of the weeke which they are bound to keepe for their weekly Sabbath This is that which is most controverted called in question among the learned in this age therfore comes to be first proued and clearly demonstrated by testimonies and proofes out of the holy Scriptures which being performed I proceed in the next place to the dutie of rest will shew how far Christians are bound unto it on their weekly Sabbath the Lords day And in the last place I will come to the speciall duties of sanctification by which that day is to be kept holy to the Lord now under the Gospell First for the day it selfe Some are of opinion that it is the same which was from the begining that is the seventh last day of the week This opinion is grounded upon the bare letter of the law as it was giuen both in the institution and sanctifying of the seventh day renewed againe in the fourth Commandement and understood by the fathers in the old Testament J confesse that the words of the law if we take them as they were limited to the fathers not considering wiâ—hall how and upon what grounds and conditions God made the seventh day the weekly Sabbath they seeme to favour their opinion For if we conceiue no moâ—e but a mere cessation and rest of God from his works on the six daies created to be the ground of the law then we may also conceiue that the law of the weekly Sabbath binds all mankind to that particular day in all ages because the ground is the same to all men equally belongs to all men in all times to the worlds end Oâ—hers are of opinion that the law of the Sabbath being but a mere ceremoniall law is a bolished by the comming of Christ and bindes not us under the Gospell to any particular day And that it is free for the Church of God to appoint any day for their holy assemblies and that Christians haue no Sabbath neither are bound to keepe any such rest as the law required in the old Testament Others hold that the law of the Sabbath is naturally simply morall in the generall nature of it as it requires a weekly Sabbath to be sanctified and kept holy and that the particular determination of the daie is an honour and prerogatiue which belongs to Christ the Redemer who is the Lord of the Sabbath And that it was the purpose of God from all eternity and in the first giving of the law as to consecrate the seventh day in memory of God perfecting all the works of creation resting from them on that day so also to consecrate by the resurrection of Christ the first day of the weeke to be ever after the weekly Sabbath in honour and memory of the worke of redemption which on that day was fully perfected by Christs rising from the dead and entering into that state of glory in which he rests for ever hauing no more to do for the ransoming and redeming of mankinde Gods justice being full satisfied The first of these opinions being grounded vpon a carnall vndestanding and imperfect sence of the words of the law hath but a weake and sandy foundâ—tion and because as the first authors of it were blasphemous hereticks which erred in diuers fundamental points of christian faith and Religion Soe also the reviuers of it are either cursed Anabaptists or men who doe not rightly vnderstand the law nor the groundes and conditions vpon which it requires an holy weekly Sabbath Therefore it is justly hated and rejected as a Jewish errour the maintainers thereof haue in all true Christian Churches of all ages beene branded with the name of hereticall and Iudaicall Sabbatarians And I need not spend any precious time in confuting it and the frivolous fallacies by which it is maintained The second opinion being too rashly conceived and vnadvisedlie professed and held by some godly Divines of the reformed Churches who in this point do much contradict themselves also being an unsound opinion and therefore well relished by Popish Schoole-men malicious Iesuites licentious Liberâ—ines and men of profane hearts hath no ground in the Scriptures nor any sound Orthodox writings of any auncient fathers Yea bringing great confusion into the Decalouge which is the summe of the morall law and laying a foule staine upon our Church which hath appointed the commandement of the Sabbath to be read among the tenne Commandements and enjoynes the people to pray that God would incline their hearts to keepe that law as well as all and everie one of the rest Therefore I shall not spend any time in the confutation of it The arguments which are brought for the confutation of the contrary truth will sufficiently raze and vtterly abolish it out of the hearts of all true Christians The third opinion is most agreeable to the holy Scripture and the common Doctrine of the Orthodox writers both of auncient and later times especially of the most godly and learned in the Church of England who haue heretofore writen learned treatises of the Sabbath and expositions of the ten Commandements of the Decalogue And therefore I wil bee bold here againe to commend it to you for an undoubted truth which I haue aboundantly proued confirmed by many demonstratiue convincing arguments already partly in that large search which J haue made before into the nature of the law of the sabbath and that description which I haue made of it but most fully in that passage where I proued the change of the day by the resurrection of Christ from the seventh to the first day of the weeke now vnder the Gospel and brought diuers argumenâ—s to shew that the law which God gaue for the keeping holy of a seventh day in every weeke at the first institution of the Sabbath here in my text and renewed againe on mount Sina and giue â—fâ—en in charge by Moses to Israell doth now as strictly binde us to keepe an holy Sabbath on the Lords day in everie weeke as it bound the auncient people of God in the old Testament to keepe the Sabbath of the seventh day But for the confirming of your hearts in the beleife of this truth and in the knowledge of this duty I will not multiply any new arguments onely that you may more firmely retaine it in your memories and still beare it in minde that you are in conscience bound to keepe only the Lords daie and none other for your weekly Sabbath in these times of the Gospell J will briâ—fly touch and explaine some principall heades which haue beene before laid down at large and in ample manner The summe whereof is this Namely That although the law of the Sabbath is not a law of nature in â—hat rigid sence in which some do conceive it that is a law written in mans heart expresly and distinctly in the creation which by the mere instinct of nature and direction of naturall reason did lead man to keepe everie seventh day of the
