Apostles themselves observed the Lords day weekely or Sabbatically and not monthly or yearely as were the Iewes Sabbaths and Holy-dayes but in relation to the fourth commandement one in seaven as knowing it to bee a perpetuall rule not a temporary and vanishing ordinance which pertained to the bondage and servitude of weake and beggerly Rudiments of which the Apostle here onely speakes And as it was farre from the Apostles thought to reckon any of the ten commandements as a weake and beggerly Rudiment so let it bee abhorred of all Christian hearts and eares But may some say Obj. is not the signification of the Sabbaths institution abrogated by Christs resurrection and the comming of the Lords day The Sabbath is altered not abrogated Answ. and the signifâ—cation subordinated not annulled being instituted upon an universall and perpetuall reason for the Sabbath was no proper Iewish type but the Churches type in that wherein it was typicall as wee may see in the fourth Hebr. 9. There remaineth therefore Sabbatismus a Sabbath-rest to the people of God which words Willet in 2. Gen. saith conclude that both the type remaineth that is a Sabbatisme and the signification of the type everlasting rest And as you may further see 12 Matth. 8. in these words The Sonne of man is Lord even of the Sabbath-day which words compared with the verses foregoing shew that the Sabbath is of a ceremonious nature for Christ there rankes it among things ceremoniall in a ceremoniall sense but with a note of inequality as it is implyed in that word Even of the sabbath-Sabbath-day and is as the rest of the morall Law of equall continuance with the Church which for this cause was reviued to the Iewes because at that time they were the onely Israel and Church of God but now translated to us under the Gospell the partition wall being broken downe with an alteration of circumstance according to the season as Isay was prophecied in the foreâ— quoted place of Isa. 65. 17. And whereas Doctor Heylyâ— part 2. pag. 27. saith That it is not probable that the Apostle Paul who so opposed himselfe against the Sabbath would erect a new this had not beene saith hee to abrogate the ceremony but to change the day I answer that by the comming of Christ some things suffered alteration as well as others abrogation wherefore the Apostles were to preach onely the abrogative types and ceremonies to bee abrogated of which sort I prove the Sabbath to bee none and according to the nature of the new creation to alter the other of which sort the Sabbath was and therefore suffered subordination not abrogation And therefore hath the Scripture recorded it to us 〈◊〉 the name of the first day of the weeke or the first day of seaven before it stile it the Lords day in a sâ—gnificant opposition to the old antiquated last day of the weeke I will conclude this Answer with Master Hookers authority who was a confident maintainer of the morality of the fourth commandement as you may see in his Eccles. Pol. pag. 377. who speaking upon this place of the Galath Hooker saith That for as much as the Law of the Iewes by the comming of Christ was changed and wee thereunto no way bound Saint Paul although it were not his purpose to favour invectives against the speciall sanctification of dayes and times to the service of God and to the honour of Iesus Christ doth notwithstanding bend his forces against that opinion which imposed on the Gentiles the yoake of Iewish legall observations as if the whole World ought for ever and that upon paine of condemnation to keepe and observe them such as in this perswasion hallowed the Iewish Sabbaths the Apostle sharply reproveth saying yee observe dayes and monthes and times and yeares c. Thus you see how Master Hookers opinion was concerning this text of Paul onely to cry downe those obsolete Iewish observations and nothing lesse then to impeach the authority of the fourth commandement or the Lords day as you may plainely discerne by turning over leafe to pag. 378. where hee layeth downe three sorts of holy times thus saith hee Hooker It pleased God heretofore to exact some part of time by way of perpetuall homage never to bee dispenced withall nor remitted againe to require some other parts of time with as strict exaction but for lesse continuance and of the rest which were left arbitrary to accept what the Church should in due consideration consecrate voluntarily unto religious uses Of the first kind amongst the Iewes was the Sabbath-day Of the second those feastes which were appointed by the Law of Mosâ—s The Feast of Dedication invented by the Church standeth in the number of the last kind The morall Law requiring therefore a seaventh part throughout the age of the World to bee that way imployed although with us the day bee changed in regard of a new revolution begun by our Saviour Christ yet the same proportion of time continueth which was before because of reference to the benefit of creation and now much more of renovation thereunto added by him which was Prince of the World to come wee are bound to account the sanctification of one day in seaven a duty which Gods immutable Law doth exact for ever Thus you have Master Hookers opinion both of this text of the Gal. The morality of the fourth commandement the perpetuity of the Sabbath and the authority of the Lords-day Broad A little leaven leaveneth the whole lumpe Gal. 5. 9. Chrysost. on Gal. Why but they retained the Gospell onely they would have brought in a Iewish rite or two and yet the Apostle saith that thereby the Gospell is subverted to shew how but a little thing being untowardly mingled marreth all Luther on Gal. 2. Paul had note here his owne busines in hand but a matter of faith Now as concerning faith wee ought to bee invincible and more hard if it might bee then the Adamant stone but as touching charity wee ought to bee soft and more flexible then the reed or leafe shaken with the wind and ready to yeeld to every thing Broad A treatise of the Sabbath FOr as much as I know not whether taking my booke in hand thou mindest to read it over to the end I have therefore thought good by way of prevention in the beginning to let thee understand that howsoever there bee difference in opinion among the Godly learned yet they all for ought I know agree in this namely that the Lords-day had his beginning in the time of the Apostles and being of so great antiquity so generally received and so profitable to the Church of Christ that it ought to be observed of thee according to the practice of good Christians from time to time and the godly lawes of our most Christian governour living at this present I charge thee therefore as thou wilt answer it before Gods judgement â—ear that thou dost not take occasion hence to spend
particular Conclusions To your last End I answer That it is most true that the Sabbath was a Type of the Heavenly Sabbath and a shadow of that blessed Rest to come and therefore transcendent to those Types which were properly lewish and of a Temporary nature whereas this Sabbath had its beginning with time and shall receive its ending with time when the workes are finished from the foundation of the World When as the Church of God is possessed of the Antitype then shall this universall Type vanish by the second comming of Christ as the Iewish Types have already vanished by his first comming Broad CHAP. V. 1. The Sabbath was a shadow SAint Paul in his second Chapter of the Epistle to the Coloss. hath these words Let no man judge you in Meat Coloss 2. 16. 17. or Drinke or in respect of an holy Day or of the new Moone Hoc est figurae fuerunt quae portenderent ea quae post essent verè exbiÌ„henda à Christo. Marlor or of the Sabbaths which are a shadow of things to come but the body is of Christ. Here by Sabbath the Weekely Sabbaths are meant as I gather 1. Because St. Paul useth another word which doth most properly signifie the festivall Dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Vnles by Sabbaths in this place the weekly Sabbaths be meant * Vide Tractâ— de Sab. cap. 2. erg 1. wee have not the least warrant in Gods word for working on the Iewes Sabbath The Sabbatarians heretofore might with more colour have put of any Text then this 3. Taking it for granted that wee 〈◊〉 not keepe the Iewes Sabbath how it is credible that S. Paul being Christs only Doctour about Dayes Rom 14. Gal 4. Coloss 2. and handling this matter purposely in three Epistles should not give us to understand as much in one of them and if in any in this 4. Thus it is taken by very many great Divines S. Aug termeth the Sabbath Sacramentum ambratile spir lit Instit lib 2. cap. 8. sect 28. cap 14. Calvin speaking of the fourth Commandement sayth umbratile veteres nuncupare solent so that it seemeth the Fathers generally for Sabbaths here understood the Weekely Sabbaths and therefore tearmed the fourth Commandement umbratile shadowish 5. I know no more but two or three in Print who take it otherwise and all that they can say is that it is Sabbaths in the plurall number See Math 28. 15. Acts 13. 14 16. 13. but Sabbaths importeth the Weekely Sabbath in many places Againe that with Sabbaths are adjoyned Meates and Drinkes and therefore that S. Paul speaketh of such Sabbaths as are in ranke with them which manner of arguing is tearmed Petitio principis This is all that ever I knew alledged by any which is so little that it only argueth a will to say something it is not so much as a shadow of sound proofe Besides this Text Coloss 2. There are other pregnant enough to prove that the Sabbath was a shadow Type or Ceremony as that Exod 31. 13. and and the like may be gathered by Heb 4. * See what I have written of this Textâ—â— my questions but of these Texts more shall bee said hereafter Answer 1. However there may be another word used to signifie Festivall Dayes yet you cannot deny but it is frequent to name their festivalls Sabbaths Because of the Rest and analogy which they had common with the Weekly Sabbath * Like as Magistrates are called Gods though there be other words to signify them And such is the sence of this Text as may probably appeare by these following reasons which you so slightly evade 1. Because it is Sabbaths in the plurall number for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where it signifieth the Weekely Sabbath and not the Weeke it selfe is for most part either expressed in the singular number or if in the plurall then it is joyned with a word singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and after this manner it is also every where translated both in English and Latine but in this 2. Coloss 16. there are none of all these 2. Because Sabbaths are adjoyned with such things in this place of the Coloss which are indisputably abrogative and meerly Iewish * Such as are termed in the 14 verse the handwriting of ordinances and in the 17 verse are termed the shadowes of such things to come whose body is of Christ that is which are fulfilled in Christ and whose significations end when hee commeth But we know the signification as you your selfe confesse out of 4. Heb of the Sabbaths Rest is Heaven our Rest there which remaineth unfulfilled yet to the People of God as the same 4. Heb sheweth and therefore are these the likelier to be such For as Dr. Andrewes saith of the Sabbath how that it had beene folly to have put a ceremoniall Law amongst the Morall so say I in this case that it were strange if God who is the God of order and not of confusion should by his Apostle in this place mixe one of the ten Morall Commandements with the hand writing of Ordinances things meerely ceremoniall and abrogated To which two Reasons I adde these which follow 1. The Apostle himselfe did condescend to keepe the Weekely Sabbath with the Iewes not only for a time as he did some of the Iewish Holy-dayes as also their other rites but at all times and in all places as occasion offered as being a thing of a different nature from their Sabbaths which he taught 2. These three Holy-dayes New-moones and Sabbaths are but as I may so say Synonimies in sence signifying as it were one and the same thing in the intention of the Apostle by divers expressions for were not New moones Holy-dayes and Holy-daies Sabbaths so that if you dispâ—â—e from a seeming Tautology you may as well argue against New-moones as Sabbaths And I would know why Holy-daies and Sabbaths may not be as well one and the same in this place of the Coloss as in the 58. Isa 13. both of them in the one place signifying the Weekely Sabbath and in the other place the Iewish Sabbaths Which Synominy doth the rather appeare from that 4. Gal 16 which is the same in effect with this of the Coloss where the Apostle by Dayes Moneths Times and Yeares meaneth things of the same nature and Ordination to wit the Iewish abrogated Types and Ceremonies such as begun with Mans Fall or rather with Moses and ended with Christs Resurrection unto which the converted Gentiles did too much adhere not such as began in Paradice and shall end in Heaven But whereas it may bee objected that doubtlesse had not the Apostle intended all Sabbaths in the word plurall he would have made some particular exception of the Weekely Sabbath considering how considerable it was so to do if he would have had the Weekely Sabbath to bee understood to bee still of force To this I answer That the first Day of the Weeke or Lords Day having
Primitive Church 2. That I never saw to my remembrance any saying of Father Councell Ecclesiasticall writer cited by any in their Sabbath discourses whereby it might certainly be gathered that so much as one learned man in the Primitive Church was ever of other judgement and took himselfe bound by this Commandement to sanctifie the Lords-day one day in a weeke or any day or time whatsoever note it and search their books Answer M r. Cleaver in his booke called the Morality of the Law hath there given you your answer to this particular objection of the Fathers opinions in this point where the Reader may see the true meaning of the ancients in this particular and how Saint Augustine is wronged and perverted by you I say for plenary satisfaction to the Reader I refer him in this particular of the Fathers opinion in this point to peruse these pages of M r. Cleavers booke aforesaid 129 130 131 132 133 134 135 136. Broad 3. That M r. Calvin speaking of the fourth Commandement hath these words â—nstit lib. 2. cap. 8. Sect. 28. Vmbratile veteres nuncupare solent The ancients not onely some of the Ancients accounted it shadowish not onely partly shadowish Of what judgement M r. Calvin was may partly appeare by that he writeth afterward sect 34. It a evanescunt nugae Pseudo prophetarum c. D r. Field excepteth the fourth Commandement out of the number of the Morall Commandements Booke 5. of the Church Chap. 22. pag. 101. Answer In the beginning of this worke you gave occasion to manifest M r. Calvins opinion and so I did As for D r. Field he doth not except the fourth Commandement from the number of the Morall but from the number of those that are connaturall with man and therefore is more subject to change then the rest His words are these These Lawes saith he are imposed upon men by the very condition of their nature and creation as the very condition and nature of a man created by God requireth that he should honour love feare and reverence him that made him and therefore touching the precepts of the first Table that concerning the Sabbath excepted it is cleare and evident that they cannot be altered Broad M r. Rogers in his Cathe Aâ—l 7. propos 3. Doctrine of the Church of England blameth D. B. for teaching as contrary to the seventh Article that the Sabbath was none of the Ceremonies which were justly abrogated at the coming of Christ Note well what hâ— writeth I write no more againe that the Commandement of sanctifying every seventh day as in the Mosaicall Decalogue is naturall morall and perpetuall Answer It is true that M r. Rogâ—rs blameth D. B. for teaching that the Sabbath was none of the Ceremonies which were justly abrogated at the coming of Christ for which he is much to blame himselfe till he can evince it to be one of them which he doth not Broad Who so readeth what M r. Rogers hath written in the Preface to his booke See the Preface beginning at the â—0 Section shall understand that I am not the first or onely man that have stirred much in this matter God grant I be the last that hath need to stir much herein and that the day of Rest to the Iewes be not the cause of contention among Christians any longer The end of the first Treatise Answer Here you fulfill the Proverbe you wish all were well so you were not the cause of it if you may be suffered to speake the last word you care not though all keep silent I did wish though it be now unseasonable when I first framed this answer that it might come to the notice and knowledge of authority the disturbance of the peace which M r. Rogers and you have brought into the Church by endeavouring to discover a shamefull nakednesse of contradiction in your Mother by labouring to set the Articles and the Liturgy at odds one with another For how cometh it to passe that we are commanded by the church to pray Lord encline our hearts to keep an abrogated Ceremony of the Iewes even in her opinion as he and you would have it But the contrary is apparent not onely by the Liturgy but also by the Homily * Of the place and time of prayer parâ— 1. established and received for the Doctrine of our Church as you may see it quoted to this very purpose by M r. Richard 〈…〉 in answer to M r. Breerowood He 〈◊〉 thus You come in with the Edicts of Princes as one that would have the Lords-day depend upon the constitutions of the Church and Edicts of Princes onely and so not to differ from another Holy-day Most wicked popisâ—â— and worse then popish and against all famous lights ancient and moderne Or doe you mention Princes Edicts and Churches-Constitutions to glose with ours Ours deâ—est your Tenet and you seeke herein to wound Church and Prince For how they hold of the Lords day that it is directly grounded on the fourth Commandement appeareth in the 〈◊〉 in the booke of Homilies and in the Statutes and godly provisions for redresse of prophanations This is the doctrine of the Church * Homily of the place and time of prayer part 1. pag. 125. By this Commandement speaking of the fourth we ought to have a time as one day in the weeke wherein we ought to rest yea from all lawfull and needfull works For like as it appeareth by this Commandement that no man in the six dayes ought to be slothfull or idle but diligently to labour in that estate wherein God hath set him even so God hath given expresse charge to all men that upon the sabbath-Sabbath-day which is now our Sunday they should cease from all weekly and work-day labour to the intent that like as God himselfe wrought six dayes and rested the seventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour Even so Gods obedient children should use the Sunday holily and rest from their common and daily businesses and also give themselves wholly to heavenly exercises of Gods true Religion and service So that God doth not only command the observation of this Holy-day but also by his owne example doth stirre and provoke us to the diligent keeping of the same Good naturall children will not onely become obedient to the Commandements of their parents but also have a diligent eye to their doings and gladly follow the same So if we will be the children of our heavenily Father we must be carefull to keep the Christian Sabbath-day which is the Sunday not onely for that it is Gods expresse Commandement but also to declare our selves to be loving children in following the example of our gracious Lord and Father Thus farre the words of the Homily which saith M r. â—yfeild to M r. 〈◊〉 Crosseth all that you hold in this your Treatise and fully speaketh what we hold Consider it 1. Our Christian Sabbath is Gods expresse
the Lords-day being the Sabbath no more then that of the Iews aforesaid For we are not to judge of the Church of the Gentiles in their worst but in their better estate This new Creation had at first its Chaos as well as the old without forme till things were perfected by degrees now a little and then a little It was no little while before they were perswaded that fornication was a deadly sinne The Lords-day received its Institution at the consummation of this new Creation as the Sabbath did at the consummation of the old though perhaps this by reason of the Churches non age had its intermission like as that had being also set a foot in its season as that was But let us not pitch either upon the rudenesse of the Iews or the rawnesse of the Gentiles to take example by but see the disposing providence and directing hand of God in the Apostles them selves in those times who were ordered by the speciall instinct of the spirit and we shall see that in the 20 th of Iohn where in the 19 th verse it is said that the same day at night which was the first day of the weeke and when the doores was shut where the Disciples were assembled for feare of the Iews came Iesus c. and so again in the 26 th verse it is said That eight dayes after againe the Disciples were within and Thomas with them Then came Iesus c. Which sheweth Gods speciall hand in assembling them on the day of Christ resurrection and the Spirits care to record it for our learning together with Christs approbation and blessing thereof by his presence Neither is there the least mention made of the Iewish Sabbath but it is reckoned in the Text as the rest eight dayes after and so Paul he passeth over the Iewish Sabbath as an ordinary day in the 20. Acts 6. and honoureth only the first day of the weeke when he saith That he abode at Troas seven dayes and the first day of the weeke the Disciples being come together c. D r. Heylyn Part. 2. pag. 22. to make the matter good biddeth us take notice that Paul had tarryed at 〈◊〉 seven dayes before this meeting But we may do better to take notice that he wrongs the Text which implies no such thing but that his stay was but seven dayes in all for the 6. verse having briefly told us Pauls journall from Philippi to Troâ—s it also sheweth us the number of dayes that he spent there which were but seven in all where we abode seven dayes saith he and then the 7. verse historizeth to us the remarkeable example of Paul and the Disciples touching the first day of the weeke only being silent of the rest And upon the first day of the weeke when the Disciples c. And as touching that 1 Cor. 16. which you mention The words of Paul there seeme to take for granted the foreknowledge and acquaintance that the Christian Coriâ—ths already had of that day to be the Lords And if so be the Lords-day be not the Sabbath why was it kept of them and is it now kept of us in paralel to the Sabbath weekly and not anniversarily or yeerely as easter-Easter-day and other remembrances of Christ are and as all the times of Commemorations which the Church of her own accord dedicated have ever and only been as we see by the feasts of Puriâ— and of dedication among the Iews and so now amongst us Christâ—â—â— and Easter c. Broad We read that the Disciples weré called first Christians at Antioch though by whose meâ—â—â— it be not said in the Acts but as touching the meeting on the first day of the week Acts 11. 26. we neither find where it began nor by whom This in my judgement is very probable if not certain that this manner of assembling on the first day of the weeke was approved by the Apostles as was the name of Christians Yea and Christ himselfe may seeme to approve it likewise in as much as on this day he revealed those mysteries to the beloved Disciple So long it was between the writing of the first Epistle to the Corinths and the Revelation About fortie yeeres after this order began the name Lords-day was given to the first of the weeke which name had it been given when Saint Paul wrote his first Epistle to the Corinths and Saint Luke the Acts it is probable that one of them would have used it and yet it is not improbable that this name Lords-day was given as soone as the day began to be in any great account Answer It is true that in Antioch the Disciples were first called Christians and be the meanes what it will it was not without the speciall hand of God nor without a speciall prophecy and promise as appeareth in the 65 of Isaiah 15. Where the name of the Iews is cryed down and the name of the Christians set up * D r. Hall upon the place Ye shall leave your name as a curse unto my chosen for the Lord God shall slay you and call his * Marke God himself was the Father and gave the name who â—ver was the God-father servaâ—â—â— by another name And as thus God prophecyed the alteration of the old name into a new in the 15 th verse so in the 17. verse he prophecyed the alteration of the Creation from old to new together with the forgetfulnesse of the old by reason of the joyfull remembrance of the new which was yet further prophecyed by the Psalmist in the 118. Psal. 22. 24. The stone which the builders refused that is crucified and cast off is the head of the corner that is is raised again of God and made our salvation for this is the sense thereof as you may see in the 4 th Acts 10 11 12. And what followeth in the Propheâ— of David That this worke of raising up Christ againe by his mightie power is a thing marvellous in our eyâ—s And that therefore this is the Day which the Lord * Is not this divine institution and a sufficient reasâ—n for the denomination of the Lords-day Dr. Andrews is exprâ—sse for it in his 13 Sermon upon the Resurection pag. 529. Sayes he How came it to be the Lords day but that as it is in the Psalme the Lord made it And why made he it but because on it the stone cast aside that is Christ was made the head-stone of the corner that is because then the Lord rose hath made for us to rejoyce and be glad in it as it followâ—th in the 23 and 24 verses of that 118 Psâ—lme Obiect But it will be objected that hereby is no particular day denoted but indefinitely the time of the publication of the Gospel Answ. To which I answer That the promise of the accomplishment of our 〈…〉 3. 15. on the very particular day of Christs 〈◊〉 is eminently meant hereby as is evident by compâ—ring this place with
13 Acts 32. 33. These words 32. And we declare unto you glad tidings how that the promise which was made unto the fathers 33. God hath fulfilled the same unto us their children in that he hath raised us Iesus againe as it is also written in the second Psalme Thou art my â—onne this day haâ—e I begotten thee As touching the meeting on the first day of the weeke which you say we neither finde where nor by whom it began I have even now shewed you the originall of it both for time and persons to wit on the day of Christs resurrection by the Apostles and the day fennight after Had they only met the day of his reâ—urrection we might have thought it had been only accidentall and not of speciall providence or if it had been recorded that they had met any other day besides it might somewhat have weakened the force of this argument But meeting twice and it being recorded to be on the same day together with the effects thereof it doth wonderfully prove the thing to be of purposed providence both on Gods part in assembling them then and on Christs part in appearing to them thereby to give originall to this Ordinance which accordingly hath been so observed ever since And therefore it is not likely that the Apostles tooke it up by approbation from inferiour Christians nor yet that Christ honoured it only by way of approbation but also of institution for we see what honour he gave to it a principio by his often appearings thereon and the gift of the Holy Ghost Iohn 20. 22. on this day which you so Sophister like passe over and only instance in that which seemeth to serve your turne but that it was taken up from them Though this confessed approbation of Christs granteth it to be of the same authoritie with Baptisme which was brought in by Iohn Baptist and ratified by Christ. And if the people of the Iews held the Baptisme of Iohn to be from heaven and not of men though they had no expresse command for it but only his practice and though the chiefe Priests and Elders beleeved him not only for this reason because they held Iohn as a Prophet Matth. 21. 25 26. and this their beliefe of Iohn and his Baptisme producing sutable fruits of grace and holinesse in them was approved of Christ vers 32. I wonder how any dare deny the Lords-day to be of divine institution and affirme it humane that know and acknowledge Paul to be an Apostle the least whereof was greater then Iohn Baptist and the thing of such great consequence and benefit to the Church and otherwayes so backed But let us labour to imitate these contemned Publicanes and harlots in beleeving this point of the Lords-day to be from heaven by divine institution and not of men by humane ordination suffering Pauls practice as an Apostle to overrule 〈…〉 as Iohn Baptist as a Prophet did them and framing our practice to ouâ— faith like them And so obeying him and his Ministers let us not doubt in like case the approcation of Christ in our behalfes above the over-wiâ—e unbeleevers be they 〈…〉 And you shall 〈…〉 second Treatise pag. 22. 〈…〉 that oâ— taken 〈…〉 the Lords-day is in some sort de iure divino in some sort namely not by personall but by delegate authority that is not prescribed personally and immediatly by God himselfe but onely by vertue of that authority which by God was committed to the Apostles for the ordering and governing of his Church but being taken for divine Ordinance or Commandement it is not de iure divine And further he saith To entitle a Commandement divine is required 1. That the authority be divine wherby it is ordained 2. That the Author himselfe that ordaineth be so also that is that both the power whereby and the person that doth immediatly establish it be divine Which divine authority is confessed to be in the Apostolicall constitutions but the immediate Authors are denyed to be divine Now as all other events and actions receive their denomination from their immediate not remote causes so the constitutions of the Apostles although they proceed originally from the instinct and aspiration of the Holy Ghost Gods spirit yet proceeding immediatly from the institutions of the Apostles themselves which delivered them unto the Church in forme of Commandements they are to be tearmed humane constitutions and not properly divine Thus you have M r. Breerewoods opinion of the divine authority of the Lords-day much more Orthodox then yours only in answer to this later part where he saith that Apostolicall actions are to be tearmed humane from that principle That all actions are to receive their denominations from their immediate not remote causes He might have considered how that all the new Testament is called the word of God from the remote Cause the Spirit of God which inspired it though the Apostles and Evangelists writ it which were men and that by no expresse Commandement that we finde Bishop White averreth against T. B. pag. 91. That our weekly observation of the Lords-day in the time of the Gospell is an holy and godly practise for it is warranted by the example of the Apostles and those Primitive Churches which were planted by the Apostles and which received their Ecclesiasticall precepts and constitutions by tradition from the Apostles so that the Apostles first founded it as he further affirmes pag. 97. saith he It is an ignorant speech to tearme it a popish tradition for popish traditions had not their beginnings from the Apostles So also pag. 189. We beleeve saith he that the holy Apostles ordained the Sunday to be a weekly Holy-day because the Primitive Fathers who lived some of them in the Apostles dayes and others of them immediatly after and who succeedeth them in Apostolicall Churches did universally maintaine the religious observation of this day So againe pag. 192. It is probable that in the Churches at Corinth and Galatia the Lords-day was made a weekly Holy-day by the Apostles for they principally governed those Churches at this time 1 Cor. 16. 1 2. And yet Doctor Heylyn laboureth to prove this ordination of Paul to the Galathians to be upon a sabbath-Sabbath-day and not upon the Lords-day And againe pag. 192. It could not possibly have come to passe that all and every Apostolicall Church throughout the universall world should so early and in the beginning of their plantation have consented together to make the Sunday a weekly Service-day unlesse they had been thus directed by their first founders the holy Apostles themselves c. Lastly it is a true that a long time after Christs Resurrection was the name of Lords-day given to the first day of the weeke * I have shewed before the significant use of the Sabbath paffing under the name of the first day of the week in scripture before it come to be stiled the Lords-day to wit when the first day of the week began to be most currantly
probable Answer These words of Iohn after eight dayes Paralel places to this are Mark 8. 31. after 3. dayes idâ—est the third day and Ieâ— 25 12. when 70. yeares are accomplished i. e. in the seventieth yeare or as it is in the Geneva eight dayes after what do they intend more then if I should say Eight dayes hence I will doe such a thing Surely according to this propriety of speech the eighth day is the fittest to be understood So here after eight dayes is as much as if he had said after eight dayes were come or after the eighth day was come signifying thereby that it was the first day of the weeke and not the last And M Sprint pag. 138. observes that it is as if he should say The eighth day after by an Hebraisme quoteth further the like speech in Luke 2. 21 and 1. 59. which as I observed before from comparing the 1. and 19 verses of this Chapter he is câ—â—ious and sure not without cause to notifie unto us againe his Disciples were within c. Thus Eâ—tâ—nusâ— pag. 71. saith Parum obstat obiâ—ctioilla 〈…〉 The two Evang. speake of 6. daies and Luke 8. dayes after Six inclusive and eight exclusive non ipsoâ—â—ctavâ— esset sed non sâ—â—bsequente Obiectio inquâ—â— haeo parâ—â—â—alet quia vel Synechdochicè exponenda 〈◊〉 verba illa â—t alibi saepiuâ— in scriptura There are 6. dayes in the week and Sabbath and Sabbath make eight on the former Sabbath he appeared and the next succeeding sic â—t Luk. 2. 21. 〈…〉 Broad 3. 〈…〉 〈…〉 Supper in memory of his Passion and 3. of the Evangelists together with Saint Paul make mention thereof what the least shew of Scripture or reason can be alleadged where fore if Christ would have a day kept in memory of his resurrection he should not command so by word of mouth or commanding so the Evangelists should not commit it so to writing but leave us to picke out his meaning in such a sort Answer So in the instance that you gave even now from the expression of the Evang. Matt. 17. 1. After sixe dayes had it not been as easie for him and the rest to have said the seventh day if they had meant the seventh day as after six dayes But it seemeth had you been in those dayes a follower of Christ you would now and then have stopped before him and have given him occasion to have plucked you back with a Come behind me Or his councellor Then alwaies when the Iewes had asked a Miracle he should have shewed them one and not have suffered them to have gone so farre about as to finde their desire in the miracle of Ionâ—â— nor have bid the man carry his bed on the Sabbath but he should also have given satisfaction to the Iewes in the point nor have turned the water into wine after they had well drunken but withall he should have preached sobriety to them Doe you preach it to your selfe Indeed if there had been no footsteps nor grounds for this in the old Testament or that the Apostles had not had the assistance of the holy Ghost then it had been somwhat which you alleadge But as there is nothing so cleerely expressed but wrangling and perverse spirits will finde some matter of controversie thence so some things are left purposely to try mens spirits whether they delight more in sobriety or disturbance It seemeth you cannot satisfie your selfe with crying downe the fourth Commandement or old Sabbath but you would also perswade that the sanctifying of the Lords-day the day which as the Psalmist saith the Lord hath made for us to rejoyce and be glad in is against Christs will or at least not with his will when you say If Christ would have a day kept in memory of his resurrection c. Broad 2. The Apostles did not command us to sanctifie the Lords-day That the Apostles commanded us to sanctifie the Lords-day some goe about to prove 1. 1 Cor. 16. 2. Because Saint Paul ordained that upon the first day of the weeke collections should be made in the Churches of the Corinthians and the Galathians Answ. If they met usually upon the Lords-day it may seeme strange that Saint Paul had not rather ordained that a collection should have been made in the Congregation then that every one should lay by him in store at home as God had prospered him thus we would thinke that their benevolences would have been in greater readinesse But be it that they met every first day yet by whom this manner began is uncertaine They themselves will have it begun long before Saint Paul tooke this order about the Collection Further See D. Field of the Church booke 4. Chap. 20. Zanch. de red chap. 10. de trad Eccles. let Saint Paul be the author thereof yet every ordinance of an Apostle doth not bind us in these times yea this very ordinance doth not Were there the like collection to be made who would take himselfe to be bound every first day to lay up by him in store as God had prospered him Answer Certainly this Ordinance of Saint Paul doth wonderfully commend this day and argue the point in hand For first they were hereby prompted to give to the poore members of Christ as they had received from him a worke becoming an holy day and conducing to the pious hallowing thereof like as did those charitable cures which Christ wrought on the Sabbath-day If they met usually upon the Lords-day say you it may seeme strange c. Bishop White telleth you page 211 212. That although this Text of Saâ—nt Paul maketh no expresse mention of Church assemblies on this day yet because it was the custome of Christians and likewise it is a thing convenient to give almes upon the Church dayes It cannot well be gain-said but that in 〈◊〉 and Galatâ— the first day of every weeke was appointed to be the day for almes and charitable contributions The same was also the Christians weekely Holy-day for their religious assemblies Secondly it argueth their rest on 〈◊〉 day from the labours of the 〈◊〉 dayes with a recoâ—â—ection and thaâ—kefull calling to minde the blessing of God upon their foregoing week-day labours and what can there be more Sabbath-like D r. Heylyn parr 2. pag. 26. 〈…〉 prove this laying up to be appointed by 〈◊〉 on some Sabbath day or other and to a little before doth he labour to make then meeting at Troâ—â— to be on the Sabbath 〈◊〉 too and not on the first day of the weeke and yet pag. 27. he 〈…〉 Acts. That as concerning the Gentiles which beleeve we have written and determined that they observe no such thing as the Law of Moses whereof the Sabbath was a part saith he Now these things are very inconsistent That Paul should countenance the Sabbath even among the beleeving Gentiles at Troas and command this laying up thereon also to the Corinthians and Galatians and yet be
other types had which notwithstanding were of afarre different nature and institution to this for they were appointed since the fall and occasioned by it and in themselves temporary but this was before the fall and given for ever to the whole Church for a standing type which yet it doth not to us and yet so as the primary force and use of this is no lesse appertaining to us then them For so that other ordinance which was instituted in innocency marriage it also lasted in respect of diverse circumstances of their times and discipline which yet wee retaine pure from the first institution Secondly wee under the Gospell have also an alteration made of the individuall but not of the numerall day for wee now keepe the seaventh day according to the commandement remember that thou keepe holy the seaventh day but not theirs Thirdly in respect also of the reason whereupon the commandement was inforced upon them to wit Gods resting from the creation For whilest the law or first covenant was in force the creation was in force which still remaines with us but subordinated to the adequate reason of our Sabbath where to use Master Dowes words pag. 24. All lawes being onâ—ly positive though made by God himselfe admit mutation at least when the matter concerning which or the conditions of the persons to whom they were given is changed For as the Iewish types so many grosse and sensitive grounds and reasons are pilled of and swallowed up by the comming of Christ and more spirituall ones risen in their stead As wee see it very apparant in the 65. Isa. 17. I will saith God create a new Heaven and a new Earth and the former shall not bee remembred nor come into mind * Old things are possed away behold all things are become new Which to mee seemes a pertinent prophecy of the alteration of the Sabbath from the Iewes day to ours it being as much as to say that in comparison of the excellency of the things that shall bee under the Gospell the other things shall bee nothing worth Sence shall bee swallowed up of Spirit types of truth And though the creation bee admirable of it selfe and so also is at this day the consideration of it being exceeding usefull yet nothing comparable to our redemption Our rejoycing in the one is nothing comparable to our rejoycing in the other * So that the â—lteration of the Iewes Sabbatâ— into ours by reason of the new creatiâ— which God made 〈◊〉 the time of the Gospell doth further typisâ—â—â—nâ— assure us of the last and best alteration of new Heaven and new Eaâ—â—h â—â—okâ—n of in thâ—â— of the first of 〈◊〉 which we shall be made partakers of by the Goâ—spell As a right worthy Doctor Sibbes by name observes Gods last works are his best works the first being but preparatives and occasions of the later the new Heaven and the new Earth are the best the second wine that Christ created himselfe was the best Spirituall things are better then naturall And Master Dow pag. 27 saith as mucâ— that the reason Drawne from the example of God who rested upon the Sabbath namely when the creation was finished endured onely till the time of the new creation in which all things were made new by Christ at which time it ceased or at least a second reason taken from the new covenant comming in place the former both reason and day become now old are passed away And behold all things are become new For this worke of redemption or new creation being the greater may deservedly take place of the other and as the Prophet Ieremy speaking of the deliverance that God would vouchsafe his people from the Babylonish captivity saith Behold the dayes shall come saith the Lord that it shall no more bee said the Lord liveth that brought up the children of Israel out of Egypt but the Lorth liveth that brought them up from the land of the North so may wee say of the day appointed for his worship that the day wherein hee finished the worke of creation shall no more bee observed but the day wherein our Lord Christ by his resurrection from the dead finished the worke of our redemption Thus speakes Master Dow. And how ever in other things the constitution of the Iewish Church and ours differ yet in this they are united the Sabbath being first ordained before there was distinction made or wall of partition built for an ever-lasting signe betweene God and his Church for his sanctifying it and a perpetuall rule of duty and practise chalked out to his Church for the direction of his more solemne worship Like as was his marrying of Adam and Eve in innocency both a perpetuall type of that union which is betweene God and his Church as also a perpetuall rule for the ordering of that affaire amongst mankind ever after both which were alike given in innocency and were alike both perpetuall rules and perpetuall types unto his Church Broad This booke beeing the last I intend to write of this Argument my desire is it should bee read of many before it bee published that if just exceptions can bee taken to ought I have written or that an objection of moment bee not here fully answered I may know it and afterwards may alter or adde as there shall bee cause Iohn 3. 21. Hee that doth truth commeth to the light that his deeds may bee made manifest that they are wrought in God Broad 2. Treatises 1. Concerning the Sabbath or seaventh day 2. Concerning the Lords day or first of the Weeke Gal. 4. 10 11. YEe observe dayes and monthes and times and yeares I am afraid of you least I have bestowed on you labour in vaine Answer You play the Souldier in the On-set at first discharging your greatest ordinance to impresse the greater feare but as you use the matter you misse the marke For this place of the Galath fals farre short of your aime as you might have perceived if without prejudice you would have perused Master Perkins upon that place whose whole discourse thereof is worth inserting if it were not too long And if you examine the context you may perceive how that the Apostle was angry at the Galathians for leaving Christ the substance and betaking themselves even in point of justification to the carnall observation of Iewish shadowes and ceremonies which in comparison hee calleth beggerly Rudiments and hee the rather tearmed them so because they were then utterly uselesse and insignificative being fulfilled and so abrogated But the Sabbath is for the equity and substance of it still of the same use as ever to wit fit for the beâ—ter procuring of mans refreshing and Gods more solemne worship Nor is it in-significative or ever shall bee till wee sing a requiem to our soules in heaven For as it concluded our creation so shall it our salvation And therefore by no meanes to bee numbred with the observation of dayes and monthes and yeares seeing that the
the Lords-day more licentiously and so to dishonour God the more when thou hast more cause to honour and praise his holy name If thou dost know assuredly that the Son hath not yet made thee free for none dare wilfully abuse our liberty purchased by Christ unlesse themselves doe still continue the very bond slaves of sinne and Sathan Answer Your admiration is worthy commendation for it is the part of every honest man to preserve the practise of piety and especially in this point of the Sabbath in the which God so often in Scripture involueth the summe of all Religion and indeed it is Gods and the Churches ancient Land-marke which being removed opens a gappe to all licentiousnes and that being once let in which is so much thirsted after by the ignorant and common people then farewell all Religion For as Doctor Denison notes upon the 13. Neh. 2. That where the Sabbath is not sanctified there is neither sound Religion nor a Christian conversation to bee expected as hee is quoted by Edward Chetwin D. D. and Deane of Bristow in his second Edition of the straight gate and narrow way to life Pag. 90. Who himselfe saith in the same page that the prophaning the holy Sabbath of God for so hee termes it is contrary to Gods morall precept still in power And therefore if you have Faith I wish you would have taken Saint Pauls advice and have had it to your selfe in this point For how you will preserve the duties of the Sabbath * Read Master Richard Bifields 13. chap. against Master Breerewoods like protestation and yet with the same breath cry downe the authority of the Sabbath and how you will maintaine solemne worship without solemne time which God ever allotted to that end I see not nor you know not And therefore what you weakely endeavour to build up with one hand you powerfully pull downe with the other for an errour in Doctrine especially tending to libertinisme is likelier to take place among men where alwayes the greater part is the worse then a bare perswasion tending to restriction It is as if a man should let slip a Grayhound at an Hare and then command him to ly downe at his foote And therefore you might have done well like a good Physitian first to have applied that receit how that a little leaven leaveneth the whole lumpe upon your selfe before you had prescribed it unto others But to prevent the spreading of this poisonous leaven I am desirous to give you a timely opposition by contending for the truth Broad CHAP. I. 1. What day God sanctified in the beginning GOd having finished the creation in sixe dayes rested on the seaventh day and was refreshed Gen. 2. Exod. 31. whereupon hee blessed the seaventh day and sanctified it The day which God sanctified in the beginning was the seaventh and no other even as the day wherein hee commanded the Israelites to kill the passeover was the fourteenth day and no other of the first month the one is as expressely set downe as the other and the reasons wherefore God sanctified the seaventh day The reason of the Sabbaths institution vanished as a shadow with the shadow and commanded the Israelites to kill the passeover on the fourteenth day of the first month are alike unchangeable For as it cannot bee that the Angell should passe over the Israelites houses on any other day of the fourteenth so neither can it bee that God should rest on any other day Answer It is no doubt but the seaventh day was the day that God onely rested on and sanctified to a different use from the rest of the dayes for having imployed these in creating things necessary for mans corporall good hee designes him this day for his spirituall benefit and his owne speciall glory whereas it is alleadged by some Bishop White pag. 42. Doctor Heylyn pag. 10. That God imposed no other Law on Adam then that of the forbidden fruit of the tree of knowledge To this I answer 1. That there was another Law imposed upon him even in innocency as appeares Gen. 2. 24. to wit the Law of having but one wife and loving her 2. That this Law of the Sabbath was a Law not of the nature of the other where on his estate depended but a Law of indulgence whereto hee both should and would readily have confented because of the blessing and benefit which should have redounded to him thereby had hee continued in in innocency and not lost himselfe and it before And questionlesse there was no other reason why hee that could have made all the World in a moment should yet contrive and spin out the worke of creation into sixe dayes space but onely to this end that hee might give an example to mankind which was then in Adam for ever to set a part the seaventh day to his more speciall and solemne worship And the reason of Gods resting from the creation why it is annexed as a reason of the commandement is because at that time there was no better thing nor greater commodity no nor any greater worke for God to rest from or thing wherein God was more seene then in the creation And therefore was the Sabbath appointed on that day having the honour to conclude the creation in memory of Gods goodnes to man and upon occasion of his refreshment therein till a greater good should befall him and a worke wherein God should bee more glorified and then that reason to bee subordinated not annulled because the creation still remaineth as a lesse good even unto us under the Gospell but as the Law is to the Gospell or the old Testament to the new or as the Prophets were to the Apostles and Ministers not in the sense as the ceremonies were to Christ to receive an absolute expiration the one by the other for it was of no such shadowish nature and yet not so unchangeable but that it is as well subject to subordination upon occasion as the Iewes deliverance out of Egypt was to their after deliverance out of Babylon For man was more happy and God as I may say more refreshed in ceasing from the worke of our redemption then of our creation And therefore is Anno Mundi worthily changed into Anno Domini And the name of the Sabbath into the Lords-day For denominatio omnis fit a majori And for this cause although in relation to our redemption wee celebrate the first day of the weeke for order yet it is the creation that makes this first day to bee the seaventh in number and good reason For seeing God in the creation divided time into the revolution of seaven how can or dare any that knowes the creation breake the order of time by God established and thinke of another division as of 6. or 8. c. seeing from the beginning it was not so especially seeing it was purposely done of God for the Sabbaths sake who els could have finished the creation in the twinckling
of an eye which solemne contrivement sure was not to create a Iewish abrogative type and therefore is accordingly observed under the Gospell onely mutatis mutandis But to come to that which you would inferre which is that onely the last day of the seaven is to bee kept Sabbath I answer First that in respect of the point of time I thinke I need not bee large to prove the variation of it For I thinke it will be granted upon this one instance 10. Ios. 13. how that the Sabbath was not alwayes observed answerable to the first institution in respect of the point of time for that by the Suns standing still the weeke was lengthened beyond its due proportion Doctor Heylin pag. 48. alleadgeth that a man travailing the World Westward may lose a whole day now what shall that man doe at his returne saith hee if to sanctify one day in seaven bee morall I answer first Let him tell mee what a Iew should have done in that case when the Sabbath was confessedly obligatory and so should that man doe now Secondly I answer that though things that are morall by nature because they bind alwayes and in all places alike are ever the same Yet things that are morall onely by Discipline admit variety through exigency of time and occasion Thus it was lawfull for Adams immediate posterity to conjugate with their consanguinity which now the exigency of those times being over is utterly unlawfull by disciplinary morality Nay nature her selfe being disciplined from the alteration of time and variety of choyce now abhorres it as utterly undecent so the man that having in his lawfull calling of merchandizing lost a day and had during his travell in his particuler practise rent from the Church in her computation of time without a schisme being lawfully necessitated thereunto by the course of nature may as lawfully at his returne reduce himselfe againe unto the conformity and practise of the Church to avoid a wilfull rent and disorder like as they that were in a journey were to keepe the Passeover on a different time by themselves from the Church of the Iewes but at their returne they were to returne to the Churches observation Secondly but in regard of the order which I thinke you labour to maintaine to wit that the Sabbath ought to bee the last and not the first day of the weeke or else not to bee at all To that I answer that some reasons and circumstances even in the morall Law are occasionall and so changeable and yet the substance of the commandement is perpetuall and immutable * And as one well observes Diverse positive lawes which are morall perpetuall and bind all men in their generations though they bee firme and immutable in themselves and in their obligation yet because the duties of obedience which they impose upon men and the men upon whom the duties are imposed are in their state and condition mutable and changeable and the changes and alterations of things commanded in times places and other relations and respects doe not at all change the Law nor prove it ceremoniall and changeable As for instance the Law of beleeving in Christ is firme and unchangeable from the first promise that was made of him and yet the duty which hee requires is changeable and is changed now under the Gospell from that it was under the Law in circumstance for they were to beleeve in Christ to come but we as come for the changing of the day now since Christ does not make vâ—id but establish the Law of the Sabbath As in the first commandement where Israels corporeall deliverance is now changed into Israels ghostly deliverance So in the fifth commandement the land of Canaan is properly the land meant which had that promise belonging to it But now it is enlarged to all that in the feare of God obey that commandement throughout the World So this commandement had the reason of Gods resting from the creation occasionally affixed unto it because that then the creation was Gods greatest and eminentest worke and being occasionall and appointed for commemoration was therefore changeable whensoever he should rest from a greater worke that better deserved commemoration then that And yet the substance of the commandement remaineth unalterable which substance or unalterable part of the commandement consisteth in the number as seaven is opposed to all othâ—r numbers and not in the order But may some say Obj. those allegations out of the first and fift commandements hold not paralel with this reason of the fourth commandement because they were onely given in the time of the Iewes but this was from the beginning I answer both the one and the other was given for the Churches sake Answ. and therefore alterable according to Gods good pleasure and the state of the Church But you will further object When doe you find any thing altered that was as this is from the beginning I answer I find the curse which was annexed to the fall of man to bee taken away and brought under by the death and resurrection of Christ And well then may the reason of the then Sabbath bee altered by it when the curse is annulled it being the Churches type or ceremony and that thing changed wherein the ceremony consisted to wit the order from last to first according to the different state of the Church Like as it may bee supposed of the Iewes when they came to bee a sedentary Church they altered their gesture from standing to sitting but still retained the Passeover So wee still retaine the substance of the fourth commandement though wee have altered the ceremony which was grounded upon Gods example And now God having given us another example of another rest upon another day wee imitate his example and still keepe his commandement by observing the number but altering the order For indeed as by Gods ordination and disposition the Law and Sabbath goe together so they fare alike for the Law was to continue in the nature of a covenant till Christ came and so the Sabbath on the last day who bâ— fulfilling the righteousnes of the one did inherite the rest of the other being annexed thereunto and entailed thereupon whereof man failed by his fall and thereupon changed the natures of both subordinating the Law to the Gospell making it in stead of a cause procuring life to bee a rule and an effect of life and grace received and so the last day Sabbath to the first changing rest by workes into working by rest A happy change if wee make not our selves unhappy by allowing a rest to the Law but none to the Gospell for whereas before wee held by a tenure of feare our happines being all in the future for wee were all our life long to doe this and then to live now wee hold by the tenure of faith and our happines is in present for saith the Apostle Hebr. 4. 3. wee which have beleeved doe enter into rest according to
