Sina both by word of mouth in the audience of all Israel and also in Tables of stone written with his owne finger Iustine Martyr Tertullian Irenaeus and others of the Auncient seeme to have given the occasion of this opinion where they make it a question whether Adam Abel Noah Abraham Melchizedeck or any of the holy Fathers kept the seventh day for an holy Sabbath and affirme that Abraham beleeved and was justified and called the friend of God without circumcision or observation of Sabbath For from their words which are but doubtfull some late writers both Papists and Protestants doe goe about to prove that the Sabbath was not instituted by God untill the giving of the Law by Moses on Mount Sina And although the words of this Text written by Moses doe here plainely affirme the contrarie and tell us that on the seventh day God ended his worke rested and sanctified the seventh day Yet thus they wrangle and wrest the Text by a Childish forged sense and meaning First they grant the first words that on the seventh day God ended his worke and rested But they deny that he blessed and sanctified the Sabbath on the same day they say that here by way of Anticipation Moses mentions the blessing and sanctifying of the Sabbath not as a thing at this time done but as a thing which was first done in the giving of the Law on Mount Sina many ages after and that upon this ground which is here mentioned to witt his ending of his worke and resting on the first seventh day of the World And here Moses his purpose was to shew not the time but the equitie of the institution not the beginning but the ground of that Sabbath The paraphrase of the Text in their sense was thus And on the seventh day God ended his worke and rested and upon this ground he many ages after at Mount Sina instituted the seventh day to be kept by Jsrael for an holy Sabbath of rest But though some men of learning and divers out of effected errour and malâ—ce stand for this opinion yet indeed there is no ground for it in the Scriptures but many plaine proofes to the contrarie First this Text â—f we take the words as they runne shewes most manifestly that on the seventh day even thâ— next after the six dayes of the Creaâ—ion God ended or perfected his worke and on that day he restâ—d and also blessed and sanctâ—fied it to be his Sabbath Secondly there is no câ—lâ—ur of reason for any man to thinke that God shâ—uld lay the ground and foundation of the Sabbath on the first seventh day of the World and suffer it tâ— lye voide and of no use and never goe about to build on it till so many ages after God cannot endure to doe any thing in vaine nor to suffer any thing to lye void to be of no use which of it selfe is very useful Surely as he loved chos al the holy Fathers from the begining promisd to them the eternal rest of heaven wich they loked for and sought in tâ—e everlasting Citie which hath sure foundations and in the Countrie above in the World to come So he kept not back from them the outward signâ— sealâ— pledg therof his holy Sabbath wich was both a motive to make them bend tâ—eir whol cours towards that rest a meanes to further them in their way jorney to it also Thirdly the Lords owne words which he spake from Mount Sina in the commaundement of the Sabbath are most cleare and doe shew that God blessed and sanctified the Sabbath in the beginning on the first seventh day wherein he ended his woâ—k and rested For he doth not say I the Lord rested on the seventh day from works of creation and therefore I now blesse and sanctifie every seventh day of every weeke hereafter But the Lord rested the seventh day wherefore the Lord blessed the Sabbath and sanctified it that is then of old in the beginning when he rested he blessed and sanctified it Fourthly the Sabbath-day was kept and observed by the Israelites a moneth before they came to Mount Sina Exo. 16.25.26 And Moses and the people knew that the seventh day after that God began to raine Manna from Heaven for to be their bread was the Lords Sabbath as his words doe plainely shew and that the Lord before that time hath by his word appointed it to be the rest of the holie Sabbath Veâ—s 23. And the words of the Lord to Moses when some of the people went out on the seventh day to gather Manna doe plainly shew that God had before that time given them Commaundements and Lawes concerning the rest of the seventh day For in the 28. Verse he saith How long will ye refuse to keep my Commaundements and Lawes Intimating that their going out on the seventh day was a refusing to kâ—ep his Lawes which of old he had given and before this had revealed to them For otherwise they could not be said to transgresse Lawes cannot be refused to be kept before they be given Wherefore it is a vaine praetence and shift which some use to decline this Argument viz. that the ceasing â—f the Manna on the seventh day and Moses his admonishing of the people to rest that day was but a praeludium of the fourth Commandement and a preparation to Gods promulgation of it For the words of the Text shew most plainely that the intermission of Manna was an evidence of the Sabbath already sanctified by the Commaundement of God the resting of the Jsraelites was observing and obeying of the Law already given the going out of some to gather Manna on the seventh day was refusing to keep Gods Law given in the first institution Now for Justine Martyr Tertullian Jraeneus their words doe not prove any thing for the maintaining of this opinion Tertullian denyes onely the perpetuall moralitie of the Law concerning the Iewish Sabbath and calls into question not the institution of it in the beginning but the observation of it by the first Fathers and Patriarches Iustine Martyr and Jâ—aeneus say that Abraham was justified without circumcision and observation of Sabbaths that is of the Ceremoniall Sabbaths commaunded by God in the Ceremoniall Lawes given by Moses not without observation of the weekly Sabbath as the word Zabbaton of the plurall number which they use doeth clearely declare That the weekly Sabbaâ—h was instituted from the beginning the best learned of the Fathers affirme as Origen Hiâ—rome Austine and others And although the Scriptures which briefly runne over the lives and acts of the Fathers make no expresse mention of their observation of the weekely Sabbath Yet we have divers places which minister very probable Arguments for this purpose In Genesis cap. 4.3 It is said that at the end of dayes Caine brought his offering to the Lord that is on the Sabbath which was the end of the weeke and the last of the dayes The
