is to ſay, the ceaſing or reſt from working, is,

1. Internall, morall and spirituall; as, the reſt from ſinne.

2. Externall and Ceremoniall, inſtituted by God:

1. Immediately, in the old Teſtament: as the Sabbath of

1. Dayes, which were the

1. Seventh day.

2. Feaſt-dayes of the Paſſeover, Whitſunday, &c.

2. Months, as the new Moones.

3. Ye…res, as every ſeventh yeare.

2. Mediately, by the Church in the new Teſtament, as the Lords day.

2. How the Sabbath belongeth unto us Chriſtians.

THe Sabbath of the ſeventh day was even from the beginning of the world deſigned by God, to ſignifie, that men ſhould, after the example of God himſelf, reſt from their labours, and eſpecially from ſinnes: and afterwards in Moſes law this Commandement was againe repeated: and then with all was the ceremony of ceaſing from labour on the ſeventh day ordained to be a Sacrament, that is, a ſigne and token of that ſanctifying, whereby God ſignifieth himſelfe to be the Sanctifier of his Church, that is to pardon her all her ſinnes and offences, to receive her to favour, to endue and rule her with his holy Spirit, for the beginning of new and everlaſting life in her in this life, which afterwards ſhould be accompliſhed and perfected for, and by the Meſsias promiſed to the Fathers. And this is the reaſon, why the Ceremoniall Sabbath of the ſeventh day is now aboliſhed; namely, becauſe it was typicall, admoniſhing the people of their own duty towards God, of Gods benefits towards them, which was to be performed by Chriſt: for which ſelfe ſame cauſe alſo all the other Sacraments and Sacrifices, and ceremonies made before and after the Law, were aboliſhed by the coming of Chriſt by whom that was fulfilled that they ſignified. But although the Ceremoniall Sabbath is abrogated and diſannulled in the new Teſtament: yet the Morall Sabbath continueth ſtill, and belongeth unto us, and doth ſtill remain; which is, that ſome time is to be allotted for the Miniſtery of the Church: For as heretofore in the Jewiſh Church, ſo now in the Chriſtian Church we muſt ever have ſome day, wherein the Word of God may be taught in the Church, and the Sacraments adminiſtred. But nevertheleſſe we are not reſtrained or tied to have either Saturday, or Wedneſday, or any other certaine day. For the Apoſtolike Church, to diſtinguiſh it ſelfe from the Jewiſh Synagogue, according to the liberty where-with ſhee is enfranchiſed by Chriſt, inſtead of the ſeventh day, hath, on good reaſon, made choice of the firſt day; namely, becauſe on that day was Chriſts reſurrection, whereby the ſpirituall and internall Sabbath is begun in us. Briefly, the Sabbath doth not belong to us Ceremonially, in ſpeciall and particular; albeit it doth belong to us, and ſo to all men, and ever continueth both morally and ceremonially in generall: that is, wee muſt have ſome day wherein the Church may be inſtructed, and the Sacraments adminiſtred, but wee are not tied to any certaine day.

Object. againſt the abrogating of the Ceremoniall Sabbath.The Jews againſt the abrogation of the Ceremoniall Sabbath thus urge: Ob. 1. The Decalogue is a perpetuall law: The commandement of the Sabbath is a part of the Decalogue: therefore it is a perpetuall law, and not to be aboliſhed. Anſ. The Decalogue is a perpetuall law, as it is a Morall law. But the Additions or circumſtances and limitations p. 581of the Morall precepts, annexed by way of ſignification, were to be kept untill the coming of the Meſſias.

Object. 2. The commandements of the Decalogue belong unto all. This is a commandement of the Decalogue: therefore it belongeth unto all. Anſw. The commandements of the Decalogue which are morall belong unto all: But this commandement is in part ceremoniall, and ſo as it is ceremoniall, it belongeth not to us, albeit the generall belong unto us. The reaſons why the ceremoniall law belongeth not unto us, are eſpecially theſe: 1. One part of this law of ſanctifying the Sabbath is ceremoniall. Col. 2.16.Col 2:162. Paul ſaith, Let no man condemne you in respect of an holy day. 3. The Apoſtles themſelves did change the Sabbath of the ſeventh day. 4. From the end or purpoſe of the law. It was a type of things that were to be fulfilled by Chriſt; namely, of ſanctification: and every type muſt give place to the thing thereby ſignified. Likewiſe, it was a ſevering, or diſtinguiſhing the Jewes from other Nations: but this ſevering and diſtinction was taken away by Chriſt.

Object. 3. The Lord ſaith of the Sabbath day: Exod. 31.27.Exod 31:27It is a ſigne between me and the children of Iſrael for ever, and an everlaſting covenant: Therefore the Sabbath of the ſeventh day is never to be aboliſhed. Anſ. 1. The ceremoniall Sabbath was perpetuall untill Chriſts coming, who is the end of ceremonies. 2. The Sabbath is eternall, as concerning the thing ſignified, which is a ceaſing from ſins, and a reſt in God: for in this ſenſe are all the types of the old Teſtament eternall: even the kingdome of David alſo: which yet was overthrown before the coming of the Meſſias.