that wee should ever after use the seaventh day to a blessed and holy end and expect a blessing from God thereon in so doing for els to what use was it that God did thus reveale himselfe and his resting and not rather conceale it if hee had meant it onely for a bare narration But it is evident by the second giving of the Law what and how hee meant it at the first thus Master Breerewood in his second tract pag. 9. The Sabbath saith hee is called holy not formally for any peculiar inherent holines it hath above other dayes but finally because it was ordained and consecrated to holy exercises in the service of God which gives answer to Bishop White pag. 40 who saith that the second Gen. 2. 3 expresseth not the manner how the Lord sanctified this day whether by imparting any speciall vertue to it above other dayes or by dedicating the same to any religious service to bee performed by Adam in the state of innocency c. You onely affirme that it is one thing for God to sanctifie a day and another to command man to sanctifie it but shew not the difference But you would imply as if the sencible refreshment of that day in a grosse sence were the cause that made God fall so farre in love with it where as both you and every man knowes that there are no passions of wearisomnes and refreshment in God that they should bee meant by his resting but that it is spoken ad captum vulgi for our better understanding 1. To exemplarize unto us how that spirituall and heavenly employments should bee a refreshing unto us in comparison of earthly imployments and so farre wee were capable of wearisomnes even in innocency at to have found other manner of refreshment in divine and spirituall things then in worldly affaires 2. To signifie the sensible refreshment and happy alteration that wee should have had in our heavenly rest from the state and condition that wee were in here on Earth But perchance you are of opinion with some that thinke Adam should not have beene translated but have lived immortally upon Earth had hee not falne But to this I answer that by the curse which was annexed to the tree of knowledge wee may know è contrario what manner of blessing was promised and intended by the tree of life now the curse involued both the first and second death here and in hell so c. * For a further argument I wish them to consider and compare Rom. 3. 23. with Rom. And they indeed that are of this opinion must prove the Sabbath not to signifie our rest in heaven nor to bee given in innocency As for your criticisme in the Margin it is not worth the weighing The substance of Gods institution in those words being thus much Hee blessed the seaventh day Pag. 202. that is saith Master Richard Bifield hee appointed it to bee a fountaine of blessing to the observerâ— of that day and sanctified it that is commanded it to bee set apart by men from common businesses and applied to holy uses Thus Calvin on the place this blessing saith hee Calvinâ— was nothing els but a solemne consecration whereby God claines to himselfe the studies and imployments of men on the seaventh day Thus Master Hildersham in his lectures upon the 51. Psalme pag. 704. saith it is worth the observing that our Saviour saith Marke 2. 27. That the Sabbath was at first made for Man for the great beneâ—it and behoofe of Man Man could not no not Adam in innocency have beene without it but with great danger and losse unto him So that the holy Ghost saith that twice of the Sabbath Gen. 2. 3. and Exod. â—0 11. that hee never said of any other day That the Lord blessed that day that is appointed it to bee a meane of a greater blessing to man if hee keepe it as God hath commanded him to doe then any other day or any of the ordinary workes of any other day can possibly bee So Marius on Gen. Marius 2. Hee blessed it that is hee consecrated it to his blessing to bee kept of men and sanctified it that is not as if hee stamped holines upon it as you would imply but because hee appointed it to his sanctification and praise and to the holy conversation of men In short Hee blessed the seaventh day and hallowed it that is hee digniâ—â—ed it with this priviledge above the sixe dayes that it should bee exempted from their prophane and civill actions and negotiations and dedicated to holy and sacred imployments And now whereas you say that Adam should have observed Gods example in innocency had hee stood I thinke so too Wherein you mightily contradict your selfe for why should Adam imitate that which even now you would have to bee onely an action in God but of no exemplary use to man But why should the Sabbath bee usefull to Adam in innocency who was so perfect and not much more usefull to Adam in innocency who was so perfect and not much more usefull to the Church of God after I would faine know But you goe on and say that Adam was thrust out Paradise what then God had his Church still which was principally respected by God in the giving of the Sabbath * As appeares in that as soone as God had taken and selected to himselfe a noted Church of the Israelites out of the World he renewes his institution and command of the Sabbath to them As it is said in the 4. Hebr. 9. There remaineth a Sabbatisme to the people of God that is to his Church for they are they which in the Scripture sense shall rest from their labours and therefore was the Sabbath still in force though pethaps not in use although they then and wee now ought to bee so much the more carefull to keepe it by how much wee stand in need of the blessing of God since the curse falne upon our selves and the whole creation Broad Neither did hee or his posterity sanctify any Day in an holy rest a long time after for ought that wee doe certainly find or may probably conjecture 1 The Iewes acknowledge that they doe not read of Abrahams keeping the Sabbath and I may adde neither of any others keeping or breaking it both before and a good while since Abrahams time although wee doe read of Circumcision Sacrifices and the breach of other Commandements together with punishments for the same 2 Before the Israelites comming out of Egypt I find no mention of Weekes which distinction of time the Sabbath causeth as of Dayes Moneths and Yeares whereas after their comming forth and institution of the Sabbath mention is made as well of Weekes as of any other 3 Tertullians judgment is that Adam Lib advers Iâ—d Noah Abraham c. kept not the Sabbath and of the same opinion are many others so Peter on Gen. 2. After that God had delivered the
what you thinke sufficient for the present day and for the rest let it bee laid up to bee baked or boyled to morrow Which 〈◊〉 bee the meaning for these reasons 1. Because of the example of the man aforesaid that was stoned for gathering stickes it is probable to that end 2. 〈…〉 the difference betweene this Sabbath and their other Sabbaths would bee confounded whereas they were distinctly in expresse termes allowed to make ready what they should eate And thirdly because it would have clouded the significancy of their gathering and preparing a large proportion of Christ to assure them of the Sabbatisme to come And fourthly because when the Sabbath day came Moses in the 25. verse of 16. Chap. said not as before in the 23. versâ— Bake that yee will bake to day and seeth that yee will seeth But hee saith onely eate that to day to wit which they had layed up baked or sodden since the day before And fifthly Those words bake what yee will bake to day and seeth what yee will seeth and that which remaineth lay it up is not meant in respect of the indifferency of proportion as if hee had said bake what proportion and seeth what proportion yee thinke good and lay up the rest raw but it respects the indifferency of their cooking it intimating that they might either bake it and seeth it or bake it or seeth it as their fancy liked best so that they did it on that day before the Sabbath for on the Sabbath they were not to alter the property but to eate what they had leâ—â— as they left it In this new-sangled fancy you shall find Doctor 〈…〉 Brahourne agreed part I. pag. 100. 101. where to backe this exposition Doctor Heylyn objectâ— that it were no wonder if being baked it purified not To which I answer that the wonder was that 〈…〉 kept it untill the morning 〈…〉 to the command 〈…〉 either raw or baked a great deale longer time without putrifying Though it having the formerly 〈…〉 first which among so many it is like was reserved of all sorts some raw some baked some boyled all which yet purified alike it was then indeed a wonder that it did not the like the second time when they kept it lawfully which sheweth that it was of God and not of the nature of the thing both that it putrified the first time and that it putrified not the second time that it was kept But to put this upstart exposition utterly out of question besides the reasons aforesaid Let them compare the 23. verse with the 5. verse whither Moses relates and there they shall find God commanding them to prepare that which they bring in on the 6. day and what was that why it followeth twice so much as they gather daily So that they were to prepare all they brought in and they brought in all they gathered and they gathered twice as much as they gathered on the other dayes So that in summe it is euident that on the sixth day they were to prepare that is to cooke or make ready by seething or baking the whole double proportion which they had gathered on that day Nor is it without ground as you affirme to say of this mans gathering stickes that his manner of doing it did aggravate his offence for there are these grounds to induce it 1. Because if it had beene necessary it had not beene unlawfull no more then Davids eating the Shew-bread for Christ sayth in this very case of the Sabbath That God will have mercy and not Sacrifice 2. It is more then probable by the context that his Sinne was out of Presumption for in the verses immediatly foregoing it is said Hee that doth ought presumptuously shall bee cut off from his people and then followeth the instance of this mans fact as it were an example of this fault and this punishment which wee never read afterwards to be inflicted upon any 3. Wee find no excuse he made for his fact so that it either was not necessary or if necessary yet occasioned by his wilfull and carelesse neglect of making his Mannah ready the day before according to the Commandement and so not excusable Now as touching your marginall consideration how that the Sabbath was ordained in memoriall of Gods resting To this I answer That wee doe not celebrate on the Sabbath the memory of Gods bare resting no more then wee do Christs bare rising but wee celebrate the consummation of the worke of Gods goodnes in the Creation and of his Mercy in our Redemption for Gods resting on that Day from the Creation was no part of the Sabbaths sanctification but a cause in him why he appointed the seaventh Day to be a sanctifyed Sabbath unto us no more then Christs Resurrection on the first Day of the Weeke was a part of the sanctification of that Day but only the cause why wee sanctify it or dedicate it to Rest and Divine imployment ever since And therefore in vaine doth B. White object p. 302. that Christs Resurrection was no Commandement containing an institution of a new Sabbath in that he erringly saith as elsewhere I shew that it was not spent in resting but in action seeing saith he the ground of the old Sabbath was Rest. But wee doe not simply celebrate Gods rest but his Rest or accomplishment of our Creation as it hath relation to us not as that rest simply respecteth God for so it is meant only as a patterne and serves as an occasion to beget this ordinance of the Sabbath as wee may see by the manner of expression that is used to set forth the Sabbaths first institution Gen. 2. 2. 3. where Gods rest is not only mentioned to be on the seaventh Day but also his compleating the worke of Creation verse 2. upon both which joyntly followeth the institution of the Sabbath verse 3. and as wee may also see by the prophecy in Isai. 65. 17. where the commemoration of the benefit of one Creation shall eate out the other Indeed Gods resting the seaventh Day was of twofold use The one of illustration for thereby was signified the Rest of Gods Church in Heaven as appeareth in the 4 of Heb. The other was to give us an example of retiring our selves from earthly things on that Day * For so on that Day God as it were returned to Heaven againe only to be conversant there for ever after having as it were been absent during the Creation As it is said Gen. 17. 22. And he left of talking with him and God went up from Abram that so wee might devote it to his glory for this Resting of God was only set as an example for us to imitate the better to obey his Commandement But more are willing to observe his example then to obey his precept that is to cease from bodily labour then to be spiritually imployed in the sanctifying of that Day by making it a Day of holy businesses and consequently a day of
day especially in seeing them keepe his Sabbaths spiritually and conscionably Certainely they that doe so shall be sure to be blessed and rewarded of God for it To this purpose it is worth the observing that as our Saviour sayth Marke 2. 27. That the Sabbath was at the first made for man for the great benefit and behoofe of man Man could not no not Adam in Innocency have beene without it but with great danger and losse unto him So the Holy Ghost sayth there twice of the Sabbath Gen. 2. 3. and Exod. 20. 11. that he never said of any other Day That the Lord blessed that Day that is appointed it to be a meane of a greater blessing to man if hee kept it as God had commanded him to doe then any other Day or any of the ordinary workes of any other Day can possibly be Two sorts of blessings there be which the conscionable observer of the Sabbath shall be sure to receive by it 1. The first are spirituall and they indeed are the chiefe blessings of all because they are durable and lasting and because they concerne the Soule which is the chiefe and most pretious part of man And for these was the Sabbath chiefely ordained that God might by it in the use of his Ordinances enrich our Soules with spirituall blessings in Heavenly things So the Lord saith Ez 20. 12. that he gave his Sabbaths to his People to that end that they might know that he was the Lord that sanctified them Wee shall find and know that the Lord will sanctifie us both begin and increase saving grace in our Hearts if wee keepe the Sabbath conscionably Yea the Lord hath promised Isaiah 56. 6. 7. to every one that keepeth his Sabbath from polluting that he will make them joyfull in his House of Prayer And Isaiah 58. 13 14. That if a man shall keepe the Sabbath heartily and spiritually then he shall delight himselfe in the Lord. By these two places it appeareth that God hath bound himselfe by promise to them that keepe his Sabbath not only to worke sanctification increase of holines and power over their corruptions which he professeth in that former place of Ezekiel was the very end he gave his Sabbaths for but also by his spirit of adoption to encrease in their hearts a lively sence of his favour assurance that he heareth and accepteth their Prayers Peace of Conscience Ioy in the Holy Ghost which are blessings the Christian Soule prizeth above all things in the World Ob. Why may you say may not a man receive increase of grace and spirituall comfort in the use of Gods ordinances on any other Day but only on the Sabbath Ans. Yes verily but these promises may give him assurance to receive them more richly and plentifully upon the Sabbath then on any other Day 2 The second sorts of blessings that the conscionable observers of the Sabbath receive by it are temporall for concerning them also wee have a promise Isaiah 58. 4. Gen. 18. 13 48. 4. Psa 1. 19. To conclude this point with the authority and judgment of a learned Bishop now living Bishop Hall Decad 6. Epis 1. Gods Day sayth he calleth for another respect then doe common Dayes The same Sunne ariseth on this Day and enlightens it yet because the Sun of righteousnes arose upon it gave a new life unto the World in it and drew the strength of Gods morall precept unto it Therefore justly do wee sing with the Psalmist This is the Day which the Lord hath made Now I forget the World and in a sort my selfe and deale with my wonted thoughts as great Men use who at some time of their privacy forbid the accesse of all suters Prayer Meditation Reading Hearing Preaching Singing good conferences are the businesses of this Day which I dare not bestow on any worke or pleasure but Heavenly I hate superstition on the one side and loosenes on the other But I find it hard to offendin too much Devotion easy in â—rophaneâ—es The whole weeke is sanctifyed by this Day and according to my care of this is my blessing on the rest Broad CHAP. III. I. Whereby the Sabbath was Sanctified THe Sabbath was sanctifyed by resting from worke Thus Zanâ—hy in effect likewise Vicest and D. Boys and this Analysâ—â— naturall Some make two parts the one affirmative the other negative but they are out of the way In the fourth Commandement we have to observe 1. The Commandement it self briefly delivered and is thus Remember the Sabbath to Sanctify it 2. Then followeth the explication in order God shewing what is the Sabbath the seaventh Day is the Sabbath to the Lord thy God And after how it is sanctified In it thou shalt not doe any worke I do not write as many doe that the Sabbath was sanctified by praying hearing of word and if thou marvailest thereat see at the end of the Booke 3. A reason is yeelded why God requireth this service For in the sixe Dayes the Lord made Heaven c. Here thou seest that God himselfe being expositor to sanctifie the Sabbath Day is not to doe any worke on the seaventh Day read also Ier 17 24. II. Whereby the Sabbath was profaned The Sabbath was prophaned by worke as Exod 31. 14. Profanare sine vioâ—are vâ—cat â—o die operari perin de at que professo Mart in Math 1â— 8. Every one that defileth the Sabbath shall surely bee put to Death for whosoever doth any Worke therein that Soule shall bee cut off from among his People Further the Sabbath was profaned by the least worke and thus hee prophaned it who only gathered stickes therein As he that â—ateth the least food may be said to breake his fast as well as he that eateth his belly-full So hee that did the lâ—ast worke brake the rest or Sabbath as well as he that laboured all Day Some would have the Sabbath prophaned by Drunkennes Lasciviousnes Dauncing c. In it God said Thou shalt doe noe Worke not in it thou shalt not worship Idols thou shalt not drinke excessively c. for he needed not these things being forbidden by other Commandements Ans 1. If by one Sinne then by another and then every man profaned the Sabbath 2. Any Day in the Weeke was as well defiled by Sinne as the Sabbath for every Day was alike exempt from Sinne. The punishment for prophaning the Sabbath was Death If then such as haunted the Ale-house and the like prophaned the Sabbath as well as he that gathered stickes they should much rather in reason have undergone the punishment Now although the Sabbath was defiled by worke and whosoever wilfully or carefully did any worke therein was to be put to Death Yet in two cases worke was to be done on the Sabbath In what cases the Sabbath might be prophaned 1. In case of necessity Thus the Disciples being hungry pulled the Eares of Corne and rubbed them in their Hands Math 11. which
we are apter to forget instructions then inclinations 2. Because this more restraineth the naturall liberty then all the rest they restraining only sinfull things this lawfull things yea our very words and thoughts about them 3. Because of the multitude of our sixe daies businesses which had need bee remembred to bee seasonably finisht else they will breed distractions 4. Because the Devill prompts us to forget it so to quench the Memory of the Creation and the Creator and so to bring in the Eternity of the World as he did amongst the Heathen and there with Athisme to prevent which wee are bid to remember to keepe this Commandement as a meanes to preserve the memory of God and to keepe a foote his worship 2. Because it is of most weight to bee remembred and that for three reasons 1. Is taken from the dependancy of the observation of all the rest of the Commandements on this for in keeping of the Sabbath the Lord is wont to sanctifie his People to the keeping of all the rest of the Commandements so that keeping this wee keepe all and neglecting this wee neglect all hence God saith Exod 31. 3. Verily my Sabbaths you shall keepe for it is a signe betweene mee and you throughout all your Generations that you may know that I am the Lord that doth sanctifie you moreover saith God Exod 20. 12. I gave them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that doth sanctifie them Looke all the conversion of sinners and you shall see where one hath beene converted on the Weeke Daies 7 have beene on the Sabbath 7 to one nay 10 to one if not a 100 to one God doth delight most to dispence his grace on that Day so that keepe that Day and you keepe an oportunity where God doth bestow his graces on the Sonnes of men but neglect it and you neglect an oportunity of getting grace of God Heathen Princes are wont on their coronation Day to shew themselves to their People in all their rioalty and cast about Silver and Gold so doth God sometimes in these his solemne Daies shew himselfe to be present with us in holy duties he scatters abroad his holy graces and delights so to do wee are not to appoint God the time when to come downe and speake to his People but they must waite the time he hath appointed now God doth delight to sanctifie Men on this Day of all the rest therefore the text saith He blessed it and hallowed it that is he did blesse it to be a meanes to sanctifie it to his People for else the Sunne shines no hotter on this Day then any other but that God hath blessed it as he blessed the bread to make us blessed to observe it therefore is a means to bring ablessing on our Family Towne Kingdome where wee live take many Men that are dejected for Sinne and 〈◊〉 tell you one of the first and chiefe in their neglect of the Sabbath though it be not written in their Hearts by nature On this Day God drawes nigh to his People and they to him by whom he will be found sooner on this Day then any of the rest and if wee get grace any Day its a thousand to one it is on this Day or else something added to it Esa 36. 4. The way to lay hold of the Covenant is to keepe the Sabbath there is some hope of a Mans salvation when he makes conâ—cience of keeping the Sabbath If thou turne away thy feete c. and consecrate it as glorious c. thou shalt delight thy selfe in the Lord saith Esay implying that a man that hath no delight in keeping of the Sabbath hath no delight nor pleasure in God but the way to get pleasure in God is to keepe the Sabbath 2. Reason why this cómandement is of most weight to be remembred is taken from the efficacy of it in it wee are made most spirituall and heavenly minded it frames our spirits to be fit for every good busines by keeping the Sabbath wee are kept from idle thoughts and by this meanes are moulded up into a Heavenly frame wee are not even of this World there is nothing of it doth hang about us There remaines a Rest to the People Heb 4 9. implying that the Saints in Heaven keepe a Sabbath rest meditating divine things learning from Christ Singing praises and are in a spirituall manner wrapt up in all spirituall busines and minding Heavenly things And wee by keeping it are wrapt up from all incumbrances otherwaies lawfull but now not fitting our spirits 3. Reason is taken from the memory of those things are kept in memory by it for by keeping in mind the Sabbath wee keepe in mind Gods chiefest benefits to us as our Creation and our Redemption by its translation from the seaventh to the eight Day and Ezech 20. 12. that it is a signe that God doth sanctifie us implying thus much that whereas there are three Persons who shew themselves in three Works tending to our Salvation This Sabbath is sanctified to us to put us in remembrance of them and their works as of the Father that Created us of Christ that Redeemed us of the Holy Ghost that Sanctifies us Thus are our chiefest blessings remembred by our keeping of this fourth Commandement and therefore it is of most weight to be remembred The legall Sabbath as you call it and which you speake of in your sixth end was more then to put them in mind of the spirituall Sabbath for it was the properst meanes of bringing it about to cause them actually to keepe a spirituall Sabbath for when as they were not to do any of their owne works nor to thinke any of their owne thoughts what could they construe hence but that they were to doe Gods and thinke Gods * Like as the Apostle collects Heb 11. 14. from our Fathers saying they were strangers and Pilgrims on the Earth that they that say such things declare plainly that they seeke a Countrey And therefore doth not that 58. Isaiah 13. intend only the negative part for so God should allow of Idlenes and take away the nature of the mind which is ever to be in motion but also the spirituall part which also is expressed there but if it had not it being delivered in the Negative they both ought and might thence have deduced the Affirmative and better part like as was done to them in their Typicall ordinances wherein the shell was to be cracked before they could find the kernell * It was Gods ordâ—nary way of delivery in those times like a skilfull Logitian that only mentioneth the Major and the Minor of a Syllogisme and leaveth the Conclusion to be gathered as a thing so easy because so necessary as none but Fooles and Dunces can be ignorant of and thus doth Christ deale with us also under the Gospell he giveth generall Rules for us thence to deduce
taken footing among the convert Gentiles to whom the Apostle wrote he might with lesse scruple use the word Sabbaths absolutely without exception considering that all Sabbaths eo nomine were outlawed Though now as the case stands we in these times are forced to re-assume the name Sabbath not thereby to shoulder out the more worthy name of Lords Day but to vindicate the authority of the fourth Commandement and to testify our judgements touching the new Sabbath like as the primitive times are reported to take up the wearing of the Crosse to testifie their profession and Confession of a Crucified Christ against their opposers 2. To your second Reason I answer That our warrant to worke on the Iewes seaventh Day is the fourth Commandement which proportioneth us out sixe Dayes for our worldly affaires and the seaventh for an holy rest which is the totall and morall sence and summe of that Commandement and which wee still observe the order being occasionall and temporary but the number morall and perpetuall as I have proved before And therefore the Apostles did imply a nullity of the one by the bringing in of the other according to the nature of the Commandement and the Prophecy of Isaiah 65. 16. So that if you thinke it meet to retaine the Lords Day in our Church as you do in your premonition then must you grant the order to be changed For it was never the Apostles meaning nor in their power when God by a perpetuall Law from the beginning had given us sixe Dayes for labour and destined the seaventh to an holy Rest to have turned it into five Dayes labour and two Dayes Rest. For amongst the Iewes when Holy-dayes were so frequent there was never any weekely Holy day ordayned to go cheeke by jole with the Sabbath but either Monethly or Yearely So that as Moses his Serpent eate up the Sorcerers so hath our seaventh Day eaten up theirs * As the Apostle sayth in another case 2 Cor 3. 10. Even that which was made glorious had no glory in this respect by reason of the glory which excelleth Generatio unius est corruptio alterius Our new Heaven and new Earth have given us a new Sabbath and new Rest. For old things are passed away and all things are become new 3. To your third reason I answer That Paul in like case speaketh in divers places of Ministers maintenance and yet saith never a word to cleare the controversy of Tythes whether they bee or bee not Iure divino but he preacheth the substance to wit a meet maintenance to be necessary So in Pauls discourse of times and Dayes as also of other things although he satisfy not our Fancies who cannot see afâ—rre of yet doth he answer the will of the Holy Ghost who for reasons whereof wee are uncapable spareth to doe what wee expect And indeed the reason of Pauls not Preaching the Sabbaths alteration might be because it was neither safe nor convenient For it must needes have given great offence to the Iewes seeing it had a place amongst the morall Commandements who were so precise in the punctisioes of times as that they would have beene of your opinion that either their seaventh Day or none was morall and so would have taken advantage to vilifie his doctrine as if he had gone about to overthrow as well the Morall as Ceremoniall Law the sun shine of the Gospell being too bright for their weake Eyes to behold all at once And therefore the Aposile condescending to their infirmities chose rather to insinuate the Lords Day tâ—citly by his practice then by his doctrine For so iâ— behoved him in those times wherein hee became all to all that he might win some And therefore did he take occâ—â—â—on on the Iâ—â—ish Sabbaths to Preaâ—h the Gospell in their Synagogues when yet wee see how that privately hee sanctified the Lords Day with Châ—istians Therefore I conclude that this Scripture is nothing concerning the Weekely Sabbath whereof he writeth nothing at all directly for the reasons aforesaid but of the Iewish Ceremoniall Sabbaths which hee must needs cry downe if he set up Christ. The shadow must vanish when the substance comes in place And of this the converted Iewes were mostly as well perswaded without offence as the converted Gentiles But of this sort was not the Weekely Sabbath as I have proved elsewhere and as further is evident from the 92. Psal which is dedicated to the Sabbath Day but none of the rest of the Psalmes to any of the legall Ceremonies from which I may thus reason That seeing the Booke of the Psalmes was ordained for the consolation of the militant Church unto the Worlds end as may appeare by the Apostles exhortation it seemeth not consonant to reason that a part of Gods perpetuall worship should be dedicated to a temporary Ceremony To your fourth and fifth I answer that how the Sabbath is said to be shadowish wee have shewne before and shall have more occasion hereafter to enlarge it Amongst those two or three which justifie the morality of the Sabbath I would have you take in D r. Andrewes in his exposition of the fourth Commandement and M r. Hooker in his Eccles Pol and Bishop Hell whom I have already alleadged Broad 2. The Sabbath was a shadow from the beginning FOr Gods very Resting was Typicall as appeareth Heb 4. 4. observe that the Apostle there speaketh os the seaventh Day as rested upon by God and not as sanctified by him or enjoyned to be sanctified by Man so that the seaventh Day then became a Type when God rested therein the seaventh Day in order if not in time before it was sanctified was Gods rest and Consequently a shadow of the Rest remaining to the People of God Consider further that it doth not appeare by the Scripture when the Sabbath became a shadow and which was the first Sabbath that was such if the first of all were not Againe that all other shadowes and Types were such from their first institution If any thinke there was no shadow or Ceremony of Christ before Sin Ans Suppose that before there had beene no shadow or Type at all yet might the Sabbath bee a shadow or Type from the beginning thereof for it is very profitable that Adam fell the Day before Againe though there were no Ceremony of Christ before Sinne yet might there be a shadow of things to come that now shall be exhibited by Christ which had not Adam sinned God would have exhibited by himselfe There were it seemes three Types or shadowes in the beginning Paradice the Tree of Life and the seaventh Day Gods Rest of the comfort of all which Adam for his Sinne was deprived But afterwards God being mercifull to the posterity of Abraham they had the same Sabbath Mannah for the Tree of Life and the Land of Canaan for Paradice which was as it were another Paradice and a figure
Supposing that the number of seaven bee mysticall it followeth that wee are freed from it and not from the seaventh day onely for what have wee to doe with the Iewish darke mysteries in this cleare Sun-shine of the Gospell The weeke by this Doctrine should rather bee a mystery or shadow then the Sabbath for the Sabbath was but one day of the seaven as the first was or any other Indeed the Sabbath was the last of the seaven but what of that Saint Paul tearming the Sabbath a shadow joyneth it with the Holy-dayes and new Moones if now they will have the Sabbath be a shadow in regard it was the last of the weeke the New-moone maysome say was a shadow in regard it was the first of the Month and the holy-holy-dayes in regard they fell at other times 3. If the number of seaven or last of seaven bee mysticall must it not bee so from the beginning And thus must the Sabbath bee a mystery or shadow from the first institution as all other shadowes were Secondly in respect of their strict rest but I know nothing of any moment God himselfe rested strictly for hee rested from all his works Gen. 2. 2. unlesse Gods example teacheth us to rest strictly it teacheth us nothing which they bring for proofe hereof and why of the strict rest and not of the whole Certainely wee shall rest wholly in Heaven And if the Sabbath was ceremoniall in respect of the strict rest then it seemeth hee that laboured all day or a good part thereof brake the morall part and so sinned Moreover the holy-dayes joyned with the Sabbath Col. 2. may seeme to want the ceremony seeing no such strict rest was in joyned in them as was shewed before Chap. 2. 3. in respect of the sacrifices offered therein Ans. First If sacrifices offered on such a day made the day a shadow then every day of the weeke was a shadow as well as the Sabbath for sacrifices were by the Law to bee offered every day Secondly Then shall wee have three Sacraments for the administration of the Lords supper is as well a part of sanctifying the Lords day as the offering of sacrifices was a part of sanctifying the Sabbath If then the sacrifices made the Sabbath a ceremony like to themselves the Lords supper maketh the Lords day a Sacrament like to it selfe also Thirdly If a ceremoniall duty enjoyned on the Sabbath made it partly ceremoniall a morall duty enjoyned on the holy-holy-dayes made them partly morall And thus should the feast of Passeover bee partly morall as well as the Sabbath Answer I grant you that the Sabbath was a shadow or signification of the blessed rest to come and that not as it was a seaventh day * In respect of any mystery contained therein but as the seaventh day was a Sabbath But hence you would deduce a wrong conclusion that therefore it is as was the Iewish shadowes abrogative in the comming of Christ and that wee are not bound to darke mysteries say you in this cleare sun-shine Ans. Wee are not bound indeed to any mystery but to the duty contained in the number of seaven Yet to the signification of the Sabbath wee are bound which is not darke but cleare for so the Scripture hath made it to bee in the fourth Hebr. And although this Sabbath was shadowish yet was it neither of like nature with their other Sabbaths nor yet with other things whose signification reached to Heaven as well as it First I say it differed from other Sabbaths because it properly signified our rest in Heaven as wee see in the fourth Hebr. where it alone is mentioned and they properly our rest on earth by Christ and therefore were they so many and it but one and the same from the beginning to signifie that our rest here was to bee with manifold intermissions and in great variety Secondly I say it also differed from other things whose signification reached to Heaven as well as it For mostly they had a double signification the one proper and proximate as Iewish types signifying the rest and flourishing prosperity that the Church should have in the time of the Gospell the other Analogicall and remote intimating that in the end Heaven should bee the accomplishment of our Gospell graces and benefits like as in the mid way they were the accomplishment of their types and shadowes * For all the Iewish types being ordained for Christ must bee fulfilled in and by Christ in the time of grace which is his time of regiment by administring grace as now hee doth being our high Priest entered into the holy of holies with blood to make intercession for us and by compleating grace which hee shall doe hereafter when asking hee shall come in glory to set us at liberty from all our enemies in that great Iubilee when the day of refreshing shall come from the presence of the Lord and then after that wee have done our part and Christ his wee shall a compleate Adam in soule and body and cloathed with perfect innocency enter into our Masters everlasting rest and joy But the Sabbath had precedency of these having for its signification properly and adequately one rest in Heaven and the other abrogative Sabbaths subservient to it for the abrogative part as appeares by the significant difference of rest that was imposed upon them in the wildernes as I have else where observed more at large it being Catholicall and the Churches inheritance beginning with it and ending with it and they being that Churches inheritance in like manner receiving their beginning and ending with it If it bee objected that the Sabbath is as much fulfilled on earth as many other Iewish types for many of them have not their perfect signification accomplished here but in Heaven as the Iewish circumcision shall not bee perfected till wee bee in the Kingdome of Heaven and our everlasting rest hath its inchoation here in the soules of Gods elect what difference then Ans. The difference consisteth in the immediate object which the types primarily and principally eyed For the Iewish types primarily eyed the happy estate of the Church on Earth under the time of the Gospell thereby to invite and bring their soules into a Gospell state by beleeving so that though they are perfectly fulfilled in Heaven yet they are properly fulfilled on earth and secondarily or remotely its perfection in Heaven For the time of the Gospell was as I may say properly their Heaven as it may appeare in that it is said the Prophets and righteous men have desired to see to wit looking through their types and shadowes the things that you see c. Matth. 13. 17 these being their primary and proper object and as may appeare in the second place by the faultines of their covenant Hebr. 8. 7. and the faultlesnes of the Gospell covenant But this type of the Sabbath contrarywise primarily and principally eyed the happy estate of the Church in Heaven Hebr.
4. whereby their minds were to bee elevated above the Mannah that they should partake of on earth which they must enjoy with paines taking even to the Mannah which they should feed on in Heaven with rest from all labour and so is not yet fulfilled neither properly nor perfectly For wee must note that the Sabbath signified properly Gods rest or our rest with God not first Christs rest and then Gods though by reason of the admixtion of the Gospell in that time of the Law it signified Gods rest to bee by Christ as in its succession to Mannah hath beene shewne I say that properly it signified not Christs rest neither literally in respect of the time of the new covenant under the Gospell wherein we are set free from the burden which neither we nor our Fathers were able to beare nor spiritually in the soules of the regenerate freed from the Law for this their other Sabbaths did in regard this weekely Sabbath could not properly doe it at that time though now under the Gospell the sabbath-Sabbath-day that attended the Law being done away this weekely Sabbath now supplieth the place of all their Sabbaths and now it selfe alone signifies our already entrance into our eternall rest inchoatively by being possessed of our soules spirituall rest in Christ a thing which whilest the Law was afoote it could not properly imply Because the Law gave no present rest but all future though in the time of the Law as aforesaid it was signified to bee made good to us by Christ. Yet it never properly signified the rest of Christ in the soule for then it had signified a present rest which was contrary to the Law and is now our priviledge under the Gospell The Sabbath-day being changed for that end from last to first For 4. Heb. 3. Wee which have beleved doe enter into rest where this rest of God is spoken of in a double respect to wit as denied to carnall Israel that sought to possesse themselves of it by works but granted to Gods spirituall Israel that seeke it of Grace through faith who shall not onely have it here after but even for present are possessed of it in their soules which happines the Law or first covenant never could afford So that although the Sabbath bee shadowish yet is it not the Iewes proper freehold but common with them and us being theirs onely as they were the elect Church and people of God to whom it universally belongeth and therefore was instituted even to Adam in innocency For the Church of God in the clearest state of it never was nor never shall bee upon earth without shadowish Sacraments and Sabbaths being her proper inheritance which were even in innocency where our eyes were clearer then they are now And seeing that the Sabbath is not properly Iewish it cannot bee said to bee abrogated because the substance is yet not come which is Heaven it selfe or our absolute rest and inablement to serve God there As was signified by that strict rest commanded to the Iewes on this Sabbath in the time of Mannah above other rests and other Sabbaths but onely changed to prove to us that the Gospell estates us in that rest and that presently which the Law should but could not And now in our dayes the stricter that wee rest from worldly distractions and the more sanctifiedly that wee keepe the Sabbath the nearer wee imitate Gods example * Who yet on the seaventh day that hee rested ceased not to cherish and maintaine all things that hee had made by his providence and in necessary and mercifull providence wee are to imitate God on that day as well as in resting and fulfill his intention in the institution of the Sabbath and the better wee performe our duty in glorifying God as the Iewes did in doubling their sacrifices on that day and the more comfort wee reape to our selves in lively moralizing thence our heavenly rest which we shall have hereafter free from all corruptions interruptions temptations * Doing God double service in Heaven to that wee doe him here For in proportion all that belong unto the Iewes concerning their resting and sanctifying the Sabbath belong likewise to us consideratis considerandis Broad CHAP. VI. ARguments prooving that the precept of the Sabbath is not morall nor perpetuall * Did some men teach onely that the precept of the Sabbath was greater and of longer continuance then the precepts of the holy-holy-dayes it were not so strange but that the precept of the Sabbath and the precepts of the holy-holy-dayes should bee of different natures the one morall and the other not is incredible Answer A pitifull shift that these Antisabbatarians and the Papists are driven to for the maintenance of their opinions even to the downe right adventuring to blot out that which God himselfe hath written with his owne hand a greater boldnes then King Belshazzar durst attempt touching the writing on the wall witnes Master Broad here and Vasquez the Iesuite else-where who being driven to acknowledge by comparing the words of the second commandement with the fourth of Deut. that the Scripture doth forbid the adoration of the true God himselfe in an Image and confessing with all that hee and his fellow Catholicks doe other wayes what saith hee then to the commandement why because it will not bee obeyed it must bee repealed and not admitted to have any place amongst the morall precepts of God it was saith hee a positive and ceremoniall Law and therefore ought to cease in the time of the Gospell thus making the commandemen of God of none effect to keepe their owne traditions Gab. Vasquez lib. 2. disput 4. cap. 4. sect 84. But the Iesuites come short of the subtilties of our age for they bluntly explode the second commandement whereas they might have let it stand still with a distinction Like as some of our Antisabbatarians For they cannot all agree upon the point doe let the fourth commandement stand though not for its owne sake or as a Law though wee must pray Lord encline our hearts to keepe this Law as wee doe to the rest but onely for some other causes and consideration dictated by our Antisabbatarians some one some another to keepe the ten commandements from a blancke I wonder what one man of a thousand hath wont to pray that prayer after the reading of the fourth commandement in their sense which if they will have passe for Doctrine they must either alter the frame of the commandement or else explode it as Master Broad doth But Doctor Heylyn part 2. pag. 241. objects that if this ejaculation bee to bee understood in a literall sense according as the words are laid downe in terminis it then must bee the meaning of it that wee should pray unto the Lord to keepe the Sabbath of the Iewes even the seaventh day precisely from the Worlds creation and keepe it in the selfe same manner that the Iewes once did To which I answer that
in stead of joy in the holy Ghost bringing indeed meat to their nests but through hast or lazines eating none themselves or like Taylors make cloathes for other men to weare so they never assaying their owne points how they fit or may fit their owne Spirits but thinke it is their duties to teach and other mens duties to doe And let mee also admonish the People that they take not scandall or offence by carping or misprision at the Ministers absence in time of publicke prayer as the Pharises did here at Christs Disciples but rather judge them necessitated to it But it will bee said Obj. that it is beyond flesh and blood thus to spend a whole day in heavenly mindednes It is indeed hard to flesh and blood Answ. but where the Spirit is there is liberty A Gentleman that handles a flale for novelty sake thinks it an hard thing to thresh an houre together but the Country Husbandman that is called to it and by frequent use hath made it another nature to him thinks it no hard thing to thresh a whole day together So flesh and blood wanting the skill to handle spirituall tooles and feeding on spirituall things with a forced and not a naturall palate digesting divine truths but as other truths of other arts onely into a notionall meditation to improve his understanding or outward practice a little to such a man it must needs bee hard But hee that is begotten of God and hath a new nature put into him hee is skilled in the way of the Lord and findeth such sweetnes in digesting divine truths into his Spirit and in renewing and maintaining his spirituall acquaintance with God in giving and receiving and in the variety of Gods spirituall ordinances as that it is not hard to him for when flesh and blood knowes it shall have no liberty it will looke for none and then the Spirit easily beareth rule I wish by the way that such men as talke of keeping every day Sabbath to cry downe the weekely Sabbath â—thereby doe know their owne meaning whilest withall they say to spend a whole day in heavenly mindednes and spirituall imployments is an heavy yoke and implyingly make it part of our Christian liberty to bee redeemed unto earthly mindednes and not unto heavenly whereas it is both the best and cheifest part of our Christian liberty to bee redeemed and inabled unto heavenly mindednes and to a willing powerfull spirituall performance of holy things in this time of the ministration of the Spirit being delivered from the ministration of the dead letter which embondaged them to the outward and carnall part and unwilling weake performance of them through the weakenes of the flesh For the Spirit is therefore a free Spirit not because hee freeth us from the Law but because hee sets us free to the performance of it Thus David looked to bee a free man and set at liberty not from obeying but to obeying and doing the commandements Psalme 119. 32. I will run the wayes of thy commandements when thou hast enlarged my heart I wish wee were lesse guilty of this Iudaisme in our dayes viz. making our holines consist rather in rest then in resting to bee holy Sure I am those that walke the most exactly and strictly in this way of heavenly mindednes on that day find the benefit and sweet thereof to their soules and good reason For that promise Isaiah 58. 14. Then shalt thou delight thy selfe in the Lord is not onely made to but also to bee fulfilled by the performances of the duties injoyned us in the foregoing verse of not doing our owne wayes not finding our owne pleasure not speaking our owne words the Spirit of God working this unspeakable delight and comfort in the soules of them that so walke Now I come to speake to your answer to the second objection and therein to shew you when wee are said to breake the morall part of the Sabbath which is when wee either doe our owne works or Gods worke to our owne ends For had rest beene properly or onely the morall part of the Sabbath then had the superstitious Iewes kept it none better But a man may rest and not keepe the Sabbath and a man may worke and not breake the Sabbath And indeed that man that both resteth and worketh to wit from his owne works to doe the works of God is the onely true Sabbath keeper And therefore as wee are advised in another case that whether wee eate or drinke c. So in this case say I whether wee rest or worke let it bee done to the glory of God else our rest is but the rest of brute beasts and our works the works of prophane Men and Hypocrites So that on the Sabbath our rest must give place to all Gods good works and on the contrary all our works must give place to Gods rest For whether wee rest or worke it must be unto God and not unto our selves for so onely wee fulfill the Sabbaths signification Lastly for answer to that which you say in proofe hereof how that those Lawes are onely to bee tearmed morall c. I aske you what prayer or Almes c. is there commanded in the third commandement Thou shalt not take the name of the Lord thy God in vaine and yet this you cannot deny to bee a morall Law If you say there are then I answer no more then in the fourth commandement where wee are to keepe holy the Sabbath or to sanctifie it with an holy rest by which is not meant a bare rest no more then by an holy convocation is meant a bare meeting together but it is meant in regard of the holy duties that were to bee done thereon of praying praysing God reading Moses Law sacrificing c. And why is not remember that thou keepe holy the Sabbath-day as well morall also as thou shalt not make to thy selfe any graven Image in the sense in hand And whereas you say that time and place are circumstantiall implying them thereby to bee indifferent things I answer that in themselves they are so but if God please to alter their natures hee may Thus hee disposed of the Temple for a time and the Sabbath for ever to bee his proper ordinances Consider how inconsistent you make it for resting to bee the sanctifying of the Sabbath and yet the Law of the Sabbath to bee but circumstantiall to other duties Broad ARG. II. BY Sabbaths Col. 2. 16. the weekely Sabbaths are to bee under stood by ordinances then in the 14. verse the Law of these Sabbaths must needs bee meant as well as the Lawes of new Moones and Holy-dayes and now these ordinances that is precepts of the Sabbath new Moone and Holy-dayes are here said most manifestly to bee blotted out Though Saint Paul here saith that the precept of the Sabbath is blotted out Obj. yet his meaning is not that it is wholly blotted out but onely in part So any one may