exercises as tend to make men meet to be partakers thereof Now the first day of the weeke the Lords day is the day wherein God first created the light of the visible world even the fiery heavens which shine forth ever since and give light to the inferiour world soe it is testified Gen. 1.3 And on this day Christ the Lord the sun of righteousnesse did rise up and did bring to light immortallity eternall life and became the great and glorious light of the world Therefore this day is the fittest and most worthy to bee the holie weeklie Sabbath and to be spent in meditation upon seeking for the inheritance of the Saints in light Fourthly that day which hath not only the same grounds and reasons in it upon which God first founded the Sabbath and sanctified the seventh day but also divers additions of the same kinde which make the grounds and reasons more forcible and excellent This is most fit and worhy to be the holy weekly Sabbath and such is the first day of the weeke and hath beene ever since it became the Lords day by the Lord Christ his resurrection For proofe whereof consider the grounds and reasons upon which God sanctified the seventh day 1. Gods ending or perfecting his created worke 2. Gods resting from that worke 3. Gods blessing of the seventh day by revealing on it the greatest blessing farre aboue any given in the creation These are the groundes here laid downe in my text which are rehearsed againe by God in the fourth commandement of the law And another reason drawne from the end and use of the Sabbath is also added Exod. 31.13 Ezech 20.12 to weet that the Sabbath might be a signe and token from God that hee is their God who doth sanctifie them that is by giving his Holy spirit with all saving graces in this life vnto them in Christ doth fit them for the fruition sight of his glory in the eternall rest in Heaven so makes the weekly Sabbath a pledge of the eternall Sabbath in the world to come also Now the godly learned heretofore who had no thought of founding the Sabbath on Christ promised on the seventh day of the world they do understand Gods ending of his worke to be either the finishing of the creation on the seventh day by adding some perfection or natural blessing to the creatures more then he had given on the sixt daies Or else that God had already ended perfected his worke before the seuenth day for this cause blessed sanctified the seventh day for a memoriall of the creation of the world and all things therein made perfect and compleat so appearing on that day And by Gods resting on the seventh day from all his worke which he created made they understand nothing else but Gods rest of mere cessation because this was the day wherein God hauing finished his worke made all things good had no occasion to worke any more by way of creation but rested from making more kindes of creatures Therefore God commanded man to rest after his example every seventh day and to keep it for a weekly Sabbath And by Gods blessing of the seventh day they doe understand Gods sanctifying of it to be a signe pledge of the eternall rest These being the grounds reasons in the opinion of the learned vpon which God sanctified the seuenth daie are in a more excellent measure to be found in the first day of the week on which day the Lord Christ rose from death· For first the Lord Christ on that day who is the Lord of the sabbath ended a greater worke then the creation even the great worke of redemption which on that daie he did perfect and finish by the last highest act of it even his resurrection in which he got the victorie triumphed ouer death the last enimie ouer him who had the power of death that is the Devill and did shew to the world that he had fully paid the ransome price of mans redemption satisfied justice wrought fulfilled all righteousnesse sufficient to justifie all that beleeve in him to settle them in Gods favour for ever So that here is a better ending finishing of a better work then that of the creation was which did perfect the mutable worke of creation so here is a bâ—tter ground of sanctifying the day in which it came to passe as diveâ—s learned writers haue rightly observed Secondly on this day the Lord Christ entered into a better rest then any from the creation can be he rested from all his laboures paines sufferings all workes which Gods infinite justice required for mans redemption by way of satisfaction Heb. 4.10 And he tooke possession of eternall rest for himselfe as the head and for his body the whole Church for every elect member thereof So that this resting is a more farre excellent ground reason of the sanctifying of this day to be the weekely Sabbath Yea though I do by Gods perfecting of his worke vnderstand his perfecting of the worke which was marred defaced by mans fal even the worke of creation his making of it more perfect and compleat by his promising of Christ and by Christs undertaking beginning his actuall Mediation first bringing in of supernaturall perfection And by Gods resting I vnderstand his resting so fully wholy in Christs mediation in his satisfaction undertaken for the repairing perfecting of the world which man by his fall had brought under vanity corruption that he put from him all thoughts purposes of going about any new worke of creation for the repairing therof and so is said to rest as I haue befor fully proved Yet I must confesse that on the Lords day which is the first of the weeke in which Christ did rise from death God did more fully excellently perfect all his worke brought in a rest which doth so farre excell that perfecting of his worke resting from creation on the first seventh day as the actuall performance of a promise giuing and fulfilling of a good thing promised vndertaken begun doth excell the promise the undertaking beginning of it And therefore J will bee bold vpon these grounds premises to conclude with the best learned both of the Auncient fathers and moderne Divines That there is more conveniency and fitnesse in the Lords day the first day of the week to be the Lords holy weekly Sabbath now under the Gospell And there are more excellent grounds and sure reasons for the sanctifying of it then any which are named or can be found in the seventh daie which was the Sabbath of the old Testament yea this day by meanes of Christs resurrection to glory in it is the surest pledge and token which outwardly can be given to Gods Church and people that God who raised him up is by him fully appeased satisfied and reconciled to his
Churches of Galatia 1 Cor. 16.1.2 to weet that they should observe the first day of the week and in their Holy assemblies on that day offer up pleasing Sabbath sacrifices that is do good distribute to the necessities of the saints with which sacrifices God is well pleased Heb. 13.16 Therefore vndoubtedly it is the ordinance and commandement of Christ which the Apostle receiued from him That the first day of the weeke should be the Holy Sabbath and the day of weekly Holy assemblies to all Christians The 8. argument is drawn from the blessing of stability wherwith God hath blessed the Sabbath of the first day the joy and comfort great benefit which most godly religious christians finde in it and the tediousnes of it to carnall people the loathsomnesse of it to all such as are opposites to Christ and from his grace This is most true which graue and learned Gamaliell gaue in the counsell of the high priests and elders of the Iewes That which is of men and not an ordinance of God if it concerne religion it will come to nought it cannot continue in force nor prosper any long time Act. 5.38 And surely if the Christian Sabbath keeping holy of the first day of the weeke were an invention of men and not the ordinance of the the Lord Christ it could not prevaile and stand in force in all Christian Churches and in all ages by an uniforme consent without interruption The most godly zealous and religious Christians would find no solid joy and comfort in it nor any blessing from God in their religious obseruation of it And the world of carnall men who hate Christ his ordinances would not be so opposite to it as to hate and loath it For the world loveth her own But all