Object. 4. Wee grant the Moſaicall ceremonies to be changeable, yet it followeth not thereof, Look the queſtion concerning the abrogating of the Law. Ob. 1. Pag. 2.that the lawes which were made before Moſes time are changeable: in the number whereof alſo is the keeping of the Sabbath day. Anſw. The ceremonies which were ordained of God before Moſes, are alſo changeable; becauſe they were types of the benefits of the Meſsias to come, and therefore are by his coming aboliſhed, as circumciſion which was given unto Abraham, as alſo the ſacrifices which were preſcribed unto our firſt Parents.

Object. 5. The lawes which were given of God before the fall, are not types of the benefits of the Meſsias, and binde all mankinde for ever: for then was not given as yet the promiſe of the Meſsias, and there was one and the ſame condition of all mankind: But the Sabbath of the ſeventh day was ordained by God, as ſoon as the creation of the world was finiſhed, before the fall of mankinde: Therefore it is univerſall and perpetuall. Anſ. The Major propoſition is true concerning the morall law, the notions whereof were imprinted in mans mind at the firſt creation: but it is not true as touching the ceremony or obſerving of the ſeventh day, as which after the fall was made a type of the benefits of the Meſsias in the Moſaicall law; and therefore, in like manner as other ceremonies which were either then, or before inſtituted, it became ſubject to mutation and change by the coming of the Meſsias. For, God would not have the ſhadowes of things to continue or remain, the things themſelves being once come and exhibited. Wherefore albeit wee grant that the exerciſes of divine worſhip were to have been kept on the ſeventh day, according to the commandement and preſcript of the Decalogue, as well if men had never ſinned, as now after they ſinned: yet notwithſtanding, ſeeing God hath enrolled this ceremony amongſt the ſhadowes of the Meſsias to come, he hath, by this new law enacted by Moſes, made it changeable together with other ceremonies.

Object. 6. The cauſe of the law being perpetuall, doth make the law it ſelfe alſo perpetuall. The memory and celebration of the creation, and the meditation on the workes of God is a perpetuall cauſe of the Sabbath: Therefore the Sabbath is perpetuall, yea even after Chriſts coming. Anſ. A law is made perpetuall or unchangeable by reaſon of an unchangeable cauſe, that is, if that cauſe it, and doe neceſſarily or perpetually require this law as an effect or meane: but not, if at other times, that end may be better come unto by other meanes, or if the Law-giver may as well obtaine the ſame end by another law. In like manner, ſeeing alſo this law of ſanctifying the Sabbath of the ſeventh day being repealed and aboliſhed, we may nevertheleſſe godlily and holily by other meanes meditate on Gods workes, it followeth not that this law p. 582of the ceremoniall Sabbath is perpetuall, although the memory and celebration of Gods creation and works ought to be perpetuall: and therefore hath the Church by common conſent, according to Chriſtian liberty, well changed this ceremony of obſerving the ſeventh day, being taken away by Chriſt, and hath ſubſtituted in the place of the ſeventh day, the firſt day of the week: yet ſo, that there is obſerved no difference of daies; which is utterly forbidden in the Church, ſeeing one day is not holier than another.

The Anabaptiſts alſo againſt the obſervation of the firſt day of the week,Objecti. againſt the obſerving of Sunday or the Lords day. Col. 2.16. Galat. 4.10. Rom. 14.6.Col 2:16Gal 4:10Rom 14:6 or the Lords day, oppoſe thoſe ſayings of Scripture, which forbid the putting of difference between daies and daies in the new Teſtament. Let no man condemne you in reſpect of an holy day. Yee obſerve daies, and months, and times, and yeares. Hee that obſerveth the day, obſerveth it to the Lord: and he that obſerveth not the day, obſerveth it not to the Lord. Therefore (ſay they) the obſervation of the firſt day of the week, or the Lords day, is no leſſe in theſe places reproved, than the ſolemnizing of the Sabbath. Anſ. We anſwer to the Antecedent, that a putting difference between dayes and dayes is indeed forbidden amongſt Chriſtians, but not ſimply or wholly, but on this wiſe; namely, if it be done with an opinion of ceremonious worſhip or neceſſity. Now the firſt day of the week, or the Lords day, is not ſo obſerved by the Church, For there is a double difference between the Chriſtian obſerving of the Lords day, and the Jewiſh obſerving of the Sabbath or ſeventh day.A double difference between the Chriſtian obſerving of the Lords day, and the Jewiſh obſerving of the Sabbath. For, 1. It was not lawfull for the Jewes to change the Sabbath, or to omit it, as being a part of ceremoniall worſhip: and this they might not doe, by reaſon of the expreſſe commandement of God to the contrary. But the Chriſtian Church, retaining ſtill her liberty, allotteth the firſt day unto the Miniſtery, without adjoyning any opinion of neceſſity, or worſhip. 2. The old ceremoniall Sabbath, was in the old Teſtament a type of things to be fulfilled by Chriſt: but in the new Teſtament that ſignification ceaſeth, and there is had regard only of order and comelineſſe, without which there could be either no Miniſtery, or, at leaſt wiſe, no well ordered Miniſtery in the Church.