It is a signe betweene mee and the children of Israel for ever For in sixe dayes the Lord made Heaven and Earth and in the seaventh day hee rested Now wee know it was never the property of the Iewish types to looke backward to the state of innocency but forward But you will say that the first institution of the Sabbath was but a prophecy or fore-runner of the second To this I answer That it is very ill likely that any thing that was proper to the Iewes as a ceremony and not common to the whole Church of God for whose sake the World was made was prophecyed or fore-ordained in innocency For all the things that are made use of in Scripture from the state of innocency are spoken of as appertaining to the whole Church of God and not proper to any one People or time And so is the Sabbath made use of in the fourth Hebr. to signifie an everlasting rest to whom but to the People of God But you will aske mee how I know that this Law of the Sabbath was given in innocency and not after the fall I answer that this one reason may serve for all Because that whatsoever Moses maketh mention of before the fall wee have good reason to thinke it to bee done in innocency and to allow as well his Method as his matter in that particuler But hee placeth the Law of the Sabbath before the fall Ergo c. Besides your owne Hypothesis stoppeth this objection For if Adam should have kept the Sabbath had he continued in innocency as you suppose hee should its like it was revealed to him in that state And the rather was the Sabbath given in innocency that it might bee understood to bee equall with the Law of nature and to appertaine to the whole Church of God which afterwards was to bee of a double condition and so the Sabbath serves for a double end answerable to these conditions to wit in memoriall of the creation as it is in the 20. Exod. 11. and also in memoriall of our redemption as in the 5. Deut. 15. and as is the Sabbath such is the Law of a double obligation to us in respect both of our creation and redemption Note It is very observable in those two places how an order is kept which giveth authority to our second Sabbath and to the reason thereof for in the first giving the Law Exod. 20. the Sabbath is inforced by the creation and in the repetition or second giving of it in the 5. Deut. it is altogether inforced upon the redemption the creation not being once named or mentioned there in the Law of the Sabbath or fourth commandement lively intimating the subsistence of the fourth commandement under the Gospell and the binding authority of it in our dayes by the incorporation and addition of the reason of our new creation or spirituall deliverance by Christ into the commandement in stead of the old reason which is utterly omitted as if it were forgotten or at least overtopped and triumphed over by us that are the second generation of Israel * Answerable to that 65. of Isaiah 17. I will create new Heavens and a new Earth the â—ormer shall not bee remembred nor come into mind I wish our Antisabbatâ—rians to consider well that such a repetition of the fourth commandement not seorsim or by it selfe but together with the whole Decalogue in its proper place with such a materiall omission and addition or alteration cannot but bee significantly and doctrinally meant by the holy Ghost there But some argue from this connexion of the Sabbath to their deliverance out of Egypt that the Sabbath was therefore given to them for a memoriall of a particuler benefit to them and so belonged to the Ecclesiasticall Government of the Iewes and therefore though it were not typicall yet for that cause it ought to bee done away To whom I answer that upon the same reason they may as well abolish the whole Law and turne Antinomians if they ponder it connexed with its preface I will borrow Master Richard Bifield to conclude this point pag. 88. who saith that the Sabbath in those places of Exod. 31. 13. and Exod. 20. 12. 20 is called a signe in two respects First in that it is an Argument and Document betweene God and Israel and so betweene God and his People for ever whereby they may know that God hath sanctified them Secondly it is a signe not of any future thing but of a thing present as every adjunct that is a visible concomitancy is a signe of the subject present For in the observation of the Sabbath there is a publicke profession of that communion which intercedeth betweene God and us As then every solemne profession is a signe of that thing of which profession is made so also is the Sabbath called in this respect a signe Broad ARG. IV. GOd resting on the seaventh day it became his Sabbath or Day of rest as wee tearme that a mans birth-day wherein hee was borne and as the other dayes of the Weeke were Gods working dayes This his resting as I have shewed before Chap. 5. was typicall and it was the reason why God did sanctifie the day and commanded men to sanctifie it as appeareth by Gen. 2. 3. and Exod. â—0 11. Hence I thus reason such as the foundation is such is the building The foundation Gods resting on the seaventh day was typicall The Sabbath doctrin is builded on the sands and therefore his sanctifying it presently and mans sanctifying it afterwards was no lesse Finally consiner whether more then this may bee not spoken of Sion and the Temple then is spoken of the Sabbath This is my rest for ever Psalme 132. 14. My house shall bee called an house of prayer for all People Isa. 56. 7. I doe not know where the Sabbath is tearmed Gods rest for ever and for all People Answer My former Arguments have beene sufficient to give this its answer for I have alwayes granted the Sabbath to bee typicall from the fourth Hebr. Your comparison of the Sabbath with those phrases belonging to the Temple and Sion in holy writ is a meere flourish and readily answered out of the fourth of Hebr. where the typicall rest of the Sabbath is extended farre beyond the typicall rest of Canaan wherein Sion was for the holy Ghost saith there that the Sabbaths-rest still remaineth to the People of God implying the contrary of the other rest Broad CHAP. VII THE chiefest Arguments of the adverse part answered I come now to answer the chiefest Arguments of the adverse part I say the chiefest for with a cloud not of witnesses seeing they prove nothing but of Arguments such as they are whereby some go about to obscure the light I will not at this time have any thing to do hoping that as a mist it shall of it self vanish away from before the eyes of all those that read this Treatise with understanding ARGVMENT I. ADam
as touching your second reason why God should thus antedate the Sabbath and have such a speciall eye to Israel in the time of Innocency when there was no partition wall built up I see no reason nor could the ancient Iewes ever dreame of such an interpretation neither can you produce the like example in any thing else from all the Scripture to give some colour of probability to your conceit But some there are who screw their wits further then you to foyle this Doctrine of the Sabbath Ob. and for want of other objections stick not to say that those words Gen. 2. ver 3. were not at all delivered by God in Innocency but are onely by Moses speaking there of Gods rest aptly introduced in way of Anticipation declaring what God did then the better to give authority to the Sabbath that was instituted in his time To which I answer three things as followeth Ans. 1. That they may as well and better affirme the the foure and twentieth verse of that Chapter to be a deduction drawn and inserted orbiter by Moses Had these objectors lived in the time of the Iewes before this Gospell of Math. 19. 5. was written they would doubtlesse readily have sided for the maintenance of Moses his bill of divorce and have invented tricks against the law of marriage mentioned Gen. 2. vers 24. as now they doe against the law of the Sabbath mentioned vers 3. In both which Moses doth alike couple the example and duty whereas had it not been then preceptive why should Moses pussle our faith and transgresse the rules of method not contenting himselfe with the relation of the history alone as it is penned vers 2. especially seeing he needed not have begged any credit to the duty of the Sabbath by inserting it into that place For God had sufficiently warranted it under his owne hand in the Tables of stone from mount Sinai I say they have farre lesse reason to make this a Prolepsis of Moses his inserting then that of 24. vers of this second of Genesis which rather seemes to be an inference of Moses his owne collecting from Adams former words in the verse foregoing then this a Prolâ—psis of his inserting from Gods resting on the seventh day And the reason likewise is the same for whereas it was done saith D. Heylyn pag. 10. by Moses because of the Iewes adversenesse to observe that day and therefore they are minded of it by an intimation of the equity and reason of it even in the entrance of Gods book derived from Gods first resting on that day after all his works So in like manner they may alleadge this to be a minding of them of their duty in this from the equity and reason of Gods making them male and female at first because of the aversenesse of the Iewes to this conjugall law seeing that Moses was faine to grant them a bill of divorce for the hardnesse of their hearts besides the Polygamy that even the Patriarchs gave example of But I know no man affirme this later and if any doe let them compare this 24. verse with Math. 19. 4 5. and their mouthes will soon be stopped and as little reason have they to affirme the former but to grant this its being from the beginning as well as that 2. I answer That if these words Gen. 2. 3. were onely inserted of Moses and were not institutive but that Gods giving the law of the Sabbath to the Iewes was the first institution of it then these words of the fourth Commandement mentioned Exod. 20. 11. would have run in the present tense thus therfore the Lord blesseth or doth now blesse the seventh day and halloweth it and not in the preter tense thus therefore the Lord blessed the seventh day and hallowed it for this hath a reference with it implying it to have been done aforetime of God as indeed it was like of those last words of the third verse of the second of Gen. which God had created and made imply a precedent Creation in Innocency not referring to its institution upon the fall of Mannah as some object for then there was no mention made of blessing and hallowing 3. I answer That this appeares plainly to be the meaning of the Church of England though opposed by our late Doctors which in the Bible allowed by Canon Canon 80. in the contents prefixed to the second chapter of Gen. calleth it peremptorily the first Sabbath But Bish. White brings in this objection p. 42. That the Law of the fourth Commandement was not agreeable to the state of Innocency 1. For that in that happy estate there was no toylesome labour c. Sweat of face entred into the world after the fall and before the fall mans labour was matter of delight and pleasure To which I answer 1. That this is a good argument with those that grant him rest to be either the onely or principall sanctification of the Sabbath 2. That there was labour enjoyned Adam which though it was not toylesome yet as we have elsewhere observed it must necessarily take him off from immediate contemplation and more solemne service and worship and that he was so farre capable of wearisomnesse even in Innocency as to have found other manner refreshment in divine and spirituall things then in worldly affaires 3. No more was Gods labour in the worke of creation toilesome but delightfull and yet he saith of himselfe that he rested the seventh day Secondly he objects That Adam being a free man might have intermitted labour at any time when himself pleased To which I answer 1. So no doubt might God in his worke of Creation 2. And so Adam by voluntary worship in keeping every day Sabbath and not this should have lost an excellent and significant ordinance as I have proved the Sabbath to be Iust as they would now have an every day Sabbath under the Gospell to blow up the weekly Sabbath As if because that under the Gospell God hath promised that he will teach us * Or as if because it is promised that now under the time of the Gospell wee shall have the Law written in our hearts in opposition to it as it was graven in stone and so given to the Israâ—lites We should turne Antinomians and not allow the Law in a sutable sense to our times viz. as a rule of obedience and a repaire to decayed nature to belong to us Ier. 31. 31 34. therefore we might cast away the use of meanes whereby we are to get knowledge But as the best way to be taught of God is to use the meanes whereby he workes knowledge So the best way to keep this every day Sabbath is to sanctifie the Sabbath of the Lord that so the Lord of the Sabbath may sanctifie us as he hath promised And those that most truly and conscionably desire to keep an every day Sabbath to the Lord finde most need of a Sabbath being built up sensibly thereby the
Creation when they were finished this Conclusion And the Evening and the Morning were the sixth day Besides that it is likely God could not be said to be refreshed on the seventh day and Adam new fallen for whom all things were made and by whom all things were accursed which would have been a displeasure to God and would have taken of his refreshment Broad 3. And therefore it is Morall Answ. Suppose that it had been commanded Consider that there need not any Morall Commandement be given to Adam in the state of Innocency and in the state of Innocency yet would it not follow that this Commandement was Morall for Adam received a Commandement concerning the Tree of Knowledge of good and evill and yet was not that a Morall Commandment Answer To this I answer That all the Commandements which were given in Innoâ—encie were Morall they were both common to all mankinde and perpetuall to all ages * The Jewish â—awes were neither common nor perpetuall but expressely coâ—trary and so was that of the forbidden Tree Though M r. Dâ—w pag. 15. saith he supposeth no man will affirme it And therefore did Eve sinne a particular sinne in eating of it * The woman was first in the transgression and so should conceive whosoever of Adams posteâ—itie had eaten thereof though none but Adam could sin the publicke and Epidemicall sinne because the Covenant was made with him in the day that he should eat thereof c. but with this difference that some of them in Gods intention were proper to that state and were not to be renewed by Christ after the fall of which sort this of the forbidden Tree was one and therefore was Adam thrust out upon his fall by God from having to doe with any thing that is peculiar to that state But other Commandements there were which were intended to remaine as common to man falling or standing by meanes of Christ and of this sort was the created Law of nature in the mind of man the ordinance of marriage and then why not this of the Sabbath For this is most true that whatsoever God giveth as a law afterwards we have no reason to thinke that to be utterly abolished by the fall for from all such things we are kept by the fiery sword never to have commerce with them againe For thus we are utterly deprived of something which in Innocency signified Heaven to shew us our desert and Gods justice And something againe is renewed unto us which likewise did and doth signifie Heaven to manifest our hope and his mercy through Christ. So that then if the Sabbath be not abolished by the fall neither is it abrogated as a Type because not yet fulfilled For the Rest which it did signifie doth yet remaine to the people of God To your marginall note I answer That there was no need of a Morall Commandement to be given so farre as nature was capable but if Gods will extended further as it did in this particular of the Sabbath as I have formerly shewne then it was necessary it should be revealed as positively Morall and part of natures discipline Broad 4. To sanctifie one day in a weeke Answ. Nay rather to sanctifie the seventh day Note God commanded Adam to sanctifie the seventh day Arguments drawne from Gen. 2. Exod. 20. prove it morall perpetuall to sanctifie the seventh day wherein God created and which the Iewes sanctified or nothing ergo it is morall to sanctifie the seventh day is a neerer inference then thus ergo it is Morall to sanctifie one day of the seven or weeke And now if any deny the neerer inference the further of may better be denyed Why I marvell shall the sanctifying of one day of the weeke be rather Morall then of the seventh day What reason can they alleadge of the least moment As for Text of Scripture they can produce none Answer For your full answer to this I refer you backe to your first chapter Were the Sabbath morall naturall then the Iewes Sabbath were to be kept of us Christians but being morall positive it is alterable to the will of the law-giver For nature being one without change to all of necessity prescribeth no binding rule to any in particular but to all in generall No man being able to say This natures Lâ—w commands me to do and yet bâ—nds not another â—o do the like onely with this summary addition That the Sabbath being the Churches perpetuall Type it is to vary according to the constitution of the Church even as the shadow of a man doth according to the disposition of his body or the Sunnes shining The substance of the Commandement and the signification of the Sabbath being still kept inviolate though circumstances alter in this as in other Commandements as hath already been observed in the first Chapter And so it is with us Christians in whose time since the consummation of our redemption by Christs resurrection the last day hath been changed into the first of the weeke only to take in better loading and to fignifie how that by Christ we are assâ—redly possessed of that heavenly Rest even now in this life before our works be ended For whereas formerly by the Covenant of the Law we were to doe this and live now we must first live and then doe Broad ARGVMENT 2. THe Commandement of the Sabbath is placed among the Morall precepts in the Deoalogue therefore it is Morall like unto them Ans. Then must it be wholly Morall and then must the Iewes Sabbath be kept of us Christians Againe the Commandement of the Sabbath is placed among the Ceremoniall prâ—cepts Levit. 23. therefore be like it is ceremoniall like unto them also Answer You doe wrongfully conclude us necessarily to keep the Iewes individuall seventh day from the morality of the Sabbath For though they were bound to observe that order because they were under the Covenant of works like as Adam was when it was given him in Innocency in which time the work of Creation was the thing most worthy commemoration yet notwithstanding we being freed fâ—om the one are likewise freed from the other for as the â—ast day of seven was significative to them so is the first to us So that our new Creation being finished the first day of the weeke it hath priviledged us to sanctifie a new seventh day though an old Sabbath For in this case alteration is no dissolution no more then to adjourne the Parliament to another time is to dissolve it especially considering the Sabbath is not naturally but positively morall And whereas you say That the Sabbath is found in Scripture among the ceremoniall precepts and specially in that Levit. 23. where yet it is spoken of Paramount although because of Analogy it is reckoned amongst them I answer That I deny not but there may be found in Scripture a mixture of morall and ceremoniall Lawes without danger of confounding their natures after they had
these 17. and 18. verses of the 5 th Matt. doe intend as well the Ceremoniall as the Morall Lawes for Christ going about to bring himself into liking with the Iewes by removing the impediment of their Law shewing that he made for and not against it First concerning the Ceremoniall whereas they thought Christ had meant to have made those Laws to be no laws but to have brought in a new way of Righteousnesse and Salvation into the world he telleth them his coming was not to disparage or annihilate those lawes but rather to ratifie them by fulfilling them not so much to take away their being as to give them a better being Secondly concerning the morall Law whereas they trusted to it to their own destruction and misinterpreted it in favour to their carnall and corrupt mindes he came to shew them the true sence and meaning of God in it to wit that they were not to be saved by their own but by his fulfilling it and that God will as well be served in spirit as in letter So that he was so farre from abolishing this Morall law as that he did more enforce it and gave life to that which they had made to be but a dead letter And thus this text maketh for the perpetuitie of the fourth Commandement for that Christ fulfilled both the Lawes the one by adding the substance to the shadow the other by delivering men from the curse of it through grace and confirming it by a new exposition * New I meane to them and a manifestation of the spirituall part of it as a rule of manners for all ages which is evinced out of the 19. verse where notwithstanding he had formerly said how that he had fulfilled the Law yet doth he there presse them to obedience which must needs be of the Morall Law Moreover as Christ meant not to destroy the law so neither did he meane to confound the natures of lawes perpetuall and temporary which was a way to destroy them and consequently not to annihilate the use and being of any thing save only such as did help to build the partition wall and were ordained for the state and time of the Iewish Church before Christs coming Much lesse the Sabbath which sprung out of Paradise before any promise of Christ was made and which now in our State or Church is every whit as usefull and proper as ever serving to cherish the Morall law and to help us to heavenly mindednesse by its signification Nor doe we say as you would force upon us in your Margine that every tittle in the Decalogue is perpetuall to wit striâ—tly for that the Law like other Scripture being occasionally written in the strictnesse of the Letter did partake of those times and of the state of the Church to which it was then given but Evangelically and in a sutable sence to our times it is perpetuall Broad ARGVMENT 4. A Fourth Argument is taken from Christs words Mat. 24. 20. but this Text being rightly understood maketh nothing for them neither An exposition of Christs words Math. 24. 20. Pray that Your not of the Apostles only who were all well nigh dead or departed out of Iury before that time not of the Disciples alone who before the siege departed to Pella but of the Citizens of Ierusalem and generally of all the Iewes Flight that is calamity from which I councell you to fly there being no hope by any meanes to avoid the same He tearmeth it flight to note the certainty of their overthrow Be not in the Winter neither On a Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a feast or festivall Sabbath and I am induced thus to expound this Text. 1. Did Christ mean the weekly Sabbath yet this Text would stand them in no stead See M. 〈◊〉 Tract pag. 73. Because Christ seemeth not to meane any one particular day for he speaketh of daies as before vers 19. and again after ve 22. except those daies should be shortened 2. Because he counselleth them to fly as soone as they see Ierusalem besieged Luk. 21. 20. And indeed it had been a great folly knowing that the City should be destroied not to shift for themselves whilest they might but to tarry untill the last brunt 3. Because the calamity befalling at the Passeover became came farre more grievous then other wayes it would have been for a great number repairing to Ierusalem at that feast were shut in by the Romanes and thus Totâ— gente velut in carcerem conclusa as Iosephus speaketh it came to passe 1. Bâ—ll lud lib. 1. cap. 1. That the aire was infected and many died of the pestilence 2. That they sooner wanted food and many miscarryed through famine 3. That there was greater dissention among them for quot homines tot sententiâ—e and many perished by this meanes 〈…〉 Some of late restraining Christs words to the Disciples onely hold the reason of his counsell to be that so they might not be hindred from the sanctifying of one Sabbath which say they would be grievous to the soule as to 〈◊〉 in winter would be grievous to the body Answ. As though they might not be as well hindered from sanctifying the Sabbath in defending themselves against the Romans as in flying from them and againe in hiding themselves after their flight being scattered here and there as the manner is of such If the Disciples following Christs counsell Luke 21. would depart out of Ierusalem as soone as it began to be besieged it is likely that they might then depart in what day almost best pleased themselves or rather indeed in what night they would which is the time wherein men usually seeke to depart out of Cities besieged If they would tarâ—y untill the city were ready to be taken which in them had been extreame folly there is no likelihood that they could fly and escape at all But not to stand longer hereupon the verses both before and after doe sufficiently convince that Christ gave this counsell for the better avoiding of bodily calamities and the event hath manifested the same Answer I will not much dispute what Sabbath was meant by Christ in these words of his Math. 24. 20. For admitting the conclusion how that Christ gave this counsell for the better avoiding of bodily harmes and calamities and the increase of those troubles which at the least was such as was not from the beginning of the world to this time nor ever should be For that they were to typifie the calamities that should befall the wicked and unbeleevers at the last day I confesse this exposition of yours to be in my conceit very genuine and yet it may for that very reason intend the weekly Sabbaths as well as any of their festivals For as by the one the Iewes should be multiplyed at Ierusalem at that time and so should their misery be increased So againe by the other might their consciences be so straitned in
the Parliament sedente curia should alter the law or the King by a non obstante should for this cause publish an alteration or by his and the Courts example should change the day from Friday to Saturday in memory of that Deliverance Friday being made thereby rather a Day of Feasting then Fasting I thinke no wise man will say that the law was repealed or suffered any detriment by this So c. Christ came not to give new lawes but to renew the old upon a new condition and in this sense was it a new Commandement to love one another And thus is the Lords Day a renewed Sabbath not given as a new law but altered by example For ours is a new Sabbath as the Covenant is said to be a new Covenant which is only in exhibition not in substance For there was nothing but by the coming of Christ it was ground under one of these two wheeles either it suffered abrogation or qualification But the Sabbath suffered not abrogation Therefore Qualification And which was proper to Christ who though he came not to give new lawes yet he was to qualifie and renew the old upon Evangelicall tearmes Broad 2. Opinion By this first opinion though the fourth Commandement bindeth to keep the Sabbath yet not the seventh Day but others teach that it bindeth to keep the seventh day as heretofore it did Those have then to prove that the Lords-day is the seventh or last of the weeke Now how can they prove this They deale wisely herein for they have not the least shew of proofe Nay I know not any that hath so much as gone about it hitherto and to save their pains hereafter I would have them know that the Scriptures Fathers and Reason are against them in this matter 1. The Scriptures are against them for they terme the Lords-day the first of the weeke in two places Act. 20. 2 Cor. 16. It is imagined that Christ before his Ascension or the Apostles presently after commanded to keep the Lords-day for Sabbath which if Christ or his Apostles had done and it had been needfull that the Lords-day should be the seventh day Either the Sabbath was not so soone changed into the Lords-day or it was not then needfull that the Lords day should be the seventh day doubtlesse order should have been taken for this also and then Saint Paul would not have tearmed it the first of the weeke well-neere twentie yeeres after this time writing especially unto the Gentiles 2. The Fathers are against them for they tearmed Wednesday the fourth of the weeke Si dies observare non licet Origen Nicephorus have the like saying menses tempora annos nos quoque simile crimâ—n incurrimus quartum Sabbati observantes parascenem diem Dominicum c. Hieron in Gal. 4. 3. Reason is against them for if the Iews Sabbath untill the change were the seventh day how should the next day be the seventh also Consider that the name seventh hath reference to other dayes going before Either there must be once two seventh dayes together or there must be one monstrous weeke consisting of eight dayes or else one day must be in no weeke Answer It is not needfull to prove the Lords-day to be the last day of the weeke It is enough to hold correspondencie with the Commandement if we prove it to be the seventh day not in order but in number For though the Commandement bindeth perpetually to the number it was and is the present condition of the Church in regard of our benefit from God and Gods Covenant to us which bindeth us to the order first or last In which adjournment we as is requisite retain and observe the scope and equitie of the Commandement since God hath afforded us sixe dayes for the dispatch of our own businesses that we should willingly dedicate the seventh to his worship For the altering of the circumstance of time doth not abolish the substance of the Commandement This difference is evident and usuall in other matters as for instance It was one thing to have the Tridentine Councell translated to Bolonia and the ending of it was another thing So there is a difference between the adjourning of the last to the first and the dissolution of the Sabbath day And although the Sabbath be now the first day of the weeke in one respect to wit according to order yet it remaines still the last in another respect to wit as they are seven in number And that it was thus even in the Christians account the last as well as the first appeareth in the 1 Cor. 16. where Paul biddeth them that every first day of the weeke every one should contribute as God had prospered him to wit in the sixe fore-going work-dayes And as touching your reason I answer that every thing must have a time of institution and beginning Had God made Adam the first day then had he kept Gods seventh day Sabbath but God making him the sixth day and he being first to spend sixe dayes in one kinde of imployment and the seventh in another thereupon it is more then likely he was to keepe the thirteenth day from the first day of the Creation as his first Sabbath and not the fourteenth day as his second * Had Adam kept Gods seventh day Sabbath then had he kept a Sabbath in Innocency for it was instituted before his fall Againe if to be God did raine Mannah on the first day according to the computation of the Creation then they kept that seventh day Sabbath But if he did not begin to raine Mannah on that day but on some other in the weeke then was that computation broken and yet the Sabbath rightly kept So had Christ risen on the last day of the weeke but then had not Isaiah his prophecie been fulfilled 65. 17. then had we observed that day but the Sonne of man as you say being Lord of the Sabbath its fit the Sabbath should waite on him and not he on the Sabbath and therefore as he chose the first day to rise on as likewise the morning and not the evening to rise in so have we done well after Saint Pauls rule in imitating him as he imitated Christ in keeping the Lords-day Sabbath ever since which as I have noted before was not darkly prefigured in the keeping the first and seventh day in the time of the Passeover As like wise to being the Sabbath in the morning and not in the evening which yet cannot be done without some losse of time being that the Iewes Sabbath ended at the evening for if we change the day because of Christs resurrection and by Pauls example why not then the terminations of the day according to the time of Christs resurrection and example of Paul in his practice at Troâ—s I speake this as an argument against some that are of opinion the Sabbath still beginneth at evening as in the time of the Iewes and first
Nay I thinke if the case were put to you of a man in a farre countrey who by some or other accident losing that computation of Mannah should notwithstanding have dedicated every seventh day which yet happily might be the first second or third of the week as well as the last to an holy rest in obedience to tho Commandement I thinke I say you would grant this man to observe the fourth Commandement in substance Broad 5. Opinion Others speake of the Morality and Ceremonies of the fourth Commandement By this opinion only the Ceremonies are mentioned in the Decalogue the fourth Commandement hath as it were a peece of Moses vaile on the face thereof when it is read in the Church by the Ceremonies they meane the seventh day and strict rest by the morality the sanctifying of some times or the having of set appointed dayes Ans. There is no Morality of the fourth Commandement as is said before Indeed I acknowledge the Law of Nature here Nature taught the Gentiles and doth teach Christians to set apart some times as places for the publike worship of God But there is a * Suppose that God had said to Sem thou shalt sanctifie some time to Ham thou shalt sanctifie one day in a week and to Iaphet thou shalt sanctifie the seventh day had he not given divers Lawes to them there Should Sem have kept the morality Ham the substance and Iaphet the ceremony or circumstance of one and the same Law this were presently doctrine I trow difference betweene the generall Law of Nature written in mans heart at the Creation and the peculiar precept of the Sabbath written since in Tables of stone Should God now say to the Iewes you shall sanctifie the seventh day wherein I rested and to us Christians you shall sanctifie the first day wherein my Sonne rose The Iewes sanctifying their Sabbath and we the Lords-day should doe that is enjoyned by the Law of Nature in a generall manner but as they should not doe that were enjoined by our particular Law so then neither should we doe that were enjoined by their particular Law Answer That there were some intervening Ceremonies befell the Sabbath in the Iewish Church you I thinke will not I am sure cannot justly deny which now like an old suit of clothes are dropt off * Nay even in the very time of the Iewes the extreame strict Rest ceased when Mannah ceased for Christ hath pruned the Law of her Mosaicall branches and the Sabbath remaineth naked and pure For as the Sabbath it selfe was a super-addition or handmaid to the Law of Nature that is of necessary use and service to preserve our obedience to the will of God revealed in it and especially to the first Table as I have observed in the beginning of this Tract So had it selfe also many additions which were proper to the state of the Iewish Church in which time it was reinforced as likewise had every thing else Which additions were some of them Ceremonies some meere occasionall circumstances and thus was the strict rest in the wildernesse and the stranger within thy gates mentioned in the fourth commandement some whereof were abrogative some changable according to the severall natures as appeares by their severall events in this new created Church of ours In the Commandement it selfe as it is laid downe in the Decalogue I know nothing properly Ceremoniall in a Iewish sence and to bee abrogated properly by Christ For whatsoever was abrogated by Christ was ordained by reason of Christ since the fall which the Sabbath was not Heb. 4. Yet is it no other then a Ceremony and for this cause it is so changable in diverse particulars upon occasion but of that nature and so annexed to the Church as the shadow to the body inseparable though alterable according to the condition of the party and degree of the Sunne Touching your first marginall note with which I will couple your conclusion of the fourth Opinion You say That by these two opinions Not substance but either circumstance or ceremony are only mentioned in the fourth Commandement and hath as it were a peece of Moses his vayle when it is read in the Church Answ. In the order there is included the substance * In the first Table it is ordinary to include the greater in the lesse the affirmative in the negative like as in the second Table the lesse is mostly included in the greater For the seventh day cannot be commanded but one of seven must necessarily and principally be intended as when God commanded the Tenth surely any man will thinke he hath more respect to the number then to the order Neither can the fourth Commandement be said any more nay not so much for the one was common and the other proper to have a peece of Moses his vayle over it for the seventh day being a Ceremony then all the Law hath by its preface of the Egyptian deliverance I wish you had considered what a vayle you cast upon the fourth Commandement when it is read with the Prayer As concerning your secōd marginal note I have formerly shewne in what relation the Sabbath and the Law of Nature stand And as touching the difference of the commanding of one day in a weeke and the seventh day I answer That in substance they are the same and the difference is only in manner of exhibition For Ham hath only the substance it selfe mentioned and commanded him and the order left arbitrary which if he of his own accord should designe to be every seventh or last day then I pray you what difference for substance But Iaphet hath both the substance and order assigned him of God so that the difference lyeth only in manner of exhibition Like as the Covenant of Grace was both one to the Iewes and us in substance onely as it was given to them it was cloathed with many circumstances and ceremonies though they were Lawes they were no better but to us naked All which circumstances I grant did bind during their significancy and though now the Ceremonies be annulled and the Sacraments changed which were Appendices to the Covenant yet is the substance of the Covenant the same and distinct from its circumstances So though the Sabbath admit an annulling of some additaments and a change of some circumstances or ceremonies yet may and doth the fourth Commandement in substance remain the same distinct and unconfounded Nay this very change doth discover to us the substance from the circumstances and ceremonies as well of the Sabbath as of the Covenant if we had not understood them before And though the Morality and Ceremonies of the fourth Commandement relish not with you yet your Partizans of later Edition passe it in Verbo Magistrî That it is abrogated in the speciality of it because it was ceremonious and so serve their turnes to pull downe the Sabbath and yet affirme it stands good in the morality or equity of it to
keep unraced the ejaculation annexed to it in our Liturgy And M r. Dow pag. 9. saith in absolute tearmes They more fully expresse the nature of this Commandement who say It is partly Morall and partly Ceremoniall Broad 6. Opinion M r. Cleaver will have this strange matter come to passe by a Trope whereby one part is put for the rest He saith That in the precepts and prohibitions more is meant then in words is expressed Moral of the Law Chap. 4. Answ. I acknowledge that in the other nine Commandements more is meant then is expressed in words but here in the fourth Commandement that which is expressed in words is not meant It is a kind of Trope to put one part for the rest but when no part is put for the rest what manner of Trope may that be For this thou shalt sanctifie the seventh day wherein I rested is no part of Gods Law in these dayes and yet this in effect is all that God spake from Sinai Answer Although the fourth Commandement be a Law still in force yet as I said it bindeth us not to keep Sabbath the last day of the weeke though the seventh For the order was foretold to be altered in the 65. Isaiah 17. where it is prophecyed that Gods creating new heavens and a new earth shall make the old to be forgotten that is there shall be a wonderfull alteration and that which now men make most account of to wit the Creation then they shall account it the least sanctifying the memory of my resting from their Redemption in stead of my resting from their Creation And thus you wilfully slander us when you say that Thou shalt sanctifie the seventh day wherein I rested is no part of Gods Law in these dayes for we grant it but with an Orthodox distinction of Rest. For the Commandement it self looketh with a double face both wayes both to the Iewish Church and ours both to the old and new Creation And beareth his Title in the very front in that word Remember And as one well observeth There is no Commandement ushered with such a Memento as that of the Sabbath wherein saith he I thinke we may discerne Gods providence forearming weake Christians against the strong assaults of their own affections strugling against the restraint of a whole dayes libeâ—tie and of mans inventions oppugning Gods institutions for it is a Commandement of Remembrance so that as once we were to remember our Creation by it as appeareth bâ— the first promulgation of it in Exodus for there the Creation is only mentioned so like wise are we now to remember our Redemption by it as appeares by the second proâ—nulgation of it in Deuâ—eronomie where the old Creation is quite forgotten not a word mentioned of it and the new set forth in its Type of their â—gyptian deliverance Which observation taken from the various reasons annexed at severall times and in such an order for the inforcing of this Commandement compared with this Text of Isaâ—ah 65. 17. and the present event sutable doth both very much illustrate the perpetuitie of the Sabbath and yet prophecie the change both in one which also if we consider the nature of those times doth well prove the thing For though Christ speaketh plainly to us now yet to them he spake and prophecyed as I may so say in parables which rightly understood are no lesse proofes then ours And thus is the substance of the fourth Commandement preserved that is the dedicating of the seventh day to duties of Pietie and Mercy and sixe dayes to our other affaires as also prophecie fulfilled and the Apostles imitated But may some say Object Our Redemption was not finished on that day for that it still remaineth in acting by Christs intercession which is Bishop Whites objection page 299. Christs intercession after his dying and rising is as Gods providence was Answ. and is after his sixe dayes Creation And as notwithstanding his continuall providence his Creation was finished on the last day of the week So Now notwithstanding Christs intercession at Gods right hand our Redemption was finished on the first day of the weeke by his Resurrection And whereas Bishop White further objecteth pag. 299. That the day of Christs resurrection cannot properly be called a Sabbath or day of Rest because our Saviour was in action on that day about the necessary works of perfecting mans Redemption by applying teaching inspiring authorizing his Disciples I answer They were all Sabbath-day works and so was the seventh day a working day to God in many such like respects sutable to the first Creation and yet it was his Sabbath for this reason because he rested and ceased from that which he did before as M r. Hildersham noteth upon the Hebrew word Sabbat in his 135. Lect. on the 51. Psalme which holds in respect of Christ. Furthermore page 300. Bishop White saith That the Primitive Church devoted the first day of the weeke to the honour and service of Christ not because of Christs cessation from redemptive actions but because it was primus dies laetitiae The first day of joy and gladnesse for the resurrection of the Lord True But the cause of this joy was the perfection of our Redemption and Deliverance which we celebrate with a congratulatory commemoration on the first day like as we were to doe the perfection of our Creation on the last day of the weeke And pag. 303. hâ— saith That Christ rested upon his resurrection day no more then he did upon every day after untill his ascension and since his ascension untill the worlds end Answ. So he may say that God rested no more from his worke of Creation on the seventh day then he hath done ever since where by the way take notice That it is the consummation of the Creation and Redemption which is meant by their Resting and which we celebrate for else if Rest should respect barely their cessation then all the after time should be of equall estimation with the last day in respect of the Creation and with the first day in respect of the Redemption And now indeed I wonder why the Egyptian deliverance being in Deut. annexed by the dictate of the spirit as a reason to inforce the duty of the fourth Commandement or Sabbath in its second promulgation should not be thought a sufficient reason to inforce the same duty law upon us as well as the obedience of the whole Law is urged upon us by the same reason contained in the Preface * Deny the one and â—eny both but reâ—son and sobrietie will deny neither seeing that in both places it signifieth alike our spirituall Redemption and deliverance Especially seeing the holy Ghost in the fifteenth verse of the fifth of Deut. after he hath there affixed to the fourth Commandement our deliverance out of spirituall Egypt in its Type as the reason of it concludeth upon it mandatorily a duty not a libertie imposed upon us therefore in these
extant in the new Testament But they say That it is likely Christ did teach it to his Apostles before his death * As he did the place of meeting after his Resurrection Matt. 28. 16. which though it be more then I know yet sure I am their meeting thus emphatically recorded in Scripture to be on that very day and the day sennight of Christs Resurrection and answerably practised after by Paul is doubtlesse of binding authority and to an exemplary use and end And how-ever it be that Christ did or did not teach them by word of mouth before his death questionlesse in that thing at that time they were especially taught of God the instinct and secret guidance of the Spirit being in stead of a Commandement to them though perhaps for present they were ignorant of their owne practice as Mary was when she powred the boxe of oyntment upon Christs head that she did it for his burying and doing the same thing that day sennight We have just cause to thinke that Christ had an hand in it though it be not expressed in the word he having appeared to them the day before and the same effect ensuing upon the same occasion to wit his appearing to them being met againe And therefore what though the Puritanes as Bishop White stiles them from T. B. pag. 185. cannot shew the Lords-day to be made a Sabbath by any written Law he meanes no doubt in the new Testament may not the unerring spirit of the Apostles suffice us seeing that himselfe saith pag. 119. The inspiration of â—od is of as great efficacy and authority as his writing wherewith the Apostles doubtlesse were directed in the instituting of an exemplary perpetuall observation to the Church And whereas I say the instinct of the Spirit was as a Law or Commandement to the Apostles in this particular of instituting the Lords-day upon Christs Resurrection I would to this purpose commend the consideration of Moses his instituting the Sabbath upon the fall and gathering of a double portion of Mannah in 16. Exod. which yet we doe not finde in termes to be taught him of God then when that Law of Mannah was commanded ver 5. Fulke upon the 1 Revel is peremptory and saith That for the prescription of the Lords-day before any other of the seven they had without doubt either the expresse Commandement of Christ before his ascension when he gave them precepts concerning the kingdome of God and the ordering and government of his Church Acts 1. 2. or else the certaine direction of his Spirit that it was his will and pleasure it should be so and that also according to the Scriptures seeing that there is the same reason of sanctifying that day in which our Saviour Christ accomplished out Redemption and the restitution of the world by his Resurrection from death that was of â—anctifying the day in which the Lord rested from the Creation of the world Nor can it be denyed I thinke but that the Apostles had many things taught them privately by Christ which afterwards upon occasion they published some by precept and some by example * Matt 10. 27. And wee may be the rather induced that Paul had received it from Christ if so be we consider how ingenuous he is to acknowledge what he had not received in the 1 Cor. 7. 25. As concerning virgins saith he I have no Commandement of the Lord but I give you mine advice And Zanchy observes that he taught them not so much by words as by the efficacy of the Spirit which being their unerrable guide in all things concerning the Church we may well allow to be ours in this matter of the Lords-day by vertue of their exemplary Ordinance Their practice and example I doubt not you will say had been enough without precept and I remember none they have in any expresse tearmes from Christ for the ordaining Pastors and Ministers nor doe I think you will deny them to be iure divino But granting this is not commanded by Christ yet are you no gainer by it For I doe the rather thinke that because no expresse mention is made of it in the new Testament by way of Commandement it should seeme the rather to be the Sabbath Thus Eatonus de Sabbato pag. 69. de institutione iure diei dominicae ait Non opus erat mandato novo cum vetus illud mandatum de observando Sabbato in vigore esset adhuc est iam autem novum praceptum ferre de re illa quae veteri pracepto stabilita fuerat esset vetus praceptum abolore Christus autem non venit abolere legem sed implere And indeed God is most precise as we see both in Innocency and under the Iewes to prescribe the dayes of his solemne worship by speciall Commandement and so certainly would he have done this if it had been a new thing but being not commanded in the new Testament it ought the rather to be taken for granted in the matter of it from the fourth Commandement * And indeed to any sober minde that knoweth the Law of the Sabbath these things are sufficient to let us know that this is the Sabbath and in the manner to be regulated by the Apostles example which should be of force to us as well as Davids eatâ—ng the Shew-bread was to the Iewes else God would never have let such a day which hath ever in the Church been received as a weekly Sabbath to have been without an expresse Commandement especially considering how precise he was in that point even son the dayes that were appointed for the solemning of the Type in the Time of the Iews And yet as 〈◊〉 saith pag. 70. Nulla est consequeâ—tiâ— Non 〈…〉 dixit fecit Dominus noster de quibus 〈◊〉 â—pud Evâ—ngelistas facta est mentio satis auâ—◠〈…〉 It is no new thing both to beleeâ—e a thing to be 〈◊〉 diviâ— for which yet there is none other commandement expressed then practice as also to beleeve that it was commanded of God though there be no specification of any such Commandement in holy writ as for instance in the sacrificing that was before the Law where finde you any Commandement to sacrifice before you finde Abel sacrificing And yet I beleeve you doubt not but there was a command or something equivalent Neither can you other-wayes thinke but when Noah at his going into the Arke tooke with him beasts both cleane and unclean he was instructed from heaven which was which though no such instruction appeare Againe did not Christ in the instituting of the new Sabbath imitate his father in his manner of instituting the old in the old Creation For what Commandement did God give at first Was it any other then a declaration of his owne practice to Adam whom he had then extraordinarily made that he by his practice should teach it to his posterity So doth not Christ the like For because he rested by rising on the
first day of the weeke from the worke of our Redemption and re-creation therefore did he blesse and hallow it by his example to his Apostles whom he had extraordinarily called that they by their example should doe the like to others with those many manifestations of himselfe and admirable blessings which he then bestowed on them Which practice of Christ doth wonderfully make good both the Morality of the Sabbath and justifieth the alteration of it also to the first day of the weeke For whereas God at the first blessed it that is appointed it to be a day wherein he would especially confer spirituall blessings We see Christ accordingly doth still on this day blesse and enlighten his Apostles by appearing to them being together glorifying God Now if you will say that Adams posterity whom in your first Chapter you say it is probable had they continued in Innocency should alwayes have followed Gods example in working sixe dayes and resting the seventh should have sanctified the last of seven by Tradition from God and Adâ—ms examples I will easily yeeld you that by the like tradition from Christ and his Apostles example we doe now keep the first day of the weeke Broad CHAP. II. The latter Opinion maintained THe Primitive Christians for the most part held the latter opinion as I gather by this that followeth Iustin Martyr in his second Apologie writeth after this manner * Apol. ad calcem We hold these assemblies on the Sunday because on that day God began to make the world and also our Saviour Iesus Christ arose from the dead Hereby it is manifest that Iustin knew not of a Commandement from Christ or his Apostles for should a Rabbin yeeld a reason of their meeting on the Sabbath would it not be because God had so commanded it who on that day rested after the Creation and sanctified it And so would Iustin no doubt had he tooke their meeting to be enjoyned by Christ or his Apostles we hold these Assemblies on the Sunday because Christ hath so commanded who on that day rose againe from the dead Thus I am sure some would be ready to write in these dayes Answer The opinion of the Ancients how-ever you may force them to speake was that one day in a weeke or the seventh day was still of force by vertue of the fourth Commandement and that the individuall first day of the weeke was from Christ or his Apostles or both as appeareth in that they call the sanctifying of the Lords-day a keeping of the Sabbath So Ignatius who ad Magnes chargeth those Christians to worke on the Iewes seventh day doth yet say Let every of us keepe Sabbath spiritually * 〈…〉 ad Magnâ—s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking in opposition to the Iews manner of superstitious Sabbatizing so that he cryeth down both their day and manner of hallowing it * 〈…〉 of this page 50. in margin 〈…〉 temp â—51 if his and yet maintaineth the Sabbath to be yet still on foot and exhorteth them to the right keeping it S t. Augustine also saith So we also sanctifie the Sabbath the Lord saying Ye shall not doe any worke therein And as M t. Richard Byfeild saith The Apostle to the Heb. 4. 9. Doubted not to apply the name of Sabbath to the Christian people and our Reâ—â— saying That the people of God have their Sabbatisme left unto them For humane authorities in this point I further referre you to the 21 and 26. Chap. of M r. Richard Byfeild But to shew your leger-de-maine I proceed to that of Iustin Martyr In which I say he doth as Paul sometimes doth concerning his Apostleship Demonstrating it by such arguments as do properly constitute an Apostle So Iustin in his Apologie for Christians doth first shew the reason of the Christian Sabbath i. e. Our new Creation by Christ who by his resurrection brought light out of darknesse in the first day of the Creation But had you looked further as no doubt you did you might have seen his opinion to be more then you make it even witnessing Christ to have taught it to his Apostles as you shall finde it quoted by M r. Richard Byfeild Chap. 21. pag. 124. So that you deale with Iustin Martyr as men deale with Mag-pyes cut their tongues shorter to teach them to speake what they would have them And yet a Râ—bbin might have laid down the Reason and concealed the Commandement without solloecisme or errour unlesse you will say it was a fault in Rabbi Moses for so he proscribeth the Israelites to answer their children when they should aske them concerning the Passeover as you may see in the 12. Chap. of Exod. 26. 27. so also in the 13 Exod. 13 14 15 16. You shall see the reason of a dutie delivered from the parent to the children by precept from Moses without any specification of the Commandement it self Broad Si dies observare non licet menses 〈◊〉 lib. Com. 〈◊〉 Eâ—â—st ad Gâ—â— tempora annos nos quoque simile crimen incurrimus quartum Sabbati observantes parascenem diem dominicum ieiunium Quadragesima See the place and note that he doth not yeeld a peculiar reason for the observation of the Lords-day Constantinus imperator concessit rusticis Euseb. de vita Coâ—st lib. 4. Cap. 19. ut diebus dominicis agrorum culturae pro ut ipsi viderint fore necessarium inservirent Idoneum vero precationi tempus salutarem diem dominicum constituebat quippe qui tum verè praecipuâ—s est tum haâ—d dubie primus Note the reason Eusebius rendereth of this constitution of Constantine and consider withall that Constanâ—ine would not have so constituted if in his judgement our Saviour Christ had before appointed the Lords-day to this end Did ever a Christian Prince simply decree that the Lords Supper should be administred As many Christian Princes and Councels as have simply decreed the observation of the Sunday were doubtlesse of this opinion Answer For answer to this I referre you to M r. Richard Byfoild Chap. 29. where the Reader may herein receive satisfaction Broad As touching moderne writers Calvin saith 〈◊〉 lib. 2 cap. 8. sect 34. Veteres subrogarunt diem dominicum in locum Sabbati Zanchius saith In 4 Preceâ—t that the Lords-day Nullum habet Domini mandatum D r. Feild saith Book 4. Church Chap. 20. that the Lords-day is an Apostolicall tradition not precept The Book of Homilies not to stand upon other saith Homily of the place and time of prayâ—r That Christian people chose the first day which is as much in effect as that it is not Christs Commandement Will any man say that the people of Israel chose the seventh day Now of this opinion I am and these are my reasons 1. Had Christ or his Apostles commanded to sanctifie the Lords-day mention should have been made thereof in Gods word for the Scripture containeth in it all things