carnall worldlings and profane persons do so hate it as they hate Christ and it is loathsome and tedious to them notwithstanding many and great oppositions of profane persons Yet we see it stands firme in all ages since the Apostles and in all Christian Churches None but Heretiques haue rejected it all godly Christians finde solid joy abudance of blessings in the strictest observation of it Therefore it is most certainly no humane invention but Christs ordinance It is he who hath made the first day of the weeke his owne Holy day and our weekly Sabbath The Ninth Arg. is drawn from the manifestatioÌ„ of Gods wrath against the open profaners of the Lords day and from the great fearefull judgments which God hath in former ages doth still execute on the dispicers polluters of the christiaÌ„ Sabbath It is certain that the Lord doth not cut of or consum meÌ„ in wrath but for some notable scandalous sinnes transgressions against some expresse law commandement hee makes no men examples of vengance by sudden and fearfull dâ—struction and notable plagues but for some notable sinne all notable sinnes are transgressions of Gods law comitted against his revealed will word Now as the Histories of all ages do afford many examples of fearefull judgments suddenly executed inflicted on wilfull profaners of the Lords day in former times So I could rehearse and relate aboue 30. examples of Gods vengance which he hath shewed openly in this land within the space of two yeares upon such as haue shewed open contempt of this Christian sabbath some of whith hee hath sticken with sudden death by his mediate hand others he hath devoured with waters and some he hath cut of by surfets which they got in dauncing drinking on the Lords day and soÌ„e he hath fired out of their houses in the middest of their drinking jollity consumed al their substance And these judgments haue suddenly unexpectedly befallen them in the very act of their transgression while they were in the midst of their actions very busie about their owne workes sports pleasure And these things are as cleare as the light and manifest to our eyes outward sences that God is most severe against the profanation of this day and that it is apparent that his sonne Christ made this day his Holy Sabbath and commands all men to keep it Lastly we haue clear testimonies both from the Apostles them selves that the day wherin Christians keepe their Sabbath even the first day of the week is the Lords peculiar day Revel 1.10 And also from all the most auncient fathers and learned Christian writers which succeeded the Apostles in the next ensuing ages that the Lord Christ changed the Holy Sabbath to this day consecrated it by his resurrection that all Christian Churches from the time of the Apostles kept their holy rest in it devoted it to publick exercises of religion and of Gods worship counted it the Queene of daies the supreme Lady princesse worthy to be observed sanctified with Sababaticall solemnities Ignatius cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad magnesios Justin Martyr 2. Apol. pag. 77. discribes the observation of it in his times and tels us that Christians spent it in reading preaching prayer administration of the Sacraments offering of almes other publick worship of God in their publick assemblies besides priuate exercises of religion Tertullian also acknowledgeth this first daies sabbath none other lib. adversus Gent. p. 41. 155. Eusebius lib. 4. Eccles. Histor. cap. 22. brings in the profession of Dionysius Corinthius who saith thus This day we kept holy the Lords day St. Austen in his 119. Epistle and in the 22. booke De Civit Dei Cap. 30 serm de verbis Apostoli 15. And many other which it would be a tedious thing here to reherse especially seeing J haue before mentioned diuers of their testimonies which tend to this purpose and shall produce some also hereafter Now upon all these arguments laid togither J hope wee may boldly and confidently conclude against all both Iewish Sabbatarians who retaine the old abolished Sabbath of the seventh day and also vnchristian Antisabbatarians who deny the Lords day to bee the Sabbath vnder the Gospell which Gods people by Gods law and Christs appointment are enjoyned to keepe Holy to the Lord. And that this Sabbath of the Lords day cannot bee chaunged but must stand firme and be still in force among all Gods people vntill the end of the world and the last resurrection I will briefly demonstrate shew by two plaine reasons which I hope none will deny and thus I frame them The first is grounded on Christs wordes Mark 2. vers 28. thus I frame it That which hath Christ as hee is become the Sonne of man Lord of it must needs exist and haue a being under him as he is the sonne of man that is in the time of the Gospell The Sabbath hath Christ the sonne of man Lord of it Mark 2.28 Therefore it continues in being under Christ. Whatsoever ordinance of God is given to his People to bee unto
them a token and pledge of some great blessing and future good promised that God will haue them to keepe safâ— and to hold fast vntill they receive the blessing and come to the full possession of it This is manifest by the tipes and sacraments of the law which could not bee a bolished nor without sinne purposely neglected vntill Christ was fully exhibited of whom they were signes and pledges and he was the body and substance And we finde by daily experience that the loosing or casting away of the pledg is the forfetting or forgoing of a mans right whereof it is a pledge If we will receiue the blessing we must do the condition of it Now the observing of a weekly Sabbath is not onely a signe of eternall rest in heaven but also a token and pledge if it given in the beginning togither with the first promise of Christ and conveighed ouer from the fathers to us setled on the day wherin Christ arose from death and perfected mans redemption That it is a pledg of the Sabbathisme which remaines for the people of God the Apostles words imply Heb. 4.9 And the best learned haue ever held it to be our pledge of eternall rest in Heaven As Austâ—n Tom. 4. Quaest. 162. and lib. contra Adimantum cap. 13. divers others Therfore the holy weekly Sabbath upon the Lords day must be observed by all Gods people the law of the Sabbath binds them therunto perpetually to the end of the world to the day of resurrection to glory And thus I haue finished the Doctrine of the sanctification of the Sabbath as it is the proper act of God even his seperaing of the seventh day to be an holy rest by his word commandement CHAP. 14 THE thing which now followeth next in order is mans sanctifying the weekly Sabbath keeping of a seventh day holy to the Lord which God hath imposed on him for a necessary holy duty when by his word coÌ„maÌ„dement he blessed sanctified it as here we read in the words of my text For Gods sanctifying of daies times places is not any infusing of his holy spirit into them as he doth into his saints even holy Angels men but this giving of a law commandement to meÌ„ to obserue keep them after an holy manner to use imploy them to holy heavenly supernaturall use even to divine worship exercises of piety religion as I haue before proued plainly And in that Gods sanctified the seventh day that is gaue a law in the beginning to man to keep observe it for an holy Sabbath as my text shews Therfore it is a necessary