3. The cauſes for which the Sabbath day was inſtituted.

THe finall cauſes or ends for which the Sabbath day was inſtituted, are theſe: 1For publike ſervice and worſhip of God in the Church.The publike ſervice and worſhip of God in the Church, exerciſe of prayers, confeſſion and obedience, in which conſiſteth the ſtudy of the knowledge of God, of good works and thankfulneſſe. God will, and therefore doth hee eſpecially ordaine the Sabbath, that hee be worſhipped and invocated of us in this life, not only privately, but alſo by the publike voice of the Church. 2For maintenance of the Miniſtery of the Church. What Church Miniſtery is.The maintenance and preſervation of the Miniſtery of the Church; which is an office and function inſtituted by God to teach and inſtruct the Church concerning God and his will, out of the Word of God delivered by the Prophets and Apoſtles, and to adminiſter the Sacraments according to Gods holy inſtitution. This is not the leaſt end, for which the Sabbath was ordained: For, this ordinance and publike preaching of the doctrine, being joyned with prayer and thankeſgiving, and with the uſe of holy rites, is a publike exerciſe ſtirring up and cheriſhing faith and repentance. 3To be a type of of the everlaſting ſpirituall Sabbath. Ezek. 20.12.Ezek 20:12It was inſtituted, that it might be in the old Teſtament a type ſignifying the ſpirituall and everlaſting Sabbath. Moreover, I gave them alſo my Sabbaths, to be a ſigne between mee and them, that they might know that I am the Lord that ſanctifie them. 4To be a memoriall of Gods creation & preſervation of all things.It was inſtituted for a circumſtance of the ſeventh day, that, namely, the ſeventh day might advertiſe men of the creation of the world, of the ordering and managing of things to be done, and of that meditation which they are to uſe, in conſidering Gods works, which hee in ſix dayes created and accompliſhed. 5For exerciſe of the works of charity.That on that day the workes of charity, bountifulneſſe, and liberality ſhould be exerciſed. 6For reſt of man and beaſt.For the bodily reſt both of men and beaſts; but of beaſts in reſpect of man. 7For example of man unto man in honouring God. Pſalme 22.22.Ps 22:22That men ſhould provoke one another by their example to godlineſſe, and to the praiſing and honouring of God. I will declare thy Name unto my brethren; in the midſt of the congregation will I praiſe thee. 8To be a note of the Church.That the Church may be ſeen and heard among men, and be diſcerned from the other blaſphemous p. 583and idolatrous multitude of men, and that they may joyne themſelves thereto, who are as yet ſeparated from it. So was in the old Teſtament alſo the Sabbath a marke, diſtinguiſhing the people of Iſrael from all other Nations.

4. How the Sabbath is ſanctified or kept holy, and how it is broken, or profaned: or, what are the works commanded and forbidden on the Sabbath.

THe ſanctifying or holy uſe of the Sabbath, or of the time ordained for the Miniſtery of the Church, is when ſuch holy workes as God hath commanded to be then performed, are exerciſed thereon. Contrariwiſe, The profanation of it is, when either holy workes are omitted, or profane workes done, ſuch as hinder the Miniſtery, or are contrary to thoſe works which belong unto the ſanctifying of the Sabbath. Now the works whereby the Sabbath is ſanctified, and the contrary unto them whereby the Sabbath is profaned, are principally theſe:

1. Rightly and truly to teach and inſtruct the Church concerning God, and his will. I. Vertue.The teaching which is here commanded, is of another kind from that which was mentioned in the third Commandement. For there it belongeth to every private perſon to teach: here the function of teaching is enjoyned as proper unto certaine perſons, and that unto ſuch perſons, as being furniſhed from above with neceſsary gifts, are lawfully called by the Church unto this function: and unto them it is enjoyned in this Commandement, that they faithfully propound and deliver ſound doctrine to all men, both in publike aſſemblies, and in private inſtruction, according to each mans neceſſity and occaſion; and this they are to doe for publike edification of all, and the ſalvation of each man. Hither appertaine thoſe ſayings of Scripture, Levit. 10.11. Acts 13.15. & 17.2, 17. 2 Tim. 4.2.The contrary vices. Unto the delivering and teaching of the doctrine is oppoſed: 11. The omitting or neglect of the duty of teaching, whether privately or publikely; whereof God by the Prophet complaineth:Eſay 56.10. Ezek. 34.3.Isa 56:10Ezek 34:3 All her watch men are dumbe dogs. Woe to the Shepheards that feed themſelves. 22. A corrupting or maiming of the doctrine, or a fitting of it to the opinions, affections, luſts, or private commodities of the Miniſters, Magiſtrates, and others: Wee are not as many,2 Cor. 2.17.2 Cor 2:17 which make merchandize of the Word of God; but as of ſincerity, but as of God, in the ſight of God, ſpeake we in Chriſt.