2 Cor 2 6 7 and as divers of the auncients haue held and shewed in their practise Seventhly ordaining and calling of Bishops Pastors and Elders being of old performed in the face of the whole Church with publick prayers and laying on of hands Act. 1.15 14.23 2 Cor. 8.19 As it was of old soe at this day is a verie fitt dutye of the Lord holy weekly Sabbath Besides these publick duties there are diuers priuate duties which are necessary both to make the publick duties effectuall and frutefull and to testifie to the Praise and glory of God the power of his holy ordinances and the worke of the spirit by them upon our hearts and soules The first of these is private prayer either by our selves alone or in our families with our Children servants and others of the houshold for if we must pray continually when just occasion and oppertunity is offered as the Apostle teacheth 1 Thes. 5. then most especially before we go vnto and after we returne from the publicke assemblies for a blessing upon Gods Publick ordinances both to our selves and others Our Saviour bids us pray in secret and David exhorts vs to commune with God on our beds and to pray after his example morning evening and at noone day The second is meditation of such as are alone on things heard in the Church and repetition in the family for the printing of the the word in their mindes and memories and mutuall instruction and exhortation one of another without which the word will take small effect afterwards and quicklie beforgotten Saint Paul doth intimate the necessary vse of this duty where he commands women to aske and learne of their husbands at home and not to speak in the Church 1 Cor 14 35 1 tim 2 11. This is the holy duty which God commended in Abraham Gen 18 That he did command and teach his houshold Children which few men can do conveniently on the week daies when every one is about their worke some in one place and some in another onely the Lords day is the fittest The third is rejoycing singing of Psalmes and Praising God in our families this David commends for a duty of the Sabbath Psal. 92.1 And this Paul and Silas taught us by their example Act. 16.35 Where they two being in prison and in the stocks are said on the Lords day at midnight to pray and sing Psalmes with soe loud a voyce that the Prisoners heard them And yet I hope none dare call them Puritants and Hipocrites as the profane miscreaunts of our time call all the familes in which they heare singing of Psalmes on the Lords day The Fourth is visiting of the sick of prisoners releiving the poore and needy perswading of disagreeing Neighbours to peace and reconciliation These are works of mercie and of Christian loue and charity haue no proper end but to bring honour to God and to make him to be praised of his people and his people to be edified in loue And being an holie private service of God they may be done on the Lords daie our Church Doctrine doth teach them and Ecclesiasticall constitutions allow them The last duty is meditating on Gods workes magnifying them and speaking of them with admiration one to another if upon any just occasion or for necessarie refreshing we walke diuers together into the feilds This David mentions in the Psalme for the Sabbath day Psal. 92 45. Where he saith thou Lord hast made me glad through thy workes and I will tryumph in the workes of thy hands O Lord how great are thy workes Thus much for the speciall duties both publick priuate which Christians are bound to performe on the Lords day which is the Christian Sabbath Now the consideration of these severall duties being some publick some priuate some more proper for the Sabbath and some for all daies offer to us somethings more to be obserued First the publicke duties of the whole Church together must first be regarded and preferred before priuate duties at home and mumbling of private praies with our selves in the Church because they make more for Gods glory and mutuall edification and do shew and declare our Christian vnity Secondly publick duties must take up the best and greatest part of the day because they are proper to the day and to publick assemblies which are to be kept weekly on the Sabbath day Priuate duties are common to all daies of the weeke Thirdly the duties of mercy charity to men must giue place to the mediate worship of God when there is no vrgent necessity and they may bee deferred to another day without any inconvenience Men hauing oppertunity before must not put them off vntill the Lords daie and then by them shoulder out holy duties of piety and Gods solemne worshippe Lastly by the many and severall duties required on the Lords Sabbath wee see that to him who hath a care and respect of them all there will be no time left for for idle words and toyish talking praunsing in pride and vanity nor for any carnall sports pastimes and pleasures But Gods day wil be found little enough for holy duties which are to be performed And therefore I dare not allow any liberty for any sports how honest lawful so ever at other times except they bee holy and Gods worship be furthered and no better duties by them be hindered Which no man can in reason conceive or imagine If God be to be loved aboue all and honoured and served with all the heart and mind soule strength as the law commands J do not see but all Gods people ought so to do especially on the Lords day to be discontent grieued that they canÌ„ot do it so fully as they ought not to allow to themselves in these things anie liberty which may hinder Gods holy worship The greatest opposites of the weekly Christians Sabbath when they haue most vehemently disputed spent al their argumeÌ„ts against the observation of the Lords day for an holy Sab day of holy rest are by the cleare evidence of the truth so convinced that will they nill they their conscience forceth them to confesse That the speÌ„ding of the whole day even the space of four twenty hours of the Lords day an holie rest cessation from all worldly thoughts cares from all seculiar affaires in holy duties of Gods worship service both publick and private is a thing Commendable praise worthy in them and pleasing and acceptable in the sight of God To that one only wise omnipotent immortall and eternall God who in all things and ouer all enimies maketh his truth to triumph be all honour glory and praise now and for euer FINIS Justin. Dialog cuÌ„ Triphone Tertull. adversus Judoeos Irenaeus lib. 4. c. 20 * Tostatus Pererius Gomarus Heb. 11.10.16 Origen Hierom. trad in 2 Gen. Austin in Psal. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 8 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.2 Heb. 10.26 1 Ioh. 5.16 Heb. 6·6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine 1 Reason 2 Reason 3 Reason 4 Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Position negative 1· Pit 1.3 Objection Answer 1. Position affirmative 2. position affiâ—mative Gen. 4. 3 position affirmative Objection Answer Object 2. Answer The severall opinions concerning the law of the Sabbath The distinction of Gods laws serm 251. de tempore serm de tempore 136. Zanch. lib de De Calog thes 1. 1 Argument 2 Argument 3 Argument Argum. 6 Argument 7 Argument 8. Argu. 9. Argu. Of mans sanctification of the Sabbath 1 Argument 2 Argument 3 Argument 4. Argu. 5 Argument Objection Answer Object Answer Prolog in Psalm Objection Answer Lexicâ— cold 1. Argument 2 Argument 3. Argument 4. Argum. 5. Argu Chrisostom in Cor. 16. Augst ser. 25 1. de temp Gregor Magn Epist lib 11.3