duty imposed by God upon man so to observe keep an holy sabbath every seventh day or a seveÌ„th day in every week that duty of mans sanctification keeping holy the Lords sabbath comes now in order to be handled which is here necessarily implied included in the worde of my text In the opening handling wherof I purpose to proceed in this method order First I will shew that this duty of sanctifiing an holy Sabbath to the Lord is imposed by this act of God on all mankinde the children of men are bound unto it from the seventh day of the world after the first beginning of the creation untill that last day of the generall resurrection judgment in which they shal be called to an account reckoning of all things which they haue done in this life Secondly I will shew how farre upon what termes conditions men are bound to this duty by Gods law given for that purpose in his act of sanctâ—fying the Sabbath Thirdly I will shew more speciall the speciall workes wherein the sanctification and observation of the weekly Sabbath consisteth The duties are of three sorts 1. Some are common to all Gods people in all ages from the beginning and all states and conditions of the Câ—urch both in the old and new Testament Some are proper to the fathers of the old Testament while the Sabbath was limitted to the last day of the weeke and grounded upon Christ promised onely 3. Some are proper to the Church and people of God vnder the Gospell in the new Testament when the Sabbath is châ—unged to the fiâ—st day of the week even the Lords day builded upon the finishing of mans redemption and Christ fully exhibited and Gods resting in Christs satisfaction consummated which is a more excellent ground Of all these in order The â—â—rst point concernâ—ng the obligation of all mankinde to the keeping of an holy weekly Sâ—bbath from the first seventh day of the world vnto the last resurrection when the elect and faithfull shall both in their soules and bodies enter into the eternall rest in Heaven may be proued by divers Arguments My first Argument is drawne from the law by which God here in my text did first bind man to this duty thus J briefly frame it That duty which God hath enjoyned by a commandement given to our first parents without limitation exception or exemptioÌ„ of any that he hath imposed by his commandement upon Adam and all his seed and posterity in his loynes and they are all bound unto it to the worlds end The sanctifying of a seventh in every weeke and keeping it an Holy Sabbath is a duty injoyned by a Commandement which God gaue to Adam without limitation or exemption of any of his seed and posterity Therefore it is a duty imposed by God upon all mankinde and they are bound unto it in all ages vntill the end of the world The first proposition cannot with any colour of reason be denied if any shall object that God gaue to Adam upon the promise of Christ a law of sacrificing cleane beasts and offering first fruites which bound him and his seed in his loynes and yet they are not bound by it in all ages but onely untill the comming of Christ and his offering of himselfe a sacrifice which is the substance of all sacrifices and after that men are bouÌ„d no longer to that duty I answer that though the last of sacrifices of other service worship which were types shaddows was given to Adam upon the first promise without expresse limitation and reached to his seed in his loynes and as Caine Abell so Noah Abraham and all the patriarches people of God were bound to that dutie vntill Christ yet there was a limitation in the things commanded which being types and shaddowes onely of Christ promised were of no use but onely while Christ was yet expected and not actually offered up a sacrifice of perfect attonement and Gods people had neede of such types and figures to lead them to Christ. Therefore this Objection doth not touch nor infring this proposition which speakes of a law of a duty whiâ—h is of use to all mankinde in all their generations The assumption also is manifest For here we
seuenth day Yet the Apostle calls it a shaddow onlie in respect of the particular day of the promise of Christ which day is a bolished giues place to the first day in which the promise was fullie performed and Christ became a perfect Redeemer actuallie in his resurrection The Anti-Sabbatarians haue onely two objections which haue some shew and coulour of reason at the first hearing The first is that if it had beene the minde and will of Christ that the weekly Sabbath should be continued and remoued to the Lords day vnder the Gospell then would he either by himselfe or by his Apostles haue giuen some expresse commandement to that purpose which they say he did not To this I answere First that our Saviour spake fully to this point when he said that he came not to destroy but to fulfill the law It remaines therefore on their part to shew that the Commandement of the Sabbath is no part of the morall law or else they do but beate the aire and labour in vaine Secondlie the Apostles themselves kept their holy assembles ordained in all Churches of the beleeving Gentiles that publick assemblies should be kept and exercises of the holy Sabbath perfomed ordinarily on the first day of the weeke as I haue before proved from Act 20. 1 Cor. 16.1 2. And whatsoever they ordained was the commaâ—dement of che Lord 1 Cor. 14. vers 27. Thirdlie while the first temple was yet standing in the daies of the Apostles and Moses was not yet buried and quite taken out of the way Jt was not convenient that the Apostles should chaunge the day of the Sabbath among the beleeving Iewes Yea they themselves in Iudea and all places among the Iewes kept the seventh daie among the Gentiles the Lords daie We never read that the Lords day was called a Sabbath in the Primitiue times next after the Apostles nor since by any but onely by Iewish Sabbatarians Howsoever these adversaries put on a bold impudent face to colour and countenance this objection Yet herein publish a manifest untruth For Ignaâ—ius immediatly after the Apostles saith That the Christians must keep their holy sabbath not after the manÌ„er of the profane Iews of those times with excessiue feasting dauncing and such carnall sports and pleasures nor on their seventh day But on the Lords day the day of Christs resurrection which he calls the Queene and supeeme Lady of daies as I haue formerlie shewed Saint Hilary saith Nos in prima die perfecti Sabbathi festiuitate latae mur. i.e. We Christians rejoyce in the festiuity of our perfect Sabbath on the first day of the weeke St. Augustine in the 25. sermon de tempore Hauing rehearsed diuers notable blessings and preroâ—atiues which God of old honoured the first day of the weeke the Lords day doth there affirme that upon those grounds the holy Doctors of the Câ—urch to weet the Apostles Who were taught by Christ and inspired by the holy Ghost in all things which they decreed and ordained haue by their decree remoued or rather transferred all the glory of the Iewish sabbathisme vnto the Lords day And immediatly he adds this exhortation Let us Christians therefore obserue the Lord day and let us sanctifie it so as of old the Law giver commanded the fathers concerning the Sabbath saying From evening to evening shall ye celebrate the Sabbath And further he saith that if wee from the evening of the Iewes sabbath the satturday to the