2. Rightly to adminiſter the Sacraments according to Gods divine inſtitution. II. Vertue.This likewiſe muſt be performed by the Miniſters of the Church lawfully called to diſcharge this function. And as the doctrine, ſo alſo this adminiſtration of the Sacraments is not tyed to certain daies, but it ſufficeth if the adminiſtration be publike, and be done by the Miniſters, who beare a publike perſon, and repreſent in the Miniſtery the perſon of God himſelfe talking with men. So Circumciſion was adminiſtred on any day which fell out to be the eighth from the infants nativity. So Baptiſme alſo may be adminiſtred at any time: But the adminiſtration of the Sacraments ought chiefly to be exerciſed on the Sabbath day. Acts 8.38. & 10.4, 8. 1 Cor. 11.20, 33 Acts 2.42. Numb. 28.9.Acts 8:38Acts 10:4Acts 10:81 Cor 11:201 Cor 11:33Acts 2:42Num 28:9When yee come together therefore into one place, this is not to eate the Lords body. Wherefore, my brethren, when yee come together to eate, tarry one for another. They continued in the Apoſtles doctrine, and fellowſhip, and breaking of bread and prayers. Therefore, beſides dayly ſacrifice, there are certaine ſacrifices appointed, which were to be performed on the Sabbath, and on feſtivall daies. Furthermore, this adminiſtration muſt be in publike aſſemblies: For ſo Chriſt alſo inſtituted his Supper (as which amongſt other ends, muſt be alſo a bond of Church aſſemblies) to be adminiſtred in the aſſembly of the Church, be it great, or be it ſmall: Drinke yee all of this. Mat. 26.27.Matt 26:27Unto the right adminiſtration alſo of the Sacraments belongeth the excluding and debarring of thoſe, whom God hath commanded to be excluded from them. Like as it was not lawfull for thoſe that were aliens from the countrey and religion of the Jewes, neither for any of the uncircumciſed,Exod. 12.45.Exod 12:45 to eate of the Paſchall Lambe:1 Cor. 10. & 11.1 Cor 10 So neither ought the Church to admit unto the Lords Supper thoſe that are not baptiſed; or thoſe that are baptiſed, but yet are aliens in their doctrine and manners from Chriſtianity. Unto the right and due adminiſtration p. 584of the Sacraments is oppoſed an omitting in the Church or neglect of exhortation to the receiving of the Sacraments:The contrary vices. as alſo 1a corrupt and unlawfull adminiſtration of the Sacraments; when ſomewhat is either taken from, or added to the Ceremonies inſtituted of God, 2or is altered or changed in them; or when ſome are excluded from the Sacraments, which ſhould be admitted; or are admitted, which ſhould by Gods ordinance be driven from them, or when the people is not inſtructed concerning the right and lawfull uſe of them.

3. Diligently to learne the doctrine of the Church: that is, daily to frequent the publike aſſemblies of the Church,III. Vertue. and there attentively to give eare unto the heavenly doctrine plainly opened and delivered, and diligently to meditate after thereon, and examine it: but eſpecially to ſpend thoſe daies which are deputed unto the miniſtery and ſervice of God, in reading, meditation, and in diſcourſing of divine matters. Theſe things are made manifeſt by the nature and neceſſary dependency of correlatives. For if God will have ſome to be diligent teachers on the Sabbath, he will alſo have ſome to be diligent hearers and learners of this doctrine on the Sabbath. And the ſtudy of learning is not without private meditation: Therefore have the men of Beroea their commendation,Acts 17.11.Acts 17:11 thus; They received the word with all readineſſe, and ſearched the Scriptures daily, whether thoſe things were ſo. But unto them eſpecially is the ſtudy of knowing the doctrine of God enjoyned, who either ſerve, or hereafter are to ſerve and miniſter unto the Church. Give attendance to reading, to exhortation, and to doctrine. 1 Tim. 4.13. 1 Tim. 3.6. 2 Tim. 2.24, 25. The contrary vices.1 Tim 4:131 Tim 3:62 Tim 2:242 Tim 2:25And Paul will have the Miniſter of the Church to be fit and able to inſtruct, and to refute the adverſaries. Unto the ſtudy of learning the doctrine, is repugnant: 11. A contempt and neglect of the doctrine; that is, either not to afford our preſence in ſacred aſſemblies, when there is no juſt cauſe to hinder us, and to buſie our ſelves in ſuch works on the Sabbath day, as might have been deferred, or not to give eare and attendance to Sermons and the preaching of Gods Word: or not to meditate, conſider, and examine the doctrine of the Church. 22. A neglect of learning the doctrine in Miniſters, or in them who of God are called to the ſtudy of learning, and either are one day to ſerve for the propagation of the doctrine, or have greater occaſion and ability of learning it than others have. To whomſoever much is given, of him ſhall be much required, Luke 12.48.Luke 12:48&c. 33. Curioſity, which is a deſire and ſtudy of knowing or hearing thoſe things which God hath not revealed, unneceſſary, ſtrange, and vain.Prov. 25.27. Sirac. 3.22, 23.Prov 25:27 To ſearch their own glory, is not glory. Seek not out the things that are too hard for thee, neither ſearch the things raſhly, which are too mighty for thee. But what God hath commanded thee, thinke upon that with reverence. Hereof S. Paul ſpeaketh, 1 Tim. 4.7.2 Tim. 2.23. 2 Tim. 4.3. Tit. 3.9.

