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Objection. TO this particular they say; That the keeping of the Lords day, or the first day of the weeke instead of the Jewish Sabbath, is not warranted by Scripture, but only by tradition from the Apostles.
Ans. There are three most evident Texts of Scripture which doth make appeare, that this change of the Sabbath began in the times of the Apostles, and so
by their Apostolique authority being thereto guided by the Spirit of God, is warranted, and so declared, and testified in Scripture, Act. 20. 7. 1 Cor. 16. 2. Revel. 1. 10. In the first of these Scrip∣tures we have the exercises of religion, preaching and administring of the Sacrament, which were peculiar to the Sabbath, trans∣ferred to the first day of the week. In the second, a publick chari∣table collection for the poore, which was also used upon Sabbaths. And in the third, the very name of the Lords day is set down.
2. ANd further, that this day was consecrated by Gods divine Authority, the great workes which he honoured that day with, doth shew, as one hath collected from Scripture. As the Israelites passing through the red Sea, the Manna first ray∣ned upon the Israelites in the Desert, Christ was Baptized in Jordan, water was turned into Wine in Cana of Galilee, where∣in the Lord blessed the five leaves where-with he fed 5000. men, wherein he rose againe from the dead, entered into the house the doores being shut, and wherein the Holy Ghost descended upon the Apostles.
3. This reason also may perswade it, because the Lords day is sanctified to holy uses, as the Sabbath was to the Jewes; but it belongeth only to God to sanctifie by his Word, as the Apostle saith, Every creature is sanctified by the Word of God, and prayer, 1 Tim. 4. 5. therefore the Lords day must be warranted by the Word, before it can be changed by the Word, there must be the same authority in the alteration of it, as was in the first institu∣tion. The Lords day then was not ordained by the ordinary au∣thority of the Church, for then the Church by the same autho∣rity might constitute another day if there were cause, which can∣not be admitted. The Apostolick Church according to the liberty given them of Christ did make choyse of the first day for the seven, being specially directed thereunto by the Spirit of God, for the reasons▪ abovesaid.
Obj. The Apostle reproveth the Galathians for observing dayes and moneths, &c.
Ans. In that place the Apostle doth not simply prohibit the observation of dayes, but with an opinion of religion placed in the day, and necessity. 'Tis true, the Jewes kept their Sabbaths, as making the observation of the day a part of Gods Worship; and they held it necessary to keep that day unchangeable, as it was al∣so* 1.1 unto them a type and figure of their spirituall rest: but Chri∣stians now keep not the Lords day in any of these respects, either as a day more holy in it self then others, or of necessity to be kept, but only for order and decency sake, because that it is meet that some certaine day should be set apart for the Worship of God, as also in regard of the Morall precept which is not abolished, viz. the fourth Commandement.
Obj. THe Papists are of opinion, that satisfaction may be given for sin by temporall punishments, for proofe hereof they in∣stance in that passage of the Levites, in slaying of their Brethren at the command of Moses, Exod. 32. 28. from which punishment in∣flicted by the Levites upon the Idolaters, the Lord (say they) was well pleased.
Ans. We must not think that Gods wrath was thereby satis∣fied, for God was appeased before by the prayer of Moses, ver. 19. neither was it likely, that the punishment of a few, could satisfie for the sins of the whole Hoast, that the death of three thousand, should make amens for the sins of sixty thousand; and besides, one mans punishment cannot satisfie for the sins of another, no more then one mans faith can save another. But the Prophet saith, the just shall live by his faith, viz. his owne faith, not ano∣ther mans faith; ergo As also in that the Scriptures doth posi∣tively set downe and declare, that the soule that sinneth shall dye. Again, that which God forgiveth he perfectly pardoneth, Jer. 31. 34. I will forgive their sins, and remember their iniquities no more, with Ezek. 18. 22. His transgressions shall be mentioned no more unto him. But if the punishment of sin should be reserved, the fall being pardoned; sin shall be remembred after forgive∣nesse,
which is contrary to those Scriptures I have named.