evening of the Lords day sequester our selves from all Rurall workes and all seculiar busines and devote our selves onely to Gods worship then we rightly sanctifie the Lords sabbath according â—he wordes of the law Yee shall not doe any worke in it Also Psalm 32. He affirmes that keeping of the Sabbath is one of the things which belong to the loue of God and thus he exhorts every true Christian. Observa diem sabbati non Carnaliter non Judaicis delicijs c. that is observe the day of the sabbath not carnally with Iudiciall delicacies for they abuse their rest and rest to naughtinesse for indeede it is better that men should digge all the day then daunce as they doe But doe thou meditate on the rest in God and doing all things for obtaining that rest abstaine from servile worke And in his 3. Tract at vpon Iohn He saith We are more strictly commanded to keepe the Sabbath then the Iewes For we are injoyned to keepe it spiritually Jewes keepe it carnally in luxury and drunkennes and it were far better that their women should be busied in working all the day in woll then dance The true Christian keepes the Sabbath spiritually by refraining from servile worke These and diuers other testimonies of the Auncients shew â—ufficiently the falshode and vanity of this Objection And that in the judgment of the most godly and learned fathers the law of God bindeth us to keepe the Sabbath holy on the Lords day weekly It is true that some part of the seveÌ„th day was by reason of great multitudes of Iewes abounding in all countries soe frequent and soe commonly known called by the name of the Sabbath that name was so proper to the Saturday in those times that if any had called the Lords day by that name his wordes would bee understood by the hearers of the Iewes Sabbath except â—e had expounded his meaning as those fathers before named do in their speeches bâ—fâ—re mentioned And againe the Iewes were soe superstitious in observing their Sabbath â—o contrarie to the Christian sanctifying of the Lords day even with feasting dauncing and profane pomp that the name of Sabbath through their abuse of it grew distastfull to godly Christians even as in our time the old name Catholike by reason of the Antichristian Papists falsly vsurping and approbriaâ—ing it to their Apostaticall Church and false religion is growne to haue an ill sound in the eares of reformed Christians And therefore tâ—e Auncients were very sparing in calling the name of the Sabbath and seldome did they call the holy weeklie rest of Christians by that name except onlie in case when they opposed it to the Jewish sabbath and preferred it farre before their carnall observation But wheras in this Objection the aspersion and reproachfull name of Iewish Sabbatarians is laid on all them who call the Lords day the Cbristian Sabbath and urge the sanctification of it by the law of God This is a point of such notable impudency and intemperancie that it deserues the scourge whip of Ecclesiasticall censure punishment to chastise and correct rather then any arguments of reason or divinity to convince such Raylors For in the Homilies which are comprehended and commanded in the Articles of our Religion by law established the Lords day is frequently stiled by the name of Sabbath even no lesse then eight times in one Homily which treateth of the time place of praier And both there and in the
of the Gospell among the Gentiles on that they did meet together to heare the word to receiue the sacrament of the Lords supper Act 20 7 And on that day St Paul ordained that the collections offerings should bee made for the Saints 1 Cor 16 12 which were things proper for holy publicke assemblies So St John cals it by the name of the Lords day Revel 1 10 that is the day which is universall sacred holy to the Lord in an high degree For whatsoever things haue the Lords name named on them are such as all confesse many examples of Scripture proue abundantly All the auncient fathers doctors of the Church who immediatly in the â—ext ages succeed the Apostles do proclaime it to be the chief holy day of Christians even the Queene supreme Lady of dayes So Ignatius cals it as J haue often before noted also the day of their holie assemblies wherin they did come together to preach read expound heare Gods word to worshipp God to pray to praise God with their one voyce to receiue the Sacramentt and offer up almes So Iustin Martyr affirmes The rest of the most learned fathers as Basill Nazianzene Chrysostome Hyerome Austen do all extoll it for the Lords high roiall holy daie the chiefâ— primate first fruites of daies as the learned of all sides know coâ—fesse even Calvin his followers who made a doubt scruple of calling it the Sab or observing it for a Sab of holy rest by any warrant from Gods law Therefore none can with any good reason deny that one maine duty of this day is rest from all earthly workes Thirdly wheresoever there is as much use of holie rest cessation froÌ„ all worldlie affaires as there was of old when God first gaue afterwards repeated and urged the law of the weekly Sab there a Sab of rest ought to be kept weeklie even by the Com of God This is truth undeniable For no laws of God commâ—nding things which are but tipes figures are at any time abrogated vntill the things commanded cease to be of use as the Apostle shewes in the 8 9 10 cap of Heb Now Christ who is the body and substance of all types and shaddowes hath not by his comming so fulfilled the rest of the weekly Sabbath but there is as great as holy and as necessary use of it to us Christians as there was to the people of God in the Old Testament First we haue as much and more need of refreshing our weak bodies and the bodies of our servants and labouring cattell then they had by keeping a weekly Sabbath for we are grown farre more weake and feeble and of shorter life then they were Secondly we haue as great neede of seperating sequestring and recalling our minds and affections from all worldly cares negociations and pleasures â—hat we may haue pleasure and freedome to worship and serue God and devote one day in everie weeke to publick assemblies for our edification in grace faith and holinâ—sse For we are more full of infirmities and doe decay and grow corrupt more and more as all the world doth and haue need of all outward helpes more then they Thirdlie as rest from all workes and labours which concerne this life was necessarie and of great vse to Adam and al the fathers to withdraw their hearts and mindâ—s from placing their felicitie and seeking happinesse in this world and to put them in remembrance that being fallen from that integrity in which they were created and the first covenant of life by mans owne workes being broken and made voyd by the first fall and disobedience there is no hope of life or of any true blessednesse Soe it is of no lesse use but of much more necessitie for us who are farre more eagre after the world more readie to place our felicitie in earthly things and more proud and arrogant readie to glorie in our own merits to boast of our own righteousnesse â—s we see by common course of the world which now a daies soe madlie doateth after Popish and Pelagian merits Fâ—urâ—hlie as Gods commanding of a weeklie rest to be given to man and beast and the resting of the fathers on the Sabbath day from servile workes and labour which came in as a curse for sinne