4. To uſe the Sacraments according to Gods inſtitution. The firſt day of the week, the Diſciples being come together to break bread, IV. Vertue. Acts 20.7.Acts 20:7Paul preached unto them, &c. So God commanded the Paſſeover to be celebrated in a ſolemne aſſembly of the people, and unto other holy daies and Sabbaths he aſſigned certaine ſacrifices. And in like manner God will, that as his doctrine ſhould be heard, ſo alſo the right and lawfull uſe of his Sacraments ſhould be ſeen and be held in the publike meetings and aſſemblies of the Church: becauſe God will have both theſe to be marks, whereby his Church may be known and diſcerned from other ſects and peoples. Againe, as the Word, ſo alſo the Sacraments are an inſtrument or exerciſe to ſtirre and maintaine in us faith and godlineſſe. They are alſo a publike profeſſion of our faith and thankfulneſs towards God, and a part of Gods publike worſhip in the Church: Therefore the uſe of them is moſt agreeable and fit for the Sabbath day. Unto the right uſe of the Sacraments is contrary:The contrary vices. 11. The omitting and contempt thereof. 22. The profaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained. 33. A ſuperſtitious uſing of them, when as ſalvation and the grace of God is tyed to the obſervation of the rites and ceremonies; or when they are uſed to ſuch ends, as God hath not appointed. The uncircumciſed man-child ſhall be cut off from his people.Gen. 17.14. Eſay. 66.3.Gen 17:14Isa 66:3 He that killeth a bullock, is as if he ſlew a man: He that ſacrificeth a ſheep, as if hee cut of a dogs necke, &c.

5. Publike invocation on God, V. Vertue.whereby we joyn our confeſſion, thankſgiving, prayers, p. 585and deſires with the Church. For, God will be invocated not onelyonly privately by every one, but alſo publiquely by the whole Church for Gods glory, and our comfort, that ſo we may the leſſe doubt that God will heare us; ſeeing he hath promiſed to heare not only us, but alſo others, and the whole Church praying for us together with us. For therefore God hath annexed a ſpeciall promiſe unto publique prayers: If two of you ſhall agree on earth upon any thing, whatſoever they ſhall deſire, Mat. 18.19, 20.Matt 18:19Matt 18:20it ſhall be given them of my Father which is in heaven. For where two or three are gathered together in my Name, there am I in the middeſt of them. And, giving of thanks, and praiſe unto God, is promiſed to God as a ſpeciall worſhip:Pſal. 22.22.Ps 22:22 In the middeſt of the Congregation will I praiſe thee: And the ſame is commanded:1 Cor. 14.16.1 Cor 14:16 When thou bleſſeſt with the ſpirit, how ſhall he that occupieth the roome of the unlearned ſay, Amen, at thy giving of thankes, ſeeing he knoweth not what thou ſayeſt? I exhort, that firſt of all, ſupplications, prayers, 1 Tim. 2.1.1 Tim 2:1interceſsions, and giving of thanks be made for all men. Now whereas Chriſt elſe-where commandeth, that when a man prayeth, he enter into his chamber, Mat. 9.9.Matt 9:9and when he hath ſhut his doore, pray unto his Father which is in ſecret; he by theſe words doth not condemne and forbid publique prayers, but hypocriſie and oſtentation, and feigned godlineſſe: which the words teſtifie which goe before; When thou prayeſt, be not as the Hypocrites. Now hypocriſie is a feigning and oſtentation, or ſhew of godlineſſe. We are here further to obſerve, that in this Commandement is preſcribed the publique invocation of the Church: but that which was in the former third Commandement preſcribed, is the private invocation, which concerneth every particular man. Unto publique prayers is oppoſed, 1. A neglect of the prayers of the Church. The contrary vices.2. An hypocriticall preſence at them, without any attention and inward devotion. 3. Such a reading or praying as ſerveth not for any edifying of the Church. Thou verily giveſt thankes well, but the other is not edified.