Obi Adam and Eve had their sins forgiven them upon the pro∣mise of the Messiah, yet they both received punishment, Numb. 14. 20. God at Moses request forgave the sins of the murmurers, yet all their carcasses fell in the wildernesse.
Ans. That punishment inflicted upon them was not a satisfa∣ction for their sins past, which was already upon their repentance remitted unto them, wherefore those chastisements which fol∣fowed* 1.2 after remission of sins, (as in the other example given in instance) were rather correction for their owne emendations, or examples of others, then punishments for sin; for if sin should be directly punished, it should never have temporall but eternall pu∣nishment. Therefore when the sin is pardoned, it is not the pu∣nishment of sin, but a certaine admonition, for the Lord thinkes good to chastise those which have offended (though their sins be forgiven) for these causes.
1. That they may be throughly humbled, and take heed that they commit not the like againe. And therefore David saith, It was good for me that I was afflicted. 2. For the example of o∣thers, that they likewise may be warned that they offend not in the like. As the correction of Simeon and Levi was for the admo∣nition of their brethren, and posterity. 3. That men feeling the Justice of God in their due correction, may fly unto Gods mercy, and the promises of God in Christ. As Adam when he received the sentence of death for his transgression, had also the promise of the Messiah given him.
Obj. HOw could it then stand with Gods Justice to punish the Creature for the sin of Man, seeing they had not offended, as in the destruction of the old world, wherein the Lord is said to destroy the Beasts of the fields, and the Fowles of the Ayre, reser∣ving only a few to preserve seed.
Ans. Seeing the Creatures were made for mans use, therefore when man was taken away, there should be no further use of
them. 2. Like as when the head is cut off the members dye, so to∣gether with Man, the Creatures over which he had power, are punished, not only he, but his; as we see in the like president of Achan, and all that he had: and hereby the severity of Gods pu∣nishment appeareth, as also the greatnesse of mans sin that brought destruction upon many. As David•• sin in numbring of the people, did procure a punishment upon the whole Land. 3. Because beastly men had abused the Creature to their beastly pleasure, and rio∣tous excesse, it stood with Gods Justice to punish the instrument with the principall; and though it pleased God to spare the Fish, (in regard that man had not so much abused them, yet at other times, the Lord threatned to take away the Fish of the Sea, Hos. 3. 4.
Obj. Seeing the Lord saith (by his Prophets) that the Sonne shall not dye for the Fathers iniquity, how standeth it with the Ju∣stice of God, to visite the iniquity of the Fathers upon the Children to the third and fourth Generation? Exod. 34. 7.
Ans. By sin in that place is neither understood the act of sin, which cannot be transmitted over unto another, but being a tran∣sitory thing resteth in the doer; neither the fault which goeth with the act, nor the blot which is only in the Soule of the offen∣der or sinner, nor yet the guilt, for if children were guilty of their Fathers sins, then for the same they should be everlastingly punished, therefore by sin in that place, is meant the punishment of sinne, which is extended to their posterity.
Obj. THe contrary may be argued in these two respects; 1. In that it is to be considered who are the Authors of the in∣fliction, God or man; If by man the punishment be im∣posed, it is in the losse only of temporall things, as of possessions, pri∣viledges, honours, &c. for the transgressions of their Parents; as by humane Lawes, treason against the State or Common-wealth, is punished with death in the Offendor; and losse of honour and goods in their posterities. But the punishment of death cannot be inflicted upon the children for their fathers offence, as a rule is given in
Deut. 24. 16. The Father shall not be put to death for the Chil∣dren, nor the Children for the Father.
2. If the punishment be inflicted of the Lord, it is either eternall or temporall; now eternall punishment is laid upon none but the party that sinneth, the soule that sinneth shall dye. If it be tempo∣rall, it either consisteth in some temporall benefit, or of life. If the first, not only little ones and infants, but even they which are of yeares, shall suffer for their Fathers sins; as the Israelites did beare the iniquities of their Fathers forty yeares in the Wildernesse, and the Jewes great and small, were afflicted in the Babilonish Cap∣tivity. But where the punishment of temporall death is decreed by the Lord, there only, the infants are punished for their Fathers sins, as the children of the rebellious Corah, Dathan, and Abiram were swallowed up with their Fathers; the greater sort also perished in that destruction, but then they were such as consented thereunto. A∣chan also was punished with his Sons and Daughters for the sacri∣ledge by him committed, which was done for the greater detestation of the fact, and the examples of others, these are the two Arguments which the Popish Writers use for the vindicating of this their asser∣tion, which may be thus answered.