were of great vse to teach them and to be a pledge and token unto them that God did rest in Christs mediation and his justice was fullie satisfied and his wrath appeased towards them by that satisfaction which Christ had vndertaken to make and that the sting of sinne and death and the bitternesse of the curse was taken awaie by him So likewise it is of the same use still to us and we haue as much need of the same weekly holie râ—st to make us feele more sensible and relish more sweetly the virtue of Christs satisfaction the sweetnesse whereof wee through our dullnesse can hardlie tast and relish and many amongst us make a doubt whether there be any such satisfaction of Gods justice needfull at all or any appeasing of his wrath by Christ. Fifthly as Gods injoyning of rest was of use to the fathers to testifie to them his prouident care ouer his creatures both men and beasts and his hatred and detestation of mercilesse crueltie and unjust oppression Soe it is much more usefull to us for the same purpose in these last daies and perillous times wherein men are become fierce cruell implacable without naturall affection as experience teacheth and the Apostle foretold 2 Tim. 3.2.3 Lastlie as the weekly rest of the old Sabbath grounded upon the obscure promise of Christ was commanded by God that it might bee a meanes to stirre up the fathers to looke for true comfort ease refreshing in Christ if they did by faith flee to him whensoever they did travell under the burden of their sinnes and Satans temptations as wee read that Iob did cap. 16.21 and 19.25 Soe now it is much more usefull to stirre us up to seeke to Christ when wee are heavie laden and groane under the burden of sinne and of the miseries which come by sinne and of Satans dangerous temptations Seeing as Satan doth now â—ore rage like a Roaring Lyon 1 Pet 5.8 And is full of wrath because his time growes shorter Revel 12. So we haue Christ actuallie given and revealed and in the Gospell calling and inviting us and promising rest and refreshing for our soules in such causes of distresse if we come to him Jn a word to us the rest of the Lord Christs day is a more liuelie pledge of eternall rest by him prepared in heaven for us These things being cleare and manifest the conclusion following vpon these praemises it this That we are as much or more bound by Gods law to keepe the Lords day as a Sabbath of weekly rest by ceasing from all affaires of this life laying aside all worldlie cares and resting from
not one abide with thee one night And Psal. 30.5 where it is said that weeping may lodge for a night but joy commeth in the morning And soe in all other Scriptures this word is vsed And the learned Hebrews who best know the propriety of the phrase vnderstand this place of Adam and of his falling on the day of his Creation and not continving one night in the honourable state of innocency· The Second testimonie is that speach of our Sauiour Ioh. 8. 44. where he saith that the Devill was a murtherer of maÌ„ alier from the begâ—nning abode not in the truth By the beginning is meant the first day of mans Creation it is never absolutely vsed in any other sence but for the time of the first Creation Now if the Devill did lie deceiue murther maÌ„ by drawing him to sin froÌ„ the first day of maÌ„s being it follows that man did fall the sixt day on which was the day of his creation The third proofe is grounded on the words which passed between the woman the serpent T he serpents speech implies that as yet they had not eaten of any tree that he set upoÌ„ the woman immediately after that God had given them commandement not to eate of the tree of knowledg the words which he usetâ— Yâ—a or is it even soe they are a forme of speech vsed by one that standing aloofe and ouer hearing what was forbidden doth immediatelie step in and askes the party to whom the commandement was given if it were even soe as he conceived And the womans answâ—r is in such a word as is of â—he future tence in Hebrew and signifies not an act past or present but a power liberty to eate heereafter when they shâ—uld haue occation and the true translation of her words is we may or will hereafter eate of the fruite of the trees of the garden Alsoe it is very likely that if they had eaten of the fruite of any tree of their owne accord before their temptation fall their reason will and appetite would haue led them to the tree of life which was neere at hand even in the midest of the garden close by the forbidden tree Ver. 9. The very name wherâ—of was amiable and vnto which the naturall desire of man did of it selfe cheifly carry him as Gods words do intimate Chapt. 3.2 But that they had not yet reâ—ched forth their hands to take and eate of that tree that speech of God shews Chap. 3.23 wher he saith that he wil cast Adam out of the garden Least hee put forth his hâ—nd and â—ake and eate of the tree of life which was the state of naturall life Now this had beene too late if they had alreadie before eaten of it Fourthly soe soone as God had created the woman and given her to the man he gaue them the blessing of fruitfulnesse and the desire of procreation of children which is most naturall to man he did bid them increase and multiply soe we reade Chapt. 1.28 vndoubtedly they would not haue neglected the blessing of multiplying and increasing mankind but if they had continued in their integrity one night the woman by companying with the man would haue conceiued a pure seed without sinne for there was no barrennesse of the wombe in innocency that came in as a curse after the fall Chapt 3.16 Fâ—ftly the vâ—rity of God threatening and the strictnessâ—â—f his justice required that in the same day wâ—erein man sinned in the same should the sentence of death bee executed the words of the law are very peremtory ver 17. In the day that thou eaâ—st thou shalt surely dye Which sentence was fully and truly execuâ—ed though not on Adam himselfe yet on Christ the second Adam mans surety The fiâ—st Adam all his posterity are the same day made subject to death wherein they act or pertake actually of this transgression Christ the secoÌ„d Adam who vndertooke to satisfie the Law for this sinne and to suffer the punishment due to it and all sin wâ—ich spring fâ—oÌ„ this root did certainly dy on the same day at the same houre of the day in which the first Adam transgressed so Irenaeus divers of the ancients other acute writers do hold they well observe that on the sixt day of the weeke on which day Adam was created and after the ninth houre of that day that is in the afternoone and toâ—ards the end of the day Christ suffered both a cursed bodily death on the Crosse and also the agonies and paynes of tâ—e second death as he sheweth by his crying out My God My God why hast thou foâ—saken mee And by his word Consummatum est that is the fulnesse and vtmost extremity of torments is come or now is the utmost exâ—remity of my paynfull suffering And therefore it is very probable and cannot without scornefull wrangling be denied that Adams fall was about the same time of the sixt day which doth make good the word of God and shew the verity of his threatning law and his admirable wisdome and providence in thinking of manâ— Redemption before he would suffer man to fall Sixtly if Adam had stood any while even one daie or night or more vntill he had eaten of the tree of life which seemes