to celebrate both the death and resurrection of Christ the one by the Sacrament and the other by the Sabbath as appeareth Acts 20. 7. And therefore Saint Paul when he speaketh of it still mentioneth it as a thing granted and not doubted of although the Ceremoniall or Iewish temporary Sabbaths as like wise the Ceremoniall meats were which maketh the Apostle so often and so largely handle that point Thus Eatonus pag. 69. Nullum praeceptum de ritu aliquo Iudaico abrogando à Domino nostro Apostolis Discipulis suis relictum legitur Nusquam dicitur Pascham non comedetis non circumcidemini similia Solum enim controversia in Ecclesiiis de illis orta est ex occasione ista Apostoliritus illos prohibuerunt iam autem cum in confessâ— est diem nostrum dominicum à nullo Christiano impugnatum fuisse non mirandum est si nullum de illo observando vel abrogando Sabbato Iudaico mandatum expressum reperimus Est tamen generale mandâ—tum de illo observando comprehensum in illo Apostoli Estote imitatores mei sieut ego sum Christi And thus much may serve for answer both to your opinion and reasons as also for the remainder of your Treatise excepting some short observations for what followeth hath been mostly spoken of before both by you and me Broad CHAP. III. The former Opinion confuted 1. CHrist did not command us to sanctifie the Lords-day Such as would have us beleeve that our Saviour Christ himselfe enjoyned the Lords-day goe about to prove it by his practice 1. Because he appeared to his Disciples on the first day as they were assembled together Iohn 20. Answ. This assembling was for feare of the Iewes and it was a very strange kinde of teaching them by his practice to observe the day not to come unto them till late in the Evening about halfe an houre before the end thereof for the night following belonged unto the second day other wise either that first day had two nights belonging to it or else I cannot see how Christ lay three dayes in his grave Answer Had this record of the Apostles being assembled and Christ appearing at this time been alone recorded there might have been some probable conjecture that it might be but accidentan although the Text is very exact and expressive concerning the time for having in the first verse of the 20. Iohn spoken of the first day of the weeke the 19. verse reduplicateth that with a significant explanation as if the Evangelist would be loth to be mistaken in that point of Time saying The same day then at night which was the first day of the weeke c. But being seconded with the like afterwards it argueth it to be ordered by God of a purposed providence especially if we take along the event and succeeding practice of the Apostles and Church ever after which to all sober minds putteth it past doubt And as touching that you say their meeting was for feare of the Iewes happily the privacy of it was so but why they should feare the Iewes more on that day then on any other I see no reason and therefore can it be no reason of their then assembling And now concerning Christs appearing to them at the Evening of the same day it is so farre from lessening the authority of this institution as that being compared with Gods institution of the first Sabbath which according to your own confession was about the end thereof it giveth much force thereto And although I meane to be briefe in what followeth yet I must needs by the way shew you M. Breerewoods refutation in this point by M r. Richard Byfeild pag. 211. Saith he there Concerning the authority that translated the Sabbath you say it is certaine that the translation thereof was actually and immediately prescribed by the Church deale ingenuously and shew me where if in Scripture then I answer that it was not immediately prescribed by the Church for the Apostles were not Authors of the institution but ministers of Christ and pen-men of the holy-â—host If in Ecclesiasticall writers I answer they all referre us to the Apostles and the Scriptures This opinion therefore is so farre from certaine that it is certainly false You say againe That certainly Christ never gave his Apostles particular charge of instituting a new Sabbath either while he conversed with them on earth or afterwards by Revelation How know you this The Apostles delivered many things that the Evangelists did not set downe not themselves expressely say that they received them from the Lords mouth That they concealed Christs command from the Church that is this particular expression in so many words that Christ commanded it this maketh to prove that it was given them in charge by Christ for else when the Apostles enjoyned it they would have said of that their injunction as of other things 1 Cor. 7. 6 12 25. We speake this by permission and not by Commandement We have no Commandement of the Lord but we speake our iudgement Herein speak we not the Lord. This institution then to use your owne language of a new day of solemnity instead of an old Sabbath was of the 〈◊〉 and necessity of the Apostles Commission not of the libeâ—ty The Apestles did nothing in ordering the Church but from and by Christ either by precept or example or divine inspiration And it is more then probable they had speciall warrant from Christ in expresse change when we compare together their precept and practice with these two Texts Matt. 28. 20 Acts 1. The first enjoyning the Apostles to teach what he commanded and to teach and baptize in which Ordinances teaching such things he would be with them to the worlds end â— The later declaring that Christ spake the things pertaining to the kingdome of God to his Disciples in these forty dayes before his ascension * Besides this in the 2. verse of 1 Acts it is said untill the day that hee was taken up after that he through the holy Ghost had given Commandements to the Apostles whom he had chosen For all that you say therefore it is certaine the Sabbath was translated by the same authority that first commanded it Broad 2. Because after eight dayes he came to them againe Iohn 20. 26. Ans. This were more strange for how can they prove that a weeke is meant thereby A weeke after is but seven dayes and should thy friend departing from thine house on Sunday at night promise to come again after eight dayes wouldst thou expect his coming upon that day seven-night either it was not a weeke or Saint Iohn dreamt not of such a collection for otherwise he would have said so plainly Matthew and Marke have the like phrase Matt. 17. 1. Mark 92 compared with Luk. 9. 28. and seeing by after six dayes they meane on the seventh it is some likelyhood that Iohn by after eight dayes may meane on the ninth this is more
an opposer of the Sabbath and therefore it must needs be upon the first day of the weeke or Lords-day Again in the same place he quarrels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1 Cor. 16. 1. to intend the first day of the weeke under some authorities quoted to countenance his acceptation But Bishop White being in print before him might have given him better satisfaction saving that it seemeth he loves to vary who pag. 196. saith In the holy Gospel this day is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first day of the weeke following Matth. 28. 1. Mark 16. 2. Iohn 20. 1. likewise Acts 20. 7. 1 Cor. 16. 2. Besides his quotation of sundry authors to confirme this translation which phrase is an Hebraisme thus to expresse the first day by one day and so used in the 1. Gen. and the word Sabbath for weeke Levit. 25. 8. Luke 18. 12. as M r. Sprint affirmeth pag. 101. And sure I am the same phrase is used by the Evangelists to signifie the day of Christs resurrection to be on the first day of the weeke Moreover pag. 211. Bishop White in positive tearmes upon the argument in hand saith That the Apostles themselves at some times observed the Lords-day and brings with a for it is written these very places to prove it Acts 20. 7. The first day of the weeke c. and 1 Cor. 16. 1 2. Concerning the gathering for this Saints even as I have ordained in the Churches of Galatia so do ye Every first day of the weeke c. In that you say Every Apostolicall Ordinance doth not bind I grant it if the Ordinance be circumstantiall proper either to times or persons it cannot be properly said to be cominon but if it have for substance a Morall Law for order a Prophecy for confirmation an Apostolique ordinance and example me thinks this might be very well allowed to be binding And all this is as hath been proved true of the Christian Sabbath Some ordinances I confesse there are of the Apostles that are not of perpetuall obligation for that they were done only occasionally and to an exemplary end for to authorize their successours the Governours of the Church to order things of an indifferent nature to the benefit of the Church all which things the Church had and hath authoritie as well occasionally to abolish as occasionally to institute but this Ordinance of the Sabbath is beyond the authoritie of the Church to abolish or alter as much as it is to adde or detract from the new Testament And therefore is it not of those sorts of Apostolique Ordinances which bind not in perpetuum For the foundation of it is so laid in Scripture as aforesaid as neither time nor authoritie can expire nor alter it Broad 2. Because the Disciples at Troas being come together to breake bread on the first day of the weeke Saint Paul preached to them Answ. Granting that the Disciples assembled every first day and also by Pauls own ordinance neither of which can be proved yet doth it not follow that they kept it Holy-day and abstained altogether from works of their Callings Saint Augustine saith Tom. 2. Epist. 118. that in some places they communicated every day and in others on the Sabbath and Lords-day Socrates saith Hist lib. 1. cap. 21. that in all Churches of Christians two excepted they communicated every sabbath-Sabbath-day Sozomenus saith Lib. 7. cap. 19. that at Constantinople and almost in all other places they came together on the Sabbath and the day following that is the Lords-day yet no man I trust will hence inferre Certainly such as communicated every day did not keep every day Holy-day that these who met and received the Communion both on the Sabbath-day and the Lords-day kept them both Holy-dayes and forbare worke altogether Adâ—e that in likelyhood they came together at Troas late in the Evening about that time of the day Consider that many Christian servants had heathens to their Masters who would not suffer them to keep the Lord-day Holy-day Againe this had beene 2 meanes to bewray Christian Masters wherein Christ did institute the Sacrament otherwise Saint Pauls preaching till midnight should have been very long and this they might well doe though they kept it not Holy-day The Disciples at Troas assembled on the first day to breake bread ergo Saint Paul ordained that all Christians should assemble on that day to breake bread is a likelier inference then this ergo Saint Paul ordained that all Christians should keep that day Holy-day If any thing may be inforced from their meeting at Troas this may as well or rather better that the Lords Supper must be celebrated every first day Answer That on that day the Disciples abstained from the workes of their callings exercised on the other sixe I have even now more then probably proved by a just and proper deduction or collection from 1 Cor. 2. 16. I have also quoted the authority of Ignat ad Mag. and Aug. serm de temp 251. And is it probable that the lewes were to abstaine from workes on their remissest Holy-dayes and that we must make a worke-day or a mixed day of our Caâ—itallest And as for the time of the day when they metâ— though it might bee in the Morning for ought the Scripture saith to the contrary it is not so materiall to us to know considering the Natures of those Times It sufficeth that that was the only day being also paralel with consonant places of Scripture of the same nature that they imployed solemnely in their sacred affaires And if there were diverse observed as you say it was because for a time Christians were diverse consisting of Iewes and Gentiles As touching your conclusions whereby you argue hence rather the practice of the Sacrament then the Sabbath I answer That if it was an ordinance yet it was but temporary for from those words of Christ So often as ye shall â—at it the times of celebrating the Sacrament are at the disposition of the Church and it was in the Churches then occasionally celebrated for the Christian Sabbaths sake as a means of its sanctifying and not the Sabbath for its sake whereas the time of the Sabbath and Lords-day is by Precept and practise determined Broad 3. Because Saint Iohn telleth us that he was in the spirit on the Lords-day Answ. I acknowledge that whereas Christians in many places used to assemble on the first day of the weeke Christ hereby may seeme to approve of their meetings on this day and this is the most that can be gathered from Saint Iohns being in the spirit Now whereas from the name Lords-day some would inferre that therefore the Lord himselfe enjoyned it Let them consider that this name might well be given because that upon occasion of Christs Resurrection the Churches held their meetings therein Psal. 74. 8. The Synagogues in Canaan are called the Synagogues of God and yet we finde not that God
VINDICIAE SABBATHI OR AN ANSWER TO TWO TREATISES OF MASTER BROADS The one Concerning the Sabbath or seaventh Day The other Concerning the Lords-day or first of the Weeke With a survey of all the rest which of late have written upon that subiect by GEORGE ABBOT Psalme 36. 9. In thy Light shall wee see Light LONDON Printed by I. D. for Henry Overton and are to be sould at his shop entring into Popes-head-Alley out of Lumbard-street Anno 1641. TO HIS MVCH HONORED FATHER IN LAW M r. WILLIAM PUREFEY OF CALDEcoate in Warwickshire Esquire SIR THe times favoring truth it becomes every one now that God hath given oportunity to bring out of his store both new and old as he is provided This which I here present to you and the World is both for it deals with our primitive English Antisabbatarians Breerewood and Broad but chiefely with the latter because none else that I know of have undertaken him being not in print and therefore knowne but to a few as also with the whole cluster of our moderne Writers upon that subject which are too many to name except with an c. For the plot of the times haâ—s beene against the power of Godlines which could never been pulled downe whilest the Sabbath stood upright and therefore our Patrons of impiety have rightly projected to take that out of the way which stood so much in theirs and to remove that same holy interruption which God in his care and wisedome had put to our dayes and wayes of Worldly natures that so they might bring all to a levell by paring away Sabbathâ— and Sermons which was the onely way to mount them to the height of their designe of bringing Godlines to a forme and all things but Episcopacy from ius Divinum to iâ—s Humanum that they may bee all in all but all this while they have kicked against the pricks for which they now smart nor could they expect other then that they which opposed the rest of God should have their owne rest molested for God will find a time to bring truth to light though she wade through a long Eclipse and to shut up errour in darknes and her abetters in disgrace as now they are for with the froward hee hath threatned to shew himselfe froward and hee hath made it good to the praise of the glory of his power Your ever obliged Son in Law GEORGE ABBOT Deare friend I Doubt not that God shall have honour by this Booke from others let him have the honour of it from your selfe When we come to give up our accounts wee must acknowledge our receipts first as from God Matth. 25. 20. Master thou deliveredst mee five talents then our gaine and improvement by and of them unto God for wee trade for our Master and not for our selves There is light in the Treatise more then hath shewne in former times or Authors as the declaration of Christ to the World was progressive so is the illumination of the spirit not only in particular Mens Soules but in the whole Church which must have her growth as well as particular Men and what if somebody in after times may stand on your shoulders and see further let God yet be gloryfied though he make the feete of posterity to stand as high as our heads so wee blessed be God have shorter shadowes then our predecessours and still the more light ariseth the lesse shall bee the shadowes till they be none at all It was Gods providence that brought M r Broads Manu-script to your hands and that thereupon stirred up your spirit to doe something against the fresh forces that should come in now of late to fight against the Sabbath God did not tell you his Errand when he sent the Booke to you but the event is the finger that points to Gods providence as Time is the Mid wife of Truth God found out you who being vacant from other imployments might the better worke in this Vine yard you who being not ambitious of humane 〈◊〉 named learning should keepe close to the Scripture the spirit and reason without doting upon names of Fathers c. which wee in these times are mad upon and so hinder our owne growth by putting their old spectacles on ouâ— Noses which dimme our Eyes and thinke it not Scholler-like to go beyond Aristotle This I must needs say the whole Booke savours of spirituall matter and argues that it came from the Spirit and promiseth to breed Spirit in the Reader and truly all Scripture-knowledge should be written as the Scripture was and that is by the carriage of the holy Ghost Holy men wrote saith hee as they were carried by the holy spirit so should so are holy men carried now not by selfe-humours and ends Let the wilfull blind slight it 〈◊〉 2. 15. barke and scorne it yet the spirituall man is judged of no man though himselfe discerne all things God will most probably reveale his Sabbath to them that best keepe it here and that shall enjoy his Sabbatisme hereafter and they are his people I verily beleeve thus much of the Booke that it overthrowes and confutes the Antagonists and if they can produce no better reasons and records then they have it will be Master of the field for mee thinkes M r Broad is very weake and loose when compared with yours I could wish your Booke a speedy birth if any that it might give pauze to others that intend any thing of that kind to the Presse Commit it to Gods patronage for he is the fittest Patron it can have My Prayer shall be that your spirit may be such as may procure a blessing on the Booke by giving it to God first and then his Church in a spirit of Humility and selfe-deniall see Gods providence and his assistance see your end in Writing Printing see what a seasonable time and opportunity of good and be confident of this that in spirituall men it will breed spirituall knowledge and affection whether it carry them in all points of judgment or no Vale. The Author of this answer desireth the Reader to take notice of these things THat herein you have first M r Broad faithfully transcribed and my answer following saving that in some places you shall find some things passed by without answer which I take to be not much materiall and therefore to avoyd tediousnes I passe them but I had not dealt faithfully if I had not transcribed them being his That the chiefe of my ayme is to deale with his Arguments and not with his Authors and therefore my paines is principally bestowed in the rationall part so farre as Scripture and Reason the sword of the Lord and Gideon lead mee which are the best satisfiers of godly and reasonable men though where his Quotations come into my way I have not utterly balked them That this Tractate was written long before these late Antisabbatarian Treatises of B P White D r Heylin and M r Dow came forth and
therefore for their sakes I have in diverse places inlarged my Booke wherein I have removed those stumbling blockes which seeme to lie in the way of this doctrine of the Sabbath by answering their colourable arguments against it That whereas M r Primerose hath put out another Booke against the Sabbath of later Edition I have also perused it and such things as I found any whit materially to clash de novo against some particulars in this Answer I have particularly answered them not naming him because they are so very few the rest of his Treatise receiving answer herein upon the occasion of other mens Arguments If perhaps you find not every collaterall Argument answered to your mind yet let not that prejudice the maine cause but weigh substances with substances and pull not downe the whole House for the defect of â— Tyle or two Let Circumstances and by-matters have respect accordingly VINDICIAE SABBATHI Broad MAster Breerewood in his Treatise of the Sabbath 1. Nature teacheth to set apart Page 24. 41. some time for the worship of God but not one day in seven nor a whole day neither yet to forbeare all worke in that time as the Israelites were bound to doe on the Sabbath 2 Gods Commandement touching the Sabbath Page 64. 40. 41. was first given in the wildernes it being limited to the Iewes Sabbath only the Iewes Sabbath is vanished and Gods Commandment was not nor could not be translated from the Iewes Sabbath to the Lords day 3 We are bound to keepe the Lords day not by Page 37. any divine Commandement but by the constitution of the Church onely Thus hath Master Breerewood written in his booke and more I doe not write in mine but it will be said yet in answer to an objection he will have the generallity of Gods Commandement to bee morall and perpetuall Answer It is true and I cannot sufficiently marvaile thereat The Objection he frameth against himselfe is this Page 4â— If the old Sabbath vanished and Gods Commandement was limited and fixed to that day only then is one of Gods Commandements perished Hereunto to hee answereth that the generality of that Commandement is a Law of nature and remaineth The law of Nature touching the sanctiâ—ying of some time and Gods command touching the sanctâ—fying of the seventh day were two divers lawes The one a generall law only the other a speciall law only But if there bee a generallity of that commandement how was that commandement limited and fixed to the Sabbath only Further hee should have considered that the like may as well be said of the precepts of Holy-dayes Nature teacheth to have some times of vacancy for one reason God appointed the Sabbath to be a time of vacancy for other reasons the holy-holy-dayes Shall not the law of nature now be the generall of all these precepts indifferently as well of the precepts of the holy-dayes as of the precepts of the Sabbath Answer In this thing I must take Master Breerewoods part against you for hereby is the morall * Dâ—r Heylin quoteth the schoolem n Patt 2. pag. 163. saying that the fourth Commandement is placed in the Decalogue in quantuâ—â— est preceptum morale et naturale that is say they Quantum â—d hoc quod homo depu tet â—â—â—uod tempus vitâ—e sâ—â— ad vac 〈◊〉 diâ—iâ—is pag. 162 So Bishop White maketh the Law o Nature to be involved in the 4 th Commandement pag. 121. and is still obli gaâ—â—y to the worlds end Pag. 1â—0 law of God kept entire without a mayme which is very requisite seeing that the Decalogue is granted to be an explanatory reinforcing of the law of entire Nature imprinted in us by creation but much defacedby our fall and being honoured with those eminences of priority signes of perpetuity immediatly from God himselfe upon Mount Sinai Such as were his twice writing them with his owne finger * Touching this priority of Gods own writing them see how emphatically it is expressed by God himselfe Exod. 24. 12. in way of suâ— ereminency by vertue of that â—râ—viledge to those which Moses had written a little before ver 4 Moreover also sâ—e this difference lively intimâ—ed by Moses Deut. 4. 13 where he maketh the Covenâ—nt to consist in the ten Commandements written by God himselfe and speakes in the following verse in way of dimination of the other lawesin comparison of them calling them statutes and judgements which were 1. taught by him and secondly to be observed in the land whither they went to possesse it and voted also by his Spirit through the mourth of Moses to bee the Tenne Commandements 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Deut. 4. and put into the Arke as perpetuall rules for the Catholique Church whereof it was a Type None of all which Prerogatiues was the Ceremoniall law crowned withall for that it was as a vanishing shadow sutable only to the Hemispheare of those times But the decalogue being the very Law of Nature explained and redelivered must as well now as ever have for its substance a generall ayme at all men though in some circumstances it may bee more peculiar to the Iewes then others by reason of the time place and people to whom it was renewed Like as almost all other Scripture is for substance common and for circumstances proper because they were most an end written occasionaly Put case then that this Commandement was given onely to the Iewes as you affirme and so were abrogatiue yet may the Law of Nature bee well presupposed and included in it as you your selfe afterwards acknowledge it is in your 8. Chapter in the answer you give there to the fifth opinion for who knowes not that in those ten words much more is meant then manifested So that if so it be granted that the Law of Nature and this Law bee not the same in all points yet are they not two divers lawes but the same in substance And thus much in effect Master Breerewood affirmes in his second Tract pag. 3. Morall saith he is that which pertaineth to manners 1. Either by the instinct of Nature as belonging to the inward Law written in our hearts or Secondly by the instruction of Discipline as being of the outward Law pronounced of God as that of observing the seventh Day so that it may beetermed Naturall as being not of the institution of Nature but of the disciplining of Nature Not of Nature as it wâ—s fâ—rst ordained of God but as after informed by him For indeed this fourth Commandement both as it was at first instituted in Paradise and now revived on Mount Sinai is but the law of Nature explained and enlarged according to the will of God in this particular for reasons and uses whereof created nature was not capable but by revelation And what though the Law of nature bee the generality as well to the precepts of the Iewish holydayes as of the Sabbath this shewes the superexcellency of the
I meane not such a speciality as Master Brâ—â—râ—wood doth which belonged to the Sabbath or to this generall commandement is rather ended which did consist of those occasionall interventions of Mannah kindling fires and double sacrifices and if you will of the foresaid sanction of the very rest it selfe which as I have said being significative happily had in their times an holines belonging to it which did peculiarly belong unto the Iewes and which were no parts of the substance of this commandement which in that respect is as well common to us as to them the reason annexed being of like and equall force to all from the creation For the annexing of extrinsecall and adventitious circumstances doth not any whit harme the nature and morality of the Sabbath no more then Pauls circumcising of Timothy which in respect of the season was needfull did annull or doe injury to baptisme nor then a signe of an Inne or shoppe being pulled downe annulles or impaires an house So that their rest is common to us but in a riper sense for the grouth and stature of our times so much overtopping theirs the Lord lookes that wee should answer his expectation as well as obey his commandement in sanctifying a more excellent and Evangelicall Sabbath to him then ever they were able to doe The Church of the new Testament saith Master Perkins hath more knowledge and more grace then the people of the old Testament had and in that regard ought to have more zeale and greater alacrity in the worship of God then they had that it may exceed the Iewes according to the measure of grace * Greater mercies require greater and better duties received The Arguments of love being not so forcible to prompt obedience in the time of the Iewes as in ours they being under the old covenant and the Spirit not so stirring then as now the obedience was rather performed to the commandement then to the commander For God in their time passed under the name of a Lord implying them to bee servants and their obedience to bee serviceable obedience but now in our times hee passeth under the name of a Father implying us to bee sons and our obedience to bee filiall and spirituall And yet as spirituall obedience was even then due to God and expected by him though not with that eminency of expectation as of us So the types and Sacramentall umbrages which now are of use to us being performed in conscience to Gods commandement have their holines suteable and respective to our times but not in that degree not in that kind of positive and intrinsecall holines as in the times of the Iewish nonage Like as in the spring time while the sappe is weake and but comming all that wee expect from trees is flowers but when a riper seasoninsueth then wee looke for riper fruit so that then the prime and beauty of these flowers ceaseth though their vertue remaine And by the punishment that God so severely annexed to the not performing the rites of the two Sacraments wee may see the extraordinary nature of things of that kind then in the time of their Pedagogie for he that was uncircumcised and that eate leavened bread in the passeover was to be cut off And therefore did God intend their rest as may well bee gathered to bee a positive part of their sanctification because of the typicall use thereof which yet hee doth not doe to us and yet hee accounts our not resting a prophanation of the Sabbath and all imployments which hinder his worship and conduce not to the sanctifying of that day to bee sinnes Like as Christ who whilest hee was upon the earth accepted small things at his Apostles hands but after hee was ascended and had given gifts unto men hee looked for other services or as a Pater-familias that having a boy and a man to waite at his table the boy if hee can fill a cup of beere and shift a trencher by reason of his non-age hee is willing to take it as a good part of his service but to his man hee gives better wages and therefore expects better service at his hands hee lookes that hee should bee able to furnish and disfurnish the table with grace to his Master and yet not to neglect those lesser things Or which better expresseth my meaning as of children wee require a bodily service in saying their prayers and graces and catechisme and though they have little or no understanding and sense of that they say yet wee take it in good part till they attaine to more knowledge and ripenes of yeares and then wee looke for sutable performance thereto Even so the Lord hee expects from us an high degree of sanctifying his Sabbath even a ravishment of Spirit which service wee can never performe if wee doe not rest A Christian and Evangelicall use therefore of this Sabbaticall rest is still in force to us though the Iewish sanction may bee determined for their precise resting was with respect to the formall holines in the rest but wee are to rest with respect to its finall holines of furthering Gods more substantiall worship and the spiritualizing our owne mindes by it and thus doth the whole commandement for substance and use remaine to us the difference being onely in some occasionall circumstances * Like as one in answer to an Antiâ—oniâ—n that objects because the Tables of stone wherein the Morall Law was written were removed with the Tabernacle other like adjuncts therefore the Mosaicâ—l Law is â—â—erly abolished saith Must it needs follow that because the Tables of stone wherein the Law was written bee abolished that therefore the Lawâ— it selfe is utterly abolished together with them were the Tables of stone so essentiall to the Morall Law that it had neitheâ— birth before them nor being after them wee know that the putting them into the Arke was typicall though the Law it selfe was â—orall â—o that so â—aâ—re as these Tables of the Covenant had any thing ceremoniall in them or any thing concerning other circumstances or persons time place terrour rigor and the like being peculiar to the Church of the Jewes in thaâ— estate of the Mosâ—â—cal Pedagogy so farre I say they are removed with the 〈◊〉 Buâ— the morall Law contained in the 10. commandements could not bee ceremoniall for then should the morall and ceremoniall have beene confounded whereas even by their writtings in tables of stone and by the finger of God they were distinguished neither was there then any thing for the substance of it nor is now as now it stands upon record in the booke of God but it doth concerne us as well as them and therefore though the Tables of stone bee removed the morall Law is yet continued and hath except is excipiendis his properuse and force still as 1. Because the Sabbaths rest was significative from the beginning it might in their times as I have said carry with it a typicall or externall holines as their
Iohn 17. 3. This is life eternall to know thee c. shewing that the life of grace in a man is called eternall life because it hath its beginning from that life which shall never cease but increase to ever-lasting perfection So that the Sabbath is unalterable in regard of the individuall number but not in regard of the individuall day The number being kept the day upon occasion might bee altered And of the truth of this wee have good reason to perswade us for the issue proveth it by the divine authority of the Apostles For this fourth commandement being no Iewish ceremony but a commandement in the Decalogue and equall with the Law of nature ought for the substance of it to bee esteemed perpetuall and especially seeing that now in one of these senses to wit in the number wee see it preserved inviolable by the example of the Apostles and the practise of the Church ever since and yet in respect of the order by the selfe-same examples altered from last to first And which alteration is very agreeable to the time of the Gospell where many that are first shall bee last and last shall bee first Even as Iohn Baptist who being the last of the Prophets was therefore the greatest because nearest unto Christ yet hee that is least in the Kingdome of Heaven that is in the time of the Gospell is greater then hee So this seaventh day though the last in order and greatest in dignity during the supereminency of the old creation because of Gods example yet now is the number retained and the order exchanged from the last to the first of the weeke in honour of the new creation of the new Heaven and new Earth which comparatively was prophecied and promised to eaâ—e out the old in the 65. of Isa. 17. I will saith God there create a new Heaven and a new Earth and the former shall not bee remembred that is the solemnity of it shall cease and shall give place to the new for els remember it wee both doe and must doe for the memory of both may consist together and the one confirme the other in regard that our redemption restores us to a lawfull Dominion once forfeited over the whole worke of creation And why must there bee this change Why because of the greater excellency of the second creation which shall bee solemnized in stead of the first under the time of the Gospell when Christ shall bee come and shall have finished the worke of my Mercy which shall bee greater then was the worke of my goodnes in the creation Each creation must have its Sabbath of commemoration for els should God magnify his lesser worke of creation before his greater worke of redemption And therefore this is the day which wee now celebrate which the Lord hath made for us to rejoyce in now like as that was then And thus wee see it in all points now fulfilled But you will object that this new Heaven and new Earth is meant of the differing state of the Church under the Gospell to that it was under the Law Ans. I grant it whereof the solemnizing of our redemption which principally nay I may say onely made the change in stead of our old and first creation unto which wee lost all right but that it was revived by and therefore worthily changed into the second is a principall part And therefore hath the holy Ghost expressed this change in those tearmes of old and new creation rather then any other And as in the 2. of Peter 3. 13. there at the perfection of the Kingdome of Heaven hee prophecies of a reall change of the old Heaven and old Earth by an absolute dissolution of them by reason of the succession of a better condition to the people and Church of God So here in Isaiah at the inchoation of the Kingdome of Heaven I meane the time of the Gospell hee prophecies of a proportionable reall change leading unto the other of the old Heaven and old Earth by way of mitigation by reason of a more excellent benefit that redoundeth to the Church and children of God For those words according to his promise in the aforesaid text of Peter have reference to this of Isaiah By the compaâ—ison of which texts it is evident that there is as well a literall as a mysticall sense in these words which was to bee fulfilled gradatim in the Kingdome under the Gospell which was the time of the adequate accomplishment of their prophecies as well as in the Kingdome of Heaven hereafter which is the time of accomplishing our prophecies or theirs as they are transferred over to us So that if you grant it requisite to sanctifie a seaventh day or the seaventh day in respect of number I say with you but now to sanctifie the last day in the weeke were to memorize our creation above our redemption our being above our wel-being and to contradict promise and prophecy example and reason For in commemorations the lesser gives way to and is enwrapped in the greater Now then Christs resting on the first day from a greater worke then that of the creation was just cause to adjourne the great duty of commemoration to that day which finished the greater and more beneficiall action But on the other hand to keepe no seaventh day were likewise to goe against the example of the Apostles and to blot out one of the tenne commandements and so to make a morall Law Iewishly ceremoniall For there is no reason why the Apostles should weekely celebrate the day of Christs resurrection if it were not in reference to the fourth commandement seeing that if they had meant it as a bare institution of the Church they might have done by the day of Christs resurrection as wee doe by the day of his birth that is have kept it yearely And lastly it were to crosse this prophecy of Isa. 65. 17. for what reason have wee to thinke that God would simply have the remembrance of the creation lessened nothing lesse but onely respectively no more then hee would have the Egyptian deliverance forgotten because hee would have the Babylonish deliverance remembred but onely comparatively For hee would have us that are under the Gospell to celebrate the worke of our redemption above the worke of our creation and to acknowledge the day of the consummation thereof to bee the day which David speakes of Psalme 118. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Lord hath made wherein wee will rejoyce and bee glad In which words as one saith I see not how the making of the day can bee intended for the common regulation of the dayes in the creation but it appeareth to bee some dedication to an holy use of joy and gladnes sutable to the description of a Sabbath which is called a delight for our unspeakeable deliverance And not as Bishop Wâ—ite would perswade pag. 191. that the day of Christs passion was every way as blessed a day in respect of mans redemption as
the day of resurrection For the Apostle saith that if Christ bee not risen wee are yet in our sins And so againe whereas hee saith pag. 298. This great worke of humane redemption was not effected by the resurrection of Christ but by his obedience and sacrifice on the crosse and it was fully wrought and finished upon the passion friday after our Saviour had said consummatum est I aske how wee had beene redeemed from and how hee had conquered our last enemy death if hee had not risen And againe put case it were so so was the worke of creation fully finished on the sixth day and yet God sanctified the seaventh day and on that day 2. Gen. 2. it is said Hee ended his worke which hee had made because that day gave manifest declaration of his compleating the works of creation and so did the day of Christs resurrection manifest the compleating of the worke of our redemption And this day thus prophetically extolled by David was answerably honoured by Christ himselfe and kept by his Apostles So that in answer to Bishop White pag. 302 there was at least an implicite vertuall and interpretative command in the act of Christs resurrection For why should not wee thinke that Christ had a significant meaning in prolonging his resurrection to the third day which was the first of the weeke as well as God had in spinning out his creation to the seaventh day which was the last of the weeke seeing Christ could have raised himselfe out of the grave so soone as hee was in it like as God could have created all things in the twinckling of an eye So that then seeing God by this his resting from the worke of our redemption hath given us a new reason in respect of eminency of a new day and by the example of his Apostles preserving still the number wee in doing the like obey his good pleasure and his Law which is not destroyed by the comming of Christ for not one tittle of it shall passe away till Heaven and Earth passe which is the time of the Sabbaths period but fulfilled and explained by him according to the will of God and his purpose though not according to our carnall reasonings and opinions For thus is all kept whole The reason of the commandement hereby standing still good but not in cheife For Gods resting from his worke is now the occasion of our Sabbath not from the worke of his creation but from the worke of his redemption wherein hee was most remonstrated and even redoubled in the manifestation of all his attributes to our view and therefore worthy of a select day which yet altereth nothing of the substance of the Sabbath Alexander tertius Pontifex Rom. affirmat tam veteris quam novi testamenti paginam septimam diemad humanam quietem specialiter deputâ—sse id est Interprete suarez de diebus festis cap. 1. utrumque testamentum approbavit moreâ— deputandi ad quietem humanam septimum quemque diem hebdomadis quâ—d est formaliter deputare septimum diem licet materialiter non idem dies fuerit semper deputatus hoc modo verum est septimum â—llum diem in lege vâ—teri esse Sabbathum in nova vero esse diem Dominicum For as our changing of the bounds of the Sabbath which in the Iewes time was from evening to evening and now in our time is from morning to morning in relation to the time of Christs resurrection is no materiall change but that still the day remaines entire even so the change of the Iewes seaventh day to our seaventh day altereth not any whit the substance of the Sabbath or fourth commandement But you will say Obj. why was the day translated and not rather both the dayes celebrated Because that would have crossed the good pleasure of God Answ. who from the beginning thought it a meetâ— proportion to afford man sixe dayes for his necessary labour and to exact one of seaven for his more solemne worship which also is the reason why the Lords day was continued in the same number but not in the same order so that it was not transpâ—sed to bee observed in any other number but onely in another order in the same number that so the will of God in that commandement might bee observed and yet his resting from the wonderfull worke of our redemption worthily celebrated And therefore whereas Bishop White saith pag. 277. that if the fourth commandement concerning the keeping of the seaventh day bee morall and perpetuall then it is not such in respect of the first and eight dâ—y but of that one onely day which it specifieth in the commandement I answer Neither of both is morall and perpetuall as considered in the order but occasionall and changeable as the event hath shewne and that each of both is morall and perpetuall as considered in their number being unchangeable to any other number and therefore still so continueth by vertue of the morality of the Law of the Sabbath given to Adam and re-given in the fourth commandement Now whereas you urge the appointed day of the Passeover to bee unalterable in paralel to the day of Gods rest from the creation wee clearely see the contrary for upon occasion the precise individuall day of the Passeover was altered as in the 9. of Numb where hee that was uncleane or in a journey was not to eate it till the fourteenth day of the second month where the number is preserved entire whereof God was ever curious but the day is changed even thus upon occasion is the Sabbath altered the number of seaven being kept entire in this as in the other the number of fourteene and yet a change made and so both the Sabbath and Passeover for substance preserved notwithstanding the circumstantiall alteration upon occasion Yea Hezekiahs great Passeover was kept in the second month upon the exigency of the times 2 Chro. 30. 2 3. And now that you have made mention of the Passeover besides this foresaid livâ—ly illustration which it affords to set forth my meaning in this thing I would commend it as a notion worthy your consideration whether Gods ordaining the first and seaventh day of the Passeover as also of other feasts to bee kept holy might not propheâ—yâ—â—â—â— Sabbath of the true Paschall lambe Christ Iesâ—â— after his being slaine as well as theirs under the typicall the one to bee the first of the seaven as the other was the last Broad 2. When in likely hood God sanctified the seaventh day VVHen God sanctified the seaventh day Some conâ—idently teach that Adâ—a kept the first seaventh day whereas it is probable that God sanctified it not till about the end thereof I meane whether as soone as it began or about the end thereof is doubtfull of the two the latter sâ—emes most probable for God blessed and sanctified the seaventh day because therein hee had rested not would reâ—â— and was refreshed It is the manner of men to blesse
that day or houre wherein some great good hath befalne them And contrary-wise to curse that day that bringeth woe Ier. 10. 14. thus God having felt as it were the sweetnes of rest on the seaventh day in comparison of his labour in the sixe former and being well refreshed is hereupon moved to blesse and sanctifie it Answer You say its probable God pronounced the Sabbath sanctified at the end thereof when hee had rested which for my part I assent unto for â—o in the 2 Gen. 3. it appeares to bee most likely Besides that Moses his manner of expression in that verse compared with the like in the first chapter doe much perswade it for you shall find there that when hee hath related Gods five and sixe dayes workes as finished and compleated by him then followeth the blessing upon them so in this second chapter heâ— makes the blessing to follow upon his resting as before upon his working But what you would gather hence I doe not well perceive yet two things in my opinion follow very naturally 1. That hereby God would give to Adam as well a president as a precept to regulate and invite his subsequent duty in the particular of the Sabbath That seeing God had chosen the seaventh day to finish his creation in and to rest there from and had thus made it knowne to Adam with a promise of a blessing thereunto for after-time upon due observance That therefore Adam and his posterity should bee moved thereby to dedicate the seaventh day from the sublunary imployments of the other sixe to bee a perpetuall Sabbath unto the Lord not by a bare rest for what honour hath God by that but by a sanctified rest 2. That it was not meant that Adam should keepe the seaventh day Sabbath which God rested on for though it was Gods seaventh day yet it was Adams second day which is another reason to prove your probability for it is likely that God himselfe did first rest the seaventh day that so hee might by his example being revealed to that end give mankind a patterne for ever after to doe the like which is very apparant and more confirmed by the Law concerning the Sabbath as it was afterwards renewed upon mount Sinai to the Israelites where wee are commanded after sixe dayes labour to dedicate a seaventh to holines to that end to rest from our worke on the seaventh day as God did from his that so by following his example wee might the better obey his commandement not that wee were to rest the selfe-same day that hee did but onely in similitude and imitation that is to employ sixe dayes in our necessary labour and the seaventh to rest according to his example that so wee might sanctifie it according to his commandement * Which Adam had not done if hee had keâ—t Gods seaventh day Sabbath Which Argument doâ—h much disprove that over-strict tying the Sabbath to the precise seaventh day after the creation and proves the â—umerall day to bee onely morall and perpetuall or the proportion of time which the Lord exemplifieth there which is the seaventh day for number not that seaventh day for time But you will say Obj. did not Gods example as well oblige the order as the number as well the last as the seaventh day Yes Answ. during the supereminency of the worke of creation but when a more excellent worke was finished the worke of our redemption from which it also pleased him exemplarily to rest not on the last but on the first day of the weeke and as exemplarily by his Apostles ever after to preserve thâ— number and proportion of time according to the commandement the substance of the reason which constitutes the commandement still remaining entire to wit Gods resting from or accomplishing his worke onely the terminus à quo varieth the case in respect of order For the transcendency of the latter displaceth the former as the presence of the King doth the Major of a Towne I say at this time did the order vanish and the day of Gods creation give place to the day of Gods redemption as the more worthy worke And if God may bee said in any manner of speech to bee refreshed in his resting from the powerfull worke of creation much more from the painefull worke of redemption Broad 3. When God first commanded man to sanctifie the seaventh day IT is not said in Scripture that God presently commanded Adam to sanctifie the seaventh day If the word sanctified Gen. 23. importeth commanded Adam to sanctifie it why shall not the word blessed import also commanded Adam to blesse it and it is one thing for God to sanctifie a day and another thing to command men to sanctifie it Indeed it is probable that this example of God in working sixe dayes and resting the seaventh Adam and his posterity should alwayes have followed had they continued in the state of innocency But when Adam had now eaten of the forbidden fruite God thrust him out of Paradice cursed the Earth for his sake and set him to get his living in the sweat of his face Answer You say it is not said in Scripture that God presently commanded Adam to sanctifie the seaventh day and that it is one thing for God to sanctifie a day and another thing for him to command man to sanctifie it To which I answer That God here at the institution of the Sabbath did as Christ by his Apostles did at the institution of the Lords-day that is by a declaratory example appoint it as a duty unto the Church for ever after teaching them to set aside the seaventh day which was then the last and is now the first day in the weeke from all secular commerce and imployment wholly to trade with God in giving and receiving spirituall commodities Nor is there any difference in this case betweene Gods sanctifying it and his commanding it to bee sanctified by man For besides that to sanctifie ever signified to set apart to an holy use wee see it to bee the very voyce of of the Scripture how that the Sabbath was made for man that is for his good and benefit For man was to learne from it that all his happines consisted not in his owne labour but also in Gods blessing so that though hee laboured sixe dayes together yet the seaventh day well observed might doe him more availe then all his sixe dayes labour And therefore by Gods blessing that day is implied a reciprocall respect both of our blessing him and his blessing us and by his sanctifying is intended his setting apart that day for a more speciall communion betweene him and us by his more speciall blessing of us and our more solemne worshipping of him For surely you will not say hee sanctified it and blessed it that wee should superstitiously thinke any inherent holines or blessednes to bee in the very day it selfe And if not what followes then but that it must needs bee meant
Israelites out of the Egyptian captivity a figure of our deliverance from Satans bondage as he led them through the Wildernes towards the Land of Canaan a Type of the Heavenly Paradise he gave them Mannah to to eate 1. Cor. 10. 3. so that they did eate the same Spirituall meate with us even the Lambe Christ Iesus slaine from the beginning of the World who though he be not called the Tree of Life yet tearmes himselfe the bread of Life that came downe from Heaven This Mannah they gathered sixe Dayes and on the seaventh Day Moses commanded them to rest for this Commandement was first given by the hand of Moses for ought that wee do find in the Scriptures and not long after God called it againe to their remembrance Consider that the word Remember is not used Deut. 5. nor else wherein the Law or the Prophets saying Remember the Sabbath Day to sanctify it Answer The summe of this your objection is that nor Adam nor his posterity for any thing we can find santifyed the Sabbath day till it was given the Israelites by the hand of Moses * I could reply that throughout the History of Ioshua Iudges Samuel we find not the observation of the Sabbath And touching that you say you finde no mention of Weekes before the Israelites comming out of Egypt I could put you to answer that Gen. 29. 27. fulfill her Weeke but it is truth and not victory that I seeke and therfore I rather desire to resolve my Reader then to pusle my opposer To which I answer that whether the Sabbath was observed or not observed yet notwithstanding it was of force For 1. I aske whether you thinke those words of Gods sanctifying the Sabbath in Innocency were but a bare narration without any use or efficacy towards man Yes say you they were spoken to man as considered in Innocency and had he still remained in Innocency then had he kept the Sabbath Wherto I reply that there was nothing that was instituted to Adam before his Fall but it was of force after his Fall excepting such things from which he was expresly debarred by manifest voyce of Scripture by the curse and fiery sword whereof the Sabbath is none Againe I say if this Institution were proper only to the state of Innocency how comes it to be renewed unto the Israelites and that upon the primitive reason Which indeed shewes it to be a thing given unto his Church for speciall use and to be coequall with the Law of Nature for wee see that so soone as God had chosen out of the world a remarkeable and established Church to which he renewed the Law of Nature he also as coincident there with reneweth the Law of the Sabbath including and determining in this positive Commandement of the Sabbath the Law of Nature like as other Commandements in the Law directly forbid the actions of sinnes inclusively the habits 2. Exconcessis Putting the case the Sabbath never was kept by the Patriarchs I answer to it two things First that neither did they keepe for the most part the Law of Marriage for generally they lived in Poligamy and yet was that Law of force even in their times for one man to marry but one Woman And therfore when the Pharises alledged Moses his Law of Divorcement for the priviledging them to put away their Wives which might better authorize their practice therein then the Patriarchs omission can justify our neglect of the Sabbath but how did Christ answer them saith he how was it from the beginning as who say tell not mee of Moses his Law which you plead only to maintaine your licentiousnes and which was only a concessary Law granted for the hardnes of your hearts but looke beyond Moses at God what he did in the state of Innocency for that must be the rule of your practice So say I looke not at the errours of the Patriarchs to do what they did when wee have Gods example to the contrary Secondly that to draw an argument de facto from mans not keeping the Sabbath against the right and institution of the Sabbath is improper * For by the same reason you may as well argue against the second exhibition of it because of the interruption which for any thing wee find it received in the time of the Babilonish Captivity as against the first because it appeares not that the Patriarchs observed it in their time Especially if wee consider man falne whereby the very Law of nature suffered but doubtlesse the Sabbath being grounded upon the covenant of works and having by the fall lost its vertue being thereby made void its Law was blotted out and quite raced by the speciall hand and permission of God and noe wonder seeing that even in innocency nay and after his Fall too during his abode in Paradise he remembred not to eate of the Tree of Life where by he should have lived for ever Gen 3. 22. by a like secret but just worke of God the cause wee shall further see anon being no Law of Nature but a necessary improvement and determination of the Law of Nature in that particuler for the better accomodating Man for the publicke and more solemne service and worship of his Creatour and therefore was renewed when Gods Church came to be publicke and nationall * Damascen de fide Orthod lib. 4. cap. 24. sayth that when there was no Law nor Scripture that then there was no Sabbath neither but when the Law was given by Moses then was the Sabbath set a part for Gods publicke worship as M. Breerwood implyes from his observation upon the word Remember annexed either saith he it is because it is not meerely morall and a Law of Nature as the others are and therefore being not so effectually imprinted by Nature in the heart of man needed a speciall admonition for the observance least it should slip out of mind c. as it seemeth it had done of a long time before and therefore was renewed with a Memento as who say doe thou remember to keepe holy the seaventh Day which thy Fore-fathers have so long forgotten Indeed it is evident that it was lost and Adam despoiled of it by his Fall because it was written in Moses his first Tables which were broken and defaced by a Fall to shew the fruit of Adams fall and renewed together with the rest of the Law in Moses his second Tables to shew that it suffered as well as the rest they in the Conscience it in the memory at the first ordeyning them and therefore is renewed together with the rest in the second with a Memento prefixed for this Memonto imports more then a bare Memorandum even a different quality of this Law from the rest els it was as requisite to have beene prefixed to the second as to the fourth Commandement considering the Israelites were as inclinable to Idolatry as they were averse from the Sabbath see Deut. 31. 16. And