as the Greeke writers speake Lastly it seems by divers other Reasons very probable that man did fall on the sixt day before he had eaten of the tree of life which if he had beene left to himselfe and if he had not beene prevented and seduced by the Devill he would haue done First because the Covenant of life by mans owne workes of obedience being sealed by his eating of that tree which was the seale of that Covenant as appeares by Gods speech Gen. 3.23 Man had beene confirmed in that naturall life estate wherein God created him and the Devill could haue had no power either to seduce him or to prevaile by his temptations Secondly the things which Adam did after his creation and before his fall could not be done orderly and distinctly in lesse then a good part of a day First God brought all living creatures before him and hee tooke notice of them and gaue to every kinde of creature fitt names before the woman was made as appeares ver 20. Then God cast him into a deep sleep and tooke one of his ribs and formed it into a woman and brought her to him After that God gaue them the blessing of fruitfulnesse and said be fruitfull and multiply he also gaue them rule and dominion over all creatures and appointed them all Trees bearing fruit and Hearbes bearing seed for their meat and set man to keep and dresse the garden and withall hee gaue them the commandement to abstain from the tree of knowledge of good evill before they were tempted drawne into sinne transgression Therefore their fall must needes be towards the end of the day after the ninth houre at the same time of the day in which Christ sufferd death and gaue vp the ghost as the Gospell shewes Math. 27.46 and soe the day and houre of mans first sinne was the daie and houre of death for sinne according to Gods threatning ver 17. Thirdly after their fall the sight of their nakednesse they sewed fig leaues together made them Aprones by this time we may suppose that the sunne did set the coole of the day approached even the breathing winde which coÌ„monly blowes afâ—er the setting of the sun did blow in the night of the seuenth day at which time they heard Gods voice walking in the garden which was tirrible vnto them partly by reason of the darknes of the night and partly through the conscience of their sinne and the shame of nakednesse which sin brought vpon them hereupon they hid themselues froÌ„ Gods presence among the trees of the garden which shelter was too vaine foolish no way able to hide them froÌ„ Gods pure eyes Therefore certainly they did sinne and fall towards the end of the sixt day in which they were created And justly might Adam haue cursed the day of his creation if Christ had not immediatly betimes on the seventh day been promised and had not actually and openly vndertaken to become the seed of the woman and began to be an actuall mediatour for mans redemption And thus I haue by the help light of Scriptures made it plaine and manifest that mans first sinne and fall was on the sixt daie And that the first institution of the Sabbath being vpon the seventh day must needs be after mans fall and not in the state of innocency CHAP. 2. NOw this proving demoÌ„strating of the first point in my text â—o weet the time of the first institutioÌ„ of the Sabbath doth lead vs directly as it were by the hand vnto the second maine point that is the ground upon which the Sabbath was founded and the true outward moving cause and occation of the first institution of it First we may hence collect that the ground of the Sabbath is not any thing revealed or done on the sixe daies of the creation therfore there was no vse of the Sabbath nor place for it in the state of innocency neither is it a commemoratioÌ„ of any thing then brought into beeing but rather of Gods resting from creation and ceasing to proceed further in perfecting the world by way of creation Secondly that the true ground must bee sought and found among the things which came to passe on the seventh day and after the state of innocency which ended at mans transgration and fall now this we will seeke in the next words of the text The ground of the Sabbath And on the seuenth day God ended his worke which he had made and on the seuenth day God rested froÌ„ all his workes which he had made and God blessed the seuenth day In these words we may obserue three distinct things concurring on the seventh day First Gods ending or perfecting of the whole worke or busines of the creation Secondly Gods resting from that worke and ceasing to proceed that way and â—iving over to vphold the world to repaire man other creatures which were â—rought vnder corruptioÌ„ through his fall made subject to vanity by the meer worke of creation Thirdly Gods blessing the seventh daie by revealling therein agreat blessing farre a boue all the good which he shewed in the sixt daies of â—he creation That these are the true grounds of the Sabbath and that God because of these concurring comming together on the seventh day did sanctifie it made it an Holy Sabbath to be kept by man for an Holy rest the words following immediately do shew where it is said God did sanctifie the seventh day because in it he rested from all his worke of creation and from dealing doing that way These three points I will therefore proue and explaine out of rhe words of the text in there order First for Gods ending or perfecting of his workes which he had made that is expressed in the first words God ended his workes which he had made the words in the Originall Hebrew text are these Vaiecal Elchim melachtâ— asher gnassah which are diuersly translated and expounded by the learned translaters and expositers of this text The Uulger Latine runnes thus Cumpleuitque Dâ—us opus suum quod fecerat That is God finished his worke which he had made or God made his worke compleat on the seventh day The Greeke Septuagints render the words thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is God perfected his worke on tâ—e sixt day The Caldee paraphraseth thus On the seventh day God delighted in his worke which hâ— had made Tremâ—llious Junious and many other learned expositers do reade the words thus That before the seventh day God had ended his worke had finished it on the seâ—enth day that is when the seventh day come he had ended the creation The words thus diversly translated seemes to haue severall meaning and may bee taken in divers and severall sences The Uulger Latine which is all one with our English translation seems to make this the sence of the words That on the seventh day God made an end of his worke which