to be aseale of the first Couenant of life by workes of natural righteousnes it is likely that he could not haue falne nor the Devill been suffered to tempt him or if after the tast of the sweetnes of the tree of life and the sealing of the couenant of life by his owne workes of obedience he had fallen surelie his fall had been more desperate even totall and finall apostacy for which God alloweth no Sacrifice to be offered nor prayer to be made from which there is no recoverie nor renueing by repentance The Devill being created with the Angells amongst the supernaturall host on the first day and having seene the glory of God and tasted of the Heavenly joys all the sixt dayes of the creation vntill man was created and all the frame of the world finished and Lordship given to man over all inferiour creatures he then after this tast falling away and not abiding in the truâ—h but leaving his first estate did sin more disperately rebelliously against the light and his sinne is so hatefull to God that hee will not accept of any satisfaction for it neither could the Sonne of God under take for him But mans fall being at the first before he had tasted of the tree of life the full sweetnesse fruision of earthly fellicity and springing not Originally from himselfe but from the Devill who deceived him therefore there is mercy with God for him Gods giving of Christ and Christs vndertaking for man is an argument that Adam did fall in the day of his creation before he had tasted of the tree of life and that he was made maâ—d formed and deformed in one day
haue the weâ—kely Sabbath in most high esteeme which was first grounded vpon Christ promised came in upon the seventh day of the world â—ogether with the word of promise and the glad tidings of the worlds redempâ—ion by Christ â—nd with the perpeâ—uâ—ll commandements of repenting and beleeving in Christ which are the great commandements of the Gospell which Holy and blessed Sabbath hath still continued and gone a long with Christ prâ—mised on the seventh day during the time of the old Testament and siâ—ce the full exhibition of Christ in his resurrection hath advanced forward together with Christs vnto the fiâ—st day of the weeke in whâ—ch day he perfected mans redemption triumphed over death rose vp and was advanced to glory immortallity Surely they who professe loue to Christ and profane the weekely Sabbath they are no better then painted Hipocrties yea rather they are to bee numbred among those bold audacious and scandalous sinners who presume to pull a sunder those whome God hath inseperably joyned together that is the sabbath and Christ the Lord of the sabbath who while they professe Christ in word doe indeed deny the power of true Chrâ—stian godlinesse and do what in them lieth to turne the publick worship of God into sacrilegious profanation and soe to provoke the eyes of his glory Thus much for the second maine thing herâ— offered in this text that is the ground of the holy weekly Sabbath CHAP. 4. THE third maine thing which here offers it selfe and which I haue propounded to be handled more largly as comprehending in it divers speciall points of great weight and moment as the Sanctifying of the seveÌ„th day â— as Gods blessing of it so far as blessing signâ—fiâ—s Goâ—s setting of it apart to be kept observed for a blâ—ssed memoriall of the promise of Christ as it is apart of the fiâ—st institution of the sabbath Fâ—r Gods blessing of a day or any other thing dâ—th signifie 1. His giving of some notable benefit on that day or to the thing blessed 2. his setting of it apart to a blessed end vse in the former sence it belongs to the ground of the Sabbath and so I haue spoken of it before Jn the later sence it belongs to Gods act of Institution and as in effect the same with sanctifying of the seventh day onely this I conceiue to be the difference that Gods sanctifying of a thing is his seperating of it by his word and commandement to a supernaturall and extraordinary vse either profittable or unprofittable to it selfe as hâ—s seperating of things to be his instruments of just vengance for the destruction of his enemies and seperating men to some holy offce for a time as Saul to Prophesie Eâ—â—eâ— sonnes to bee Priests and Iudas to bee an Apostle by which office they received no true blessing but it turned to their greater curse at last But Gods blessing of a day or any other thing is his setting of it apart for a blâ—ssed vse and his pronouncing and demanding it by his holy pâ—werfull word to be a blessed daie or blessed thing and to serve for holie blessed vse and so blessing is that speciall sanctifying which is seperating of things to a blessed use and come here to bee handled vnder Gods sanctâ—fyng of the â—eventh day For Gods sanctifying iâ— this place is a blessed sanctifying of the daie to a blessed vse and the word blessed is put before to make us clearlie see and vnderstand soe much I will therefore insist only upon sanctifying which comprehends blessing in it and will first open and expâ—und the word and so proceed to points of Doctrine The Hebrew word Kadash is never vsed in any other sence in all the Scriptures but onelie to signifie seperating of things from their ordinarie and naturall vse to some vse more then naturall or aboue nature the fitting preparing of them for that use as for example compining of nations in an holie league against Babell or other wicked state to execute on them Gods just reuenge Jer. 6.4 12.3 22.7 51.27.18 and seperating some cities for refuge Iosh. 20.7 whensoever this word is attributed to God in all the Scripture it signifies eiâ—her Gods seperating things or times for holy vse by his word and commandement or by some hâ—linesse shewed or some extraordinarie holie word done in them as Exod. 9.44 2. Cron. 7.20 or else Gods infusing of his holie spirit and of spirituall and supernaturall grâ—ces gifts of holâ—nesse into men by whâ—ch they are seperated from carnall men and prepared for Heavenlie glory as Exod. 31.13 Levit. 20.8 Ezec. 2.12 Ier. 1.5 where God is said to sanctifie his people and to make tâ—em holy that so they may be fitt to come nerer to him And frequently in the new Testament the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense as Eph. 5.26 Heb. 2.11 Here the word signifies not sanctifieing by infusing holinesse and making holy but Gods consecrateing that is seperating the seventh day to an holy heavenly spirituall and supernaturall use by hâ—â— word and commaundement or by some holy worke done first in it or some holinesse first revealed upon it For this was the day in which God by his gracious promise of Christ and by the new covenant of life made with mankind in him did communicate his spirit to our first parents and wrought in them faith and all holy graces needful to salvation and so of Ishah a woman who brought wo to man made our first mother Chavah that is the mother of life in Christ to all liueing This day God here upon commaunded to be sanctified of men and kept holy by holy exercises which tend to the honour praise and to the solemne commemoration and memoriall of Christ promised and of his own rest in Christs mediation and this day he appointed to man to be a signe and pledge of the aeternall Sabbath in heaven after the end of the world which in six dayes he created Here therefore we see wherein especially Gods sanctifieing of the seventh day to be an holy Sabbath of rest did consist Which that it may yet appeare more fully and distinctly in all the particulars J will reduce the summe of all into a few positions some negative and some affirmative which being by evident testimonies of Scripture and by good arguments grounded on the word of God proved and confirmed The trueth will be so cleare and manifest that the simple shal be able to understand the true sanctification both of the seventh day which was the old Sabbath of the old Testament and also of the Lords day the Christian Sabbath of the new Testament under the gospell CHAP. 5. FIrst we must not in any case imagine That Gods sanctifieing of the seventh day was the creating or inâ—useing of any naturall holynesse in to it by which it was distinguished from other dayes of the weeke and made more excellent then any