as touching Circumcision and Sacrifices and the other Commandements of the breach and punishment whereof you say wee read I answer that they were either the very Lawes of Nature or els Lawes given since the Fall and upon that occasion for so was Circumcision and Sacrifices neither of which is the Sabbath Not the Law of Nature as I have said for that is only to sanctify some indefinite time to the service of God as it is likely all those did in that time of nature betweene Adam and Moses where by the way take notice of the necessarines of the Sabbath to be in the nature of a Law for the better performance of Gods solemne worship and not to be left at mans liberty nor is it a Law instituted since the Fall for its roote groweth in Paradice and therefore not of force with either in that time of little light but lay dormant all that while till it pleased God againe to reveale his more solemne worship to his more solemne Church * Nehem 9. 13. 14. And not without good reason too for besides that our rest was lost by our Fall till our deliverer tipified in Moses renewed it unto us the Sabbath was significative in its manner of exhibition for during the time of the Covenant of workes wee see how it was appointed in order after them following the workes foregoing both in the primitive institution from Gods owne example and also in the second exhibition of it to the Israelites to signify and imply our Heavenly Sabbatisme then to be as well the reward of workes as cessation from workes and now the Covenant of Grace is come it is made to precede the working Dayes being celebrated now on the first Day of the Weeke as before on the last to signify that now Heaven is no longer the reward of workes exâ—ept in an Evangelicaâ—â— sence and so wee still rest from our Labours and our Workes follow us now who seeth not a speciall providence like that of Adams not eating of the Tree of Life during his abode in Paradise implied Gen. 3. â—2 in the non ens of the Sabbath during the interim betweene the Fall and Moses which was a time when the World as the Apostle Paul saith was without the Law that is without the Covenant of the Law openly revealed to them as afterwards it was to Israel so in the same sence I may say too it was without the Gospell that is without the Covenant of Grace openly revealed to them as not it is to us because therein it had beene clouded and insignificative Which signification Bishop White * Pag 120 121. doth even now commend to us from the fourth Commandement for saith he it is not now a Cypher but the letter of the commandement figureth representeth and consequently teacheth the leading of an holy and religious life that wee may at last enter the Rest of Heaven Heb. 4. 11. c. Againe I would aske you where you find the breach of Wedlocke found fault withall for their multiplicity of Wives or punishment executed therfore which being no Law of nature but a positive Law appointed in Innocency by God as also was the Sabbath not by instinct but by revelation therefore in those times of darknes were they alike winked at by God for herein they sinned not against any knowne commandement after Adams transgression but of simple ignorance And therfore as the Apostle speaketh Sinne was not imputed when there was no Law Here by the way let mee take in a passage of Dr. Heylins pag. 123. hee sayth that the Iewes thought the Sabbath to be no part of the Morall Law because they brake it by Circumcision as thinking Circumcision to be the older Ceremony and therfore gave precedency to it not because it was of Moses but of the Fathers Nay saith he the Iewes so farre prized the one above the other that by this breaking of the Sabbath they were perswaded verily they kept the Law These things he observes out of that text Iohn 7. 22. Moses saith Christ gave unto you Circumcision not because it was of Moses but of the Fathers and you on the Sabbath Day Circumcise a man that the Law of Moses should not be broken To this I answer 1. That from this text it cannot be gathered that the Iewes thought the Sabbath no morall Law no more then that they can be said to thinke Christs charitable aâ—â— of healing the Sick man to be no morall action because they persecuted him for it or if they did it was their wilfull blindnes For Christ makes it plaine that howsoever Circumcision might and ought as a part of Gods service bee done no doubt on the Sabbath Day when it fell out to be the eighth Day according to the Law that it was their errour so to overvalew Circumcision out of their superstitious respect of Moses who they made the Author of it to them above other Lawes which are both in their Natures higher then that and which also Moses gave them as well as that as wee see in the 19 verse of that Chapter saith Christ there Did not Moses give you a Law and yet none of you keepeth the Law by which is meant the Morall Law which commandeth Charity and Mercy which is above Circumcision and yet you quarrell with mee for observing this Law of Moses or rather of God and yet for all that are your selves so nice in observing the performance of Circumcision for Moses his sake which is so farre inferiour So in the 24 verse he exhorts them to consider it better that if they might and ought to observe the ceremoniall Law on the Sabbath by doing the workes thereof much more ought he to doe the workes of charity thereon which are the duties of the Morall Law 2 By the same rule he affirmes the Iewes not to beleeve the Weekely Sabbath to be a part of the Morall Law he may affirme them not to beleeve the Sabbaths of Yeares to bee any commandement of God at all for a man may say of them in that case as he saith in this that surely had they beleeved them to be the Commandements of God that could not bâ— affirmed of them which hee saith Pag 143. to wit that they were long neglected and almost forgotten if observed at all 3. Neither did they prize Circumcision as the ancienter Ceremony because it was of the Fathers by any thing that can be gathered from that text for it meanes no such thing but the quite contrary For Christ brings these words not because it was of Moses but of the Fathers in the way of Parenthesis in the 22 verse to shew them their errour in setting so high a price upon Circumcision for Moses his sake seeing Moses was not the first founder of it but received it by derivation from the Fathers So that the Iewes blind conceit of Circumcision in comparison of the Sabbath were it so as D r. Heylin alleadgeth detracts no more from the
morality of the Sabbath being a meere misprision then it did from Christs act of Charity from being a morall action which may serve a caution not to make the Iewes superstitious practises and blind conceits a rule and argument to regulate our doctrine and manners by in this particuler of the Sabbath which is too much leaned upon by some D r. Heylin for one who in the beginning of his booke layeth downe this Maxime that wee can have no better Schoolemaster in the things of God then the continuall and most constant practice of those famous men that have gone before Amongst which famous men hee brings in the Iewe in their ignorant and superstitious practices to overthrow Gods cleare precepts and either shut out the light of the word to wrest it to his owne and other misguidance as he doth the text aforesaid which may yet bee further seene in the third mistake which hee makes in the interpretation of those words of Christ in the 23 verse because I have made a man every whit whole on the Sabbath Day which pag 121. he makes to be spoken by Christ in his owne defence in reference to the healing circumstances that accompanied their worke of Circumcision that if they might breake the Sabbath in healing the party hurt by Circumciâ—ion so might he whereas it is spoken by Christ in opposition to the greevous and hurtfull nature of their action for having formerly magnified his worke above theirs from the cause in that his worke was an act of obedience to the Morall Law and theirs but to the â—eremoniall here he magnifieth it also from the effect in that his was an action of Mercy restoring to perfect health and easing of greevous paine a man that was wofully bedrid and theirs an action of bloud procuring torment For where in all the Scriptue do you find the healing part of Circumcision I meane carnally meant or spoken of I will conclude in advice to such Expositors both as touching their opinion of the Sabbath and expounding Scripture as Christ did to the Iewes concerning this matter in the 24 verse Iudge not according to appearance but Iudge righteous Iudgement Now whereas you say that this Commandement of the Sabbath was first given to the Israelites when they were delivered out of Egypt by the hand of Moses intimating hereby as if it should be a Iewish Type and Ceremony and as if it should have reference to Christ after the manner of their other abrogative Ceremonies To this I answer That all the rest of the Morall Law was given them upon their deliverance as well as the Sabbath And I doe thinke indeed that God did purposely take that occasion the better to signifie their spirituall deliverance by the concurrence of those things both by bringing them out of their Egyptian darkenes and at the same time making the Sun-shine of his Law which had been so ecclypsed ever since the fall afresh to rise upon them But that the Law of the Sabbath received then a new Institution is no way probable but only a renewed one as did the rest of the Morall Law into which it is incorporated and with which it was a shareâ— in the breach that Adam made * And so was coequall or contemporary with it in the reparation And as may also appeare by the tenour of the Commandement it self which for substance is nothing else but the first institution largely repeated only being better explained to the understandings and suted to the condition of those people Nor againe is the Sabbath a Iewish Type as appeares from the difference of their significations for the Typs of the Iewes primarily and principally had relation to the State of the Church on Earth under the time of the Gospell * Their Types were promises which have their impletion with us being shadowes of good things to come in the dayes of the Gospell and secondarily or remotely to its State in Heaven but now the Sabbath had an immediate and proper respect to Heaven being Gods rest as appeares both in the manner of Gods exhibiting it in the wildernes as you may see in due place and in the 4. Heb. But if it be objected that Canaan is a Iewish Type Obi. and that Canaan and the Sabbath signify both of them one and the same rest in that 4. Heb. I answer They do signifie the same rest but in different respects Answ. for Canaan properly there signifieth the Rest which wee here enjoyed on Earth through the Gospell and improperly or analogically the Rest of Heaven relating only thereto as True to perfect as Beatitudo viae to Beatitudo patriae but the Sabbath properly signifieth the rest that God rested in Heaven from his worldly workes and which now by beleeving wee shall rest with him there and improperly signifies the Gospell-rest here on Earth relating only to it as Perfect relates to True as Beatitudo Patâ—iae relates to Beatitudo viae by vertue of our exchanged condition for what the Law could not give that is any present Rest but all in future that Faith as a Gospell-priviledge procures us So that wee which doe beleeve doe enter into Rest even this Heavenly Rest inchoatively The summe of the Apostles meaning there being thus much that Israel according to to the letter not knowing the way of the Lord chap. 3. ver 10. but cleaving to the Law which was the ministration of death graven in stones that is a weake and dead letter 2. Cor. 3 7. and the ministration of condemnation ver 9. forsaking the way of faith and the Gospell which is the ministration of the spirit of Power 2. Cor. 3. 8. and of righteousnes ver 9. they therefore lost through unbeleife both the spirituall Rest on Earth typified by the temporall rest of Canaan which is the rest and tranquility of the Soule entred into by faith justifying us and procuring us Peace with God which should have redounded to them by the Preaching of the Gospell see the 2 and 6 of this 4. Heb. and also the Rest and Sabbath in in Heaven which God himselfe rested and signified on the seaventh Day after his worldly workes were finished which should have ensued and followed thereupon see the later part of the 3. and 4. verses whereof wee that are Gods spirituall Israel that doe beleeve are possessed already both vertually in our high Priest Christ Iesus vers 14. and personally in our selves by being partakers of this Gospel-rest through faith on Earth which essentially conduces or relates to the Sabbath-rest in Heaven compare the beginning and the ending of the 3. verse Like as 5. Matth. 6. they are said for present to bee blessed that but hunger and thirst after righteousnes and what 's the reason why saith Christ they shall bee filled Christ meanes they are entred into such an estate as doth give them right and will bring them to full blessednes They are therefore for present truly blessed because they shall bee fully blessed
So here in this 4. Hebr. this Gospel-rest and Sabbath-rest are interwouen being continuous and of the same nature relating one to another as true and perfect doe So that I say the Apostle meanes that God sware that for their unbeleefes sake they should not tast nor partake neither his rest on Earth in the Land of Canaan flowing with milke and hony and where with reioycing hearts they should liberally have eaten the good things of the Land idest the rest of the Gospell making their soules flow with the milke and hony of peace of conscience and joy in the holy Ghost and wherein are bid to come and eate that which is good and to drinke the wine on the lees and to fill themselves with marrow and fat things the spirituall Israel of God Neither that rest by which God himselfe rested from his works of creation verse 4. and which they also should have rested with him in Heaven when all things were or should bee finished by consummation verse 3. as once they were by perfection By their unbeleefe they made themselves uncapable both of the rest of Christ here who should have led their soules into a land of uprightnes flowing with the milke and hony of righteousnes peace and joy in the holy Ghost and of the rest of God hereafter that everlasting rest and Sabbath which they should have held with him in Heaven resting from their workes as hee did from his They should partake neither the one nor the other neither Christs rest nor Gods indeed no rest at all neither temporall spirituall nor eternall neither Canaans rest nor the Gospels rest nor the Sabbaths rest For verse 3. God sware in his wrath that they should nor enter into his rest no not although the works were finished from the foundation of the World neither beginning nor end lesse nor more first nor last of his rest should they tast or partake of by the works of the Law refusing the righteousnes of God by faith For hee inlargeth his enraged malediction from one part to the whole rest And thus much Mayer expresseth in short in his exposition of the 12. and 13. verses of this 4. Hebr. saying that those words cohere with the former thus Let us take heed that wee perish noâ— for want of beleeving the word being deprived of inward rest and peace here and shut out from the eternall rest hereafter For the word of God is full of life c. And here note by the way from those words although the workes were finished from the foundation of the World in the third verse how the Sabbath keeps and is expressed in its supereminency which it had before in its preferment to a place among the 10. commandements and precedency of rest in the wildernes for what doe they signifie but that they should not partake of his last and greatest rest hereafter with himselfe in heaven no more then of his lesse and present rest of Canaan and the Gospell Likewise also it appeaâ—es â—o bee no Iewish type from the different relations they had to Christ For the Iewish types did relate to him properly as the shadow to the body being created for his sake but the Sabbath as the Law accidentally to bee fulfilled and accomplished by him because they had miscarried by us And in this doth the supereminency of the Sabbath appeare in that Christ for himselfe as well as for us is a sharer in this types signification For in respect of this rest is hee said to sit now at Gods right hand by which gesture signifying rest is intimated as well his resting from the labours and paines hee underwent here as any other thing for whereas hee had the evill and wee the good of other types of this hee tasteth the sweet as well as wee And therefore hee saith to his Disciples If yee loved me yee would rejoyce because I goe to my Father Indeed Christ onely inherited the last day Sabbath according to the first covenant and hath left the first day Sabbath for us to inherite by the second covenant But you will say Obi. surely there cannot chuse but bee somewhat in it that the Sabbath was instituted by Moses upon the occasion of Mannah as it appeares in the 16. of Exod. before God gave the morall Law on mount Sinai I acknowledge Ans. though the Sabbath bee of a transcendent nature to the other types yet as all other things so also the Sabbath hath reference to Christ in regard of the state of the Church since the fall For as now the whole morall Law is fulfilled by Christ for us and therefore was given upon their deliverance out of their Egyptian bondage so also is the Sabbath in its celestiall signification made good to us now by a new accomplishment to wit onely by Christ Hee it is now that doth onely make us righteous in the sight of God and hee also it is that now alone maketh us partakers of the rest of God For as they were to enjoy and feed upon Mannah in Heaven with rest so they were to have this rest by Mannah id est Christ. And therefore I confesse that there is very much matter in it that thus the Sabbath doth precede the giving of the Law * There was almost nothing that befell the Israelites in the time of their being in the wildernes but it was typicall like as there was in Gods giving the promise to Abraham before circumcision Rom. 4. 11. * And indeed they should have made that use of this order of the Sabbath being instituted upon Mannah before the giving of the Law That the law which was to follow did not frustrate the promise of salvation and life which long before was made in Christ Gal. 3. 17 18. and therefore followed as conducing to it which went before but that the same rest or eternall Sabbatisme which should have beene by the Law is now to bee had by Christ. and doth also follow so immediatly the gathering of Mannah and that a double portion of Mannah for hereby is signified how that now our heavenly rest is not procured by our owne righteousnes of the Law though once it was annexed to it but that hee onely who by faith doth gather and lay up a large proportion of Christ shall certainely have this Sabbatisme of everlasting rest in Heaven succeed unto him See Rom. 5. 17. and for the very selfe same cause it is that now our Sabbath is celebrated after the day of Christs resurrection See also Doctor Taylor in his Christ revealed pag. 268. where hee saith that Mannah fell on the evening of the Sabbath in a double quantity signifying the double diligence that wee must use to get Christ while wee are in this life which is as the even of our eternall Sabbath And that upon condition of our diligence and care here below wee shall have supply enough of all grace without labour and gathering when Christ shall bee all in all to all
Israel gathered unto him So that I say the duty of the Sabbath followed as a Law together with the Law for us alwayes to observe and that the signification of it went before to signifie that our claime to this heavenly Sabbatisme is now onely by Christ. And thus you may see how you have laid your foundation upon a false ground or principle by mistaking the Sabbaths signification and in what manner it referreth to Christ. And thus by consequence your whole building falleth to the ground although it bee granted that the Sabbath is both typicall and rebus sic stantibus hath relation to Christ also Broad What God requireth on the Sabbath THe duties which God required of the people of Israel Hee required another of the Priests namely to offer two Lambs Num. 28. but this I will not stand upon on the Sabbath were two especially I. To rest from worke By servile the Scripture meaneth all worke except that is bestowed about things to eate Lev. 23. 7. 8. compared with Exod. 12. 16. that is to forbeare the doing of every thing which is commonly so called and accounted as the killing â—of beastes kindling of fires going to plow travailing c. on the first and last dayes of the feast of Passeover and some other holydayes onely servile worke is prohibited Levit. 23. 7. 8. 21. c. Num. 28. 18. 25. so that they might provide things to eate Consider that the Sabbath was ordained for a memoriall of Gods resting whereas the holy-holy-dayes were instituted upon other occasions Exod. 12. 16. No manner of worke must bee done in them save that which every one must eate that onely may bee done of you But now on the Sabbath-day they might not doe so much For Gâ—d never that I find mentioning the word servile both in the commandement and other places saith in it Thou shalt not doe any worke They might not bake nor seeth their Mannah Exod. 16. 23. though on the other Holy-dayes they might both gather and dresse it yet they might not so much as dresse it on the Sabbath They were forbidden to kindle a fire which when a man belike would have done Exod. 35. 5. and therefore gathered stickes hee was put to death and bee it as some say though without any ground that the manner of doing did aggravate the offence yet sure I am that it did not make that an offence which had other-wayes beene none they might not then ordinarily picke up a few stickes II. A second speciall duty which God required oâ— the Sabbath was to have an holy convocation for it was not enough to worship God privately they must goe to the assemblies and praise him in the congregation To worship God privately was every dayes duty as likewise to doe works of charity for the Iew as wee was bound by the Law of nature to fulfill the nine morall commandements to the utmost of their power every day though indeed hee might performe the duties of piety and charity in greatèr measure and therefore was bound so to doe on the Sabbath as having then more opportunity idlenes being unlawfull at all times Answer By the first of these duties you seeme to mee to insinuate a Dilemma intimating by it that either the Sabbath is meerely Iewish or else that in all respects both of the duty and strictnes of rest it belongeth to us as to them Which strictnes you prove by comparing it with the other Sabbaths which had onely servile worke forbidden in them The proofe I graunt and the thing â—roved But that the Sabbath is therefore onely Iewish or that wee are bound so to observe it I deny upon these grounds 1. I deny that therefore the Sabbath is onely Iewish 1. Because that though this strict rest was typicall yet not properly Iewish because not of the same nature with Iewish types For that those which were properly types in a Iewish sence had relation to Christs and the constitution of his Church as considered properly and primarily upon Earth in its militant being in the time of grace during Christs regiment * For though Aarons bearing the names of the Tribes on his shoulders and breast signified Christ doing the same for his elect in Heaven yet it is his elect still on Earth not for his elect when they shall bee triumphant in Heaven sic de caeteris but the signification typified in this rest was of a different nature for propetly it signified the Church triumphant in Heaven it selfe which typicall difference may easily appeare onely by comparing this Sabbath with the other Sabbaths as shall bee seene anon And secondly because that this strict rest was no part of the substance of the Sabbath but onely an occasionall circumstance proper for the season of their prerâ—grination For so sooone as Mannah failed that strict rest failed so that you never after knew them condemned for providing their necessary food on the sabbath-Sabbath-day although you find them often complained on for other breaches 2. And although that thus I deny this strict rest to be properly Iewish yet I deny it not to bee proper onely to the Iewes but affirme it both in respect of the duty * I meane here by duty sanction or positive holines else to rest is our duty as well as theirs of this rest as also in respect of the precisenes of it 1. For the duty of this rest I say that that was proper to the Iewes and not to us now Because that types in the time of their Discipline * Which was the time that the letter bare sway and comparatively not the Spirit carried with them a positive holines being for its continuance ordinances and not accidents But now that externall religion which consisted in types is properly no part of our worship although the thing it selfe in this particuler being a perpetuall type remaineth in the use and signification of it but as I say not in its temporary holines or occasionall precisenes for the Kingdome of Heaven now consists in righteousnes peace and joy in the holy Ghost and not in typicall sanctions For wee must understand that the Sabbath in it selfe considered without accidents was of a perpetuall typicall meaning intending the absolute rest that should bee to the Church of God in Heaven as is notoriously evident in the fourth of Hebr. by comparing the 4. verse with the 9. and 10. For which cause it may well bee conceived to bee holy even with an externall holines as other types were in the minority of those typicall times in respect of the bare rest therein commanded which yet in that sense is no part of our sanctification for our sanctification in respect of this rest properly consisteth in the signification thereof spiritualized in our hearts and in the privative sense thereof because our resting from worldly affaires is a necessary privative meanes to our sanctifying the Sabbath Like as in the Antitype our rest in Heaven
it selfe from Worldly works will bee then no part of our positive happines but onely a privative helpe to our absolute glorifying God there as it is to our better sanctifying of the Sabbath here And yet for all this as I have said before not to rest on that day but to imploy our selves worldlily in inward or outward works of mind or body in thought word or deed â—ill prove our sinne * To prove that the Lords day is to bee observed with the like strictnes of us as the ancient Sabbath was among the Iewes a neighbour Minister brings this argument If saith hee the reasons of the command of strict rest to the Iewes on the Sabbath belong as well to us as to them Then the command it selfe belongs as well to us as to them But the reasons rendered in the 4. commandement in the 58. of Isa. 13. Because it is the Sabbath of the Lord and because it is the Lords Holy-day and other reasons also as because carnall works anâ— imployments are impediments to the solemne and spirituall performance of Gods holy worship and service and againe all those duties which were commanded them as essentiall to a Sabbath such as were abstinence from carnall labours and pleasures which destroy the nature of a Sabbath which is 1. to rest 2. to rest a spirituall and holy rest to God These reasons saith hee belong as well to us as to them if any Sabbath or holy-day of the Lords remaineth to bee observed of us which there doth Revel 1. 10. Where by the way take notice it is called the Lords day and not the Lords time to answer an objection of some that say wee are not bound to keepe a whole day holy-day or Sabbath and therefore not to rest saving in the time of publicke assemblies besides wee find not any time in all the Scriptures set apart as holy-day to the Lord but a whole day was the space of time Therefore the commandement it selfe both in the negative part thereof not to follow labour not to follow pleasure and in the affirmative part to follow holy exercises is required of us Christians not onely by way of Analogy but as precise commands by just consequence For because hereby wee both falsifie our present duty which wee owe to the commandement which injoyneth it us as a significant privative meanes for sanctifying the Sabbath and also make void the usefull signification of the typicall sense which consisteth in our resting from all Worldly affaires that wee may the more fully devote our selves to things spirituall and heavenly such as are praising God meditating of the life and rest to come c. for of that nature shall bee our heavenly imployment Wee know the Israelites separation from the heathen did not make them the true Israel of God for they were made such onely by their faithfull and true serving of God and yet if they intermixed themselves with the heathen it was a prophanation and sin unto them So a cessation or separation of the Sabbath-day from Worldly imployments is no positive part of our sanctifying the Sabbath though it might bee in the time of the Iewes for that our sanctification consisteth in Spirit and truth not in the literall and outward performance of rest and yet must wee of necessity and duty cease that wee may sanctifie it For it is with the Lords-day as with all other things that if it bee sanctified to the end then it is sanctified to the meanes And as the Scripture saith a man cannot serve God and Mammon especially on this Day but wee should utterly forsake the one that wee may more compleatly cleave to the other By Mammon I meane as well our carnall pleasures all profits for on that day according to the Anti-type all should bee heavenly If ever wee did the will of God as it is done in heaven it should bee on that day And as Master Hildersham observes Lect. 51. Psalme pag. 710. Hildersham God hateth rioting on the Sabbath much more then hee doth working on the Sabbath as it is plaine by Isaiah 58. 13. where in one verse hee names and forbids twice the following of our pleasures as the chiefe prophanation of the sabbath-Sabbath-day If thou turne away thy foote from the Sabbath from doing thy pleasure on mine holy-day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine owne wayes nor finding thine owne pleasure nor speaking thine owne words c. But Bishop White pag. 257. Obi. objects against Sunday Sabbatizers precepts as hee calleth them concerning the crying downe of carnall recreations and setting up spirituall duties to bee actually and without intermission continued the whole space of a naturall day which saith hee can bee no branch of the Law of Christ nor yet consentaneous thereunto for this reason Because the Law of Christ is sweet and easie Matth. 11. 30. and his commandements are not greevous 1. Ioh. 5. 3. I answer Ans. I never knew that this was to bee expounded after the flesh but after the Spirit By the same rule hee may cry downe all fasting all abstaining from beloved lusts and heavenly mindednes now under the Gospell and quite blot out the Apostles advice to use the things of this World as if wee used them not But may some say Obi. if rest bee no part of sanctifying the Sabbath how then are wee said to sanctifie it at night when wee goe to bed Not that your rest is any sanctification of it Answ. no more then your spirituall labour is a breach of it but because that in so doing thou dost an act of mercy to thy body when thou sleepest as well as when thou eatest at due times in a due measure And indeed thou oughtest to doe it with this or some such like consideration and not meerely sensually as an oxe or an asse for God should have speciall glory by every thing wee doe that day And whatsoever wee doe without a speciall and spirituall relation to God on that day that may properly bee called our worke and so our sin For though things necessary bee lawfull to bee done yet not as on the weeke day but with much more spiritualized affections and heavenly mindednes * To the same purpose speaks one that writ upon this subject saying men may not doe the lawfull works of their calling neither in providing meat drinke cloaths or other necessaâ—ies on the Lords-day with a bare respect of naturall good and worldly pâ—ofit because this is doing of his owne wayes and works and not the worke of God unto which Gods Holy-day it wholly consecrated and set apart So no bodily sports recreations and pleasures are to bee used meerely to cherish the flesh and refresh the body but only such as are in very deed needfull in themselves and used and intended by Gods people with this purpose and â—o this end that they may with more ability alacrity
and cheerefulnes doe the holy works and duties of Gods worship and service which are proper to that day 2. For the precisenes of the rest which you here speake of I also affirme that that was proper onely to the Iewes as also to that time of their preregrination in the wildernes and not to us for because it was no part of the substance of the commandement or Sabbath but onely an adventitious or temporary circumstance for illustration sake begun and ended in the wildernes For the Iewes being a people in their time under a typicall discipline God chose that time and this occasion of feeding them with Mannah in the wildernes which the Scripture calleth Angels food because it came so immediatly from Heaven the more clearely to exemplifie the lively signification of the Sabbaths rest which being alwayes typicall should bee much more so in their time For they having other Sabbaths commanded them with strict rest this must bee imposed upon them with stricter rest else they should not learne its proper meaning and difference And for this cause did hee command it with so much strictnes at that time even to their not gathering nor preparing Mannah when as yet their other Sabbaths were commanded them with liberty to make ready what they should eate the better to testifie the different nature and eminent signification of that Sabbath above the other For the rest of the Iewish Sabbaths were not so absolute because they were onely appointed to signifie the rest which every beleever and the whole Church hath here by Christ on Earth to wit a rest but an interrupted rest like to their rest in the Land of Canaan not absolute but interrupted and of a mixt nature in regard of such things which are necessary to befall us in this life whereas the weekely Sabbath signified the rest which the company of beleevers should have in Heaven as it is in the fourth of Hebr. 9. There remaineth a rest therefore to the people of God which is absolute and without any mixture because that in Heaven wee shall bee at Gods immediate finding as they were thâ—n whilest they were in the wildernes but never after And therefore did so much of that rest as wherein it surpassed the other Sabbaths cease for after time both to them and us because that God ceased to raine Mannah which gave life to that circumstance of strict rest commanded them at that time So that Doctor Heylins observation pag. 145. How that after their returne from the Babylonish captivity in their redresse of their Sabbath sins they had no lesse care of the annuall Sabbaths and Sabbaths of yeares then of the weekely and the markets were no more restrained on the weekely Sabbath then on the annuall might have beene spared as making nothing for his purpose And therefore so to rest now in our dayes as not to provide our necessary food * And we have Christs example to warrant it in the 14. Luke by comparing the 8. 12. 13. verses seeing God ceaseth to raine Mannah were to create types to our selves and to cloud that light with a vaile of our owne making For the extraordinary strict rest was by God then onely commanded when by him they were extraordinarily accommodated to observe it which shall bee fulfilled onely in Heaven when againe wee shall onely bee at Gods immediate finding and shall againe eat Angel food as they did in the wildernes Saith Doctor Tailor * Christ revealed pag. 269. the not gathering Mannah on the Sabbath signified that in that eternall Sabbath wee shall enjoy Mannah without meanes So that in the meane time wee are not forbidden to bee charitable to our bodies by preparing necessary food * Iustin Martyr Neither thinke it greevous that we drinke some warme thing on the Sabbath seeing God also governeth the World on this day in like manner as he doth another dayes Although I could wish with all my heart that wee were more charitable to the soules of our servants then many of us are and not on that day so to pamper our bodies as to starve their soules that are under our charge and for whom we must give account especially if wee consider that other meaning which God had in prohibiting the gathering and preparing Mannah on the Sabbath-day so much inculcated by divines to wit that it is not earthly but heavenly Mannah that is the food and welfare of our soules which on that day our appetite ought chiefely to stand to as wee see by the example of Christs Disciples Matth 12. 1. And that this strict rest was onely proper to that season and not to us I further prove it by two contexts The first is out of the 16. Exod. 29. compared with the 27. where when the people went to gather Mannah contrary to Gods commandements Moses rebuked them saying Behold how the Lord hath given you the Sabbath therefore hee giveth you bread for two dayes tarry therefore every man in his place let no man goe out of his place to wit to gather Mannah on the seaventh day where wee see the reason of that extraordinary rest was because of Gods extraordinary provision * See Tunius his reason in his comment upon the 26 verse of this chap. so that when the one ceased the other which depended on it ceased also The second place is Numb â—5 32. where it is said that whilest the children of Israel were in the wildernes they found a man that gathered stickes upon the Sabbath-day marke the phrase whilest they were in the wildernes how it seemes to restraine that strict kind of rest to that place and that time for many worse breaches were made after they were out of the wildernes and yet noe such punishment inflicted Besides it is a rule that every morall duty may bee performed of all men but under the North-Pole they cannot bee one day without fire and they neare the equinoctiall cannot keepe their meate for heate therefore this cannot take place among them and so not generall to all nor perpetuall to bee observed for ever Whereas some interpret that Law of the Israelites not kindling fires to bee meant in relation to the building of the Tabernacle which though in it selfe it bee true that being one end happily of that inhibition yet it is not the onely meaning of that Law for they were not to bake nor seeth their food on that day as appeares Exod. 16. 23. as also by the example of the man that was stoned for gathering stickes on the Sabbath-day which it is propable was not for the Tabernacles use but to bake seeth or warme some food neither was it lawfull for them to kindâ—â— fires after the Tabernacle was finished during their abode in the wildernes But there are others that interpret those words of Exod. 16. 23. Bake 〈◊〉 yee will bake to day and seeth that yee will 〈◊〉 in this manner that is say they bake and boyle according as you use to doe
blessing Thus using their Rest either swinishly or superstitiously as the Iewes did theirs * Ignatius ad Mag saith let us not Sabbatize after the Iewish manner as rejoycing in Idlenes for hee that doth not labour let him not eate sayth the Scripture but let every one of us keepe the Sabbath spiritually rejoycing in the meditation of the Law not in the ease of our bodies admiring the workemanship of God not eaâ—â—ng things of the Day before nor drinking things luke-warme nor walking measured paces nor rejoycing in Dancings and mad Shoutings and clapping of the Hands and Feete But such ought to know that Gods example in resting was not the summe of his commandement concerning the Sabbath nor the proper duty injoyned therein but only the occasion of his Commandement and a meanes appointed for the fulfilling of it as appeareth in the tenour of the fourth Commandement where it is said that because God rested the seaventh Day from the worke of Creation Therefore he blessed the seaventh Day and hallowed it What you say of the second Duty is true both in the letter and in your meaning as I conceive it except you meane that the sanctifying of the Sabbath consisteth only of the time of publicke Duties which I cannot beleeve you doe because you speake of private as well as publicke worship and againe because of your adjuration prefixed to your Treatise Herein you give an Answer to some of your Partizans as B. White pag. 140. c. and Dr. Heylin pag. 113. 114. who sayth that two things the Lord commanded concerning the keeping holy of the Sabbath The one in relation to the people which was to rest and the other in reference to the Priests which was to offer sacrifice but of any Sabbath duties which were to be performed betweene them joyntly saith he wee find not And againe saith he of any reading of the Law or exposition of the same unto the people or publike forme of prayers to be presented to the Lord in the Congregation wee find no footestep till Nehemiahs dayes after their returne out of the Babilonish captivity And againe though resting from workâ—â— were a thing commanded yet sayth he the imployment of this Rest to particuler purposes either of contemplation or devotion that is not declared unto us in the word of God but left at large to the liberty of the people So also Bishop White pag 144. saith That there should bee any publicke or solemne reading or expounding of the Law every Weekely Sabbath Day is not expresly required and commanded in the Pentateuch And againe he sayth Pag 146. After the captivity the Iewes frequented their Synagogues upon the Sabbath Dayes and Moses was read but saith he this was not commanded in the Decalogue or by any expresse sentence or Mandat of Moses Law Answer These Antisabbatarians discover a strange partiality for where as they jeere others for their too precisely calling for a Scriptum est for the proofe of every circumstance yet now when the point comes in issue for themselves they fly to the same way of argumentation Non invenimus non scriptum est * So Bishop White pag 41. cannot find the will of God in the 2. Gen touching the sanctiâ—ying the Sabbath but brings this as an argument to justify 3 Prâ—lepsis That there is no other meanes for us to know what the will and act of God was Gen 2. but only divine revelation and the holy Scripture neither makes mention of any Commandement of God given to Adam concerning his resting upon the Sabbath Day c. And againe pag. 43. There are no commanding or imperative words nor any sentence declaring or signifying a precept in Gen 2. And yet wee plainly find an example of God in that Gen 2. 23. 24. paralel to this of the Sabbath nay soÌ„ewhat short to passe for a Law and to have a binding inâ—erence inferred thereupon as I have more at large observed in the beginning of my Answer to M. Broads 7. chap. And yet in the practice of our Church there are some things for which not having expresse Scripture wee lawfully build them upon proper deductions as for Baptizing of Children we find in Scripture that the Apostles Baptized whole Families amongst which say wee it s most likely there were some Children But in this matter of the Sabbath no consequences must be allowed by our Antisabbatarians There must be nothing but a bare rest commanded by God to the People no private contemplation nor publicke devotion although as M. Broad sayth God required as a speciall Duty on the Sabbath to have an holy Convocation and so it is expresly called Levit. 23. 3. for it was not enough sayth he to worship God privately but they must goe to the Assemblies and praise him in the Congregation Idlenes being unlawfull at all times And indeed if God may be suffered to tell his owne meaning wee find it plaine enough what he meant which sure must be his command else the Iewes erred not in seeking salvation and life by the right cousnes of the Law though God meant it as a â—choolemaster to bring the unto Christ Isaâ—ah 58 13 where he sayth If thou turne away thy foote from the Sabbath from doing thy pleasure on my Holy Day and call the Sabbath a delight the Holy of the Lord honâ—rable and shalt honour him not doing thine owne waies nor finding thine owne pleasure nor speaking thine owne words then shalt thou delight thy selfe in the Lord c. which sheweth us the meaning of those words of the Commandement Remember that thou keepe holy the Sabbath Day and the end of that Rest which in the following words of the Commandement is enjoyned which as the other Commandements implyed more then is expressed And Bishop White saith pag. 146. That some other religious actions were intended by God as the end of the precept notwithstanding that no other but Rest was formally commanded If then religious actions were the end of Gods command surely then rest must be properly enjoyned as the subordinate meanes usefully and significantly conducing to fulfill that end And what a perversencs this sheweth in men to dispute upon Chimeraes and to frame acâ—y arguments of suppositionâ—s in matter of fact among the Iewes when Gods purpose which ought to give meaning to his Lawes and to sway our judgements is both knowne and acknowledged Which place of Isaiah Dr. Heylin pag 174 will have to signifie a spirituall Sabbath in abstaining from doing evill which in the Page foregoing he sayth was figured unto us in the fourth Commandement But it is apparant that the workes and pleasures there prohibited are so our owne as that wee have intimated a liberty to use them at another time which is our owne though not at this time which is so especially and extraordinarily Gods so as the imployment of that time ought to be Gods in like manner like as the workes mentioned in the fourth Commandement are such as may be done
on the sixe Dayes though not on the seventh but the imployments and pleasures of Sinne wee have no liberty to owne and use as ours And had he consulted Bishop Hall in locum he might have beene better informed of the true meaning of this text who thus sences it If thou shalt refraine thy foote from walking farre or servdely on the Sabbath and refraine thy selfe from doing thine owne workes or taking thine owne carnall pleasures on my holy day and shalt contrarily take delight in a conscionable sanctifying of that Day of the Lord as that which is by thee accounted a Day of consecration to the Lord and worthy of great reverence and honour c. Wherein he gives Bishop White the shocke Pag 232. who sayth That honest and moderate recreations were not forbidden either in the Law or in the Prophets in literall and expresse termes for no other will be allowed as also Pag 237 sayth he I find no formall or expresse prohibition either in the text of the fourth Commandement or in any other sentence of Moses Law simply restraining the Iewes and Israelites from the use of honest recreations upon their Weekly Sabbath Day Besides wee find the Levites were dispersed abroad throughout all the Tribes and so were many of the Priests among the People whose office it was to teach the Children of Israel the difference betweene cleane and uncleane things and all the Statutes which the Lord had spoken by the hand of Moses Levit. 10. 11. So that it was their office to teach the People whether with the booke of the Law or without it I will not dispute but as it was their office to teach so it was the Peoples duty to learne * Both which are implicd Esi 30. 20. in those words Yet shall not thy teachers be removed into a corner any more but thine eies shall see thy teachers which was the fittest to be performed on both parts on holy times appointed to that end by God for holy Convocations and accordingly we find the practices of the religious Shunamite to be who it seemes by her Husbands question was wont to make the new Moone and Sabbath Day the ordinary times of her repairing to the Prophet for the due celebration of them And though it fall out for her to be named alone yet it is like it was the practice of others also that feared God though perchance through corruption of manners among the Iewes there was no order taken for solemne meetings to repaire and meete together for the celebration of those times according as they could most conveniently accommodate themselves for that purpose And to mend the matter D. Heylin Pag 141 bringeth the authority of Gaudentius Brixianus and Cyrill against himselfe making them speake thus The Iewes sayth Gaudentius neglecting those spirituall Duties which God commanded on that Day abused the Sabbaths rest unto ease and Luxury For whereas sayth Cyrill they being free from temporall cares ought to have imployed that Day to spirituall uses and to have spent the same in modesty and temperance and in repetition and commemoration of Gods holy word they on the other side did the contrary wasting the Day in Gluttony and Drunkennes and idle delicacies Moreover by his Rule wee should thinke the Levites sanctifyed no Sabbath neither the Priests that were scattered among the People 1. Because wee find nothing thereof recorded 2. By this rule of separation of Priest and People they should indeed have nothing to doe towards it for they did not officiate in the duty of sacrificing nor were they Laicke People to whom rest was commanded Neither should wee beleeve that Prophecy of Simeon and Levi I will divide them in Iacob and scatter them in Israel to be performed as concerning Simeon because wee find not to our understandings how he was scattered as wee do of Levi. But it is enough for sober minds to know that now wee are ignorant of many things in circumstance that were cleare to them that lived in those times But sayth D. Heylin Pag 148. c. They had no Synagogues therefore they had no Congregations before Nehemiahs time To which I answer That Godwins * In his Moses and Aâ—ron pag 86. opinion is that they had Synagogues before even so soone as the Tribes were setled in the promised Land but that they were in Davids time saith he appeareth Psal 74. 8. where it is said That they burnt up all the Synagogues of God in the Land which D r. Heylin answers Pag 149. and saith This was but a Prophecy or prediction of David touching the future State of the Church under Antiochus To which I rejoyne That it is true that this is Prophetically spoken by David but it is likely that Dauid as other Prophets were wont to doe tooke his hint from things in present being to expresse future events and things by like as one saith of Similies Parables and Examples that have beene alledged by the wise to represent the truth that they have beene derived from the custome and nature of things according to the knowne truth in that Time an Place But put case they had no Congregations before the Captivity nor did not celebrate the Sabbath spiritually in holy imployments but carnally in meere Rest what doth this advantage D. Heylin and his party or damnify the Sabbath seeing that D. Heylin himself Pag 143. confesseth that the breach of the Weekly Sabbath was one cause of their Captivity and proves it also Neh 13. 18. who also he confesseth were a people so averse to the due observation of the Sabbath as that when God had brought them againe out of Captivity into the Land of Canaan and hereupon they had bound themselves by Covenant to a due observation of the Sabbath yet notwithstanding when Nehemiahs back was turned they brake promise with God Pag 145. an unfit People to make a president who also by his owne confession were as regardlesse of annuall Sabbaths and Sabbaths of yeares Pag 143. as of Weekely Sabbaths And againe seeing that after their returne from their Captivity the truly religious seeing these Sabbath-sinnes reformed them which is the time that wee are to take notice of them * As wee are in like manner to take notice and of those times and â—â—ges of the Church since Christ which being better setled and freed from Gentilisme and heresies gave best improvement to the Lords Day and not of those which either through distraction or ignorance give us not so faire a president for the better and not for the worse and then wee see all these imaginary arguments confuted by their practice for then when they saw their errour and had â—marted for it they turned over a new leafe then they made them plenty of Synagogues and holy convocations and the Law read and expounded and the Statutes of the Lord taught them accordingly as it was the Priests and Levites duty all which shewes what they should have done before they were led