7. Charity and bountifulneſſe towards the poore; that is, to beſtow almes,VI. Vertue. and performe the duties of love and charity towards the needy, thereby to ſanctifie the Sabbath, in ſhewing our obedience, which we yeeld unto the doctrine. Hither appertaineth the Sermon of Chriſt concerning the Sabbath, wherein he declareth againſt the Jews, Whether it be lawfull to do no good on the Sabbath day. And whereas God will have his Sabbath to be kept all our life time; yet will he have examples and teſtimonies thereof to be ſhewed eſpecially on the externall or ceremoniall Sabbath day; that is, at thoſe times which are allotted to the teaching and learning of Gods word. For, if at that time any man ſhew not his deſire of obeying God, when Gods doctrine ſoundeth in his eares, and when God willeth us, ſurceaſing and omitting all other cares, to meditate on godlineſſe and amendment of life; he giveth a token that he will far leſſe doe it at another time. Therefore hath it beene alwaies the cuſtome of the Church, to beſtow almes on the Sabbath day, and to performe the works of charity towards thoſe that are in want.nehem. 8.10. Send part unto them, for whom none is prepared: for this day is holy unto our Lord. The contrary vices.To the beſtowing of almes is repugnant, 1. A neglect or contempt of the poore, and of the workes of charity towards them: as when we doe not, according to our power, ſuccour the poore that ſtand in need of our help. 2. Oſtentation and vaine-glory, in giving our almes,Mat. 6.2.Matt 6:2 which Chriſt condemneth.

7. The honour of the Miniſtery of the Church, VII. Vertue.or our obedience towards the whole Miniſtery in life, and manners: and this is the Morall Sabbath.Five parts of the honour of the Miniſtery. Now that obedience towards the Miniſtery comprehendeth many things: 1Reverence.Reverence; that is, an acknowledging of Gods order and will in the ordaining and maintaining of the Miniſtery, and in the gathering of his Church by it: that is, a declaration both in words and deeds of this our acknowledgement and judgement of the Miniſtery.1 Cor. 4.1.1 Cor 4:1 Let a man ſo thinke of us, as of the Miniſters of Chriſt, and the diſpoſers of the ſecrets of God. 2 Cor. 5.20.2 Cor 5:20We are Embaſſadours for Chriſt, as if God did beſeech you through us. 2Love.Love, whereby we gladly frequent divine aſſemblies, and heare and learne the doctrine of the Church, and wiſh well unto the faithfull Miniſters of the Church, not onelyonly in reſpect of that duty of charity, which we owe; but alſo of the Miniſtery, which they diſcharge. How amiable are thy Tabernacles? My ſoule longeth, Pſal. 84.1, 2.Ps 84:1Ps 84:2yea and fainteth for the courts of p. 586the Lord. Pſal. 122.1.Ps 122:1I was glad when they ſaid unto me, We will goe into the houſe of the Lord. 3Obedience. Heb. 13.17.Heb 13:17Obedience in thoſe things which are belonging unto the Miniſtery. Obey them that have the over-ſight of you. Hither belong the works of love towards God and our neighbour, even the whole life of a Chriſtian, which is that ſpirituall or morall Sabbath. For to hold and celebrate that ſpirituall Sabbath, is, in the direction and ordering of our life to obey the voice of God, ſpeaking by the Miniſtery of the Church. For God will therefore have the true doctrine to be learned of us, that we may obey it.James 1.22.Jas 1:22 Be ye doers of the word, and not hearers onelyonly, deceiving your owne ſelves. 4Thankfulneſſe.Thankefulneſſe, that is, ſuch duties as tend to the preſervation and maintenance of the Miniſtery, Miniſters, and Schooles. For if God will have Miniſters to be in his Church, he will alſo, that every one, according to his ability, help forward and further the maintenance of the Miniſtery, and Schooles of learning, and doe his endeavour, that the Miniſters, Teachers, and Schoole-maſters be honeſtly provided for. For, without the ſtudy and learning of Arts and Sciences, neither can men be made fit to teach, nor the purity and ſincerity of doctrine be upheld and maintained againſt Hereticks. Hither appertaine Moſes Laws of the firſt-borne, of firſt-fruits, of tithes, and ſuch like offerings, which were allotted to the Prieſts and Levites by way of ſtipend, whereby they might ſuſtaine their owne life and their houſhold, that ſo they might wholly be imployed in the Miniſtery. And albeit the circumſtances of theſe Laws are aboliſhed, yet the generall remaineth for ever; becauſe God will have his Miniſtery to be maintained to the end of the world.Deut. 12.19. 1 Cor 9.7. Gal. 6.6. 1 Tim 5.17. Mat. 10.14.Deut 12:191 Cor 9:7Gal 6:61 Tim 5:17Matt 10:14 Beware that thou forſake not the Levite, as long as thou liveſt upon the earth. Who goeth a warfare any time at his owne coſt? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flocke, and eateth not of the milke of the flocke? 5Lenity.Lenity and moderation in bearing with ſuch infirmities of the Miniſters, as do not enormouſly or manifeſtly corrupt or hinder the Miniſtery,1 Tim. 5.19.1 Tim 5:19 and hurt the Church by offence. Againſt an Elder receive none accuſation, but under two or three witneſſes. To the honour of the Miniſtery of the Church is oppoſed the contempt of the Miniſtery: as when either the Miniſtery of the Church is aboliſhed, or committed to men unworthy or unable, or is denied to be the meanes and inſtrument which God will uſe for the gathering of his Church; likewiſe, when the Miniſters are reproached, when their doctrine is heard, and not obeyed in the ordering of our life, when the works of charity are neglected, when neceſſary maintenance is not allowed the Miniſters, when the defence and protection of them, and other duties of thankfulneſſe are not performed towards them, when the maintenance of Schooles, and Studies, and learning is neglected, when the tolerable defects of the Miniſters are not borne with, and when for ſuch the Miniſtery ſuffereth reproach and contumely. In like manner alſo it is againſt the uſe of the whole Miniſtery, not onelyonly when ſome one privately neglecteth or omitteth the uſe of the Miniſtery; but alſo when one by his commandement and perſwaſion or example, or by ſome other hinderance, calleth away his children, family, or any other from the uſe of the Miniſtery.