earth beneath and all creatures in them serving daily for mans naturall good welbeing even every day equallie did put man continually in mind of his duty to weet that he was to loue and serue the Lord with all his heart soule and strength at all times for this is the righteousnesse of a mans owne workes and of his owne person which God required of man in the first covenant in the state of innocency even his constant obedience to the vvhole and law and revealed will of God all his dayes withouâ— one dayes intermission Therefore the Sabbath which requires service of God and worship loue of him as mercifull a Redeemer and that upon one day of the weeke more then all the rest vvas not knowne nor commanded nor observed by nature in the state of innocency Fourthly the lavv of nature written in mans heart requires no particular duty but such as his owne naturall reason and vvill did direct lead him vnto in the creation and vvhich belonged to him in the state of innocency But the lavv of the Sabbath from the first institution commands and requires such things â—nd such vvorkes and duties as did not concerne man in the state of innocency As 1 Rest of man and beast from their vvearisome labour for their refreshing upon one day in seven This man had no need of neither vvas their any need of such rest because the toile and labour of man and beast came in after the fall vvhen God cursed the earth for mans sinne Secondly it requires in generall sanctification of the seventh day by holy and religious exercises and in particular by sacrificing to God by prayer and supplication and by meditating on heavenly things and on eternall rest and by studying all holy duties vvhich might fit men for the sight and fruition of God in heavenly glory All which vvhat soever other holy Sabbath duties and vvorks are mentioned in the word of God do belong to man only since the promise of Christ the blessed seed And in the state of innocency man had no occasion of any such duties he had no need of sacrificing vntill Christ his ransome and sacrifice for sinne vvas promised he neither could have any thought ar meditations of glory in Heauen or studies to fit and sanctifie himselfe for the fruition thereof untill Christ the onlie vvay to eternall rest glory vvas promised vvhat use had he of prayers and supplcations to God for any good thing needful vvhen he lacked nothing or for deliverance from evill vvhen as yet noe evill vvas knovvne in the vvorld What occcasion could he haue to praise God either for Christ before he did so much as dreame of Christ or had any thought of him at all As for naturall guifts and blessings he vvas by them admonished and provoked every day alike to loue serve honour and praise God vvherefore seeing the vvorkes and duties of the Sabbath are holy and tend onely or chiefly to the supernaturall and heavenlâ— life and to the eternall rest which Christ hath purchased in heauen for man vndoubtedly the lavv of the Sabbath vvhich expresly commands such workes and duties everie seuenth day is a positiue supernaturall and divine law not any dictate of nature imprinted in mans heart in the creation Fiftly every law of nature is common to all man kinde and is written as well in the hearts of heathen as of Christians so that the conscience of men whoe never heard of God or of his word is a monitor to admonish them of the duty which that law requires and an accuser if they transgresse that law and men haue no more need to be put in mind of those duties then of any other which the law of nature requires But the law of the Sabbath hath no footsteppe of impression in the hearts of barbarous heathen nations It is quite forgoten among them and onely Gods people who have his written law and word continually read and preached do keepe the Sabbath And God in giving it to Israell in written tables in repeating it often afterwardes still calls upon them to remember it thereby shewing that it is not as the law of nature printed in mans heart but is a law giuen by word and writing and from thence learned and therefore easilie and quickly forgotten Sixthly If it were a naturall law founded upon the creation and binding man to keepe a weekelie holy day in thankfulnesse for his creation and for the creatures made for his vse then it should in all reason binde man to keepe Holy the six dayes in vvhich God Created all things and especiallie the sixth daie wherein God made man himselfe and gaue him rule and dominion over all creatures For holy celebrations are kept weekely or yearely one the dayes in which the blessing and benefits solemnized and celebrated were first bestovved one men Therefore it is not a naturall law grounded on the creation Lastly Christ came not to chaunge the law of nature nor to take away any part of the obedience therof but to establish and fulfill it in every jot and title as he himselfe testifieth Mat. 5.17.18 And yet the law of the Sabbath soe farre as it requires keeping holy the seventh day as the fathers were bound in the old Testament is changed by Christ and by his resurrection in which hee finished the worke of redemption and was exhibited a perfect redeemer And the observation of the seventh and last day of the weeke is abolished And the first day of the weeke even the day of Christs resurrection is sanctâ—fied and substituted in the place of it and so was obserued by the Apostles after them by all true Christian Churches for the Lords day and for the Queene and châ—efe Princesse of all daies as the blessed Martyr Ignatius cals it Epist. ad magnesiâ—s pag. 31. Therefore it is not a law of nature printed eâ—grauen in mans heart J could alleadge more reasons but J hold this perfect number of seven sufficient for this present purpose J will therefore proceed to the next thing which is the discovery of the seuerall kindes of lawes which God hath given to men the briefe discription of every kind particularly by which J shall come to demonstrate what kind this of the Sabbath is CHAP. 11. THE Lawes of God which he hath given to men are of two sorts either lawes printed in mans heart which we cal lawes of nature Or else Positiue lawes which God hath commanded in his word over and above or besides the lawes of naâ—ure Thâ— Law of nature is that will of God which hee as Lord and creatour hath imprinted in mans heart in the creation even that naturall disposition which God gaue to man when he made him in his owne Image by which he doth informe man in the knowledge and moue him to the practise of all duties which belong to him and which he requirs of him for naturall wellbeing continuance in that life good