captive and therfore if they did it not at all or if but a few of them were disposed after this manner to keepe the Sabbath before the Captivity the greater was their Sinne and the more they deserved to be punished of God as they were and the lesse to be regarded of us who ought to be followers of men and esteemers of men as they are followers of God Hereunto I will annexe and abstract of Mr. Hildershams upon this point of sanctifying the Sabbath hanled in his Lectures upon 51. Psal. Lect. 135. Hildersham which though long yet not tedious to a Godly reader because profitable It is sayth he a singular good thing to be strict in the observation of the Sabbath and such a thing as God is highly pleased with and hath beene wont to reward wheresoever he finds it To keepe a bodily rest upon that Day from all our owne workes is but one particuler that is required of us in the observation of the Sabbath nay that is as I may say but the outside of the Commandement and concerneth only the outward man the outward and bodily observation of it Of the fourth Commandement as well as of the rest that may be truly said which the Apostle speakes Rom. 7. 14 of the whole Law Wee know saith hee that the Law is spirituall The spirituall observation of it by the inward man when wee call the Sabbath a delight the Holy of the Lord honourable as the Prophet speaketh Isaiah 58. 13. That is when wee can joy in that Day as in the Lords own Holy Day and esteeme it in our Hearts a farre greater and more honourable Day then any other Day keeping the rest and performing the Duties of the Day cheerefully reverently conscionably spiritually This spirituall observation of it I say by the inward man is the chiefe thing that God requireth of us in the fourth Commandement the outward and bodily observation of it which may be performed by a man that hath no truth of Grace in him at all is nothing in Gods account in comparison of this And yet of this bodily observation of the Sabbath by the outward man the resting from our owne workes is but the least part The exercising of our selves upon that Day in doing of the Lords worke and spending of it in such holy duties both publicke and private as may breed and increase grace and sanctification in us is a greater matter and more pleasing to God a great deale then that is No man may thinke he hath kept the Sabbath well because he resteth from all his Labours of his calling upon that Day So farre forth the brute beast thy Oxe and thy Horse keepeth the Sabbath as well as thou For so is the expresse Commandement Deut. 5. 14. Neither thine Oxe nor thine Asse nor any of thy Cattle shall do any worke upon that Day Of thee that art a man and a Christian man God requireth more then so he will have thee not only to rest from thine owne Labours but to spend the Day so farre as thy bodily necessities will permit in such religious duties as may make thee a more holy and a better man The Hebrew word Sabbat from whence the Sabbath Day receiveth his name signifieth not such a rest as wherein one sitteth still and doth nothing as the word Noach doth but only a resting ceasing from that which he did before So God is said Gen. 2. 2. to have rested the seaventh Day not that he rested from all workes for my Father worketh hitherto and I worke saith our Saviour Iohn 5. 17. but because he rested from all the workes that he had made as Moses saith there As if he had said he rested from Creating any thing more And so wee likewise are expresly commanded to rest upon the Sabbath not from all workes but from such workes as wee did and might do upon the sixe Dayes God never allowed us any Day to spend in Idlenes and doing of nothing especially not that Day But he hath appointed us workes and duties for that Day which hee would have us as carefully to goe about them as wee are upon other Dayes to goe about the workes of our calling and when wee are at them to performe them with every whit as much diligence and care to doe them well as wee doe any worke wee take in hand upon the sixe Dayes Let no man say what would you have us to doe if we doe no busines upon the Sabbath Day would you have us spend the time in sleeping or talking or sitting at our doores or walking abroad How will you have us passe the time for the whole Day To such I answer Thou hast so much worke to doe as if thou wert as thou shouldest bee thou wouldest complaine that thou wantest time to doe it And yet this worke that God hath injoyned us to spend this Day in hath such interchange and variety in it as no good heart hath cause with these carnall professors Mat. 1. 13. to snuffe at it and to cry behold what a wearines it is how tedious and toylesome a thing it is to keepe the Sabbath as these men would have us to doe But the true Christian findeth just cause to call the Sabbath a delight as the Prophet Isaiah speakes 58. 13. for all this worke and labour that God hath injoyned us in it Wee have publicke duties to performe on that Day in Gods House And both the family duties and secret duties which wee are bound to performe every Day by the equity of that Law Numb 18 9. 10. to be doubled upon the Sabbath Day that wee might the better attend upon the profit by these holy workes these duties of Piety and Religion which are the proper workes of that Day For that is the chiefe end that the Sabbath was ordained for Remember the Sabbath Day to keepe it holy saith the Lord in the fourth Commandement Keepe the Sabbath Day to sanctifie it I gave them my Sabbaths saith the Lord Ez 20 12. to be a signe betwixt mee and them that they may know that I am the Lord that sanctify them As if he had said He remembreth not nor keepeth the Sabbath he regardeth it not nor careth for it how strict soever he be in resting from his owne labours that keepeth it not holy that spendeth it not in such religious duties as wherein he may know and feele by experience that it is the Lord who by his Ordinances doth sanctifie him who both doth begin and increase grace in the Soule c. And pag. 704. saith he and if it so well please God to see men rest from their owne workes on that Day which yet as I told you is but the least thing that belongeth to the right observation of it you may bee sure he is much more pleased to see men spend that Day in doing of his worke in exercising themselves in those duties of Piety and Mercy which hee hath appointed to be done upon that
was a kind of reaping and threshing Where their Fingers were in stead of Hookes and their Hands of Thresholds Thus againe the Iewes pulled Oxen out of Pitts and thus in the time of the Maccabees they determined to fight in their defence on the Sabbath 1 Mac 2. 2. When they had Commandement from God or Christ Iosh 6. thus the Israelites by Commandement from God compassed Iericho thus the man by Commandement from Christ caryed his Bed Ioh 5. some say that the carying of the Bed was a meanes of publishing the miracle and thus defend the fact but there was other meanes to make the miracle knowne and they will not say I thinke that the Man on the next Sabbath might have done so againe on his owne â—ead that then which made his fact lawfull was only the Commandement of Christ who being Lord of the Sabbath could cause any man to prophane the same when he saw good Answer Herein you go about to prove ' that the' Sabbath was either only or chiefely sanctified by resting from Worke. First by your owne Analys of the fourth Commandement wherein you would make God to put the chiefest part of the Sabbaths sanctification in Rest. Secondly by your proofe out of Ier 17. 24. Thirdly by proving the Sabbath to be prophaned by workes which againe you prove by shewing how he that gathered Stickes on that Day was more severely punished then many a one that other wayes seemed more to prophane it 1. For your proposition it selfe which is that the Sabbath was sanctified by resting from worke To this I answer I wish the Geneva note upon the title of the 92 Psal which is a Psalme or Song for the Sabbath Day that this teacheth that the use of the Sabbath standeth in praising God and not only in ceasing from Worke. Whereunto I adde Mr. Calvin upon the 2. of Gen saith he God did not simply command man to keepe the seaventh Day holy as if he were delighted with rest but to the end he being free from all other businesses might more willingly and quietly apply his mind to the Creator of the World Furthermore saith he it is an holy rest which delivereth Men from the impediments of the World that they may wholy bend themselves to the service of God Secondly I answer that it was neither only nor principally sanctified by resting for then any labour even about the worship and service of God had beene unlawfull and by this doctrine the best way for them to have sanctified it had beene to have laine all Day in their Beds * But as one observes upon Gods commanding Adam to worke in Innocency that Idlenes was never Mans happines much lesse his holines and they had sanctified it better in the Night then in the Day and every man in his owne House then in publicke Congregations which but even now you your selfe contradict Which Dr. Heylin would have us beleeve it is whilest every where he would perswade us That holy labours and necessary were breaches of it among the Iewes such as were Circumcision offering sacrifices and fight or flight in time of danger c. Whereas hee ought to know that rest from our owne workes is only enjoyned Isai 58. 13. that so wee may be imployed in Gods * And therefore Exod 35. 2. It is called a Sabbath of rest to the Lord that is to the Lords use like as the same phrase in the 5 verse shewes where they are bid to take from among them an offring to the Lord. And therefore was not the worke of Circumcision unlawfull though a painefull one nor the worke of offering Sacrifices though a toylesome one much lesse workes of mercy and Charity For Christ sayth Math 12. 12. That it is lawfull to doe well on the Sabbath Day No worke was a breach of the Sabbath which was either in it selfe as were religious actions or upon occasion lawfull to be done upon the Sabbath And therefore in the beginning of that chapter he makes the Disciples rubbing the Eares of Corne for hunger occasioned in his service on the Sabbath Day to be equall with the Priests sacrificing in the service of the Temple which was in it selfe no prophanation of the Sabbath though in the 5 verse Christ said Have yee not read in the Law how that on the Sabbath Day the Priests in the Temple prophane the Sabbath for wee read no such thing in the Law that they prophaned the Sabbath But he meanes they did that on the Sabbath which the Pharisees might through their superstitious misprison as well call a prophanation of the Sabbath and count unlawfull as that action of his Disciples I deny not but Rest from worldly workes was a positive part of the Sabbaths sanctification in the time of the Iewes because of the holines which did then accompany it being a Type and that transcendent to all the rest as I have often said But that it was ever meant to be either the whole or principall part of the Sabbaths sanctification I utterly deny although they abusivâ—ly made it so even to the neglect of acts of mercy for which they were blamed by Christ the Lord of the Sabbath as you say by a superstitious misinterpretation of Gods commandement agreeing with selfe-love and sensuality as you doe by falsifying the true sence of the word Sanctifie 2. To come to your Analys whereby you would prove your position to it I answer That in it you confound the end and the meanes by making the Commandement it selfe which consisteth in the first and last words to be expounded by the middle part as if sanctification which alwayes signifieth to set apart to an holy use should be properly interpreted by resting from worke as if God would put up with negative service only or as if that which is negative could be the principall matter of a precept affirmative But indeed the rest which you would make to be the only interpretation is chiefely and properly of a subservient nature serving as a significant accomodation to the maine duty of holines commanded as may appeare First by the Rest which was commanded them on their other Sabbaths was it not chiefely removendo prohibens by removing an impediment the better to devote them to services which was then enjoyned them of feasting and sacrificing and humbling their Soules and doth not the same hold good to us in our Sabbath which is to be sanctified by all these at once in a spirituall sence That it was so to them is evident in the 23. Levit 27. 28. 29. 30. Where God having instituted the day of attonement telleth them how they were to sanctifie it in the 27 verse to wit it shall be an holy convocation to you and yee shall afflict your Soules and offer an offering to the Lord and then in the 28 and 29 verses he bids them yee shall doe no worke in that same Day and what 's the reasons why it followes for it is a
Day of atonement to make an atonement for you before the Lord. For whatsoever Soule it is that shall not be afflicted in that same Day hee shall bee cut off from among the people As who say yee have other matters in hand then worldly busines on that Day which yee must wholy intend and therefore surcease such things and such imployments as may take you of from such matters or hinder the fitnes of your hearts in them which is a thing too well knowne to them that worship God in spirit how that a small carnall imployment is found oft times an hurtfull distraction to their spirit and therefore it followes in the 30 verse whatsoever Soule it bee that doth any worke on that same Day c. Which is a lively demonstration of the nature of the Sabbath Rest in iâ—s first and chiefe respect And observe by the way how here at large as in the fourth Commandement in briefe though in other places of Scripture it also is manifested at large God first layeth downe the maine sanctification of the Sabbath before he prescribe the meanes Secondly in that this rest is so farre approved of God as it conduceth to spirituall labour and againe spirituall labour is no where condemned though it bee a breach of rest For rest take it as it was primarily intended in its first institution without the intervening holines which it contracted in the time of the Iewes is no ordinance or part of Gods worship abstractively considered for so it neither aâ—swereth the Antitype nor fulfilleth the commandement but relatively for it relateth to Gods solemne worship on the Sabbath as fasting doth to prayer upon solemne occasions * And this you may see to bee Master Breerewoods opinion in his second tract pag. 15. The commandement of the Sabbath saith hee enjoyâ—eth 1. outward worship of God 2. Cessation from works as a necessary preparation for that worship that as thee end this as the meanes which if it bee used is no part of prayer and yet omitted is an impeachement to it because joyntly considered it is an ordinance and of necessary and seasonable use at that time And as in fasting wee must not onely fast from things nourishing reall necessity ever excepted but much more from things pleasing so in keeping the Sabbath wee ought not to rest onely from profitable labours but more especially from distracting bodily recreations because the Sabbath should bee both our full delights and full imployment as Heaven shall be hereafter For the commandements being Synecdochicall as therefore in the commandements touching adultery and murder the thoughts and words conducing thereunto are forbidden So in this commandement touching the Sabbath as works are forbidden so worldly thoughts whence worldly works issue as adultery from lust and the discourse of worldly things so likewise paritate rationis pleasure must needs bee included For labour being forbidden as an impediment consequently therefore whatsoever proveth an impediment is forbidden This commandement as the rest being Synechdochicall And thus Musculus least saith hee God should seeme to speake of some prophane idlenes hee saith not remember that thou keepe the Sabbath day but that thou hallow the Sabbath-day Now to hallow saith hee that day is to make the rest of it devout holy and imployed to godly exercises whereby the mind may bee instructed exercised and grounded in things concerning godlines And Cyrill quoted by Doctor Heylyn pag. 141. in Amos 8. and Gaudentius Brixianus speake to the selfe same purpose The Iewes saith Gaudentius neglecting those spirituall duties which God commanded on that day abused the Sabbath rest unto ease and luxury For whereas being free from temporall cares saith Cyrill they ought to have imployed that day to spirituall uses and to have spent the same in modesty and temperance and in the repetition and commenmoration of Gods holy Word they on the other side did the contrary wasting the day in Gluttony and Drunkennes and idle delicacies And whereas you would bring the reason which God alleadgeth from himselfe in the commandement to make it good That to rest on the Sabbath is the adequate sanctification with this I would have you compare that speech of Christ who by your owne acknowledgement was Lord of the Sabbath I will have mercy and not sacrifice where hee blameth the Iewes notwithstanding the typicall holines of this rest in their times for their not sanctifying the Sabbath with acts of mercy through their superstitious misprison of this rest Also consider how that God intended his spirituall service and worship in the very commandements of the second Table much more then in those of the first Againe I oppose hereunto the reason which God giveth from his owne example in the fourth of Deut. to wit his not appearing to them in any likeness to cry downe their making of Images to worship them which yet is no argument to prove that their not making of Images though hee was to bee obeyed and imitated therein was his proper worship or any part thereof but onely in a negative sense which doth exclude some thing but conclude nothing And therefore that which Zanchy saith of strangers rest is proper to the busines in hand Isti jubebantur non simpliciter quiescere sed quiescere ut ipsi suo modo Sabbatum sanctificare possent * Whereby you may see how hee seâ—vâ—th your turne though put in your margent This suo modo is of different sense to different sorts and conditions of people for the strangers that knew not the true worship had their suo modo nay and the Cattle theirs and so the Iewes that knew it under types and figures had also their suo modo and so have wee now ours And indeed if that rest was principally respected why was not other cattle and creatures commanded to bee kept from labouring as well as the Oxe and the Asse Why were they not as well to stoppe up the Bee-hives on the Sabbath-day to keepe them from working like as they doe in Winter to preserve them from destroying But wee see that onely the labours of those beasts are forbidden which might bee a distraction to mans better imployments and sanctified rest which appeareth in that for the better accommodating us to holy duties as for the hearing of a Sermon wee may interrupt the rest of our Cattle though other wayes commanded and use their labour on that day as in the example of the Shunamite 2 Kings 4 22. 23. Lastly I would aske you wherein wee shall sanctifie our everlasting Sabbath in Heaven whether by a bare resting from our works or by positive worship Surely you will say by positive worship And yet I deny not but our rest will bee an happy meanes thereunto And so much is signified now by our Sabbaths rest For such as is the Antitype such is the type Thirdly touching your proofe cut of Ier. 17. 24. I answer 1. That the reason of Gods taxing them with this was because it was
a fault most obvious as may appeare in that amongst other workes hee instanceth most their bearing of burthens as the thing most frequent and abusive so doth hee complaine of their prophaning the Sabbath by working in it because that being a fault most obvious they would bee the soonest convinced thereby For man can naturally better conceive of his outward grosse and sensitive errours then of his spirituall ones which notwithstanding was implyed therein Like as at the day of judgement hee will judge us by our works and yet therein wee shall answer for our infidelity for in the one hee involues the other God tooke the same order with the Iewes under the Law that Christ did under the Gospell that is still to blame them for those faults which were either most apparant or most proper to those times and persons knowing that if they failed in those they must needs faile in the more materiall But when they were diligent to doe the outward duty and neglected the inward then God blameth them in that respect also As wee may see by that which hee telleth them touching their sacrifices how that hee that sacrificed a sheepe was as if hee cut of a dogs necke whereas had they neglected to have sacrificed hee would first have called on them for his outward service because without that the inward could not bee performed So of the Sabbath-rest hee must first bring them from prophaning the Sabbath before hee could bring them to a due sanctifying of it For except they made good their bodily rest according to the commandement they could never meditate rightly their rest in Heaven Againe in the second place I say that though God in this 17. Ier did thus sharpely reprove their prophaning the Sabbath by working yet hee never meant that in resting consisted its chiefest sanctification as may appeare by the 58. of Isa. 13. Which Master Calvin in his institutions upon the fourth commandement bringeth to prove that we were to rest from our works that day that God might worke his works in us and that the Prophets did call backe the Iewes from thinking themselves discharged by their carnall rest In the third place I answer that this rest being a transcendent type and of speciall sanctitie in those times could not bee neglected no not in the letter of it without grosse prophanation of the Sabbath besides the injury done to the usefull signification of it because that then it was a part of the Sabbaths sanctification I meane of its very positive sanctification And therefore had God just cause to complaine his Sabbaths were not sanctified when they were so notoriously prophaned Fourthly now I come to speake to your third proofe touching the prophanation of the Sabbath which is say you by working to which I answer First that a man by working if it bee seasonable sanctifieth the Sabbath and againe by resting if it bee carnall and unfruitfull he may prophane it Secondly to argue from the prophaning to the sanctifying is no good argument as because works prophane it therefore rest onely sanctifieth it It may as well bee argued from the second commandement that hee that doth not make Images to bow to them is consequently a true worshipper of God For though it bee most true that every one that resteth not from worldly imployments on the seaventh day doth prophane the Sabbath and breake the commandement Yet on the contrary every one that doth rest cannot bee said to sanctifie it no more then every one that doth not make Images to bow to them may bee said to worship God aright and yet every one that doth make Images to bow to them doth prophane the true worship of God So Master Hisdersham to keepe a bodily rest on that day from all our owne works is but the outside of the commandement and concerneth onely the outward man and the outward and bodily observation of the fourth commandement which as the whole Law is spirituall and may bee performed by a man which hath no truth of Grace in him at all Thus also Musoulus on the fourth commandement after hee hath shewne how those words of the commandement Thou shalt in it doe no manner of worke doe forbid all manner of lets which may hinder the sanctifying of the Sabbath because saith hee that is to bee done not with a patched mind but with all our indeavour and with a whole mind In his conclusion speaking against such as prophane the Sabbath by licentiousnes the very cattle saith hee doe use the sabbath-Sabbath-day better then wee which though they doe nothing towards the sanctifying of it yet their rest is so farre forth to bee preferred that they doe nothing whereby the holy rest is prophaned and defiled and the eyes of Gods Majesty offended As concerning the proofe you bring to backe this last argument withall to wit the example of Gods severe punishing worke though but a small one when yet sins and other things which might seeme more to prophane it were passed over I answer First that God was curious in maintaining in violate their discipline in their dayes which was then both his owne ordinance and the proper meanes of their instruction for shadowes were then substances so that if they were remisse in observing to doe the type such as was this rest they sinned both against God and their owne soules and under went a double guilt of punishment and losse like as wee under the Gospell doe sin more in not beleeving in Christ then in breaking the whole Law Secondly I say that God was the severer in menacing and punishing this because else they would have beeue apter to thwart it judging of it rather by matter of fact then by matter of duty or command which I thinke was a notable aggravation of his sin that gathered stickes judging the offence by the thing As its like Adam did and as you doe afterward when hee ate the apple which happily God fore seeing imposed the greater judgement to over-awe him And this Sabbath-rest as that of eating the apple not being a Law written in the conscience and therefore they not having their conscience so lively in that as in other sins had need of the stronger barre to keepe them of from breaking it Thirdly this instance you give was whilest they were in the wildernes as the Scripture phraseth it Num. 15. 32. when the type was more lively and significative and they better in abled to observe it and therefore was the sin so much the more offensive and presumptuous and consequently worthy of severer punishment * Hee himselfe typifying that the neglect of Gods rest brings certaine and unavoidable ruine Which you never read of to bee executed after they came out of the wildernes and yet were their prophanations in regard of their works farre greater As for the mans carrying of his bed I answer to it two things First that it was no breach of the Sabbath but a manifestation of the miracle by a lawfull action
I meane lawfull though Christ had not commanded it being necessary because happily hee had never a one else being a poore man to ly on at night Or els in his absence his bed might have beene wronged or stolne * See paâ—alell to this Matth. 9. 6. And put case hee had left it and in his absence it had beene stolne and hee meeting the theife the theife threw it downe and runne away might not hee in your opinion have then taken it up and carried it home And why then might not hee lawfully carry it home before to prevent stealing as after it was stolne And wee have reason to beleeve it to bee commanded by Christ to one of these ends For it is like hee was poore or had no body to watch it nor yet to carry it for him for then hee might have had some man to have put him into the Poole when the water was troubled but hee had none In like case I appeale to your opinion whether you thinke it a breach of the Sabbath for a Iew in his Sabbath-dayes journey finding a cloake-bagge or a bagge of money to take it up and carry it away least if hee leave it there till the next day to avoide carriage on the Sabbath another that hath as little right to it as hee find it and carry it for him Secondly I answer that Christ neither could nor did command him to breake the Sabbath or prophane it First I say hee could not for that tye which the Law hath upon us by the condition of our nature because wee are borne under it it had upon Christ by the condition of his office and voluntary susception because hee was made under it So that it behoved him to fulfill all righteousnes And therefore hee is said in that respect to have beene obedient to his parents though hee were not onely the Son of Mary but the Lord of Mary Therefore when Scripture denieth all sin to have beene in him it implieth that hee was exactly conformable to the Law in doing all that it requires and in leaving undone all that it forbids Secondly I say hee did not upon that reason which you alleage to wit as being Lord of the Sabbath For 1. Though indeed hee was Lord of the Sabbath yet in his humane nature wherein hee was under the Law hee was not to shew his foveraigne authority to the breach of any part of it either morall or ceremoniall for so it behoved him to fulfill all righteousnes Secondly that place of Scripture whence you borrow your reason is mistaken by you For those words the Son of man is Lord even of the Sabbath-day doe not intend that Christ is Lord of it as you meane for him to keepe or breake it at pleasure But Son of man signifieth mankind as is evident 1. by comparing the 27. and 28. verses of the second of Mar. The 27. verse saith The Sabbath was made for Man and not Man for the Sabbath and then in the 28. verse it followeth with this word of coherence therefore the Son of Man is Lord c. where the one and the other doe intend man in genere and for Christ if you will secondly because that in that action it was not Christ himselfe that Lorded it over the Sabbaths-rest but his Disciples for though it was done in his service yet not by his commands as you reason but of themselves for the releife of their necessity But to conclude I see not then by these arguments how your first * To wit in the sense proposition can be made good For if so bee rest sanctifieth the Sabbath then doth man and beast sanctifie it alike then is there no difference betweene the stranger and the Israelite nor betweene the Israelite and his oxe If you had said that not resting in the prophaning of the Sabbath as bowing to Images is the prophaning of Gods worship wee had easily agreed But that by the sense of the fourth commandement it is properly or principally * Though occasionally and by accident I acknowledge it to be a part of the Sabbaths sanctification in the 〈◊〉 of the Iewes the sanctifying of the Sabbath I can no more yeild you then that not bowing to Images is properly or principally the worship of God by the sense of the second commandement Ohi. But you will say is not Gods commandement kept in both these when they doe not bow to Images and when they doe not labour but rest Ans. I answer that the things which the commandements properly and principally strike at are not observed thereby For these are rather preventions of Gods dis-worship then any parts of his worship And hee that knoweth these commandements aright knoweth they intend doing as well as not doing And therefore hee that out of a good conscience forbeareth to doe the one wherein indeed he negatively keepeth the commandement will by vertue of the same conscience set you the other For otherwise hee should give but a poore account to his Master at the last day who when hee asketh him what hee hath done answereth him with what hee hath not done and when hee asketh him an account how hee hath imployed his Sabbaths and what glory and worship hee hath done him in them hee answereth him I never prophaned thy Sabbaths with bodily labour but alwayes rested on that day neither did I ever bow to an Image surely his wayes shall bee as his that hid the talent in a napkin for hee hath reason to looke for no better thinking of God as hee did that hee was hard in his commandements and therefore hee kept them as hardly in the negative and not in the affirmative * Whereas Bishop Lake in his Sermons pag. 213. saith that negatives are but to attend affirmatives and God doth not reward the ferbearance of â—vill but the doing of good Master Dod pag. 74. saith one may forbeare the sins of the second commandement and yet bee a damnable breaker of that commandement for God commands not onely to turne from dumbe Idols but also that wee should serve the true and living God 1 Thes. 1. 9. else such are as well guilty of the breach of this Law as Idolaters they for doing that they should not wee for not doing that wee should So of the fourth commandement And for authority sake take notice what Thomas Aquinas saith to this purpose In the observance of the Sabbath saith hee two things are to bee considered one whereof as the end and this is that man bee vacant to divine things which is signifiâ—d in that which hee saith remember that thou sanctifie the Sabbath for those are said to bee sanctified in the Law which are applied to divine worship But the other is the cessation of works signified when it 〈◊〉 added on the seaventh day of the Lord thy God thou shalt not doe any workâ— And againe saith hee Spirituall works are not forbidden on the Sabbath-day for therefore doth a man abstaine
from other works on that day that hee might bee vacant to works pertaining to the service of God And saith hee yet further servile works as they respect either the service of sin or the service of man doe contrary the observanâ—e of the Sabbath in so much as they hinder mans application to divine things For a closure to perswade the spiritualizing of the Sabbath observe what one speaking of the word remember as it is prefixed to the fourth commandement saith To remember the keeping of the Sabbath saith hee is so to keepe it in mind as to prevent worldly busines falling on that day to desire after it to prepare for it to delight and glory in it as wee doe in those things wee keepe much in remembrance for when hee speaks of remembrance hee cals on us for such affections and actions as become remembrance therefore when God bids you remember the Sabbath hee commands you to desire it Thus David still explainâ— himselfe by the word remember in the Psalmes as Psalme 44. 4. and in other places For it is a rule amongst the Hebrewes in eâ—pounding of Scripture that verbâ— seâ—suâ— cum affectâ—◠〈…〉 so that by remembring the Sabbath wee should desire it delight in it and account the busines and imployment thereof honourable to us glorifying God in the consecrating it to him being joyfull in it and the duties of it both as the soules market day to provide it necessaries like as the Husband man is glad of the market to buy and sell in and as the soules holy-day for to procure it refreshing as Schoole-boies joy in a play-day and not bee weary of the day nor heavily doe the dutieâ— of it Broad CHAP. IV. Wherefore God ordained the Sabbath THe ends and purposes for which God ordained the Sabbath were many 1. That the Israelites might celebrate the memoriall of the Worlds creation as Exod. 31. 〈◊〉 It is a signe betweene me and the children of Israel for â—ver for in â—ixe dayes the Lord made Heaven and Earth and on the seaventh day rested and was refreshed 2. That they might remember their deliverance Consider whether God commanding the Israelites to keepe the Sabbath because hee had brought them out of Egypt this bee an Argument that the Sabbath was then first enjoyned out of Egypt where 〈◊〉 doubt they might not rest any day from their burdens And remember that thoâ— wâ—st a servant in the Land of Egypt and that the Lord thy God brought theâ— out thence through a mighty hand and outstretchâ—d arme therefore the Lord thy God 〈…〉 3. â— That Servants and 〈◊〉 might rest and bee refreshed after their hard labour in the weeke before as Exod. 23. 12. sixe dayes thou shalt doe thy worke and 〈◊〉 the seaventh day thou shalt rest that thine Oâ—e 〈◊〉 Asse may rest and the Son of thine hand 〈◊〉 and the stranger may bee refreshed 4. That the Israelites might have more leisure to serve God who on this day as also on festivall dayes commanded them to have an holy convocation Sixe dayes shall worke bee done but the seaventh day is a Sabbath of rest and holy convocation Levit. 23. 5. That they might know how that hee was the Lord that did sanctifie them as Exod. 31. 13. Verity my Sabbaths yee shall keepe for it is a signe betweene mee and you throughout your generations that yee may know that I am the Lord that doth sanctifie you 6. By some mens Doctrine the legall Sabbath served to put the Israelites in mind of keeping a spirituall Sabbath as the legall circumcision served to put them in mind of the spirituall circumcision of the heart hereof now in their understanding the Prophet Isaiah speaketh Chap. 58. 13. truly this spirituall Sabbath is the onely Sabbath in the judgement of Augustine Tertullian Chrysotome c. which Christians ought to keepe 7. The legall Sabbath was a type of the heavenly Sabbath it was a shadow of the blessed rest to come of which matter in the next Chap. Answer To the first of these I answer That the Israelites were a people contenting themselves with the outward part not savouring the inward and spirituall strength of things which is naturally the fault of all men till they bee better taught of God and for this reason God ever and anon made the Sabbath to follow as a Counter-checke to their carnall zeale And therefore when the making of the Tabernacle was commanded the Sabbath was even then exempted from its very worke to shew them that it was other worship that hee expected and that they were not to repose their happines and confidence in outward things but in God And as therefore in the time of Mannah hee commanded his Sabbath to shew them how that it was hee and not that which nourished them So likewise when the Tabernacle was commanded the Sabbath was urged upon them in this 31. Exod. to shew them how that it was God and not it that sanctified them And therefore did the one give place to the other So that the end of the Sabbath as it is expressed in this portion of Scripture betweene the 12. and 18. verses seemeth rather to consist in these words of the 13. verse for it is a signe betweene mee and the children of Israel for ever that yee may know that I the Lord do sanctifie you Those words which in the 17 verse make mention of the Worlds creation and Gods rest being rather added as a reason in this place to enforce this end For here it is not the meaning of the holy Ghost to discourse of the Sabbath simply but onely occasionally as appeareth by the coherence of the 11. 12. and 13. verses where the Sabbath is urged with a verily or a notwithstanding as it is in the Geneva that though hee had commanded the making of the Tabernacle yet hee would not have them repose their Religion or content in this outward Tabernacle or Temple for God dwelleth not in things made with hands but that they should looke to the spirituall part the Temple of their hearts that they should bee more carefull to build up and keepe that in repaire which did more properly distinguish them to bee the sanctified Israel of God Whosoever therefore is an Israelite indeed let him looke to make good this signe of his sanctification the sanctifying of the Sabbath by spirituall worship and service which doth excellently approve it to his conscience that God hath sanctified him that is chosen him to bee his and thus it is made holy to him as it is phrased in the 14. verse that is a day of blessing and sanctification for therein God bestoweth the best of his blessings because on that day wee are or ought to bee wholly imployed in the best of his ordinances such as belong to our soules and not to our bodies Therefore ought not this day to bee defiled with bodily imployments by such as are the Israel of God but to bee dedicated from earthly
labour to an heavenly rest after the example of God For when the hands cease from one imployment the heart is fittest for another And as one well observeth The Sabbath-day signified that they themselves were the Lords and therefore they abstained from their owne works to doe the Lords To the second end gathered out of the 5. of Deut. That they might remember their deliverance out of Egypt I answer that this is an Argument to incite them to the better observance of this duty of sanctifying the Sabbath and their more willing allowance of it in their servants For the 15. verse is thus much That whereas when thou wast a servant in the Land of Egypt thou couldst not have sanctified a Sabbath unto mee having no rest for thy selfe because of thine intolerable pressures which I who am the Lord thy God have set thee free from and therefore command no more then I have enabled thee to fulfill therefore doe I now expect that according to my commandement and for my mercies sake shewne to thee in working thy deliverance thou shouldest observe the Sabbath to sanctifie it For Gods mercie thus preached unto them must needs conduce much to the gaining backe from them both mercy and obedience And for this cause it is that this their deliverance is made the Preface to the whole Law sutable to that in the Gospell that wee being delivered from the hands of our enemies might serve him without feare And both this which was a signification of our redemption and that other example of Gods resting from the creation are propounded as fit Theames for them to improve and exercise their minds upon to the glorifying of him and bettering themselves on that day both which were much to one purpose to shew forth the wonderfull loving kindnes of God to his people and Church in that hee made all things for them even for them whom hee had delivered out of Egyptian thraldome which admirable mercies of his hee would have them take speciall notice of and turne to praisefull Haleluiahs on that day which hee hath sanctified to himselfe without wearisomnes cheerefully and with delight as the Angels and Saints in Heaven keepe their Sabbath If this typicall and corporall deliverance of the Iewes bee such a perswasive reason of their sanctifying the Sabbath shall not our deliverance much more stirre us up to doe the like The substance of your marginall consideration hath beene handled before onely I adde this that a commandement is not made speciall by every motive but that it may bee in force to mee though every motive brought to enforce it properly concerne not my particular Else a man may oppresse a stranger that hath not beene himselfe stranger in the Land of Egypt Though this motive bee onely proper to them in the letter yet common to us in the spirituall and better sense and therefore enforceth the commandement upon us as well as on them Touching your third end deduced from Exod. 23. 12. where God commanded the Iewes to rest from their sixe dayes worke on the seaventh day that so their Cattle Servants and Strangers might bee refreshed To this I answer that this commandement doth neither imply that a bare rest doth sanctifie the Sabbath nor that they were to use the Sabbath as a Parenthesis betweene two weekes the better to passe from labour to labour but the intent of it was 1. The better to set forth the heavenly rest which the Sabbath signified for it being thus absolutely and universally commanded both to them and every thing that was properly theirs it sheweth the absolute and universall rest which every one that belongeth to God shall bee possessed of in Heaven as well as God himselfe For as God rested from his works so shall they from theirs to enjoy an absolute and perpetuall refreshment with him in Heaven 2. That to the practices of piety which they were to performe towards God on this day they should adjoyne the practices of charity humanity to man and beast not that mercy was the proper end of the Sabbatical-rest for so you confound the two Tables the first whereof immediatly respects God the second Man And in this respect was God curious of the due observance of his Sabbaths because the right keeping of them did involue the whole Law of God Your fourth end drawne from the 23. Levit. doth refute your position of the Sabbaths being sanctified by rest For if so bee this rest of the Sabbath served properly as a meanes to further the holy duties of that day how can the holines of that day bee properly or principally said to bee included in the rest it selfe which if it bee not an holy rest that is used to an holy end and purpose it neither fulfilleth the duty of the commandement which commandeth us as well to sanctifie the Sabbath as to forbeare worke nor the signification of the Sabbath it selfe For in Heaven when there shall bee the convocation of the universall Church of God the perpetuall Sabbath shall thenbee sanctified not in that wee shall rest but in that wee shall holyly rest Your fifth end fell out to bee discoursed of in your first which shall suffice concerning it onely thus much further that I suppose it cannot bee proved that all signes of covenants were abolished by Christs comming For the Rainebow was given for a signe of Gods covenant with Noah The Sabbath for a signe of Gods covenant with Israel from which I inferre that this cannot therefore bee judged abolished because a signe because the other signe as wee see is yet remaining Catonus pag. 45. De iride autem si concedemus quod doctissimi nonnulli negant illam ante diluvium fuisse induisse à postea raâ—ionem signi sequetur tamen inde quòd nos contendimus essentiam iridis non à signo dependisse imo si promissio Dei ad certum tempus restricta fuisset expleto tamen illo iridis natura non minus integra remansisset Similiter de Sabbatho dicendum est And to give further light to that same place of Scripture Exod. 31. 3. I will here insert the discourse of a divine of prime note upon the word remember shewing the reasons wherefore it is prefixt to the foâ—rth commandement wherein he handles the aforesaid text This word remember saith hee is prefixed to the fourth commandement rather then to the rest for 2. reasons 1. Because wee are apter to forget it then any of the rest for marke it in Scripture and where any duty is charged by God with Remember it argues a pronenes to forget it as that Remember thy Creator in the daies of thy youth when many lusts are ready to draw us of And the reasons why wee are so apt to forget this Commandement and why there is need of a Memento are foure 1. Because the rest of the Commandements are written in our Hearts by light of Nature but this only was given by outward ordinance of divine instruction
also of the Kingdome of Heaven Answer In the 4. of Hebrewes it is beyond the Apostles scope to treate upon the sanctification of the Sabbath for that there he only disputeth upon the typicall use of it So that thence I easily grant you the significary or typicalnes of the Sabbaths rest even from the beginning so you take it not in a Iewish sence as abrogative by Christ his first comming for though Christ then came to destroy the ceremoniall Law yet came hee to fulfill the Morall Law in which the Sabbath hath his seate and whose typicalnes doth not so properly relate to Christ or to our present Rest in him as to our Rest in Heaven * As appeareth in the 4 Hev where by Gods 6 Dayes worke and reâ—ting on the seaventh i signified the travell of Mans Life and his Rest in Heaven if he be of the People of God and thus hath eveu Christ himselfe rested before us as is there also specified is partaker as well as procurer of the benefit of this Type which in Innocency wee were capable of without him although that now our capacity and interest in that Rest being lost and only recovered in and through Christ it may by accident referre to Christ as the Tree of Life is made to doe because he is become our Intermedium to that Rest which yet at first it signified without him and thus is Marriage made a Type of Christ and his Church which in Innocency was properly a Type of the Vnion and Vnity betweene God and his Church immediately till sinne made a divorce and therefore are they not as other Types occasionally taken up and occasionally laid downe but begun as I may say before Christ and shall end after him that is when hee shall give up his Kingdome into the hands of his Father to whom the Creation being appropriated this Type of the Sabbath being grounded thereupon must needs begin and end in him Yet so as that by reason of Christs intervention and the new Creation which he hath made it is by accident of use also towards him because that in and by him only wee now enjoy this Rest and are given in Marriage unto God So that if wee can here prove our Rest and Marriage unto him by Fayth then are wee inchoatively possessed of our everlasting Rest and Marriage which shall be consummated with God in Heaven * whereof these two Institutions in Innocency were figures Touching the time of Adams Fall for my part I cannot thinke it was before Gods seaventh Day and my reason is from Moses his method for he putteth it after and yet I doe beleeve hee never kept Sabbath in Innocency but fell before his owne seaventh Day Touching Adams deprivation I answer That although it be evident by Scripture and the fiery Sword that Adam was deprived of Paradice and the Tree of Life as being properly annexed to the Commandement concerning the Tree of Good and Evill yet doth not the same appeare concerning the Sabbath for that it did partake as well of duty as of commodity and was a coadjutor to the Law of nature besides we see it renewed in its proper kind and upon its primitive reason which the other are not but exempt by a fery Sword also wee see the Scripture saith the Sabbath was made for Man which indefinitely signifieth all Mankind though properly the People of God For God having still a People he hath for them a Rest in Heaven towards which the Sabbath is as helpfull as the Sacrament of the Lords supper is to our Faith in Christ. For as one sayth Even now in this marveilous light of the Gospell wee have our divine Ceremonies and Sacraments God reserving the greatest for the Kingdome of glory Broad 3. The Sabbath was a shadow of our blessed Rest in Heaven SAint Paul saying Coloss 2. that Meate Drinke Holy-dayes and Sabbaths are a shadow of things to come doth not there tell us of what things to come they are a shadow And the only place in my knowledge whereby wee may gather of what the Sabbath was a shadow is Heb 4. by which Chapter it appeareth that the Sabbath was a shadow or Type of the Rest in Heaven The Rests or Sabbaths mentioned in that chapter are three one the first seaventh Day verse 4. another the Land of Canaan verse 8. a third the Kingdome of Heaven verse 9. of the latter Rest the two former were shadowes Some tell us of a legall spirituall and Heavenly Sabbath and the legall with them was a Type of both the other which I dislike not Answer You may well imagine of what things to come Paul meaneth in that 2. Coloss if you consider the context for after he had handled Circumcision both in its Type and Antitype then he concludeth of other things of that nature in these words let no man therefore condemne you in Meat or Drinke c. As if he had said like as Circumcision so all things of that nature and institution are extinguished through Christ the substance of these shadowes and the end of these Ceremonies Amongst whichby an Argument ex non concessis you would draw in the Weekly Sabbath to bee one as if the Iewes had not other Sabbaths which more properly are to bee reckoned in that number and yet confesse it to signifie our Rest in Heaven and to have none other signification but that which signification is still in force also as wee see in the 4. of Hâ—b which properly is true of none of the abrogated Shadowes Which signification I say is still in force and consequently the Sabbath for how should it be other seeing that they are Christs owne words Math 5. 18. That till Heaven and Earth passe one jot or one tittle shall in no wise passe from the Law till all bee fulfilled Now how can the Sabbath be abrogated seeing by your owne confession it signifieth our Rest in Heaven which is not yet fulfilled nor will not be till the second comming of Christ. whereas the Iewish Types therefore vanished at the first comming of Christ because they received the fulfilling in him properly and adequately But perchance it will be objected Obâ— That the abolishment of all the signes of the Old Testament was by this that Christ hath actually acquired all the benefits figured by them though the Elect inherit them not yet totally and perfectly and thus he hath also acquired the benefit of the Sabbaths signification for us though not yet accomplished it to us I answer 1. It is true that the benefits of both are acquired by Christ Answ. but in a different kind For the Iewish Types were since the Fall created de novo for his sake to shadow him forth and so he properly accomplisheth and soe abolisheth them Coloss 2. 17. * Whence D. Taylor observes in his Christ revealed pag 4 But this of the Sabbath was created in the beginning and was since then things so falling out by the Fall only
renewed for his sake like as was the Law also for God makes them go hand in hand and so should wee to the end that both of them may appeare 1 That as the body is the cause of the shadow so Christ was the cause of those Ceremonies by the accident of our Fall to bee now only fulfilled and accomplished on our behalfes through and by Christ. 2 That as the shadow representeth the shape of the body with the actions and motions sod those rites and Ceremonies resemble Christ in all his actions passions motions I say 2 ly It may as well bee said that the whole Law is utterly abolished by Christ as the Sabbathâ— for that he hath fulfilled the righteousnes therof for us and yet we know that to us under the Gospell the Law is still binding in a Gospell sence requiring a willing and an upright though not an absolute and perfect obedience unto it And so are we to celebrate a Gospell Sabbath though not the last of seaven as expecting Rest by workes yet the first day of seaven as having and expecting Rest by Christ for still the Law and the Sabbath fate alike So that as one sayth Christ hath both accomplished and abolished the Ceremoniall Law the 〈◊〉 Law he hath accomplished but not abolished for Christ is the End of the Daw. But as Augustine well distinguisheth the perfecting not the destroying End But by the way I must in this place the better to cleare the truth take in two objections that are made against our acceptation of this 4. Heb First they object that Gods Rest there spoken of on the seaventh Day is not meant as typifying our Rest in Heaven but only is mentioned in way of similitude Ans 1. If the Sabbath be at all a Type it must bee so from the beginning for as M. Broad observeth it appeares not else by Scripture when the Sabbath became a shadow and which was the first Sabbath that was such if the first of all was not And againe that all other shadowes and Types were such from their first institution If the Sabbath be no Type why is it disputed to be no Morall Commandement but abrogated That it is the Churches Type appeares two wayes 1 From the olteration and change which it hath undergone since Christ. 2 By the inference which is made in way of consequence from Gods resting unto his Peoples resting in the connexion of the 9 and 10 verses of this 4 chap. Heb The Sabbath it s said was made for Man that is for his benefit and here to signify his happines hereafter so Mayer in locum saith that in Gods being said to rest there must needs be an alluding to a most joyfull Rest to be had by Man seeing he was never weary neither had he need of Rest so Anselm to prove the rest of the seaventh Day and that it prefigured a further rest to come hee aleadgeth the words saith hee of the history in Genesis The seaventh Day God rested from all his Workes for in that immediately after the making of Man these words were added it is plaine that the resting of man who was last made was meant hereby For as Augustine saith God was not weary so that he had need to rest in regard of his great labour but in those words he hath promised Rest to the labouring or because he made all things very good and then it is said he rested thou maist understand also that after thy good workes thou shalt rest and rest without end Secondly they object that by Rest there is not meant our Rest in Heaven but our Rest from Sinne here upon Earth or our Gospell rest To this I answer It cannot properly beare that sence for 1. It must bee such a Rest as God rested which was not from Sinne but an everlasting Rest in Heaven from the Works of Creation 2. It must be such a Rest as is spoken of in the fourth Commandement which is not properly a Rest from Sinne but a Rest from workes 3. As Mayer observeth it is there called Sabbatismus which signifieth a time of everlasting joy and festivity which cannot bee expressed which is only proper to Heaven 4. To put all out of doubt in the 14 verse of this 4 chap. Heb it is expresly called Heaven and Christ himselfe is implyed to rest it when he ascended into Heaven Nor doth the Apostles speaking in the present tense in the third verse of this chap saying Wee which have beleeved doe enter into Rest afford any Argument against it for that is only a speech of fayth implying the certainty thereof as also intimating the inchoation or entrance which the People of God make into this Heavenly Rest or everlasting Life even in this Life For the Apostles dispute there sheweth that God hath a Rest of everlasting Happines for his People as for himselfe and which now wee are become capable of only by the promise of the Gospell through Faith by reason of Christ our high Priest who is gone thither before us but for farther satisfaction see miâ—e Analâ—â— pag 38. Broad 4. The Sabbath was a shadow in as much as it was a Sabbath that is a day of rest and refreshing THe Sabbath as hath beene said was a shadow of the blessed rest to come and hereof now it was a shadow in respect it was a Sabbath or day of rest even as the Land of Canaan was a type of Heaven in as much as it was a place of rest Some will not have a Sabbath it selfe to bee a shadow but would Saint Paul have said the holy dayes new Moones and Sabbaths are shadowes if not these but circumstances onely about them had been a shadow where is the word Sabbath taken in such a sense The word Sabbath is to bee taken in such a sense Col. 2. as it is to bee taken in other places The Son of Man is Lord of the Sabbath Matth. 12. Mar. 2. The Sabbath was made for Man was the strict rest precise seaventh day or the like made for Man was the Son of Man Lord of the Sabbath onely in such respects but let us examine their Doctrine better The Sabbath they say was shadowish or ceremoniall in some respects The Sabbath was not a shadow in as much as it was the seaventh day but the seaventh day was a shadow in as much as it was the Sabbath or day of rest consider that the thing shadowed is the rest spoken of Hebr. 4. 9. as first in respect it was the seaventh day and here they say that the number of seaven is mysticall that it is the number of perfection and tell of seaven dayes and of seaven times seaven yeares c. Ans. 1. Why may not I say also that the number of three is mysticall I am sure that three Persons in one God is the greatest mistery of all others and I can tell them of three Persons in one God of three Angels appearing to Abram 2.