OF THE ECCLESIASTICALL MINISTERIE.

WHereas the publique externall worſhip of God, and conſequently the Miniſtery it ſelfe of the Church, and the uſe and honour thereof is in this Commandement authoriſed, as appeareth by that which hath beene already handled; the doctrine concerning the Miniſtery of the Church is here to be examined. The chiefe queſtions thereof are:

1. What the Miniſtery of the Church is.

2. For what end and purpoſe it was inſtituted.

3. What are the degrees of Miniſters.

4. What are the duties and functions of Miniſters.

5. Ʋnto whom the Miniſtery is to be committed.

p. 5871. What the Miniſtery of the Church is.

THe Miniſtery of the Church is a function by God ordained of teaching Gods word, and adminiſtring his Sacraments, according to his divine ordinance. The parts then of the Miniſtery of the Church are two: 1. To preach Gods word. 2. Rightly to adminiſter the Sacraments.

2. For what end and purpoſe the Miniſtery was inſtituted.

THe cauſes why God ordained the Church Miniſtery are: 1Gods glory. Pſal. 68.26.Ps 68:26Gods glory, becauſe God will be magnified and invocated in this life by mankinde, not only privately by particular men, but alſo by the publique voice of the Church: Give thanks to God in the Congregation. 2Mens converſion. Epheſ. 4.11, 12.Eph 4:11Eph 4:12That it may be an inſtrument, whereby to convert men unto God: He gave ſome Apoſtles, ſome Prophets, &c. for the gathering together of the Saints. 3Mens inſtruction by men.That God may apply himſelfe to our infirmity, in teaching men by men. 4Mens edification by good example. Pſal. 22.22.Ps 22:22That men may provoke one another by their example unto godlineſſe, and to the magnifying and praiſing of God: I will declare thy name unto my brethren, in the midſt of the Congregation will I praiſe thee. 5Mans advancement in ſo high a calling.That God may ſhew his love towards man, in that he will have men to be Miniſters of that great worke, the miniſtery of reconciliation, which alſo the very Son of God did adminiſter. 6The cleere apparency of the Church.That the Church may be ſeene and heard among men, and may be diſcerned from the other blaſphemous and idolatrous multitude of men, that ſo the Elect may be gathered unto it, and that the Reprobate may be made more inexcuſable, while they contemne and endeavour to repreſſe the voice and calling of God, which they have heard. But have they not heard? No doubt their ſound went out through all the earth, and their words into the end of the world. Now thanks be unto God, which alwaies maketh us to triumph in Chriſt, Rom. 10.18. 2 Cor. 2.14, 15, 16.Rom 10:182 Cor 2:142 Cor 2:152 Cor 2:16and maketh manifeſt the ſavour of his knowledge by us in every place: for we are unto God the ſweet ſavour of Chriſt, in them that are ſaved, and in them that periſh: to the one we are the ſavour of death unto death, and to the other the ſavour of life unto life.

3. What are the degrees of Miniſters.

OF Miniſters, ſome are immediately called of God, ſome mediately by the Church. Immediately are called the Prophets and Apoſtles.1. Immediately called. 1. Prophets. The Prophets were Miniſters immediately called of God, to teach and open the doctrine of Moſes, and of the promiſe of the Meſſias to come; as alſo to correct their manners in the Church and Common-wealth of Moſes, and to utter Prophecies of events in and without the Church, having a teſtimony and warrant, that they could not erre in doctrine.2. Apoſtles. The Apoſtles were Miniſters immediatly called by Chriſt, to teach the doctrine concerning the Meſſias now exhibited, and to ſpread it throughout the whole world, having likewiſe a teſtimony and warrant, that they could not erre in doctrine.2. Mediately called. Mediately were called, 1Evangeliſts.The Evangeliſts, who were helpers of the Apoſtles in their labours, and were ſent of the Apoſtles to teach divers Churches. 2Biſhops or Paſtors.Biſhops or Paſtors, which are Miniſters called by the Church, to teach the word of God, and to adminiſter the Sacraments in ſome one certaine Church. 3Doctors.Doctors, who are Miniſters called by the Church, to teach in ſome certaine Church. 4Governours.Governours, who are Minſters, choſen by the judgement of the Church, to adminiſter diſcipline, and to ordaine things neceſſary for the Church. 5Deacons.Deacons, who are Miniſters choſen by the Church, to take care for the poore, and to diſtribute almes.