particular day it selfe and the rest tyed to it was a tipe and figure of the death of Christ and of his rest in the grave and of the rest and ease which Christ by his death should bring to all Gods people from the burden of legall rites and from the guilt of sinne and horrour of conscience which as an heavy load did presse them downe and from the masse of corruption like a weight hanging fast one them all which Christ abolished by his death and redemption and so put an end to the Sabbath as it was tied to the last day of the weeke This being commonly held for a certaine truth by the learned Fathers and writers of all ages after them untill this day proues so farre as their authority and reason will reach that though the keeping holy of a weekly Sabbath is a perpetuall day to which all Gods people are bouÌ„d in all ages yet the particular day was mutable and another speciall day was to be appointed and consecrated by him who is the Lord of the sabbath wherin an holy rest fitter for the time and state of the new Church must be kept with better service and solemnity Instead of bodily sacrifices there must be offering up of spirituall sacrifices of praises praiers alms works of piety charity for-slaughtering of beasts ther must mortifying of corruption by holy contrition and killing of all brutish lusts and carnall pleasures and delights by seperating our selues and sequestring our mindes from them Instead of darke shaddowes of the law and obscure promises of Christ to come there must be the light of the Gospel shining in the Church preaching of Christ crucified and raised up and set at Gods right hand and there must be seeking of Gods face in his name and mediation and of accesse vnto God in him by one spirit Now what day can any man conceive in any reason so fit as the Lords day the first of the week wherin we christians keep our weekly sabbath This undoubtedly is the most fit and convenient of all daies as I haue largely before proued Yea that this vndoubtedly is the onely particular day which Gods law bindes us to keepe holy all the time of the Gospell even untill we come to the eternall rest in heaven I will as briefly as I can proue and demonstrate in the last place and so conclude this point of sanctifycation of the Sabbath as it is the worke of God the lawgiver and is distinguished from mans duty and worke of sanctification CHAP. 13. THE First which is the maine foundamentall argument is drawn from the foundation upon which God hath from the beginning builded and surely setled the weekly Sabbath It is a thing most certaine and undeniable that whatsoever things are inseperably joyned cleaue fast together they stand move together the one cannot moue to any place but the other of necessity must moue with it Whatsoever is firmly sâ—tled on a rock and inseperably fastened to it founded on it must needes moue with the rock and cannot moue to any place but where the rock is moved upon which ground I argue thus That which is from the beginning founded upon Christ and so surely setled and firmly builded vpâ—n him by God the founder of al things that cannot be seperated it must needs moue and chaunge the place with Christ and cannot be moved nor chaunge and remove to any place but onely to that which Christ is removed The weekly Sabbath from the first institution is founded by God firmly builded and sure setled upon Christ the redeemer and is in seperably joyned to him Thereâ—ore it cannot move nor chaunge the place nor be remoued from the seventh day to any other day of the weeke vnlesse Christ the Redeemer change his day and moue together with it and if he doth chaunge his solemne day it must needes be chaunged and removed with him to the same day The proposition is undeniable the assumption also J haue fully proved before in the laying open the grounds of the Sabbath and therefore the conclusion is a most manifest truth That whensoever Christ chaungeth his day and chooseth another the Sabbath must needes bee chaunged to the same day Which conclusion fully proved I lay it down for a good ground and argue thus upon it That day which Christ leaveth and passeth from it vnto another which he chooseth for his speciall and particuler day From that day the Sabbath also is chaunged and moved and the other day which Christ hath chosen becoms also immediatly the particular day of the holy weekly Sabbath Now the seventh day which was the speciall day of Christ in the old Testament because on it Christ was promised a Redeemer of the world and did first undertake openly and actually to mediate for man is now ceased to be Christs peculier day he hath left it hath chosen the first day and made that his speciall and peculiar day aboue all other daies of the weeke when in it he got the victory ouer death and by his resurrection entered into his glory and eternall rest and of a redeemer in promise became a redeemer indeed fully perfected mans redemption Therefore ever since hath the weekely Sabbath beene removed to the first day and that is the peculiar day of the weekely Sabbath Secondly that God did from the beginning purpose in himselfe and by many evidences did declare his intent to chaunge the Sabbath from the seventh to the first day also in the first institution of the Sabbath and in the giuing of his law for the keeping of it did intend to bind us under the Gospel to the keeping of our weekly Sabbath on the first day of the weeke as he bound the fathers to the seventh day in the Old Testament J proue from the determinate counsell and forknowledge of God concerning the chaunges which he foreknew and determined to bring to passe in the foundation groundes and prerogatiues of the Sabbath from the seventh to the first day of the week It is a thing which all men who haue any true knowledge of God must needes know and acknowledge for an undoubted truth that God whose wisedome is infinit and his wife providence ordereth and disposeth all things doth never any thing in vaine he never laies the foundation in any place but there also he intends the building he never brings in the proper causes any where or in any time but then and there he intends to bring in to produce the proper effects of them and whatsoever commandement God giues to men to performe some speciall duty upon some speciall grounds and for some singular causes occasions reasons by that commandement he binds them to performe the duty whensoever and whersoever he shewes the grounds and reasons to them and giues and offers the causes and occasions So that if it be made to appeare unto us that now under the Gospel God had according to his owne