the weeke And in honour of the resurrection of Christ on that day hath from the time of the Apostles agreed to keepe that day for the Lords day not out of any opinion that God hath blessed sanctified it aboue all other daies of the weeke but onely for good orders sake and that it is lawfull for Gods people after publick exercises of religion and some needfull rest and refreshing to use necessarie laboures and bodily recreations which in themselves are not sinfull and unlawfull neither do hinder publick duties of religion and of Gods worship But on the contrarie it is the common doctrine of the most godly and learned in the Church of England ever since the reformâ—â—ion of religion held maintained taught that although Christians are by Christ freed from the observation of the seventh day which was the Sabbath of the old Testament and from that servile bondage and rigorous rest which the law litterally and carnally vnderstood did impose on them or rather they by their carnal exposition wresting of the law did impose on themselves as not kindling of a fire nor liberty to heal the sick nor to do any worke of charitie and necessity on the Sâ—bbath day which could not without danger be deferred Yet they are bound by the law which was first giuen here in my text and after by Moses and the Prophets to keepe in everie weeke an holy rest and that on the first day which is the Lords day because God hath blessed it with a blessing aboue all other daies even by exhibiting Christ a perfect redeemer in his resurrection and hath thereby consecrated that day to be his holie sabbath And that all bodilie laboures sports and recreations and all worldly negociation are by Gods law strictly prohibited now under the Gospell as they were in the daies of the Patriarches and Prophets and under the law Because indeed and in truth they crosse the holie purpose of God which he hath manifested in his law and are impediments of those holy exercises which are required in the sanctification of his holie day This doctrine and practise I hold to be the best and this we are all bound to receiue and imbrace and to cleaue vnto it not onely because it is the Doctrine of our Mother Church commended to us in the book of homilies established by divets lawes statutes and constitutions still in force but also because it is most consonant to the sacred Scriptures the precepts and practise of the Apostles and to the common Doctrine of the purest and most holy Orthoxe of the auncient fathers in the Primitiue times and ages next succeeding after the Apostles as by Gods assistance as J shall make cleare and manifest In the justifying proving of this Doctrine and in laying open the speciall duties of Christians which concerne rest and cessation from all worldly negociation and bodilie laboures on the Lords daie which is the Christian Sabbath I will shew First of all That rest and câ—ssation from all bodilie laboures about the worldlie businesse and from all servile and and earthlie workes which concerne this fraile life is a necessarie dutie which God requires by his law of all Christians on the Lords daie which is their Holie weeklie Sabbath vnder the Gospell 2. That Gods law rightlie understood doth in respect of rest from worldly cares and all bodily workes and pleasures as strictly binde us vnder the Gospell on the Lords day as it bound the fathers upon their seventh day in the old Testament 3. I will shew how far Gods word law doth allow of bodily exercises which concerne this life and how farre in such exercises we may goe with good warrant upon the Lords holy Sabbath and what exercises are condemned in the word of God CHAP. 19. FOR the full proofe of the first point there are many strong and invincible arguments grounded vpon the word and law of God upon the generall consent of Orthodox divines both auncient and moderne even upon the confession of them who in this point much differ and seeme to deny that the Lords day either is or ought to be called a Sab. The first Argument is drawn from the words of the law which forbids all workes to be done on the Sabbath day either by man himselfe or his children servants or cattell as Exod. 20 10. Deut. 5.14 where it is said In it thou shâ—lt not do any worke thou nor thy son nor thy servant nor thy cattell Exod. 35.2 Leuit. 23.7 Yee shall do no servile workâ— therein whosoeveâ— doth any work therin shall be put to death The reasons why the Lord requires rest from all servile worke on the Sabbath day are two First because he who is the Lord our God and our Redeemer hath on that day rested from his worke and him we ought to imitate if we will enter into his rest Secondly because he hath blessed the day which is his Sabbath aboue all daies of the weeke and wheresoever the causes and reasons stand firme there the law is still in force Now this law of the Sabbath doth reach to the Lords day As J haue proved before the reasoÌ„ vpon which it requirs rest froÌ„ seâ—vile works are much more to be found in the Lords day which is the Christian Sab then in the Old Sabbath of the seventh day For in it Christ who is God ouer all blessed for ever and who is our Redeemer from a greater then Egyptian bondage even the slauery of sinne death and hell and the Divell hath rested from the great worke of redemption as God the Creatour did one the seventh day from the worke of creation And this day is now by Christs resurrection in which Christ perfected mans redemption blessed with a blessing farre more excellent then any wherewith God blessed the seventh day Therfore this is the Sabbath now under the Gospell in it God requirs of us by his law a rest total cessatioÌ„ froÌ„ al servile works Secondly whatsoever day is the Lords holy day a day of holy convocations assemblies that is a Sab of rest froÌ„ al servile works worldly busines this is manifest Exod. 12.16 31.15 35.2 Leuit. 32.3 7 which places do plainly shew that every day which is holy to the Lord and a day of holy assemblies is a Sab of rest no worke may be done therin And so likewise in all the law the Prophets every day which is a day of holy convocation an holy day is called a Sab day of rest from our own works pleasures every Sab is called the Lords holy day for these two are termini convertibiles termes which may be naturally affiâ—med one of another as apeares Neh. 9 14 Isa 58 13 Now the Lords day in the time of the Gospell is the chiefe of all holy dayes among Christians It was sanctified observed by the Apostles for their day of holy assemblies from the first publishing