4. What are the duties and functions of Miniſters.

THe duties and functions of Miniſters of the Church, are in generall: 11. Faithfully and skilfully to propound and deliver the true and ſound doctrine of Gods Law and Goſpel, that the Church may know and underſtand it. 22. Rightly to adminiſter the Sacraments according to Gods inſtitution. 33. To goe before and ſhine p. 588unto the Church by their good example of Chriſtian life and converſation:Titus 2.7.Titus 2:7 Above all things ſhew thy ſelfe an example of good works. 44. To give diligent attendance unto their flocke:Acts 20.28.Acts 20:28 Take heed therefore unto your ſelves, and to all the flocke, whereof the holy Ghoſt hath made you over ſeers, to feed the Church of God. 55. To yeeld their ſervice in ſuch judgements as are exerciſed by the Church. 66. To take care that regard and reſpect be had of the poore.

5. Ʋnto whom the Miniſtery is to be committed.

UNto whom, and what manner of perſons the Miniſtery is to be committed, Saint Paul plainly delivereth in his Epiſtles to Timothy, and to Titus. And, briefly to compriſe them, the Miniſtery of the Church is to be committed, 1. Unto men,2 Tim. 2.12.2 Tim 2:12 not to women: I permit not a woman to teach. 2. To ſuch as have a good teſtimony in and without the Church:1 Tim. 3.…, 7.1 Tim 3 A Biſhop muſt be unreproveable, well reported of, even of them which are without, leſt he fall into rebuke, and the ſnare of the Devill. 3. To ſuch as are able to teach, that is, to ſuch as rightly underſtand the doctrine, and have gifts in ſome meaſure rightly to expound the ſame:2 Tim. 2.10.2 Tim 2:10 A Biſhop muſt be apt to teach: A work-man that needeth not to be aſhamed, Titus 1.9.Titus 1:9dividing the word of truth aright. Holding faſt the faithfull word, according to doctrine, that he alſo may be able to exhort with wholeſome doctrine, and reprove them that ſay againſt it.

OF CEREMONIES.

WHereas one part of the fourth Commandement is Ceremoniall: it ſhall not be unfit or impertinent to ſay and ſet downe ſome thing in this place concerning Ceremonies. The ſpeciall queſtions are:

1. What Ceremonies are.

2. How Ceremonies differ from Morall workes.

3. How many ſorts of Ceremonies there are.

4. Whether the Church may ordaine Ceremonies.

1. What Ceremonies are. ALl divine worſhip was called of the Romans by the name of Ceremony, Dee. 1. lib. y. Ceremonia à carenio Macrob. Saturnal. lib. 3. cap. 3.from the towne Caere, wherein the Images of the gods were kept from the Gaules, as Livie writeth. In the Church Ceremonies are called Externall and ſolemne actions, ordained in the miniſtery of the Church, either for orders ſake, or ſignification.

2. How Ceremonies differ from Morall works. CEremonies differ from Morall works, in that, 1. Ceremonies are temporary: Morall works are perpetuall. 2. The Ceremonies are done alwaies alike: The Morall are not done alwaies alike. 3. The Ceremonies ſignifie: The Morall are ſignified. 4. The Morall are as the generall: The Ceremoniall are reſtrained in ſpeciall. 5. The Ceremoniall ſerve for the Morall: The Morall are the end or ſcope of the Ceremoniall.

3. How many ſorts of Ceremonies there are. CEremonies are of two ſorts: ſome commanded by God, ſome ordained by men. 1Thoſe that are commanded by God, are the worſhip of God, and cannot be changed but by God only:Commanded by God. 1. Sacrifices. 2. Sacraments. and thoſe are either Sacrifices, or Sacraments. Sacrifices are ceremonies appointed by God, wherein we offer and performe ſome certaine obedience unto God. Sacraments are Ceremonies inſtituted of God, whereby God teſtifieth and performeth certaine benefits to us. 2Thoſe Ceremonies, which are ordained by the Church, Ordained by men.are not the worſhip of God, and may be changed by the advice of the Church, if there be good cauſes for the changing and alteration of them.

p. 5894. Whether the Church may ordaine Ceremonies. Caveats to be obſerved by t…e Church in inſtituting of Ceremonies.THe Church may and ought to ordaine Ceremonies; becauſe without defining and determining of circumſtances, the Morall worſhip cannot be kept. There are notwithſtanding certaine conditions to be obſerved by the Church, in ordaining Ceremonies; namely, 1. They muſt be ſuch Ceremonies as are not impious, but agreeable to the word of the Lord. 2. They muſt not be ſuperſtitious, ſuch as to which we annex worſhip or merit, or neceſſity, or which are done with offence. 3. They muſt not be too many, nor too toyleſome and burdenſome. 4. They muſt not be idle and unprofitable, but muſt all tend to edifying.