inheritance of the Saints in light as the Scriptures testifie 1 Cor. 15.20 Coloss. 1.12 Vpon these premises before proved at large and here againe pressed home to the purpose The conclusion followeth necessarily That it was the purpose intent and will of God to make the first day of the weeke the Lords day and the Christian Sabbath and in the first institution of the Sabbath and by his first law of the Sabbath which in the maine substance of it is perpetuall to binde all his people in the time of his glorious Gospell to observe that day onely for their holy weekly Sabbath vntill they come to that wherof the Sabbath is a liuely pledge even the eternall rest of glory in Heaven Thirdly whatsoever tends most to the perfect fullfilling of any speciall law and commandement of God given to men and is manifestlie made known to man to be most agreeable to Gods will revealed in that law and to the endes and uses which God openly pretendeth therein that man is chiefly bound to do by that law and commandement This is a most certaine and undoubted truth For Gods generall commandement is that we loue him with all our heart and worship and serve him with all our soule and all our strength Deut. 6 5. Mat. 22.37 Now the will of God revealed in this first institution and sanctifying of the sabbath and in the fourth Commandement of the law is often repeated urged by Moses the Prophets is more perfectly fulfilled in the right sanctification of the Lords day vnder the Gospell then it was in the observatioÌ„ of the seveÌ„th the sabbath of the old Testament whatsoever necessary duty God in the law of the sabbath requireth of maÌ„ from the beginning Or whatsoever end and use he openly pretendeth his law of the keeping of the holy sabbath that is more fully obtained effected and brought to passe by an holy sanctification of the Lords day and by keeping it an holy Sabbath to the Lord now vnder the Gospell Therefore by the law of the sabbath given at the first and by the fourth commandement it is repeated and explaned Christians are bound to to keepe the Lords day which is the first of the weeke for their weekly Sâ—bbath If any man doth make doubt of the assumption in this Syllogisme It is easily proved by a particular enumeration both of the particular substanciall and necessary duties which Gods word requires in the Sabbath and also of the ends and uses for which God requires an holy sabbath to be kept every seventh day The First maine dutie from which the seventh day requirs the name of Sabbath is rest and cessation from all worldly labours pleasures and delight wherein man is to withdraw his mind from worldly cares and secular affaires which concern this fraile earthly life and is to giue rest and refreshing to his owne body and to the bodies of his children servants straungers and toyling cattell as appeares Exod. 20.10 Isa 58.13 And the proper end and use of this rest is First to admonish man that he must not place nor seeke felicity in this world nor since his fall and breaking of the Covenant of workes by his disobedience hope for any happinesse or felicity either here or else where to be purchased by his owne workes of righteousnesse which he either is or was able in the first creation to performe in his owne person Secondly to shew that Gods just wrath appeased by Câ—rist and the sting of death and the curse and bitternesse of mans sorrowes and toilsome laboures which God imposed on him for his transgression is taken away and God will not haue his people to torment their bodies which continuall toile and painfull labour but to ease and refresh themselves with a weekly rest Thirdly to make men take notice that God hath a provident and fatherly care of his creatures both men and beasts hates all mercilesse cruelty oppression of their very bodies and will haue them so refreshed eased that they may last the longer and goe cheerfully through their weeklie labours Fourthly to shew that in Christ vpon whom the Sabbath is founded there is spirituall rest and ease and refreshing of the soul from the heavie burden of sinne and the miserâ—es of sinne to be found of all them who being heavy laden do flee to him and in him place their hope and confidence Fifâ—ly to put in mind of Gods resting in Christs mediation from the worke of creation and that he hath wholy given over all purposes and thoughts of repairing the world and restoring man fallen and corrupted by any worke of creation and hath set his mind on another kind of worke even the work of redemption by Christ and the new creation of heavenly spirituall and supernaturall graces and perfections in men by his holy spirit Sixthly to be a signe and memoriall of Christ his full perfecting of the worke of mans redemption and of his perfect satisfaction made to the justice of God for fraile sinfull men Lastly to be a token and pledge of the eternall rest in heaven and of the Sabbathisme which after the labours and troubles of this life the elect and faithfull people of God shall enjoy for ever in the world to come Now there is no day in all the weeke in which this first maine dutie of the Sabbath can be well be performed for the ends and uses as on the Lords day which is the Christian Sabbath The seventh day never yeelded halfe so much light helps to Gods people in the old Testament for these purposes as the Lords day doth to us vnder the Gospell For the Lords day in which Christ arose from death and entered into his glorie and perfected the worke of Redemption It discovers Christ the maine foundation of all rest even of the Sabbath it selfe more plainly unto us and in it being bewtified and adorned with so manie blessings and prerogatives which Gods word gives to it wee may as in a cleare glasse see and behold Christ with open face we see in his resurrection Gods justice fully satisfied his wrath appeased redemption fully perfected Gods resting in Christ mediation eternall rest purchased by Christ for us and gained to himselfe heaven opened unto us sin death and hell already ouercome and conquered And therfore there is no day by many degrees soe fit as this day of Christs resurrection to make us rest comfortably in our bodies and minds from worldly cares and bodilie lâ—boures and in our soules and consciences from the burden of sinne and the guilt thereof No daie or time can so plainly shew vnto us that our fellicity is not in this world nor to be obtained and purchased by the righteousnesse of our owne workes This sets before us Christ raised for our justification This shews Gods aboundant mercy and compassion â—o us and that hee hates all cruelties and oppressions And this is a speciall meanes to bring us to the assurance