our praying that prayer in a literall sense now in our times doth force no such conclusions Not to keepe the Sabbath of the Iewes For though the commandement expresse a seaventh day for number yet it doth not in terminis expresse the order saying Thou shalt keepe the last day in the weeke or of seaven and not the first c. though I acknowledge from other reasons proper to these times the commandement had then that meaning onely so that now the letter of the commandement is intended in our prayer onely with a circumstantiall variation according to the practice of the Church derived from the Apostles which explaines it to the meanest Againe not the seaventh day precisely from the Worlds creation for that hath suffered many variations nor did Adam keepe it but he meanes the seaventh day from the first gathering of Mannah Nor yet in the selfe same manner that the Iewes once did If by once hee meane in the strict time of the wildernes for reasons aforesaid So that by the letter of the commandement wee now may pray the Lord to encline our hearts to keepe holy a Sabbath and not the Iewes a seaventh day and not the last of seaven For the Law in the letter respecteth properly and principally the number implying onely the order occasionally for the season sake because the creation was then the greatest good which number it still retaines in the same letter and upon a new season implies a new order the reason whereon the order was built being circumstantiall as I have proved before nor the day that God rested on after the creation nor the extraordinary rest in the wildernes I say wee may ejaculate this prayer in a literall sense to the fourth commandement as well as to the fifth where weepray Lord encline our hearts to honour our parents that according to thy promise the dayes may bee long in the Land which thou givest us Now wee all knew that by Land there and then is implicitely meant the promised Land or Land of Canaan Yet the manner of expression which God useth in the penning of that Law as of that of the Sabbath admits a latitude Ephes. 6. 2. 3. not appropriating the promise to the Land of Canaan onely by saying that thy dayes may be long in that Land of Canaan which the Lord thy God giveth thee so that the Tribe and the halfe which planted on this side Iordan might have prayed this prayer at the reading of the fifth commandement as well as they with in the Land of Canaan by vertue of the letter of that Law and so in like manner may wee now So excellent is the wisedome of the Lawgiver That though in some temporary implicite circumstantiall sense his Lawes might more properly belong to those people to whom they were immediately given then to us and our times yet hee hath so ordered it that the Law is still usefull and binding for the substance of it even in the letter And therefore they that pray this ejaculation with understanding hearts doe not pray Lord encline our hearts to keepe a Sabbath which 〈◊〉 no Sabbath but Lord encline our hearts to keep a Christian Sabbath a Christian seaventh day and a Christian rest But in the conclusion Doctor Heylyn saith wee may thus expound this prayer viz. to pray unto the Lord to encline our hearts to keepe that Law as farre as it containeth the Law of Nature c. which yet Master Broad his partizan will not allow a pitifull shift to keepe all whole And such is Bishop Whites pag. 159. 160. The generality of whose conclusion there upon this ejaculation saving his private exposition may well serve to set forth the use of it now For saith hee our prayer to God prescribed in the Liturgy is not to beseeth him to encline our hearts to keepe the Law according to the speciall forme and circumstance of time commanded in the old Law which say I is the last day of seaven in memory of our creation but in such a manner as is agreeable to the state of the Gospell and time of Grace which say I is the first day of seaven in memory of our redemption and not as hee interprets it to wit according to the equity and mistery of the fourth commandement and according to the rule of Christian liberty which hath freed Gods people under the Gospell from the observation of dayes months times and yeares saith hee upon legall and ceremoniall principles true if hee meane judaicall ones and then hee cannot meane the Sabbath For to bee freed from it is no part of Christian liberty because not yet fulfilled by Christ Hebr. 4. 9. 10. But to returne to Master Broad by your Marginall note it seemes you could allow the Sabbath not in respect of the Iewes weakenes but of its owne worth and greatnes to bee of longer continuance then the holy-holy-dayes but not perpetuall wherein you exceedingly wrong your cause for if of longer continuance why not perpetuall and if not perpetuall why of longer continuance the Holy-dayes and Iewish Sabbaths say you expired in Christ and if this common Sabbath be no other then a Iewish Holy-day why doth not it expire with the rest and if you can allow it beyond Christ I pray you what should hinder it for being perpetuall neither is it incredible to thinke that the common Sabbath and Iewish Holy-dayes bee of different natures when as they had different institutions different significations different locations and different extensions Broad ARG. I. No morall Commandement may be broken in case of necessity but the fourth Commandement may Ergo it is not morall THe Major is evident for a man may not Ly Steale or the like to save his Life The Minor is no lesse evident In case of necessity the whole Rest may be broken and not the strict only for to save the Life of his Cattle a man may labour all the Sabbath in seeking them covered with Snow in lifting them out of Pits c. Workes of necessity are not forbidden in the intention of the Lawgiver Obj. and therefore such do not breake the fourth Commandement Suppose the King by a generall Law shall forbid the eating of Flesh in Lent Answ. a sicke Man eating Flesh breaketh the Law though no doubt it be in the Kings intention that in such case Flesh may be eaten as it is in the Lawgivers intention that Worke in case of necessity may bee done David brake the Law of shew-bread Math 12. so is it in the Lawgivers intention that the fourth Commandement in case of necessity may be broken as other Ceremoniall precepts might in the time of the Law The whole Rest not the strict Rest only is Ceremoniall Obj. so that if a Man labour all the Sabbath in lifting his Cattle out of Pits in saving his goods from Burning in Fighting against the Enemy c. Yet he breaketh only the Ceremoniall part of the fourth Commandement Vnlesse such breake the
morall part Answ. none ever did nor can do and consequently there is no morall part consider that to breake the fourth Commandement and to profane the Sabbath are the same and now that the Sabbath is profaned only by worke was shewed before * Chap. 3. those Lawes only are to bee tearmed Morall whereby the observation of Morall duties such as are Prayer Almes c. are prescribed as for Time and Place they are necessary circumstances about the performance of Morall duties and their Lawes are to be tearmed Circumstantiall M r. Iacob in his reply to some notes of mine above twenty yeares since acknowledged that the fourth Commandement was circumstantiall and not morall And I suppose that many other when they have a little considered the matter will easily acknowledge as much but yet as he so they will have it perpetuall neverthelesse wherefore I come to prove that the fourth Commandement is abrogated Answer In answer to your Argument I say that the fourth Commandement can be no more broken then the first second or third For as in the first other things may be loved but not unlawfully loved and as in the second Images may be made but not unlawfully made and in the third the Name of God may be used and taken but not abused and taken in vaine so in this fourth Commandement wee may do worke and â—et breake this no more then the other if so be not unlawfull worke but such as agreeth with the sence of the Lawgiver and may bee gathered by comparing places of Scripture which wee find to bee such as may promote Piety Mercy and Charity And therefore is that following Objection of moment For in all Lawes the meaning of the Lawgiver and sence of the Law it selfe is principally to be respected not the Letter for that thing may be contradictory to the Letter of the Law which yet is no breach of the meaning of the Law if so bee it bee agreeable to the rules of Right Reason and Piety * For it is supposed that all Lawes ought to bee such and if otherwayes then they cannot in a right sense be said to bind and so consequently not to bee broken As where wee are comanded not to Sweare at all you might well imagine what would follow thence if this doctrine of yours might take place that therefore to Sweare at all is to breake this Commandement and so in this fourth Commandement where wee are bid to doe no manner of Worke if you will cleave to the Letter you may soone find your errour to your cost But God giveth his Lawes and Commandements to reasonable Creatures who should therefore be able to judge of them according to the Rules of Truth and Reason A London Marchant chargeth his Apprentice upon a Shrovetuesday that all that Day he stirre not out of his House if so bee the Apprentice upon occasion goe into the backe Court you will not say hereupon he breaketh his Masters commandement That therefore which one affirmes of mens writings is true touching Lawes to wit that wee must seeke for the meaning by the matter as well as by the Letter and lend our Eares to listen and observe what they desire to speake and not make them speake only what w 're desire to heaâ—e unlesse wee will be like 〈◊〉 Children who having some fancy running in their Heads imagine the Bells to ring and sing as they thinke and speake See that where Christ sayth Math 12. 5. That the Priests profaned the Sabbath in the Temple and â—ere blamlesse it is spoken according to the Capacity and misprision of the superstitious Pharisees * See â— Ioh 15. 16. 18. the better to convince their errour 〈◊〉 that if they counted the actions which his Dâ—â—ples did in his service to be a breach of the Sabbath they must by the same Reason account the actions which the Priests did in the service of the Temple to be a breach of the Sabbath for he had more authority to use their service then the Temple had to use the service of the Priests but that they did not therefore nor ought they to thinke this a breach of the Sabbath for indeed such workes as tend to Mercy and Piety * I conclude workes of necessity within these termes of Piety and Mercy wherto I limit the works of the Sabbath because whatsoever works are done on that Day though they be workes of necessity as â—â—dering Beasts c. ought to bring forth some speciall glory to God by some Sabbaticall and holy use under one of these two heads and therefore doth Christ turne that Act of necessity when his Apostles for hunger sake rubbed the Eares of Corne into an act of Mercy saying I will have mercy and not sacrifice are so farre from breaking the Sabbath which commandeth an holy Rest as that they are the proper fulfillings of it even as to do the will of our Father in Heaven will be no impeachment to our Rest there And indeed the just intermission of Rest on the Sabbath is most improperly called a dispensation of the keeping of the Sabbath for in nothing ought Rest to bee intermitted on the Sabbath but in such things as tend more to the sanctifying of the Sabbath such were Christs Sabbath Day cures which he might else have suspended till the next Day for Rest being principally ordained to remove the impediments of the Sabbaths sanctifying ought of right to give way to its furtherances whereas the dispensing with a duty is to prejudice that for the advantage of some other But by the way take notice that from the Pharises reproving Christs Disciples in the beginning of this 〈◊〉 Math for rubbing the Eares of Corne on the Sabbath Day Obâ— it is objected by some that that Law given in the Wâ—â—dernes in the time of Mannah touching their not preparing their Food on the Sabbath Day was then of force and a foote in the opinion and practice of the Pharises else they would not have reproved the Disciples for so doing to which I answer That they did not reprove this action of Christs Disciples in reference to that Law Answ. or with any such opinion that it was of force or in respect of any such practice of their owne but as a worke and so a breach of Rest as M r. Broad rightly observes in his third chapter nay as a needlesse and cursory worke or action as may appeare 1. In that they themselves were not so ill instructed in the lawfulnes of workes of mercy and necessity seeing they led their Oxen to watering on the Sabbath Day that they would have found fault with it had they conceived it to have beene a worke of necessity 2. In Christs excuse or justification of them from the necessity of what they did implying first that it was not needles and superfluous as they by their Pharisaicall carping and misprision conceived but necessary and secondly that it was not unlawfull because not needlesse
2 ly I answer it was not their practice as you may see Luke 14. by comparing â—â—verse with 12. 13 except of some superstitious ones such as Ignatius ad Mag mentioneth 3 ly I answer it was not their opinion for then the Pharises would have replyed upon Christs argument that necessity made it not lawfull to them in regard that that necessity was begot by their improvidence in not preparing and making ready their viands beforehand on the Day before according as that Law enjoyned for so it is likely through the improvidence of the man that gathered Stickes on the Sabbath Day probably for to seeth or bake some Mannah unprovided the Day before his action became necessary and yet he was stoned for it But here it will be said that if this action of Christs Disciples was a breach of Rest Obj. and so judged to bee unlawfull then in like manner it is unlawfull for us going through a Corne Field on the Sabbath Day to do the like It is as well unlawfull to us as to them needlesly and cursorily performed Answ. but with a distinction of unlawfulnes for it was literally unlawfull to them but it is spiritually unlawfull to us For it was of a positive holines to them in their times but to us it is only of a relative holines so that such an action is unlawfull to us not properly as a breach of Rest but as it is a distraction or a fruit and effect of empty carnall and earthly minds on that Heavenly Day for else in case of necessity for mercy sake it is lawfull or as an helpe and furtherance of the spiritualizing or sanctifying of that Day it is also lawfull as if a man for the helpe of his mind in meditation or to deduce some point of instruction do pluck an Eare of Corne and anatomize it by rubbing it in his hand the better to see the wisdome and power of the Creator in it For thus even in the time of Israel the Temple sanctified workes to it owne service even on the Day of Rest as Christ sheweth after in this 12. Math intimating that the principall end of the instituting the Sabbaths rest from carnall workes was for the service and helpe of the Temple of our minds and Hearts in the workes and wayes of God Isaiah 58. 13. Levit. 23. 27. 28 c. And therefore did the godly-wise among the Iewes make no scruple of working on the Sabbath Day to this end as the Priests in the Temple nor to travell further then a Sabbath Dayes journey for this purpose as wee see by the godly Shunamite her going to the Prophet a Kings 4. 22. 23. For spirituall and holy ends make spirituall and holy actions so that the action bee not unlawfull but indifferent To this purpose its worth our observation to consider how that the building of the Tabernacle and Temple gave place to the rest of the Sabbath Exod. 31. intimating that distracting bodily labours or the carnall part or imployment of or about even holy things their opus operatum must give place to the spirituall rest of heavenly mindednes and spirituall worship or worshipping of God in Spirit And againe on the contrary the Sabbath-rest gave place to the serviceable works of the Temple and Tabernacle implying that our carnall rest must give place to his spirituall worship and service And hereupon let mee in an holy Iealousy annexe an exhortation to some of the Ministers of this Land for blessed bee God it needs not to all that they would carefully provide and looke that they doe not build the Tabernacle on that day I meane that they rest not in the opus operatum of their holy imployments and busying themselves about the carnall part of holy things in putting off the studying of their Sermons or getting them by heart except it bee to worke them upon the heart and not barely to commit them to memory till that day and so though they take care to build the Tabernacle of Gods Church yet they in the meane time neglect the Temple of their owne hearts in serving God in the Spirit and not in the letter or outward performance onely But it were well if they would gather and prepare their Mannah seeth it and bake it the day before that when the Sabbath came they might have nothing to doe but to chew and concâ—ct it into their owne Spirits * Doctor Taylor in his expe-Christ revealed pag. 148. The Minister must not onely set the Word and Sacraments before others but himselfe must feed on on them as the Priests did on the Shew-bread all the weeke and yeare long least it befall him as that Prince which saw plenty of food with his eyes but tasted not of it 2 Kings 7. 20. and so spiritually in the experience of their owne hearts not heads dish it out to their hearers which would bee an happy meanes to make them see better fruits of their labours For commonly that which is notionally delivered is notionally received and that which is spiritually and powerfully delivered in the evidence of the Spirit is spiritually and savingly received though I know to the pure all things are pure a good stomacke can digest good meat though the cooke perhaps never licke his owne fingers how ever it bee cooked or dished it may bee as the yolke of an egge to the hearer when it is as the white to the speaker without tast or life for Spirit begets Spirit as fire begets fire And as a worthy Writer of this Church saith to this purpose that it can hardly sinke into an hearers heart that never went further then the speakers head This fault in part is to bee suspected in some Ministers by their absenting themselves * In the vestry or elsewhere from the publicke prayers of the congregation not comming in till the Psalme bee almost at an end of ill president the congregation losing the Doctrine of their example and the assistance of their Spirit not but that some men at some times may bee justly and really straitned and necessitated to study or get by heart their Sermons on the Sabbath-day others also may bee of weake memories and must bring it fresh To such I speake not but onely to make them their afflictions and to watch and pray against them but to them to whom God gives Mannah for gathering and preparing that they doe not put up with the worse and neglect the better part of the duty satisfying themselves with this that they are in their Divine calling conversant about holy things and so gather Mannah when they should eat it It is an easie thing to take great paines in the outward part or performance of holy things which oft proves a snare causing the neglect of the Spirit of the inner man For many are great labourers in the worke of the Lord that are starvelings in the Spirit of the Lord satisfying themselves with a Popish peace of conscience in the deed doing
say of the precepts of the new Moone and Holy-dayes Answ. and would it not trouble them to shew by the Scriptures how much is blotted out and what is left uncancelled The received division of Moses Law hath beenâ— into morall ceremoniall and judiciall That any commandement should bee partly ceremoniall and partly morall partly an ordinance and partly not partly nayled to the Cresse and partly remaining in the Arke partly blotted out and partly left to be read and observed I could never yet find in any part of Gods word Master Dod and Master Cleaver on the com And this no doubt some of late perceive well enough and therefore teach that the precept of the Sabbath is wholly morall or as their words are no more ceremoniall then all the rest They see plainely that hee which will have it partly blotted out and partly not had need bee greater then an Angell as teaching in part another Gospell then Saint Paul did Consider that Saint Paul here saith as much of the Sabbath and the precept thereof as hee doth say of the New-moone and the precept of the same and againe that hee saith as much here of the New-moone and its precept as is said of them in any other place Though the precept of the Sabbath bee wholly blotted out Obi. as the precepts of the New-moone and Holy dayes ioyned with it yet not the fourth commandement in the Decalogue Wee grant the fourth commandement is ceremoniall and blotted out so far forth as it Touching the supposed substance and morality of this commandement see chap. 8. sect 4. 5. enioyneth the Sabbath not onely the seaventh day and strict rest but this commandement is of a larger extent then this commeth to The fourth commandement and the commandement Answ. of the Sabbath are the same after the Scriptures so that Saint Paul here saying the commandement of the Sabbath is blotted out it is all one as if hee had said the fourth commandement in the Decalogue is blotted out you have no colour of proofe to the contrary As touching the fourth commandement being blotted out so farre forth as it enioyneth the Saboath consider that the fourth commandement must needs enioyne the Sabbath Such as â—each and this is the common Doctrine that the fourth commandement is partly ceremoniall doe say in effect that it is partly blotted out so farre forth as it is contained in these words Remember the sabbath-Sabbath-day to sanctifie it c. If God had made this Law bath for Iewes and Christians is it credible but that hee would have set it downe in words fitting both sorts so that Christ at his comming should not have blotted out any part thereof Certainely Christ would not have written that againe which hee had once blotted out suppose that hee also had left Tables In a word the Sabbath is the onely thing spoken of in the fourth commandement and no Law of God or Man ever stood in force longer then it bound to doe the thing mentioned in it * Many in England so doe yea the last Parliament may well bee thought to dislike it for neither in their title of the act forkeeping the Lords-day nor yet throughout The body thereof is this name used although the heathenish name Sunday bee in both yea and although the commandement read in the Church of speaketh of sanctifying the Sabbath as many as dislike the name Sabbath for the Lords-day have cause to dislike this commandement for the Law thereof for the one is as well Iewish as the other Answer By Sabbaths in that 2. Col. 16. is to bee understood the Iewish ordinances which properly belonged to them and their time such as were their solemne fealts * Seâ— Isa. 1. 13. compared with the 14. verse which although they were Iewish Holy-dayes yet did they also carry the name of Sabbaths and holy convocations because of the Analogy they had with the weekely and morall Sabbath as wee may see Levit. 23. In the beginning of which Chapter you shall find the weekely Sabbath most gloriously intituled THE SABBATH OF THE LORD and remarkeably paled out from among those Iewish Holy-dayes Feasts and Sabbaths For God in that Chapter instituting his solemne Feastes or Iewish Holy-dayes in the first place noteth out his weekely Sabbath in the third verse to bee none of them by a glorious and sublime title and pregnant difference which sâ—emeth to bee distinctly penned by the holy Ghost to prevent confusion and unequall mixture * Which very thing is your fault and labour And having first done this then hee in the rest of the Chapter proceedeth to shew what Feasts hee meaneth which hee also calleth Sabbaths but in a farre different sense And thinke you that the Apostle would so carelesly and slightly have jumbled together in this place of the Col. what God even in the time of the Iewes was so carefull to distinguish as in this 23. Levit. appeareth as also in the exhibiting of his Lawes which were of severall natures ceremoniall and morall amongst which this was one and which with the rest was put into the Arke And as in your answer to the first objection you say that you cannot find in any place of Gods word why any * Indeed the Sabbath is both wholly ceremoniall and wholly morall as was signified by its double exhibition to the Iewes once by the hand of Moses and another time together with the Law shewing that though it was of a typicall and ceremonious signification yet notwithstanding it was of equall condition with the morall Lawes by Gods speciall appointment For when I say the Sabbath is ceremoniall I meane not in an abrogative but in a significative sense commandement should bee partly ceremoniall partly morall partly nailed to the Crosse and partly remaining in the Arke partly blotted out and partly left to bee read and observed I affirme the same of the Decalogue or ten commandements as Moses numbers them Deut. 4. 13. Not but that in the delivery and exhibition of this Decalogue this rejoyneth upon your following answer to the second objection there were things as I have said before which were more proper in regard of circumstance to the Iewes then to us and yet God made the Decalogue as a Law both for Iewes and Christians and hath set it downe though not altogether in words and letters yet in sense and substance fitting both sorts So that the Law may still bee truly said to remaine although Christs comming and the state of the Church differing may vary some circumstances as by changing the Egyptian deliverance into the antitype thereof to wit our spirituall and the Land of Canaan meant in the fift commandement into England where wee dwell and so likewise the memory of our creation into the memory of our redemption and their gates into our jurisdictions and thus though there is an alteration made yet doth the Law remaine the same in sense Broad ARG. III. IN
the 31. of Exod. wee read thus Verely my Sabbaths yee shall keepe for it is a signe betweene mee and you throughout your generations that yee may know that I am the Lord that doth sanctifie you The like was signified by cleane meats Levit. 〈◊〉 24 25 26. Act. 〈◊〉 12 13 14 15 20. Here by sanctifying is meant separating from other Nations to bee a peculiar people to himselfe In this sense Aaron and his Sons are said to bee sanctified Exod. 29. 44. Aaron and his Sons were sanctified and severed from the other Levites to bee the Lords Priests and the Israelites were sanctified and severed from other Nations to bee the Lords people of which sanctifying the Sabbath was a signe in as much as it was a day sanctified and seperated from other dayes of the weeke for the Lords service Now if God gave the Sabbath for a signe to the Israelites the Sabbath could not bee common to other Nations and consequently was a meere ceremony as was circumcision Abraham received the signe of circumcision and the Israelites received the signe of the Sabbath Hence I thus argue such as is the Sabbath such is the precept thereof The Sabbath is a signe therefore the precept thereof is significative or ceremoniall and is abrogated Here consider that if Noah had taught his household and Lot his Sons Abraham his Sons by Hagar and Keturah Isaack his son Esau and Melchisedech his people to keepe the Sabbath the Sabbath could have beene no signe to the Israelites for the World would have beene replenished with Sabbath-keepers at that time and a long time after so that no doubt wee should often read of this matter in Heathen writers Answer You say the Sabbath was given to the Israelites as a signe of their peculiar sanctifying or seperating to bee the people of God from all others and hence you fallaciously conclude that therefore it cannot bee common to others * See this confuted in Master Richard Bifield pag. 87 88. where hee sheweth how every signe of separation or consecration is not ceremoniall Nor doth every seperating or sanctifying marke oblige onely those that haâ—e that marke pag. 1 â—0 For though it be true that as a signe it was proper to them onely in their times and so also was the whole Law as it was renewed and given of God for a covenant betweene him and them * The giving them to the Israelites was a signe the Lord was nigh to them and therefore in vaine doth Master Dow alledge pag. 15. That in that the Sabbath is called a signe betweene God and the Israelites that hee was their Sanctifier and Deliverer out of Egypt which it could not bee if it were given to all Nations in Adam seeing the Law was the like and therefore doth hee say Psalme 147. 19 20. Hee hath shewne his word to Iacob and to Israel his judgements and statutes and that hee hath not dealt so with every Nation that is with any Nation neither have they knowne his judgements so that the Sabbath and the whole Law are alike significative and indeed have somewhat of signification in them in this second exhibition For as the Church it selfe was then typicall signifying the Church of Gods elect So was the Law as given to them as may appeare in that it was twice written to shew the double writing of it by nature and grace in the hearts of the elect So that both the Sabbath and the rest of the Decalogue as they are morall Lawes are forever common to the universall Church of God being not onely bare signes but of a double nature For the same thing may bee both proper and common in diverse respects As the Land of Canaan was proper to the Iewes as it was the Land of promise and yet it was common to many Nations in the use thereof to wit as it was a place of commerce and habitation and so is to this day And so the whole Decalogue wee know was common as it was the Law of nature to all Nations and People even in those times of the Iewes but yet is it in the fourth Chap. of Deut. 13. verse appropriated to the Iewes because it was given in a speciall manner as a Covenant betweene God and them and in that respect it is opposed to things that are common to all People in the 19. verse of that Chapter as the thing wherefore and whereby God will bee especially worshipped even for that very cause because as hee himselfe layeth downe the reason there they are distributed unto all People under the whole Heaven And yet is this Law no man will deny in the morall sense of it common to us now 〈◊〉 whereof the Sabbath is a part nay * For though wee refuse the Law as a Covenant yet wee entertaine and honour it as a rule of obedience Nor surely are wee to say that the Law because it was given to the Iewes must bee in the same respect to us as to the Iawes else it bindeth not at all if so bee it bee qualified according to our times and turned from a covenant to a rule Then granting this change and yet retention of the whole why not also of that part thereof which concernes the Sabbath and was also common to them that were not Iewes even in the time of the Iewes though not in nature of a speciall Covenant yet so as it was a Law of nature which the precise Sabbath I confesse is none but onely made equivalent by revelation and therefore did they then observe though set times of worshipping God yet happily not the whole day or at least not every seaventh for that most properly is the Churches right and rite Moreover the very Sabbath it selfe was of force by vertue of the fourth commandement to all that came with in the cognizance of it as well stranger as Iew And therefore could it not bee meant a signe of separation in your sense so as to appropriate it solely to them and thereupon to create it a meere ceremony Many things there were indeed among the Iewes that bare this sense expressely as the Paschall-Lambe whereof by expresse words no stranger was to eate untill hee was made as one that was borne in the Land by circumcision Exod. 12. 48. But it was other wayes in the commandement of the Sabbath for the stranger quatenus stranger was â—o observe it if they were within their gates * Nehem. 13. 16 19 20 21. Iubebantur feriari eo die qâ—emadmodum Iudaei indigenae saith Zanchy And not as the Antisabbatarians of our age would perswade that it belonged to the proselite stranger onely Againe I argue against you out of your owne place 31. Exod. That if God menat it as a bare signe peculiar to the Iewes why then doth hee fly backe to the primitive institution of it in the seaventeenth verse re inforcing the commandement there upon that reason which is common to all mankind The words are these
was commanded to sanctifie the seventh day in the state of Innocency therefore it is morall to sanctifie one day in a weeke I thinke it best to make answer to this Argument particularly 1. Adam was commanded to sanctifie the seventh day Answ. It doth not appear that Adam received such a Command as is said before As I commanded your fathers Ier. 17. 22. rather we would thinke as I conmanded Adam in the beginning if it had been true Consider also this saying and made known to them thy holy Sabbath Nâ—hem 9 14. Chap. 1. And had God given such a Command why should it not be recorded He that will have us believe more then is set downe must alledge some Scripture or some reason why it was not set down It will be said unlesse Adam was commanded to sanctifie the seventh day wherfore did God sanctifie it in the beginning Answ. Because thou a man knowest not a reason of Gods doings this is not a sufficient reason or warrant for thee to affirme that he did more then thou findest that he did in the Scriptures And consider that others may know some reason hereof though thou and I do not This that followeth whether they be reasons or not I leave it to thy consideration I dare not say so I was not with God when he laid the foundations of the earth 1. It appeareth by Heb. 4. as is said before that Gods Resting the seventh day wherein God rested and which he sanctified was a Type of the Rest that remaineth to the people of God 2. God might sanctifie the seventh day in the beginning for a purpose not present but to come namely that the Israelites should sanctifie the same when they came into the land of Canaan another Paradise as it were and a Type also of the kingdome of heaven A blessed time and a blessed place an holy day and an holy land sort well together When a man shall stand before Christs judgement seat and being demanded wherefore didst thou say that God commanded Adam to sanctifie the seventh day when the Scripture saith not so in any place Consider whether this answer I could see no other reason of Gods sanctifying the seventh day will not prove like Adams breeches of fig-leaves I am well assured it will Answer To your answer I rejoyne That this example of God thus declared by himself was in the nature of a Command as appeareth plainly by the paralel case We see Gods creating Man male and female was a law justly inferred thence obligatory enough to binde one man to marry but one woman at once and to love her and live with her as appeareth Gen. 2. 23 24. compared with Marke 10. 6 7. where there is concluded from this exemplary action of God a perpetuall binding dutie to all mankinde without any expresse Commandement to that purpose But Gods blessing and hallowing the seventh day must needs enforce a Command if we consider that as Christ saith the Sabbath was made for man that is saith M r. Hilder sham for the great benefit and behoofe of man so that man could not no not in Innocency have been without it And if this of the Sabbath were of no obligatory â—orce I pray you then why doe you as before say that Adam if he had continued in Innocency should have kept it Me thinks he should rather then have kept every day Sabbath then we now and yet you say It is likely he should have wrought sixe dayes and sanctified the seventh Therefore as Christ saith in the case of separation it was not so from the beginning So say I in this case of the Sabbath that it was so from the beginning on Gods part actually and on mans part it both should and would have been so had he continued upright And thereforâ— as well in this of the Sabbath as in that of Marriage ought it to be so now Nor did mans fall abrogate the Sabbath any more then it did the rest of the morall Law * Know that all the Commandements given in Innocency were morall either by a naturall or positive moralitie as you would seeme to perswade in your first Chapter For God used the self same authoritie to reinforce it when he gave the Law the second time to wit his own example and the Creation both which he used in his first institution And therefore however we may think of the Sabbath in our corrupt reasonings or by other mens examples as the lewes might doe of Marriage from the example of the Patriarchs polygamy or the toleration of Moses yâ—t it was other wayes from the beginning and let God be true though men be lyers As touching your marginall note God as I may so speake had no reason to goe so farre of for an inforcement as to Adam especially it having been so long intermitted when he might have it fresh and neerer hand which he the rather chose to use for that this iteration of the Law was more peculiar and a greater Demonstration of his speciall love to them in way of Covenant and so more pressing and remarkable And yet doth he not utterly omit to make use of the first institution for he useth the same Arguments to them as to Adam for the observing it to wit his own example and the memory of the Creation which sheweth that it was to be understood as a Commandement laid then upon Adam as well as now upon the Israelites And by this rule you may say The promise and Covenant of Grace was not given to Adam because Gal. 3. 17. The Apostle draweth his Argument of refutation from that Covenant which God confirmed with Abraham 430 yeeres before the Law was given and not from the Covenant made with Adam at the first Touching the latter part of your marginall note I have answered it a little before from Psal. 147. 19 20. It may well be said as a Rejoynder to your second answer that unlesse the sanctifying of the Sabbath was instituted as an Ordinance for Adam to observe wherefore did God sanctifie it for Christ saith The Sabbath was made that is appointed or created in the beginning for man And if God had a reserved and secret intent in this why was it revealed especially when the thing was done and past seeing things revealed belong to us and to our children And from your own reason That the Sabbath was a Type of the Rest that remaines to the people of God a man may justly argue the use of it to the Church and consequently the necessitie and universalitie of it For by the people of God is not meant any visible particular but the whole Catholike Church And why God who instrict sense rested no more on that day then on others did yet so declare himself to have done ad captum vulgi and did also spin out the creation into six dayes which else he could have done in a trice if it were not for example sake I leave to any indifferent judgement And
better to performe that duty Thirdly he objecteth There was no necessity of having one set day in every weeke for performing religious offices for man lived in Paradise in a fruition of God To which I answer 1. By the same rule seconded by their position The Church need appoint no Holy-dayes now under the Gospell * Which thei le hardly yeeld to for say they we are to keep every day Sabbath or Holy-day to the Lord which surely we cannot doe without spirituall fruition of God 2. That though Gods children enjoy now a constant fruition of God as a friend yet is this fruition much maintained increased and inlarged by their sanctifying the Sabbath And so doubtlesse should Adams it representing to him and us the perfection of our happinesse and his Fourthly he objecteth All Gods creatures were as living books to preach to man the majesty and bounty of the Creator To which I answer We account it not a needlesse action in God when he had made his creatures which we knew and saw well enough so solemnly notwithstanding to overlook them as is recorded Gen. 1. 31. Neither is there any cause why Adam should not have a solemne day of contemplation and service appointed him because of the time and meanes he had of serving God on other dayes seeing the Sabbath intimated most doctrinally what we ought to God to wit our whole selves and what service we should doe him in heaven to wit absolute without any interruption the better to enamourus of our change To conclude it is evident that the Sabbath was a Law in Commandment in time of Innocency else it could not have suffered losse and detriment by Adams fall which it did as is evident in that First It was one of the Lawes written in Moses his first Tables which were broken and spoyled to signifie as much Secondly Because there were renewed in the second Tables the very self same lawes which were at first whereof the Sabbath was one For the Sabbath waites as an handmaid on the morall Law in which respect chiefly it was made for man that is given to mankinde to be helpfull to his obedience So that seeing as a Law the Sabbath is concomitant with the Law in the second exhibition of it consequently it was so at first especially seeing it is reported that God writ the same things in the second Tables as he did in the first which signifyeth Gods twice giving the Law once in Adam which was defaced and so the Sabbath as well as the rest which he repaired as before And again work was commanded in Innocencie and consequently the Sabbath It is true that an Holy land and an Holy day suite well together but an Holy Church and an Holy Sabbath suite better and you shall finde this Holy Church keeping the Sabbath in the wildernesse before they came into the Holy land and more strictly too When God lastly asketh me that reason why I thought the Sabbath to be a Commandement I think it good to answer him 〈◊〉 his own example especially seeing he grounded an expresse Commandement thereupon afterwards And if God like not this answer he will then doe by it as he did by Adams breeches give me a better In the meane time I will chuse rather to erre by obeying then â—y disobeying and I am sure I shall give a better account of the one then you shall of the other Broad 2. In the state of Innocencie Answ. It hath been I suppose the generall opinion untill of late yeers that Adam fell the day before and otherwise his first childe had not been conceived in sin again the Devill doubtlesse would be â—empting as soone as might be his malice was so great that every houre seemed a twelve moneth before he could become a murderer and the sooner he set upon our first parents after they were created the likelier he was to prevaile the more easily should he have taâ—â—yed a day or two the woman might have learned by experience that the Creatures could not speake of themselves which had Eve known she would rather have been affrighted then deceived Further who and without curiositie would not be desirous to heare how Adam and Evâ— carryed themselves in that first Sabbath Had not this bin a notable pattern to all his posteritie In mans reason Adam should be ill dealt withall to have his evill deeds and not his good deeds committed to History Answer Let us herein be wise with Sobrietie and be content to receive it as God by Moses delivereth it to wit what was done before the fall as done in Innocency whereof the Sabbath was a part which silenceth your conjecturall reasons And therefore I will forbeare to refute conjectures with conjectures and satisfie my self with divine authoritie Though I could tell you that it is very unlikely that seeing in Gods dayes works in the first Chap. of Genesis who did yet but command and it was done so few things are recorded to be done on every day That Adam besides the businesse of his temptation fall and punishment together with the circumstances belonging to them which you may read in the third of Genesis took up no small time could receive his blessing Gen. 1. 28. and his regiment and libertie 29 30. and his putting into Paradise Chap. 2. 8. and his law of Commandement 16 17. and could give names to all Cattle fowles of the heaven and beasts of the field 19 and all on the day of his own Creation especially if we consider how much time God spent of it proportionably to the work that Moses allotteth to other dayes in creating the living things of the earth according to their kinde as Cattle creeping things and beasts and Adam himself and casting him into a sleep and creating Eve out of him and the view he took after of all that he had made Nor is it so considerable concerning Adam and 〈◊〉 keeping the first Sabbath seeing they kept none for God as your self observed made known his example at the evening of his seventh day and Adam fell before the the seventh day camâ— about If you aske 〈…〉 he fell Obiect if 〈…〉 〈…〉 〈…〉 Answ. but the third which was the first day of the weeke followâ—ng and 〈◊〉 which leads me thus to thinke 〈…〉 Adam in opposition to the first * And is opposed to his â—all even in his resurrection it selfe in the 1 Câ—r 15. 21. Since by man came death by man came also the resurrection of the dead I rose on that day 〈◊〉 I thinke Adam fell And that he fell not on the first of his Creation which was Gods sixth and last day appeareth not only by the Sabbaths institution in time of innocencie as aforesaid but also by the last verse of the first Chapter of 〈◊〉 Where after God had finished the works of that Day he viewed every thing that he had made and seeing all was Good presently there followeth upon that as upon the other dayes of
been once formally instituted But that the ten Commandements which God himselfe both spake and gave after such an extraordinary manner with such majesty and terrour and in regard of the place for all the world to take notice of it and which he calleth his Covenant and himselfe in a speciall manner recordeth them to be ten in number Deut. 4. and with his owne finger wrote them twice in Tables of stone signifying as well their lasting nature as any other thing and commanded them to be put into the Holy of Holies in the Arke under the Mercy-seate and which were all of them institute in Innocency either by created Nature or immediate Revelation whereas all other Ordinances were delivered by the mediation of Moses a mortall man but that immediately by the immortall God as witnesseth Iosephus in his Iewish antiquities Moses saith hee received the ten Commandements from the high and unexcessible mountaine Sinai with thundrings but other Lawes he received in the Iewish Tabernacle ascending no more the mountaine Now that one of these should be temporary and the other nine perpetuall is doubtlesse in any reasonable mans opinion very ill likely I am sure Bishop Andrewes in his Chatechisticall doctrine saith That it were not wise to set a Ceremony he meanes a Iewish abrogative Ceremony in the midst of morall precepts And one saith Certainly God did intend something extraordinary by this great odds of conveyance and what more proper then that these were mortall and dependant upon those those immortall and independant especially if we weigh the manner how Moses concludeth his repetition of the ten Commandements with these words God added no more but wrote them in Tables of stone to shew that these words be valued of a greater rate then those which should be added by the hands of Moses which were either to be explanations of these or shadowes of Christ And as God did not adde so man may not diminish from these words and so consequently there is no reason without sacriledge to suspect the morality of the fourth Commandement Broad One heretofore required me to shew a satisfactory reason why if the fourth Commandement be of no higher rancke then the other temporary constitutions of Moses Touching Gods gracing the fourth commandement as much as the nine morall God should grace it as much as the nine morall Ans. I dare not take upon me to yeeld a reason of Gods doings And I would gladly know what reason themselves can yeeld wherefore God should use so many words touching abstinence from worke on the Sabbath and not one word of comming together to pray and to heare the word preached Yet this I say In mans judgement it is great reason that one Ceremoniall Commandement at the least should be placed amongst many morall precepts in the Tables of the Covenant seeing God made a Covenant with the Israelites after the tenour of both sorts indifferently as is to be seen Exod. 24. There we read how that Moses having written in a book sundry Lawes as well Ceremoniall as other the booke is called the booke of the Covenant vers 7 8. Behold the blood of the Covenant which the Lord hath made with you concerning all these words See also Chapter 34. from the 10. verse to the end of the 27. Answer You say you daâ—e not give a reason of all Gods doings I could with you were as modest in not reasoning against God as you are in reasoning for him As concerning your question why God speaketh so much of rest and so little of holy duties Answ. You are sufficiently answered out of the Commandement it self For those words Remember that thou keep holy the Sabbath day are a most plenary expression of the sanctifying of that day with the duties of holinesse which being thus premised then followeth after in the Commandement the urging of Rest or abstinence from work both as a meanes to further the Sabbaths sanctification like as in the Sabbath of Atonement Levit. 23. 27 28. and as a significant part thereof conjunctively considered and spiritually * Thâ—ugh by reason of the minoâ—tyof the Iewish pedagogy as aforesaid there was then interpretatâ—vely by God 〈…〉 abâ—tract holinesse of this Rest being sâ—â—cowish and significative as of other Types improved For as fasting joyned with prayer is a necessary medium of Gods extraordinary worship by removing impediments and also a significant medium concerning our extraordinary humiliation So is the Sabbaths Rest both a medium and a significant medium to Gods extraordinary worship and our extraordinary happinesse And it is not rare to finde fasting urged in Scripture without expresse mention of Prayer as in Ester 4. 16. Where when Ester gave Mordecai in charge to assemble the Iewes and to fast for her three daies and nights there is no mention of prayer And yet no man can deny but it is most necessarily understood and implyed though it be not expressed So it is As for your Arguments drawn from the Covenant which because it consisted both of Morall and Ceremoniall Lawes therefore say you it is reason that one Ceremoniall Commandement at least should be placed among many Morall precepts in the Tables of the Covenant Answ. Nay rather it is good reason that both the Lawes should be written together in the Booke of the Covenant as indeed they were in regard that the two Tables were to be laid up in the Holy of Holies and so not to be come by but the copies of that Book were of continuall use And again seeing the Covenant of the Iews consisted of both it is the more reason that they should be carefully distinguished as likewise they were then confounded seeing you cannot deny but that which was Morall was to appertain to after ages and if they had then been undistinctly mixed how could after ages tell which was which But this was prevented through Gods good providence by their disjunction and distinct exhibition at the first Broad If this will not satisfie him or any other then as Christ answered some Questioners Matt. 21. let them first tell me wherefore God should appoint a greater punishment for the breach of a Ceremoniall Law then he did of some Morall And I will afterwards tell them wherefore he should grace a Ceremoniall Commandement as much as a Morall Answer There may be very good reason for it for though sometimes God doth inflict the most grievous temporall punishment upon the greater sins to aggravate the danger of committing them So other some times he ordaineth a great punishment for a lesser sinne least according to our corrupt judgements we should thinke it small and if it were not for the punishment threatned be the carelesser to observe it And secondly to shew that it is not so much the Nature of the thing commanded as the Will of the Commander that gives weight to the Commandment And thirdly A man may commit some morall offence with lesse guilt then the Iewes might a Ceremoniall As if a man
should steale a loafe of bread for pure need he was not so great a sinner as he that through contempt or wilfull neglect omitted or carelesly performed the Sacrifices of the Law or other Ceremonies Broad Againe Touching Gods gracing of the fourth â—ommandement above the other temporary Constitutions He would needs know a reason why God should grace the Commandement of the Sabbath above the other temporary Constitutions Answ. The reason happily was because the Sabbath served more then any of the other I thinke I may say then all the other Ceremonies to the furtherance of the Morall Law True that on the first and last dayes of the Passeover the Israelites were to have holy Convocations as well as on the Sabbath but this Feast as other came but once in the yeere whereas the Sabbath was once in the weeke Answer If the Commandement of the Sabbath had had its beginning with the rest of the Ceremonies you might have had some colour for what you say But seeing it was first set on foot in Innocency and afterwards revived as an equall among and contemporary with the Morall Lawes why now it should only be preferred to be the Master of the Iewish abrogative Ceremonies and so Moses his tale of ten Commandements brought by us into the number of nine I can see small reason to perswade And I know no use the Sabbath was of then for advantage to the Morall Law * In confâ—ssing the Sabbath to be of such furtherance to the Morall law he must needs imply against himself that the Sabbaths Rest was a significant medium to the sanctification of the Sabbath and not the sanctification it self properly and only but it is of the same use to us now especially if it should have been usefull as it should in Innocency So that if the Sabbath faile which is the sinewes of Religion then farewell the power of Godlinesse For doubtlesse it was the very reason why it was given of God as a perpetuall and absolute necessary Concomitant and Appendix to the Morall Law superadded by him in the time of â—nnocency to the Law of Nature as I have said before that it might be a perpetuall help thereto and therefore as it begun with it so it shall end with it Broad Not to stand longer hereupon Consider that the Sabbath was instituted for divers weighty purposes as no other Ceremony the like whereof before Chapter 4. Secondly that it concerned all the Israelites generally both Priests and People and also very often as few Ceremonies the like Thirdly that as soone as it was instituted it was prophaned the like whereof I doe not finde did befall any other Ceremony And if this last consideration did minister sufficient occasion unto God to grace the Sabbath above other Ceremonies seeing the people had already disgraced it more then the other and thereby bewraied what they were likely to doe in time to come how much more the two former considerations concurring herewithall This much to give him and others satisfaction if it may be Answer You say very true of the Sabbaths super-excellency above all other Ceremonies and let me adde one which is That as it was before them in dignity time so shall it be after them to the end of the world But for your third reason of the prophanation of the Sabbath as soone as it was instituted which you say you finde not to befall any other I answer that you need not goe farre to seeke one for their gathering Mannah was prophaned with covetous gathering and disobedient keeping of it before the Sabbath And you may as well say that therefore it was commanded to be put into a golden pot and laid up before the Testimony as that because the Sabbath was prophaned therefore it was put among the ten Commandements Besides offering of incense was prophaned in the very first exercise of Aarons Priesthood by strange fire Levit. 10. 1. Broad Now out of that hath been here said an answer may be taken also unto these words of the Prophet Isaiah 58. 13. 14. No more can be gathered from that Text then from the placing of the fourth Commandement among the morall Commandements in the Decalogue which is that God much respected the keeping of the Sabbath And this I acknowledge but this he did likewise the paying of tythes and offerings Mal. 3. and doth the partaking of the Lords Supper 1 Cor. 11. Broad ARGVMENT 3. SOme of late would fetch an argument from Christs words Matth. 5. 18. where by the Law they understand the Decalogue only Answ. Then shall the word Law be taken in one sense vers 17. and in another vers 18. for by the Law in the 17. vers is meant * The five bookes of Moses Gen. Exod. Levit c. the whole Law of Moses as likewise Matth. 11. 13. It is altogether improbable that where there is a distribution of Scripture into parts by the Law should be signified the Decalogue only Againe when Christ cometh to instance afterward in many particulars of the law some of the instances are taken out of other places as vers 33. 38. 43. If it be said these particulars may be referred to some Commandements in the Decalogue Answ. So it would be said if Christ had instanced in any Ceremoniall precept throughout the whole Law The instances as also that which is said vers 16. and 20. doe shew that Christ spake of the Law Morall or that which is to be kept of Christians but seeing the instances are taken out of divers places it cannot be gathered by them nor by ought else here what is morall in Moses law * Five books and to be kept of Christians and what not were it that by the law the Decalogue is only meant yet seeing no more is said of the law vers 18. then is said of the Law and Prophets If every tittle of the Decalogue in their meaning be perpetuall then are we to blame that we keepe not the Iewes Sabbath and forbeare all worke therein This text might better have been urged by the Sabbatarianis heretofore vers 17. the meaning cannot be that every thing that is enjoyned in the Decalogue is perpetuall for then it should follow that every thing enjoyned likewise in the Prophets is perpetuall and to be observed of Christians Now that no more is said of the law vers 18. then is said of the Prophets vers 17. is manifest for there Christ saith that he came to fulfill the Prophets which is as much as one tittle of the Prophets shall not passe till all be fulfilled That Christ spake thus as it were vers 17. The Law and the Prophets shall be fulfilled in part and thus vers 18. The Law shall be fulfilled wholly is not to be imagined It would aske a long discourse to shew Christs meaning Let it then suffice to have shewn that this Text maketh nothing for the perpetuitie of the fourth Commandement Answer It is true that
regard of their superstitious resting which they used upon the Sabbath as that they would rather endure to dye then fly especially considering the Religion they put in that tradition of a Sabbath daies journey which was but two miles as they accounted it So that had they fled â—ut two miles further then their stint they would have thought themselves more to have violated the Sabbath then if they had spent the whole day in contentions and seditions within the City For of such force is zeale when it is not according to knowledge of Scripture as that through our corrupt nature it bindeth the conscience more straight then any command of God rightly understood As we may see by those souldiers who when they were besieged rather then they would drinke of the well into which a dog was throwne they would starve or render the City * Turkish History And so doubtlesse would many of the Iewes chuse to dye before they would fly further then their superstitious tradition gave them leave But as I have given truth its due in commending your exposition so give me leave to discover the fallacy of your marginall sophisme by comparing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 already spoken of in the 2 Col. 16. There because it maketh for your advantage you will have it to be meant the weekly Sabbath and yet the Article is not prefixed and in this place you will have it to be meant the lewish Sabbath because the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not prefixed This is scarce good dealing But I pray you let one and the same defect beget one and the same sense in both places and so let them both passe alike for the Iewish extraordinary festivals and so your Argument shall not only prevaile with us but evince the truth Broad CHAP. VIII VVHat would follow were the fourth Commandement morall or perpetuall Such as give a different sense of the same Law at sundry times make it like a nose of waxe Were the fourth Commandement morall or perpetuall it would follow that we Christians ought to keep the Iewes Sabbath for the meaning of this Commandement must needs be the same as heretofore it was A Law cannot say one thing to day and another to morrow though a Law-giver may And now the meaning of the fourth Commandement heretofore was * God sanctified the seventh day Gen. 2. not one day of seven or the like the fourth commandement enjoyned the same that the seventh day wherein God rested should be sanctified other meaning this Commandement could have none as the words thereof doe manifestly declare they import this and nothing else Such I know among us as urge the perpetuity of the fourth Commandement will have it bind now to sanctifie the Lords-day but they cannot agree among themselves show this strange matter â—hould come to passe I say this strange matter for there being an old statute for fasting on the Friday if it should be said that hence forward we should be bound thereby to fast upon Saturday would it not seeme wonderfull strange A strange matter it is that the fourth Commandement should bind to sanctifie the Lords-day and how it may come to passe many strange opinions there are which I thinke needfull here briefly to examine 1. Opinion There are who teaching that the fourth Commandement bindeth to sanctifie the Lords-day will have it thus to come about They say that those words in the beginning Remember to sanctifie the Sabbath are for substance the whole fourth Commandement that which followeth being only an explication and a reason and here they take the word Sabbath in a generall sense so that this with them is a more generall Commandement then if God had said Remember to sanctifie the seventh day Ans. I acknowledge that these words are for substance the whole fourth Commandement as you teach but whereas you put a difference betweene Sabbath and seventh day Consider further 1. That once onely before mention is made of the Sabbath and that Sabbath was the seventh day 2. Remember saith God to sanctifie the Sabbath and what Sabbath should they remember to sanctifie but that before mentioned 3. That the word Sabbath is not to be taken againe in such a generall sence throughout tâ—e Scripture this I cannot approve of for these reasons 1. Because then the word Sabbath should be taken in one sense in the beginning of the Commandement and in another towards the end for towards the end by Sabbath must needs be meant the seventh day onely And rested the seventh day wherfore the Lord blessed the Sabbath and sanctified it Here Gods resting on the seventh day is the reason why he sanctified the Sabbath and can it be a reason of sanctifying another day besides the seventh day especially seeing he laboured on all the other Suppose that we had the like speech in the new Testament as thus He rose again on the first day wherefore he blessed the day of resurrection and sanctified it Who would not take the day of resurrection here for the first day only Reas. 2. By this your Doctrine the fourth Commandement should be of larger extent then that Commandement in the beginning suppose it were a Commandement as you would have it for there it is said God blessed the seventh day not the Sabbath Answer In stead of answer to this in this place I referre you to a review of your first Chapter and mine where the selfe same point is largely discoursed Onely a word or two more 1. Touching your consequence of the unchangeablenesse of the Iews day into ours if the fourth Commandement be admitted morall See for this Eatâ—nus de Sabbato pag. 40. de Moralitate Sabbathi Neque enim saith he mutâ—bile cum ceremoniâ—li bene est coniunctum aut cum eo convertendum Quamvis enim omne ceremoniale sit mutabile non é contra tamen Multa enim sunt positiva â—â—â—tabilia quae non sunt Ceremoniâ— huius generis sunt leges Iudiciales Exod. 21. c. Sic etiam totuâ— Decaloguâ— aliquo modo mutabilis fuit ut disertè Apostolus expriâ—it in 3 ad Gal. 13. Christus redemit nos ab execratione legis cap. 4. 30. Ejice ancillam filium eius quâ— ancilla ut vers 25. apparet moâ—â— Sicai erat qui est in Arabia Hoc est lex quae ibi pronunciata fuit Hisce liquet quod lex maleâ—â—ctio eius in Christo sunt abrogata quatenus aliquo modo erant murabilia totam autem legem ceremonialem esse nemo est qui dixerit 2. And touching your instance or similitude of fasting Friday by Statute I answer That indeed it were strange to turn Friday into Saturday by vertue of the letter of the same law Rebus sic stantibus but put case we had some extraordinary Deliverance fell out on Friday as the Gun-powder Treason and were to keepe it weekely as we are the Sabbath then if either