Ans. These two opinions will allow of two exceptions, 1. That they make Infants liable to those sins of their Fathers, which the Lord saith, he will visite to the third and fourth generation; whereas those children which continue like haters of God (as their Fathers were, and imitate their impiety▪) are only included in that combination, as appeareth by that clause incerted in the second Commandement (of them that hate me) again, when Infants are cut off by death, their owne originall sin is a sufficient cause thereof, which bringeth death upon them.
Secondly, they restraine this generall speech, (visiting the si••s* 1.3 of the Fathers, &c. only unto tempo all punishment, whereas the Lords Judgements are not to be limited to this, or that kinde, but sometimes by corporall death, sometime by other temporall punishments, he doth visite the iniquity of wicked Fathers upon their evill posterity; and as concerning the third and fourth gene∣ration, there are foure answers usually made to shew the equity, that the posterity of the wicked should be punished for their Fathers sinnes.
1. Because God which gave life, may without any injustice* 1.4 require it again; he doth no wrong by slaying of any. 2. They doe not so much rue the sins of their Parents, as yeeld Natures debt, which God may exact, when, and of whom he will, and how he pleaseth, as Josh. 7. 25. 26. 3. It must be understood of tem∣porall punishment, which may be inslicted for their Fathers sins; but the best solution is, that God is said to shew mercy to thou∣sands of them that love him, so that he is to visite the iniquities of them that hate him.
Obj. THe wicked Children of godly Parents, are found to be re∣spected for their Fathers, as the Lord suffered the wicked Kings of Judah, to sit upon the Throne for their Father Davids sake.
Ans. It is not denyed, but that God may bestow temporall bles∣sings upon the Children of the righteous, although they be wic∣ked, but that is generall or particular; God sometimes is mer∣cifull, as he was to Davids posterity, for some reasons best known to himself, but this promise in generall certainly holdeth not, but where the children imitate their fathers piety.
Obj. If this should be meant of shewing mercy to the vertuous seed, and vengeance to the wicked race, they should be respected or punished for their owne piety or sin, and not for their parents.
Ans. The condition of them that love me, and of them that* 1.5 hate me, is not understood of the particular, but of the exem∣plary vertues or sins of the Children, where they imitate their Parents; and so they are both their Parents, Origine, & exemple, in respect of the originall, and example, and the Childrens in imitation, so that mercy is extended to the righteous seed of the* 1.6 righteous, in a double respect, viz. both for their exemplary vertues of their Fathers, whom they imitate; and of their own righteous∣nesse, and this without limitation, even to a thousand generati∣ons, not that there shall be so many generations in the world, but to shew that Gods mercy shall never be drawne dry. And so the wicked race of the ungodly is also punished in a double man∣ner
for imitating their Fathers sins, which punishment extend∣eth not beyond foure generations, and for their owne sins, which every one shall be judged for in his owne generation, and that for ever; so that the Sonne doth not here beare the Fathers ini∣quity, when he doth not imitate his Fathers sin: Moses and Ezekiel are here then reconciled, Ezekiel saying, the Sonne shall* 1.7 not beare the iniquity of the Father, and Moses, that he will visite the iniquity of the Fathers, &c. the first speaking of such as decline their Parents evill way; and the other, of imitating their Fathers impieties.
The Lords day observed for decency and order, and in regard of the Morall precept.
Corrections many times rather for the examples of others then for the punish∣ment of sin.
The Lord Judgements are not to be limited.
The Lord which gave life, may also require it a∣gain at his pleasure.
Sinne punish∣ed in a double respect.
Mercy exten∣ded in a dou∣ble respect.
Mose•• and Eze¦k••el reconciled.