others which they themselves would not beare they did restraine men from pulling an eare of corne rubbing eating it on the Sabbath daie in the case of hunger great necessitie And yet they led their oxen to the water and did pull a sheepe or a asse out of a pitt on the Sabbath daie Mat. 12.11 Luk. 13.15 14.5 By these arguments which our Saviour vsed against the Scribes and Pharisees in the Gospell it is most cleare and manifest that it was not the law of God given from the beginning nor the will of God the lawgiuer but onely the Hipocriticall Scribes and Pharises who by their traditions devices of their owne brains imposed on the Iews that strict and rigorous rest and cessation from all works whatsoever on the Sabbath day which the learned fathers and Christian writers do cal an heauy burden hard to be borne Object But it may bee some will object that the fathers in the old Testament were bound to offer double sacrifices on Sabbath daie Num. 28.9 even two lambes of the first yeare without spott and two tenth deales of flower For a meate offering mingled with oyle the drinkâ— offering thereof Which was more costly required more bodily labour and care then any which is imposed on us Chriâ—â—ianâ— by Gods law upon our Christian Sabbatâ— and therefore their observation of the Sabbath was an heavie yoke burden harder to be borne then â—ny which is imposed on us Answ. I answer that this objection doth strongly proue the point in hand For if more bodilie labour and care was required of the Fathers in their worship which was more carnall bodilie then ours on their Sabbath and vve are therefore eased of that yoke haue a more spirituall vvorship taught us and imposed on us by Christ and his Apostles as the Prophets foretold Then vvere the Fathers lesse restrained from bodilie laboures then wee are neither was there soe strict and rigorous a Rest and Cessation imposed on them which serues much for the justifying of our position to weet That Gods law rightly understood and expounded according to the will and intent of God the lawgiuer doth as strictly bind us under the Gospell to Rest from all worldlie businesse on the Lords day as it bound the fathers one the seventh day in the old Testament But to proceed in the further manifestation of this truth Although I could bring many arguments and proofes both out of Scripture alsoe out of the writings of the learned and cleare testimonies which shew the consent of all Godlie Orthodox vvrititers of all ages Yet because I vvill leave no occasion or colour to such sonnes of Beliall as doe intrude into our assemblies to catch calumniate and report my vvords safely and to accuse my Doctrine except they vvill hâ—rden their despeand malicious hearts and put on brasen faces vvith vvhorish foreheads to accuse the holy Scriptures and the Doctrine published in the booke of Homilyes and by lavv established in this Church of England vvherof vve are members therefore I vvill onely commend to your consideration the publick Doctrine of our Church in the verie vvords of the Homilies vvhich both by statutâ— lavv and Royall perogatiue are established in this land and Kingdome and vvill shevv hovv parfectlie they agree vvith holie scripture in this point First in the first part of the Homilie Concerning the time and place of prayer We are taught that God in the fâ—urth Commandement hath appointed the time for his people to assemble themselves together solemnly when he said Remember that thou keepe holy the sabbath Secondly in the same place it is affirmed that the praecise keeping of the seventh day and the externall ceremoniall worshippe of the sabbath which the law required as it waâ— given to the Jewâ—s being bâ—t Câ—remoniall are ceased to us and we are not bound by the law so strictly to forbeare worke and labour in the case of necessity after the manner of the Iewes That is as they were taught by the Scribes and Pharisees But we keepe now the first day of the weeke which is our sunday and make that our Sabbath that is our day of rest in the honour of our Lord Christ who as upon that day rose from death conquering the same most triumphantly These are the words of the Homily And that the keeping of a set time to weet one day in weeke wherein wee ought to rest from lawfull and needfull workes Js found in the fourth Commandâ—ment among thâ— things which appertain to the law of nature is a thing most godly most just and needfull for the setting forth of Gods Glory and oughâ— to 〈◊〉 retained kept of all good Christian people So is it there expresly affirmed Thirdly we are there â—aught That as by the fourth commandement no man on the six dayes ought to be slothfull or idle but diligently to labour in their estate wherein God hath set him Even so God hath given expresse charge to all men that on the Sabbath day which is now our Sunday they shoâ—ld 〈◊〉 from all worldly and worke day labour and that Gods obedient people should use the Sabbath holily and so rest from their common dayly businesse that they may giue themselves wholy to Heavenly exercises of Gods true religion and service Fourthly in the same Homily all Gods people are urged and pressed to keepe the Sunday for their holy Sabath by three Aâ—guments The first is the commandement of God in the law The second is Gods examample who rested on the Seventh day and did no worke of creation at all but blessed and sanctified it and consecrated it to quietnesse and rest from labour The third is an example of the Apostles who immediately after the ascention of our Lord Christ began to keepe this day of the week commended it the first Churches of the Gentiles 1 Cor. 16 and called it the Lords day Revel 1.10 Sithens which time Gods people hath alwaies with out any gainsaying obserued it Fifthly and lastly the Homilies shewes that the rest and cessation which God requires by his law one the Lords day at the hands of us Christians is the same which the law did bind the fathers unto from the beginning upon this Sabbath in the old testament First whereas the law commanded the Fathers to rest from all such workes as they are allowed to do on the other common dayes of the weeke that is wordly labours as the expresse words of the law shew In it thou shâ—lt not do any worke thou nor thy sonne nor thy daugther nor thy servant c. Exod. 20.10 And again thou shalt do no servile work therin Levit. 23.7 thou shalt do no manner of servile worke Num. 28.18 So the Homily blames all those people for wicked boldnesse carelesse prophanation of the Lords day who make no conscience of doeing their worldly businesse one that day though there bee no extreame need and necessity Secondly as the law forbids journeying