Creation when indeed evening and morning made the day and darknesse was to goe before light As for the disorder which you say this innovation must needs produce let it lye upon the Apostles who can answer it well enough and so may we building on the foundation of the Prophets and Apostles In the meane time Pauls example which is not in vaine set downe in the 20. Acts 6 7. where no day of the seven but only the last which was the first day of the weeke is thus disposed of is a sufficient warrant for us hence forwards to observe it from the 4 th Phil. 9. The things which you have seen in me doe and the God of peace shall be with you And as for that in your margin where you say that the number seven hath reference to other going before I answer you in this figure 7000007 where you see the first as well as the last in some respect may be the seventh to wit in number though not in place and order Broad But let it be imagined although I can scarce see how it can be imagined only that our day is become the seventh and last of the weeke what would follow hereupon That God might well be said to have rested on our day and to have enjoyned one day on Mount Sinai But then it might not be said that Christ rose upon one day He that saith both God rested and Christ rose upon one day may as wel say that God both rested and began to make the world upon one day which I will not beleeve any man will say untill I know it Answer I know none that goeth about to make Gods Rest and Christs Resurrection to be upon one and the selfe-same day Nor need it for it is enough that the one was and the other is observed holy as the seventh day in opposition to the six work-daies The change not onely being granted by us but argued as necessary and significantly materiall Broad 3. Opinion Others there are which by the seventh day in the beginning of the Commandement Amâ—s Theol. liâ— 2. cap. 15. sect 8. vâ—l unus è sâ—ptem but doth the Scripture so speak or doth he so much as goe about to prove 〈◊〉 He and others doe wisely to take that for granted which they cannot prove understand one of the seven daies but the seventh day is the Sabbath that is say they but one of the seven daies is the Sabbath and the first day is one of the seven daies as well as the seventh Answ. 1. Then shall the words seventh day have one sence in the 2. Gen. and another here Will any man say that God ended his worke upon one of the seven daies and not upon the seventh day only 2. Then shall the words seventh day have one sense in the beginning of the Commandement and another after for after it is said that God rested on the seventh day 3. Then had the Israelites sanctified our day or any other and not the seventh they had not broke the fourth Commandement Answer This opinion of the seventh day to intend one of seven is doubtlesse most true and is therefore spoken in the Commandement exclusively implying thus much That thou art not to keep the sixth day or one of six or the eight day or one of eight but the seventh day or one of seven For the substance of the Commandement hath respect unto the number for it opposeth seven to sixe as if it had said six daies shall be for labour and the seventh for Rest although I deny not but the example of God in respect of order was then significaÌ„tly binding during the inforcemeÌ„t of the reasonof the creation I would not be mistaken and be thought when I say one of seven to meane any one but as Ames in that place being rightly understood and set downe dies septimus vel unus è septem that is the seventh day or one of seven not of six or eight For I know the Iewes were to celebrate the seventh day the last in order both for example and signification sake during the Covenant of works For the order both was and is exceeding usefull in respect of its signification and helpeth much to the fulfilling the duty of sanctifying the Sabbath And therefore hath God been ever carefull not only to give the generall Commandement to his Church for the observation of the seventh day But he hath likewise prescribed them a terminus a quo a day or an occasion whence and whereby they were to number their seven daies which yet was not alwaies one thesame seventh day As unto Adam he gave the first day of his being created to number from and therefore was he carefull to give him this Commandement in due time to wit the second day of his Creation so soone as he had given an example that so he might remember it against the seventh day came So likewise to the Iewes he appointed by Moses the first day of Mannah for them to reckon upon And so to us by his owne and the Apostles examples he hath given the day of the Resurrection to be the ground of our Computation Broad 4. Opinion Some of late tell us of the substance and circumstances of the fourth Commandement Give way to this new doctrine of the substance and circumstance of a divine law and open a wide gap to manifold errors we shall now have seeking after the substance as there was after the Allegory heretofore by the substance they meane the sanctifying of one day in the weeke by circumstances the keeping of the seventh day and strict resting Answ. 1. That the sanctifying of one day in the weeke is the substance of the fourth Commandement you have not learned from the words thereof for they speake only of sanctifying the seventh day 2. No Prophet nor Apostle nor Father I beleeve hath thus interpreted the Commandement either in cleere or darke termes 3. No other Commandement of God is to be interpreted after such a manner 4. Then had not a Iew broken the Commandement though hee had laboured on the seventh day so that before he had sanctified one of the six daies If God had said Remember to sanctifie one day of the week six daies thou shalt labour and the seventh thou shalt sanctifie ye had some colour for your doctrine although this had bin nothing in very deed For God said thou shalt keep a Feast to me Neither was the resting of the land one yeare in seven the substance of that Law Exod. 23. 10. 11. thrice in the yeare thou shalt keep the Feast c. Exod. 23. 14 15 16. and yet the keeping of the Feast thrice in the yeare was not the substance of that Law who ever so imagined But onely God there first telleth the Israelites in generall what hee would have done and afterwards acquainteth them with his minde particularly and fully You your selves I am sure will acknowledge that the keeping of a feast thrice
a yeare is as well the substance of the foresaid Law as the keeping of the Sabbath once in a weeke is the substance of the fourth Commandement and the worshipping of God was one end of the feast as well as of the Sabbath Yet Christ hath blotted out that whole Law The like may be said of that Law Exod. 23. 10 11. By this opinion not the substance but only the circumstances of the fourth Commandement are mentioned in the Decalogue which circumstances also are not to be observed Answer That in the fourth Commandement is both substance and circumstance is evident By substance I understand the sanctifying the seventh day not as it is last in order but as it is opposed to all other numbers by circumstance I understand the order and the reason * For the reason did as well bind to observe the order as to establish the Commandement it selfe til I there was a new reason of a new order but never of a new commandement Which two that I may use your phrase in the conclusion of your seuenth Chapter have been manifested to have been circumstantiall by the event I say the very reason of the Commandement as it did bind the order was circumstantiall and changable Wee see how it received an addition in that their remembrance of their deliverance out of Egypt which was a Type of our spirituall deliverance was made a reason of this fourth Commandement as well as the Creation And so is now our redemption it selfe by Christ and yet nothing of the substance abolished or altered but the maine duty of sanctifying the seventh day is still observed And the reason as I conceive why this Commandement was more circumstantiall then others was because it was preter-ordained to the Law of Nature for the continuall use of the Church in all states and conditions And therefore was it to be brought to the state and made sutable to the condition of the Church * In regard of the circumstantiall parts of it the morall part fitting all states as an help of their obedience and not the condition of the Church to be brought to it as were also the Sacraments and yet so as that God hath himselfe ever ordered these changable circumstances in it either by the doctrine or example of his Prophets or Apostles notvery darkly Indeed as touching the seventh day to be any other then the last in the time of the Prophets is not to be imagined because then that order was in force but now in the Apostles time the event doth cleerly manifest the contrary in the practice of the Apostles which giveth sufficient authority for ours * It is altogether an unlikely thing that the Church without a pregnant Commandement which there is none in scripture would take upon them to abolish the fourth commandement enjoyning a duty upon an universall and perpetuall benefit and yet of their owne authority bring up a custome equivalent And whereas you say that no other Commandement is to be interpreted with circumstances and substance I answer That beâ—ides that circumstance of the Israelites deliverance prefixed to the whole Law me thinks you should acknowledge this to be true in the fifth Commandement where there is a promise made of a reward in Canaan to them that keep it which yet is a changable circumstance * And in answer to your marginall note if it were not a changable circumstance you mâ—y imagine what absurdity would follow in respect of the precise meaning For though in that respect it be void yet it is still of force and use according to the present state and residence of the Church as appeareth in the 6. Eph. 2. And notwithstanding the cessation of the Egyptian Deliverance and the precise meaning of this promise in the fifth Commandement and their alterations into a more spirituall proper meaning for the present Church yet do the Commandements themselves for their substance remaine to this day the same For the change of significant circumstances may be upon good grounds without impeachment to the being of the law as the Israelites supposed changing the gesture from standing to sitting when they were a Sedentary Church did no whit abolish the Passeover And thus did David change the order that God had appointed among the Levites how that till thirtie yeeres old they were not to officiate when the reason of it failed and the Arke had rest then without prejudice to the Ordinance he ordained that they should officate at twentie as is 1 Chron. 23. As a man may alter his temperament and yet continue a man still so long as for substance he remaineth the same in soul and body So if so be the Sabbath had been changed from being kept every seventh day to every sixth then the whole frame of the fourth Commandement had suffered shipwrack But in the change of one seventh day to another upon such a ground and reason the substance suffereth not For as Bishop White observes pag. 136. against T. B. who affirmes that in all Divine lawes whensoever any part is taken away the whole is abolished That if by part he understand such a part as is substantiall and constituent his position is granted but if he understand a circumstantiall or accidentall part the position is false For saith he the Law of Prayer or Divine worship is still in force as it was in Davids and in Daniels time in respect of substantiall actions but many circumstances of time place and gesture are abolished in the time of the Gospel as Daniels praying with windows open toward Ierusalem c. And therefore a little to vary the words and sence of his conclusion against T. B. the substance of the fourth Commandement may be continued and yet the Circumstance altered As touching your following instance of the three feasts a yeere I see not that it holds good Analogie with the Sabbath But your marginal instance of the â—arths seventh yeere Sabbath is proper In which Commandement I say there is both circumstance and substance The substance is the Law it selfe of resting the seventh yeere in opposition to the other sixe But the precise order is added by the God of order for the better execution of this Law without confusion which must needs follow if it were left arbitrary Like as in the Law of Tythes God chose to himselfe one in ten which for orders sake and that they might have a rule to walke by he appointed to be every tenth as it passed under the rod. And so of the Sabbath wherein for order sake God did not only appoint the seventh day to be the last but also gave a computation from Mannah that so they might also know which should be that last and so avoid confusion Which yet doth nothing hinder but that the same God may upon occasion appoint another order by his Apostles as he did that by Moses and not harme the Law it selfe or the substance of the Commandement in so doing
words Therefore the Lord thy God commanded thee to keepe the Sabbath day A place of Scripture if soberly consulted especially considering withall the preterition of the Creation in that place whereby this becomes not only a motive but the sole reason not easily answered by our Antisabbatarians For as one saith well In the 5. Deut. The reason of the Redemption from Egypt is put as a cause of sanctifying the Sabbath so that there beginneth a translation though not of the day it self yet of the use and sanctification of the day as to be kept in an holy and thankfull memory of the Redemption from Egypt which was but a Type and figure of our spirituall Redemption by Christ which their Redemption from Egypt if taken only literally was not to be compared to the worke of Creation that it should challenge to it selfe a right in the Sabbath before the Creation but only as it typified and prefigured that glorious worke of Redemption Now if the Redemption from Egypt which was but a Type were so glorious a worke as that the Sabbath day should be kept rather in memory of that then of the Creation then what shall we say of the worke of Redemption it selfe which doth so farre exceed in glory that from Egypt as the Sunne doth the shadow If therefore Gods ancient people were to keep the Sabbath day in memory of their Rest from Egypt how much more when a greater Rest from a greater worke of Redemption even the true and eternall Rest is come in and we in Christ doe enter into it as Heb. 4. 3. ought that day of the weeke be kept holy wherein the Lord rested from his most glorious and gracious worke And this may serve to answer your unanswerable conclusion following if you will weigh it without prejudice Broad To conclude By no wayes or meanes yet found out can it be That the precept of the Sabbath should bind to sanctifie the Lords-day And I could wish my brethren not to busie their braines to finde out more wayes as having busied them too much hereabouts already Were the fourth Commandement a law in force still it should bind to sanctifie the Iewes Sabbath and none other Broad But suppose that the fourth Commandement did bind to sanctifie the Lords-day What would follow were the fourth Commandement a law still in force and did bind to sanctifie the Lords-day See my Latine Tract Chap. 5. what would follow thereupon That we might doe no more work on our dayes then the Iewes might doe on theirs for there is not the least colour of dispensation in Gods word for doing of more and indeed after some mens doctrine we may doe no more not picke up a few sticks nor buy a little oyntment nor step over the doore sill to gather up Mannah c. See M r. Dod and M r. Cleaver on the fourth Commandement Answer It matters not what would follow now no more then what did follow when the Commandement was confessedly of force For certainly if we be to keepe a Sabbath to the Lord if we could herein doe the will of God on earth as it is done in heaven by keeping it here in the Type as they keepe it in heaven in the Antitype it were so much the better wholly heavenly free from all carnall and earthly distractions so farre as necessitie will give leave and to doe even these necessary things with such heavenly mindednesse as that the rules both of Pietie to God and charitie to our selves are fulfilled therein If at any time much more on that day â—it ought to be our meat and drinke to doe the will of our heavenly father in earth as it is done in heaven And it is apparent in Christian experience that he which that day keepeth himself and his heart diligently from terrene thoughts words and actions imploying them contrarily groweth most in grace hath the sweetest Communion with God the greatest measure of Divine comfort for a Christian never feeleth such sound comfort as when he spiritually observeth it and is the ablest to long after his dissolution * For God blessed the Sabbath day that is appointed it to be a day of blessings to them that sanctifie it which they doe that observe to dâ—e these three things 1. That they keep it delightfully not with tediousnesse grudging 2. That they busie themselves in all holy things acting them in the spirit 3. That they spend the whole day wholly and not partly thus These as M. Dâ—d rightly observeth only inhâ—rit the blessings entailed upon the Sabbath by promise which shew it to be Gods ordinance for he is wont to give a blessing to his own ordinance Whereas those that fight so much against it it is like never felt the sweetnesse of it as for your self I will passe no censure of you for I know you not but some I am able to produce that are of this licentious opinion concerning the Sabbath and are as little strict in other things which are uncontroversably naught to the scandall of the Ministery and to the palpable arguing that because they entertaine not the truth in the love of it God hath either given them over to beleeve a lie or else that they take up this opinion more to countenance their corruptions then to maintaine Truth For non-residency a formall and lazy ministery and such like follow as naturally upon this as falling away doth upon free-will Your manner of instancing is naught thus to goe about to lessen the Commandement it self and our obedience to it by a sleightie expression of the things commanded Had Adam thus excused himself to God when he accused him of rebellion and told him why it was but a mouth-full of an apple c. the aggravation had been worse then the fault a few sticks a little oyle c. is it the fewnesse of the sticks the littlenesse of the oyle that give ens and non-ens to the Sin He that hath his eyes anoynted though but with a little of Gods eye-salve knoweth that the thing commanded is to be judged by the commandement and not the commandement by the thing commanded Me thinks that Memento or watchword set at the beginning of the Commandement and so usefully expounded by M. Dod and M. Cleaver to quicken our circumspection in providing for the sanctifying of the Sabbath by prevention and foresight should have answered this Argument in the hatching especially in these petty things you speake of considering that the lesse the temptation the greater the sin But to your instances themselves I answer That in all things whatsoever a lawfull necessity granteth a lawfull liberty on the Sabbath as for gathering of Mannah I have formerly shewed you why it did bind and for what time And therefore instead of further answer I will insert for a conclusion the positive truth of such workes as may be done on the Sabbath day as you shall find it in M r. Richard Byfeild pag. 95 96. There are saith he
foure sorts of works lawfull on the Sabbath 1. Works of holinesse 2. Works of mercy 3. Works that are in their nature servile yet doe directly respect the present worship of God as our travell to the places of Gods worship for these works become now holy workes and are not ours but Gods workes 4. Works of common honesty that is works that make to the comely decent and orderly performance of Gods worship and our carriage and behaviour therein Such are the tolling of a bell for the calling of the assembly the comely and modest dresse of the body provided that it be not vaine curious nor aske much time but be thrust into the narrowest roome that may be The spreading of our table so that state be not taken up and all things be prepared before as much as may with the like By works of mercy I meane not onely necessary labours in the help of the sicke and of women in travell and of beasts out of a pit with the like But also all those which are called works of necessity which I rather call workes of mercy because they are therefore necessary as they tend to the preservation of things not from feared or suspected but from eminent and imminent and present danger and the worke it selfe must be done in mercy not in covetousnesse or other respects Now of this sort are these workes labour in provision of convenient food tendance of cattell fight for defence of our countrey being assailed riding of posts on the affaires of the state in causes of present and imminent danger In all these the Master hath power to command and so hath the superiour oveâ— him that is under his charge and the servant is bound to obey The Master may command him the workes of mercy and the works servile which directly looke to the worship of God or to goe with him to the Sermon though many miles off if it cannot be had neerer hand and as his Master may take his horse and ride thither his servant going on foot so may he command his servant for this purpose to saddle his horse as in 2 King 4. 22 23. the question of the Shunamites husband sheweth who to his wife desiring one of the Asses to be made ready and a servant to be sent her that she might goe to the man of God saith on this wise wherefore wilt thou goe to him to day It is neither new Moone nor Sabbath It was then their custome so to doe on the Sabbath and new Moone In like manner the Master may enjoyne the servant such works as tend to necessary provision of food and tending of children in the family c. Yet here againe some things seeme to fight with the sanctification of the day First if the Master shall strictly stand upon his state and distance for if the family-necessities in respect of young children should necessarily require the presence of some constantly at home the Master may not hereby keep his servant constantly from publike worship but rather sometimes change turnes with him Much lesse may he desire such unnecessary superfluities as may cause absence from the Assemblies for this is to feed the carkasse on the life-blood of the soules of thy servants Deale in all plainnesse of heart and know that thou hast to deale with God The servant must be sure the worke is unlawfull before he offer to withdraw his obedience but thou mayest sin in that in which thy servant sinneth not because thou art bound to search more into the nature of thy necessities Secondly if the Master set not his businesse in so wise and discreet an order that without all unnecessary hinderances he and all his household may sanctifie the day and keep it holy Thirdly if the Master remember not that he is a God and that both by communication of name and power to provide for and see to the servants and his housholds rest and therein respect the mercy which God would have shewne to his servants yea to cattle on that day Broad CHAP. IX The Doctrine of the Primitive Church AFter the Doctrine of the Primitive Church the fourth Commandement is ceremoniall and abrogated and for proofe hereof â— say 1. That I have seene many sayings of Fathers and others shewing this to have been the Doctrine of the Primitive Church whereof I will set downe some in this place more may be found in my other books Tertull. lib. adversus Iud. Denique doceant Iudaei Though the Iewes cannot prove this yet some Christians can in their imagination Adam sabbatizasse c. Lastly let the Iewes prove if they can that Adam Abel or Noah kept the Sabbath or that Melchisedech received the Law of the Sabbath in his Priesthood But the Iewes will reply and say since this precept was given by Moses it was to be observed It is manifest then that the Law of the Sabbath was not an eternall nor spirituall but a temporary precept which at length should cease and have an end By this and other like sayings in his booke against the Iewes it may not onely appeare what was Tertullians owne judgement in this matter But also what was the judgement of the Christian world in his time If Christians then had bin Sabbath-keepers Tertullian would not have written as he hath in that booke Euseb. hist. lib. 1. cap. 5. Eusebius there speaking of Adam Abel Noah and other godly ancients hath these words Nec corporalis itaque circumcisionis rationem habâ—erunt sicut neque nos nec sabbatorum observantiae quemadâ—odum â—eque â—os Aug. de spir lit cap. 14 In illis igitur decem praeceptis excepta Sabbati observatione dicatur c. Among the ten Commandements except the observation of the Sabbath let any man tell me what is there that is not to be observed of a Christian whether of not making or not worshipping Idols or any other God besides the onely true God whether of not taking the name of God in vaine whether of honouring parents whether of abstaining from fornication murder theft false witnes-bearing adultery and coveting that which is our neighbours Which of these Commandements * Will any man say that a Christian ought not to observe the fourth Commandement it seemeth so and that August will not gain-say it will any man say that a Christian ought not to observe In the 15. Chapter following he tearmeth the fourth Commandement Praeceptum figuratum a figurative precept Chrysostom in expos secund super Matt. Homil. 49. Legis iustitia prima salutaris decem habet mandata Primum cognoscere unum Deum secundum abstinere ab Idolis tertium non peierare quartum colere sabbatum spirituale quintum c. Note that our fourth Commandement after Chrysost. is to keep a spirituall Sabbath There are two sorts of Sabbaths the one literall or carnall and the other figurative or spirituall the former belonged to the Iewes the later to Christians This I doubt not was the doctrine of the
Commandement in the fourth precept of the Law enjoyned 2. That it is given of God in expresse charge to all men 3. That all men are charged to cease from all weekly and worke-day labour and rest from common and daily businesses and give themselves wholly to heavenly exercises of Gods true Religion and service 4. That all this standeth in force upon all men for the Lords-day from the example of God himselfe who wrought sixe dayes and rested the seventh and blessed and sanctified it and consecrated it to quietnesse and rest from labour which example bindeth us to imitation * when the Lord 〈◊〉 said the seventh day is the Sabbaâ—h of the Lord hee enjoyned our Sabbath which is also the seventh day And that this was the proper meaning of our Church besides the former words take these that follow in the Homily also they are these This Example and Commandement of God the godly Christian people began so follow immediatly after the ascension of our Lord Christ and began to chuse * From these words Christain people chose the first day M. Broad elsewhere â—ath argued that the doctrine of our Church granteth the observation of the Lords day to be an Ecclâ—siasticall ordinance and not an Apostolical precept which objection or argument you have fully answered in M. Cleaver his Morality of the Law pag. 137 c. whither I refer you them a standing day of the weeke to come together in yet not the seventh day which the Iewes kept but the Lords-day the day of the Lords Resurrection the day after the seventh day which is the first day of the weeke Ten times is the sanctifying of the Lords-day in that part of the Homily called the Commandement of God in all meaning no other then the fourth Commandement Now why should some be bold to say and be suffered to put forth this wicked doctrine to the casting an aspersion on our famous Church That to establish the Lords-day upon the fourth Commandement is to encline too much to Iudaisme This also layeth the like aspersion on the Scottish Church * Preface of the assembly at 〈◊〉 which teacheth that the sanctification of the Lords-day is of diuine institution as well by reason of the divine precept commanding the seventh day in generall to be observed as of the practise of Christ which hath the force of a divine precept Broad A Treatife of the Lords-Day CHAP. I. THe Church of Christ hitherto consisted of Iews and Gentiles And as touching the beleeving Iews at Ierusalem The Church of the Iewes Acts 〈◊〉 10. it is out of question that for many yeeres they observed the same day as before for they were zealous of the Law one part whereof was the observation of the seventh day If Baptisme would not serve them in stead of Circumcision who can beleeve that the Lords-day would serve them in stead of the Sabbath Yea Iames and the Elders did not so much as teach them Acts â—1 â—4 that the law of Commandements contained in ordinances was abolished as it is manifest in that they desire Saint Paul to make it appeare by his practice that the report of him was nothing and that he himselfe also walked orderly and kept the Law John 5. But were they zealous of the Sabbath or not when the unbeleeving Iews were so much offended w th Christ afore time for the carriage of a bed on the Sabbath Acts â—1 28. and at this time with Saint Paul for prophaning the Temple as they supposed it cannot be that they would suffer their Sabbath and other Holy-dayes to be prophaned by Christians as long as their Common-wealth stood It is then out of question that the Church at Ierusalem a long time observed the Sabbath and now Mention is thrice made of the Lords-day but alwayes among the Gentiles that besides the Sabbath and other Holy-dayes enjoyned in the Law they sanctified the Lords-day and so rested from worke two dayes in every weeke I cannot beleeve without some proofe and 〈◊〉 I have seene none at all Answer Here in you fight with your own shadow for it is easily yeelded all you say but what you would conclude hence I see not or what you can well conclude from the weaknesse of the beleeving Iewes to disprove the Lords-day to be the Sabbath no more then you can prove Baptisme to be no Sacrament because many of them held themselves still to Circumcision in all which Paul was â—aine to comply with them that by becoming all to all he might win some Yet still keeping the Doctrine of Christian libertie whole among the Gentiles * Verse 21. of that 21. Chapter where there was no stumbling blocke though in his practice he warped towards the weak Iews amongst them at Ierusalem And therefore did those that advised him to comply with the Iewes declare their faith in the point and shew him that it was meerely done to winne upon their weaknesse as appeareth in the 25. verse which I would have you take notice of as well as of the 20. and 24. verses * Of thâ—t â—1 Acts. where they tell him as touching the Gentiles that beleeve we have written and determined that they observe no such thing So that from the practice of the Apostles among the beleeving Gentiles we are to gather conclusions for our directions and not from the practice either of the Iewes or of the Apostles among the Iewes For you your self will say that the Iewes 〈…〉 observing the Sabbath because you say it was then abrogated And I say they erred in observing that day Sabbath for as Iames and the elders said to 〈◊〉 in the 25 verse of that 21. Chap. of the Acts 〈…〉 say I concerning the Sabbath That they had taugâ—t the Gentiles to observe no such thing as to keepe the 〈◊〉 seventh day nor yet did they â—each to keepe no day Sabbath but instituted the Lords-day there where they know they might doe it usefully Broad As touching the Church of the Gentiles The Church of the Gentiles I see no likelyhood that for some yeers the beleeving Gentiles came together rather on one day then on another but esteeming every day alike and assembled as often as they could with conveniency And thus it continued as may be thought untill neere twentie yeeres after Christs resurrection for the text of Scripture were first we finde mention of any such matter is â— Car. 16. which Epistle was written above twentie yeeres after Christ arose as is said by some learned The Epistle was written before the meeting at Troas againe for a time after the Gospel was preached to the Gentiles there was no need of an appointed day some few only in a Citie imbracing the faith of Christ. Answer Happily this is true which you say concerning the Church of the Gentiles also That for a long time they used no such Sabbath but assembled as they could conveniently But what doth this argue against
received for the Christian Sabbath As the name of Christians was then given when Christianity was generally professed and received and yet was there a Sabbath before professed by many as well as there were Christians and Christianity before they were so called So that what you say of the one you may as well say of the other Broad Now I have before acquainted thee with the agreement betweene divines touching this day namely that ordinarily some necessary businesses excepted it is to be spent wholly in religious exercises The difference beâ—ween them standeth in this point Some will have the Lords-day to be the Commandement of Christ or his Apostles as the Sabbath was of God heretofore Others will have it to be only an Ecclesiastical tradition or constitution yet such an one as is of greater authority then many other Zanehius hath this saying Traditionum enim Ecclesiasticarum quaedam sunt Apostolicae quâ—dam mere Ecclesiasticae * He instanceth in the Lords-day Certe quas constat ab Apostolis fuisse profectas hae plus habeant authoritatis quam relique Red. de trad Eccles. Answer It were to be wished that how-ever Divines differ in opinion concerning the Morality that yet they agreed in the divinity or holy practise of the Sabbath But there are of your opinion that sticke not to say how that the Sabbath is but an ordinary Holy-day and that the vacant hours which are besides the publike imployments ordained by the Church * For number and season are of the same nature with working dayes and their practise is accordingly So that if we may judge the tree by the fruit then may we judge their opinions by their practise which savoureth of the flesh and not of the spirit whose furthest progresse in the practicke part is like some of the choisest heathens to regulate their actions by the light of Nature And happily they have the lanthorne of notionall divinity shining in their heads * And so take up a forme of godlinesse but deny the power thereof for seeing they see not and hearing they heare not but are wholly ignorant of the understanding with the heart which Christ speaketh of Matt. 13. 15. They see the Law but Gods end in it to bring the soule sensibly sentenced under sinne and wrath to need and seeke a Saviour and to keep the soul restlesse till it enjoy him and accept him on any termes God doth offer him by the sence of the depth of their filth misery they experiment not in them as appeares by their pride and I shmaelitish persecuting the sonnes of the free woman They being flesh which lusts against the Spirit and of carnall minds which is enmity against God do persecute him that is borne after the Spirit as was prophecyed Gal. 4. 29. For the flesh despiseth and opposeth spirituall worship and spirituall worshippers and being spiritually blind sticketh not to speake evill of things they know not And professing themselves to be wise they become fooles It was ever the lot of truth to be rejected of the builders Many great Rabbies professing the key of knowledge were greatest enemies to the truth as the truth is in Christ that is to the sincere proâ—ession and practice of Christianity Christ must be set as a signe and butt of contradiction Offences must come but woe be to them by whom they come For carnal Protestants are held off from the true embracing of Christ because they see the truth and sincerity of Christ every where so resisted and hated by those that are great and wise in their Generation For Holinesse in the forehead was a chiefe grace but now with us it was become a chiefe disgrace in so much that the despised members of Christ received extreme discouragement except they have such a measure of grace as raiseth them above contempt to professe holinesse to the Lord openly the Devill spewing out after the Church a flood of poison to drowne her But be it as it will I pray both the scorner and the scorned to peruse considerately the one for terrour the other for encouragement 14 15 16 17 18 19 20 21. verses of the Epistle of Iude. a cold clymate for Religion to dwell in which they imbracing this present world use as workemen doe their tooles to get money and preferment under the colour of an outward calling for the inward they looke not after But for the knowledge of that wherein the life and soule of Religion consisteth to wit Christ and him crucified in a saving sence they are as ignorant in it as Nicodemus was in the doctrine of Regeneration which though he had read it before in the new Covenant Ezek. 11. 19. yet seeing he saw not no more doe these and therefore no wonder if they cry downe the authority of the Lords-day that have no acquaintance with the Lord of the day but instead of serving him as their Lord and Master they serve themselves of him making his Gospell wherein they should labour in season and out of season to be their stalking horse to convey them the more plausibly to their prey of preferment here on earth and leave that of Heaven for such fooles as they call Puritanes I meane not non-conformists except they be such as they meane that is Men that make not Religion to consist in knowledge but in living according to their knowledge in inward and outward holinesse not being vainly puffed up by a fleshly minde with a voluntary obedience of will-worship or meere formall holinesse or morall excellencies or civill and naturall righteousnesse but holding the Head labouring to increase with the increase of God and to grow in the excellent and humbling knowledge of the simplicity of Christ to the praise of the glory of his grace in a word such as the Scripture calleth Saints and prophane men Precisians No men greater enemies to preaching A conscionable Minister that is painfull in the discharge of his calling labouring to save the soules of his flocke preaching twice a day and the name of a Lecturer so called for distinction sake stinks in ther nostrils as they doe in Gods I wonder how such men come to be called Divines or Preachers that thus defile their owne nest accounting soule-saving preaching foolishnesse and in a spitefull pride calumniating those that with conscience and diligence labour in the worke of the Lord. How necessary is it thinke we then to maintaine the Prerogative of the Sabbath when men of this Coate like swine tread holy things under their feet But let such ponder that place of the Evangelist and apply it Matt. 5. 19. Whosoever shall breake one of these least Commandements and teach men so he shall be called the least in the kingdome of heaven But to come to the difference it selfe I answer That I know no Divines that doe affirme Christ to have left it in expresse mandatory tearmes that that day should be kept Sabbath nor yet Holy-day for indeed there is no such Commandement
needfull for our instruction Seeing then we finde not mention of any such matter I cannot beleeve that Christ or his Apostles gave Commandement to sanctifie the Lords-day Obiect Every thing to be done by us is not mentioned in Scripture Answ. No marvell though some particulars be not mentioned but consider that were it â—ods expresse Commandement we should sanctifie a day this were a matter of great moment concerning all men and very often and therefore it may well seeme a wonder that Christ and his Apostles should be so silent herein as never to exhort any man to sanctifie the Sabbath or Lords-day nor to reprove any for the prophaning of either of them We see how often Moses and the Prophets called upon the Israelites to sanctifie the Sabbath and how often and earnestly many now cry out for the sanctifying of the Lords-day no man can be ignorant Obiect The Precept of the Sabbath was in force during Christs time yet Christ never moved the people to sanctifie the Sabbath nor reproved any for prophaning thereof Answ. Though it were then in force yet its strength began to weare a pace from the dayes of Iohn Baptist and therefore no marvell seeing the Sabbath and other Ceremonies were shortly to give up the ghost though Christ passeth them over as he doth contenting himselfe to preach the Kingdome of God which is not meat nor drinke nor times nor places but righteousnesse and peace and joy in the Holy Ghost Rom. 14. 2. Saint Luke taketh upon him to write the Acts of the Apostles and it were very strange that if any thing had been done by the Apostles concerning the changing of the Sabbath into the Lords-day he should wittingly omit such a weightie matter In the 15 Acts he giveth us to understand that after the Gospel was preached to the Gentiles some would have them to be circumcised and and keepe the Law of Moses one part of which Law was the sanctifying of the Sabbath or seventh day Hereupon the Apostles and Elders came together to consult at which meeting there was not one word that we find of changing or observing any day whatsoever although no doubt they which urged Circumoiâ—ion urged the Sabbath in like manner For Baptisme might serve In stead of Circumcision as well as the Lords-day in stead of the 〈◊〉 Had they befoâ—e made a Decâ—ee concerning the changing of the Sabbath into the Lords-day 〈…〉 just occasion was 〈…〉 same To handle the point and not to inâ—â—mate so much as any difference between daies if any there were had not beene wisdome in Paul especially writing to strangers the Romanes must needs have thought him contrary to their former teachers or if they had 〈…〉 something concerning this matter After this time it is not likely that the Apostles 〈◊〉 met together in Councellâ—gain 3. Had the 〈…〉 would have charged all men to observe the same Decrâ—ee 〈…〉 one man to esteeme of dayes one way and to another another way as he doth Rom. 14. 5. One man esteemeth one day above another another esteem th everyday alike Let every man be fully perswaded in his minde The Apostles I know used to beare for a time with the weake but they would not have born with those who held new and ungodly opinions as he did that esteemed every day alike if every day had not been alike He that esteemed every day alike no doubt used every day alike and had this been tolerable in any sort were it Gods Commandement to sanctifie any day This Chapter doth much trouble some in these dayes and they feare not to tearme him weake there after Saint Paul that esteemeth every day alike howsoever he be strong that esteemeth every meat alike But is he to be tearmed weake that esteemeth a day sanctified by God like unto all other dayes rather ignorant and ungodly would not Saint Paul presently have such an one instructed in this matter The weake brother esteemed one meat above another and one day above another the strong brother beleeved that he might eate all things and so esteemed every day alike according to Paul and it is good holding of Paul herein 4. Saint Paul alone by way of Doctrine teacheth of dayes Rom. 14. Col. 2. Gal. 4. he teacheth of them purposely in three severall Epistles in these he delivereth as much as is needfull to be taught about this matter And now all that can be gathered by his Doctrine is that there is no more account to be made of one day then of another Saint Pauls Doctrine saith M r. Fâ—x putteth no difference nor observation in times and dayes In the summe of Saint Pauls doctrine before Acts and Monuments It is a true saying and worthy of all men to be received In a word Christ and his Apostles never commanded to observe a day they never reproved for not observing Saint Paul reproved the Galathians for observing dayes and writing to the Romanes and Colossians he sheweth the indifferency of dayes as of meats speaking of one as of the other among these he had never been The Galathians turned from the Gospel he had preached to them so that he had diverse times just occasion to shew his minde fully in this point Yet doth he never so much as intimate the least difference between dayes or between dayes and meats Now what Christ or his Apostles could doe more to make us know that Religion is not placed in the observation of dayes I cannot imagine Answer I have in the introduction of this Treatise shewne you M r. Calvins opinion of the fourth Commandement Com. on Gen. 2. to be universall and perpetuall and how but by the succession of the first day of the weeke to the last Zanchy saith In 4. Pracept Morale est mandatum quatenus praecepit ut è septem diebus unum consecremus c. quatenus tale nunquam fuit abrogatum nec abrogari potest And yet if the fourth Commandement be not observed in the Lords-day it is abrogated The Book of Homilies maketh this good likewise of the divinum ius of the Lords-day as it is the seventh day from the fourth Commandement as hath been shewed before and so hath your objection been answered in respect of the peoples choosing the Lords-day by a reference to M r. Cleaver his Moralitie of the Law pag. 137. And now of this opinion am I. I have ever granted you that the Christian Sabbath is not by any expresse precept from Christ or his Apostles enjoyned nor is it needfull * Nay it had been prejudiciall as Eatonus observâ—th pag. 69. Novum praeceptum ferre dere illâ quae vâ—teri praecepâ—o stabilitâ— fuâ—rat esset vâ—tus praecâ—â—tum abolere quod â—â—ristus venit implâ—re to be due jure divino but forsooth the Sabbath must be jure humano for if upon this ground you will conclude it to be an arbitrary practise and not de iure divino * They can allow Tithes you may as well cry
commanded to build them Some call the Church Gods house whose meaning is not that it is Gods expresse Commandement to build Churches now as it was to build the Temple heretofore The most that can be gathered from these Texts is that after a time Christians used to assemble on the first day of the weeke and that Christ and his Apostles approved this manner which I acknowledge but that Christ or his Apostles would have the observation of the Lords-day be a matter of Religion in the time of the Gospell Excepting the two sâ—craâ—ets there is no outward thing required to make a good Christian. M. Fox in the page before the Acts Monuments as the keeping of the Sabbath was in the time of the Law is not to be beleeved God is a spirit and the time is come wherein he will be worshipped in spirit and truth The kingdome of God consisteth of a matter of another nature Rom. 14. 17. Answer From these Texts may wellbe gathered the laudable and Evangelicall practice of the Apostles and the excellent confirmation countenance and authority that God gave thereto in this point of sanctifying the Lords-day so that God bare witnes thereto by signes and wonders and gifts of the holy Ghost according to his owne will besides the benefits and fruits of it at this day to every mans experience that observeth it conscionably of peace of Conscience Ioy in the holy Ghost and sensible increase of knowledge grace do also make it good according to that where it is said That it is a signe that the Lord doth sanctifie you as also according to that promise Isai. 58. 13 14. It was by these two Arguments of Christs speciall appearing to him and the fruits thereof that Paul proved his Apostleship and so may we prove the Sabbath For the name Lords day and force of that argument to prove Christ the instituter thereof see Eatonus pag. 73. saith he Arguinus ex appellatione eius Apocal. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sic autem dici non potuit nisi eam Dominus instituisseâ— ut in Câ—na 〈◊〉 oratione â—actum est Hic respondetur doâ—inicâ—â— diem dici potuisse quia in commemoratione domini licet non â— domino fuerit instituta Sed assertionis 〈◊〉 racionâ—â— non videâ—â—s Cum eâ—im Ecclesia 〈◊〉 ascensionis eius memoriam retinuerit dies tamen illos 〈◊〉 non voâ—â—it Lastly the Iewish superstition we disclaime but the true spirituall worship of God we retaine as it is requisite in the present state of the Church and why a solemne day should be prejudiciall to solemne service and why wee stand lesse need of rest and opportunity to serve God then the Iewes or Adam in Innocency I see not Broad CHAP. IIII. ENough hath been said to make it appeare that we are not bound to sanctifie the Lords-day by vertue of that Commandement in the Decalogue neither by any expresse Commandement from Christ or his Apostles and now if any thinke though this doctrine be true yet happily it were better that it were not taught publikely Answ. Be the truth alone preached the greatest good doubtlesse will follow thereupon Doe not we know that though Paul plant and Apollos water yet it is God alone which giveth the increase Indeed if any man were able to give increase it were another matter but shall I fetch water from the devils well and looke that God should give increase after such watering neither is the Church now in the infancy that we should feare to make knowne the abrogating of Moses Law Broad The truth being taught this good will follow 1. Thou shalt not Iudaize The good will come of this doctrine as they will be found to doe who observe the Lords-day in obedience to the precept of the Sabbath 2. That thou shalt not doe any thing doubtingly on the Sunday which doubtlesse many in England doe and if he which eateth doubtingly be damned shall not he which worketh doubtingly be damned likewise Rom. 14. 3. That we shall not have such building on the foundation hay and stubble hence forwards as hath been heretofore especially of late yeres Answer You will not say he Iudaizeth that upon his obedience to father and mother shall now in the time of the Gospell expect the fulfilling of that promise in the first Commandement of the second Table because that now we live not in the land of Canaan And why pray you may not this Commandement concerning the Sabbath stand good now as well as that promise and challenge obedience as well as that doth faith If we observe the one or beleeve the other as the Iewes did * As in offering double sacrâ—â—ces c. which yet in the Analogy is now also proper then I confesse we Iudaize but if according to the present state of the Church we obey the one and put trust in the other this must needs be free from Iudaisme and yet be good Christianity For the secoÌ„d Good Call you that Good to work on the Sabbath-day which yet anon you make to be the property of such as belong not to God but are the children of the devill so a mans conscience accuse him not or so he doe it not doubtingly â—ndeed you salve the soare well but take heed of dawbing with untempered morter M r. Byfeild giveth a good rule If we must needs doubt it is better to doubt and obey then to doubt and disobey And for your third Good That we shall not have such building on the foâ—ndation hay and stubble Be you aware betime lest you bring an old house over your head For you know what is threatened to him that breaketh one of these least â—ommandements and shall teach men so he shall be called the least in the kingdome of Heaven Broad As touching the hurt which in some mens imaginations may come of the publishing of this truth No â—urt can coâ—e of this 〈…〉 It is not to be doubted but that when Luther preached Iustification by faith such as were not good trees brought forth lesse good fruit in shew and be the truth taught concerning the Lords-day it is I confesse likely enough that such as belong not to the Lord will serve the Lord the lesse in outward shew too But shall I conceale any good thing from the children of God because the children of the devill will shew themselves more in their colours He that is unjust let him be more unjust still 〈…〉 If a man had not the feare of God before his eyes and any should preach as formerly they have done he would not forbeare as formerly he hath not to follow his worldly businesse to haunt the Alehouse and the like on the Lords-day If a man truly feareth God as I hope gentle Reader thou doest enough may soone be said to make him spend the Lords-day in the holy exercises of Religion as 1. Though in this time of the Gospell God would not have any part
of his worship consist in the observation of times or places neither did Christ or his Apostles command us Christians to any day whatsoever yet this generall Commandement we have 1 Cor. 14. Let all things be done to edifying decently and in order yea and Nature teacheth that there should be Times and Places set apart for publike meetings as we see the Gentiles had by the very light of nature 2. This order to assemble on the Lords-day had his beginning in the time of the Apostles and was approved by them neither is there the least doubt to be made but that were Saint Paul now alive he would approve of it in like manner onely he would be much more earnest then I have been aâ— or can be to have all superstition cleere weeded out of mens minds After the Apostles time the succeeding churches observed the same order as partly appeareth by these sayings of Iustin Martyr and others before alleadged and thus it hath continued ever since and no doubt shall so continue to the second coming of Christ. Some of late have made it a question whether the Church may change the Lords-day into any other day of the weeke but in my judgement they might well have spared their pains therein for what can be imagined wherefore any Church should attempt such a matter unlesse it be to withdraw some from a superstitious conceit they have of the day Let this errour be reformed and there is no feare of a change Answer To this changing of the Lords-day into another I answer That as the order of the last day in the weeke was significant in the time of the Iewes So is the first day now as I have observed before and as therefore that was commanded so was this prophecyed by Isaiah * I have formerly shewne how both by Isaiah and David this was cleerly foretoâ—dand promised in the old Testament and accordingly practised in the new and therefore can no more be altered now without contradiction of divine authority then the other could in the time of the Iewes Except you can imagine God hereafter to bestow a benefit on us as much greater then our Redemption as our Redemption was then our Creation Besides the Church hath no liberty to alter any day the which hath a cleare ground and warrant in the word which the Christian Sabbath or Lords-day hath And moreover you say Christ is Lord of the Sabbath if so then sure the priviledge and authority of altering belongeth only to him Broad The Apostle Hebrews 13. giveth this charge Obey them that have the rule over you and submit your selves and againe Rom. 13. Wherefore ye must needs be subject not only for wrath but also for conscience sake Some peradventure hearing that God hath not immediately commanded us Christians to sanctifie the Lords-day as he did the Israelites to sanctifie the Sabbath will be ready to demand what need we then forbeare any worldly businesse on the Sunday for answer unto whom though unworthy of any let me also demand what need you repaire to the Church the place of prayer That you may so doe must we teach that God in expresse termes hath commanded to build Churches and in such places in every Parish Had these men lived in the time of the Law though they had forborne worke on the Sabbath yet certainly they would not have repaired to the Synagogues when they had been called they would have answered with Dathan and Abiram we will not come for God hath not bidden us come to such a place nor at such a time of the day Even in the time of the Law some things were lest to bee ordered by the Magistrate Should thy soâ—â—e being sent of thee into the field thinke with himselfe I need not goe for it is not written in the Scriptures that I should goe plow to day As God in generall termes hath charged thy sonne to obey his father so God in generall tearmes hath charged thee an inferiour to obey thy Governours both spirituall and temporall by whose joynt Commandement thou art bound to sanctifie the Lords-day and if thou wilfully breakest this double bond know that it is by the comming of another spirit upon thee then came upon Sampson heretofore even such a spirit as the man had that brake the yron chaines and setters in pieces Mark 5. Answer Pray you turne the point of this Argument into your owne breast and consider if the same authority which commandeth you to sanctifie the Lords-day doe not likewise in the Liturgy command you to pray for inablement to keep the fourth Commandement * Have a better nion of your 〈◊〉 then to think she wil command you to pray for that which you oâ—ght not to beleeve and practise but it sâ—emeth whosoever is in authority you will be supreme binding that authority that should rather bind you But if the authority be thus as you would make it in the hand of the Magistrate onely to appoint the time of Gods solemne worship and that the fourth Commandement is now of no force nor yet the prophecy or Apostolicke practice to bind us then you may say with Ames in his Medulla pag. 355. ut si ipsis videatur diem 〈◊〉 ex viginti aut triginta huic usui assignare non posint hoc nomine argui alicuius 〈…〉 aut scripturae Nay rather we may hence argue it as a fault in the Apostles and primitive times that they would take upon them of their authority to create so neere a semblance to the Sabbath and not rather an annuall remembrance of the Resuâ—â—ection and by an humane institution to shoulder out a divine one anâ— yet the substance thereof to wit the benefit of the Creation still remaineth to be remembred But it is strange that the Church should either assume this liberty or that we should give it to the Church 1. Seeing the fourth Commandement doth dictate to us both the proportion of time which we are to celebrate to God and the reason of that celebration the Time is the seventh day the reason is Gods resting from or consummating his greatest and beneficiallest worke which Christ the author and actor of the new Creation God and Man hath now fulfilled by his Resurrection and so pointed and appointed us the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the particular seventh day nothing dissenting from the Commandement nor destroying it but fulfilling and establishing it upon better tearmes 2. Seeing God commandeth to labour six dayes and to rest a seventh And Christ hath not exempted us from labouring in our calling to the end of our lives therfore a seventh day is to be kept for Sabbath weekly to the end of the world And it is not left in the power either of the Church or any humane authority doctrinally to shorten or enlarge this proportion of dayes for our labour and holy Rest or any way to abrogate or alter this Commandement Broad  Gal. 5. 13. For brethren ye
have been called to liberty onely use 〈◊〉 liberty for an occasion to the flesh The end of the second Treatise Answer Weigh well the truth of that which the same man * Amâ—s Medul pag. 364. speaketh concerning this unlawfull liberty which you strive so much to maintaine by good Scripture misused Saith he there Experientia docet licentiam rerum sacrarum non curantiam magis magisqâ—â— invalescâ—re ubi dieâ— dominicae iâ—stâ—ratio non habetur Take heed of walking in the Broad way Broad A question whereabout I will not contend onely I thinke good to shew mine opinion therein The Sabbath as it is said before chapter the third A Iew sleeping in the night and were it pâ—rt of the day sanctifiâ—d the Sabbath for that time was sanctified by abstaining from all works which in the time of the Law was an holy duty as was the abstaining from leavened bread the offering of sacrifices c. and some that only rested from worke sanctified the Sabbath as did little children their cradles A childe of twenty dayes old did prophane the Sabbath no man will say so and of necessity every one prophaned it or sanctified it there is no meane Quest. Was the Sabbath sanctified by offering sacrifices praying hearing the Word and the like holy Duties or not Answ. It was not for proofe hereof I propose this briefly to be considered God first sanctified the seventh day that is consecrated it to an holy rest after he commâ—nded man to sanctifie it thâ—t is to spend it in holy rest as for morall duties they were enjoyned in other Commandements on very day See befâ—â— 1. God commanding to sanctifie the Sabbath and coming afterwards to shew his meaning requireth onely to rest from worke Remember to sanctifie the Sabbath that is God himselfe being expositor Remember to doe no worke on the seventh day Exod. 20. 8 10. See before Chap. 3. 2. God sanctified the seventh day because therein he had rested and was refreshed Gen. 2. Exod. 31. not because he had instructed Adam and Eve therein or that they had called on his holy name 3. As God commanded to sanctifie the seventh day so the yeare * Neither was the Temple which yeare was not yet sanctified by the sacrifices prayers c. in the same see Levit. 25. 4. God requireth in the first place to worship him then for the better performance of this duty in the second place he requireth Israel to sanctifie the seventh day that is to doe no worke therein whereby the day became fit for this purpose The sanctifying of the Sabbath then The order of the Commandements sheweth this and Nature teacheth the same Nature â—eâ—cheth in the first place to worship God and after to have seâ— times for the perâ—â—â—mance of this duty as the sanctifying of the Tabernacle in order went before the worshipping of God therein I meane before praying hearing the word and such like duties for the sanctifying of the Sabbath was it selfe a part of the Ceremoniall Law 5. Were the Sabbath sanctified by praying hearing the word c. it would follow that God more respected the sanctifying the Sabbath then he did praying preaching c. 6. The Sabbath was prophaned onely by working as is shewed before Chap. 3. Wherefore it was sanctified only by abstaining from worke 7. Suppose that Adam had continued in the state of Innocency Nature then would have taught him to set a part some times and places for holy Convocations I demand now how Adam sanctified his appointed times by preaching hearing of the word c. or not If not why then did the Israelites If yea then why had he not as well sanctified his appointed places by the same holy Duties I dare affirme that when any goeth on the Sunday to the Church to pray and heare a Sermon if therby he sanctifie the Sunday that thereby he sanctifieth the Church also This I will maintaine though as I said I will not contend about the question for we have nothing to doe with the Iewes Sabbath nor with their sanctifying it Answer How in what sense Rest is said to sanctifie the Sabbath we have at large spoken of it before Yet here I will briefly answer one question with another I aske how the vessels * What I sâ—y of these may be inâ—â—aâ—â—ed in oâ—her thiâ—gâ— of the Temple were properly said to be sanctified whether by being not imployed about prophane uses or rather in a relative sense by being imployed about holy Sure you will say by being imployed in Gods service about holy uses So the Sabbath was not properly sanctified by resting from prophane but by being imployed in holy businesses For God hath appointed it to be a day of blessing now sure it is not our Resting but our imployment in holy services and use of the meanes that makes it so And so had God appointed it to be to Adam in Innocency for no doubt but Adam being enjoyned labour which necessarily took him off from immediate contemplation his spirituall life should have been upheld by due use of meanes * And therefore had he a Sacramâ—nt instituted to wit the tree of life and also a Sabbath as well as his temporall but what those had been besides prayer and meditation and praise and such like meanes whereby he might enjoy spirituall commuâ—ion with God I will not take upon me to determine Now as for that which you urge so strongly of sanctifying the Places as well as the Time I answer That what Places God hath ever specially and solemnly appointed for his speciall and solemne worship they have been as well sanctified by that worship as the Time so appointed and so was the Temple in Ierusalem For as it is the use unto which Christ hath appointed the bread and wine in the Lords Supper that sanctifieth the bread and wine so was it the use unto which God appointed the Temple that sanctified it God appointeth one time universally for all people not so of Place Because an appointed Time may be Catholicke as is the Church which an appointed place cannot For first it would be of infinite inconvenience for the Catholicke Church to repaire to one particular Place as all Israel did to Ierusalem and secondly it would contradict the nature of the Church and make that particular which is Catholicke But I will conclude with D r. Ames opinion in this matter of Rest Medul pag. 367. Quies ista quamvis in se absolute considerata non sit neque unquam fuer it pars aliqua cultus prout tamen à Deo imperatur tanquam necessarium quid ad ipsius cultum ad illum etiam refertur eatenus est pars observantiae illius quae pertinet ad religionem cultum Dei Sanctificatio huius quietis ac diei est applicatio nostrum ipsorum singularis ad Deum eo die colendum quod innuitur illis ipsis phrasibus Sanctificavit illum diem Sabbatum est Iehove Deo tuo Pray for the Author Praise God the Giver FINIS