from home about worldly affaires on the sabbath Exod. 16.29 bringing in and carrying out loads and burdens Ier. 17.27 exercising themeselves in the workes of their ordinary calling trade as buying selling keeping market and faires on that day So also the Homily condemnes them as transgressours profaners of the Lords sabbath who on the sunday which is the Lords day and Christian sabbath do not spare to ride and journey bring and carry row and ferry buy and sell keepe markets and faires and so use the Lords holy dayes and worke dayes both a like Thirdly as the law and the Prophets commanded Gods people in the old testament to rest in holynesse Exod. 31.14 35.2 and not pollute the sabbath by doing their owne pleasure but to honour the Lord not doing their own wayes nor finding their own pleasure nor speaking their owne words Isa. 58.13 So also the Homily requires of all Gods people the same Holy rest on the Lords day in that it condemnes them who follow vain and carnall sportes and fleshly pleasures and all such exercises as cause brawling and railing and tending to wantonnesse as a worse sort of people then they that breake the sabbath by working and doing all their businesse in it For these are the words of the Homily The other sort is yet worse for though they will not travell and labour on the sunday as on the weeke day Yet they will not rest in holinesse as God commandeth but they rest in vngodlinesse and filthynesse praunsing in their pride pranking and pricking pointing and painting themselues to be Gorgeous and Gay they rest in excesse and superfluity in Gluttony and drunkennesse like Rats and swine they rest in brawling and rayling in quarrelling and fighting They rest in wantonnesse â—oyish â—alking and filthy fleshlynesse So that it doth evidently appeare that God is more dishonoured and the Divell better served upon Sunday then all other dayes of the week besides And I assure you the beasts which are commanded to rest one the sunday honour God better then this kinde of people Now by these expresse words of the Homily we se most clearly that both this and the former position are not any new Doctrines or factious opinions of my owne devising as some malicious catchers false traducers haue slaunderously reported both of them mee But the true Orthodox Doctrine of the Scriptures in the law the Prophets new Testament the divine doctrin pubklickly receiued in the Church of England by law established For the further confirmation whereof J could say much besides the strong Arguments which I haue brought to proue the former position which doe ouer and aboue most strongly proue this also For 1. Jf the Lords day be a more blessed day then the seventh daie was in the old Testament 2. Jf it bee a more holie day a daie of more holy convocations assemblies 3. Jf we haue as much as manifold use of rest cessation as they had more 4. Jf we be bound by Gods law by the Gospel to be more spirituall more sequestred from the world because we haue more abundant gifts of the spirit more cleare sight knowledg of heavenly eternall rest more hope of eternall life glory Then it must needs follow that we by Gods law are as strictly bound to rest cease from all worldlie cares bodily workes sports and pleasures as the Fathers were in the old testament But because slaunderous traducers shal haue nothing here to object against me in this point except they can desperately harden their hearâ—s and faces to accuse blaspheme wound thrâ—ugh my sides the holie Scriptures and the publick doctrine of the Church of England by the law established and royall authoritie maintained I will content my selfe desire you my hearers to be satisfied with this which I haue said you haue heard alreadie And so I passe to the third point befor propounded concerning the dutie of rest even the manner measurâ— of it in what cases Gods law permits bodily exercises on the L day CHAP. 21. HOwsoeuâ—r all worldlie workes and labours are forbidden and rest From them all is commanded in the law yet the equitie of the law permits some labours and exercises and in some cases allowes such bodilie workes as are ordinarilie vnlawfull to be done on the Lordes holie Sabbath daie First of all it is lawfull for Ministers and preachers of Gods word to doe some painfull and laborious workes upon the Lords daie even all such as are necessarie for the better sanctification of the daie and for the edification of the people and flock in publick Though they are not allowed to neglect their studies on the six daies but are bound to read study meditate for help of their memories to write downe the heads points and proofes of their Doctrine before the day of assembly Yet because few or none are so perfect as to preach publick with good order Method and readinesse of speach and memorie that which they haue studied without searching and reading ouer the testimonies of Scripture which they haue collected and studied noting down writing some which come new fresh to their mind serious meditating upon that which they are to speak for better imprinting of it in their memâ—ries Therefore their is a necessity laid on them to labour in this kinde on the Lords Sabbath Aâ—d though it be a great labour of the body to stand up preach in the congregation with intention of the voyce earnestnes of affection doth more spend the spirits strength of the body makes drops of sweat run downe the face more abundantly then the tilling of the ground Yet the matter in which they deale is holy all their worke is religious their labour tends to an holy supernatural end is necessary for a ful sanctification of the day therfâ—re it is not only allowed but also required commandement by the law of God If any doth make a doubt or question of this truth we haue very strong proofe thereof in the holy Scriptures Thâ— first Argument is drawne from the hard bodily labours artificiall practises of the Preists which they vverâ— by the law bound to performe in their double sacrifices offerings on the Sab day in the old Testament they were bound to flealambs to dresse wash the flesh the intrals to offer them up in sacrifices on the Altar thy were bound to lay them upon wood on the Altar to kindle the fire burne the fat some part of the flesh also they were to take a tenth deale of flower to mingle it with oyle to make the drinke offering thereof also to offer all to God as we read Num. 28.9 Now if God by his law allowed commanded such bodily works on the Sab day because they were needfull for sacrifices Circumcision which were but a ceremoniall