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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A55487	Sabbatum. The mystery of the Sabbath discovered Wherein the doctrine of the Sabbath according to the Scriptures, and the primitive church, is declared. The Sabbath moral, and ceremonial are described, and differenced. What the rest of God signified, and wherein it consisted. The fourth commandment expounded. What part of the fourth commandment is moral, and what therein is ceremonial. Something (occasionally) concerning the Christian Sunday. By Edm. Porter, B.D. sometime fellow of St John's Colledge in Cambridge, and Prebend of Norwich.	Porter, Edmund, 1595-1670.	1658 (1658)	Wing P2984; ESTC R218328	143,641	276

Ye are all one in Christ Jesus Gal 3. 28 The J●wes placed this fourth Commandment of the Sabbath not in the last but in the penultimate place of the first table supposing the fifth Commandment of Honouring parents to belong thereunto and therefore they make it the last Commandment of the b jos Antiq l. 3. cap. 4. said first Table as we find both in a Philo. de Haere Divinorum Philo also in Josephus And this they did because they understood not the right meaning ●mportance of this Sabbath-precept But our Christian writers generally present this Sabbath commandment as the last of the first table as standing in the mid'st and confines of both Tables And this they did as may probably be conjectured because they understood that this Sabbath-Law sheweth us the only way and meanes whereby the whole law of both Tables may be by men performed and that is By keeping or sanctifying this mysterious Sabbath which is Christ If it were not for this Sabbath God had herein made such a law for man as never would have bin kept and obeyed and so his laws must have bin like the lawes which * Theod. de Cur. Grae. affect lib. 9. Plato phansied for his imaginarie Common-wealth which were never executed But as one saith of the invention of Poets c Plautus in Pse●d Act. 1. sc 4. Poeta cùm tab●las cepit sibi Quaerit quod nusquam est gentium reperit tamen As the Poet when he takes his pen seekes that which is no where extant and yet finds it so our Legista●or writes a law requires obedience which was not possible to be found in any of his Leige people and yet finds it in his own Sonne who thereby becomes the Sabbath or Rest both of God and Man For we well know That the Transgression of the law is sin 1 Ioh. 3. 4. That the wages of sin is death Rom. 6 23. That all men are sinners the Psalmist saith There is none that doth good no not on Ps 14. 3. which the Fathers thus read usque ad unum i. e. none but one And yet Christ saith If thou wi●t enter into l●fe keep the Commandments Math. 19. 17. These words of Christ are most certainly true No entring into life without keeping these Commandments If we enquire How sinful man can be saved and how we have k●pt the law The answer can be none other but this That the law is performed by man but that man is Christ That the due sentence of Death is executed on man but that man is Christ And with all that all faithfull men and true members of Christ have both performed the law and suffered the punishment due for transgression because that which Christ hath done and suffered must be really and justly accounted their's in regard that Christ and they are One. For they are really united with Christ in one body by the cement of the Spirit for the same Spirit which is in the Lord Jesus is given and communicated to them wherby Christ dwell●th in th●m th●y in Christ So that the keeping of Christ faithfully is keeping of the Commandments And keeping this Sabbath is the keeping of Christ for Christ only is thi● Sabbath all evangelical exhortations for beleeving in Christ are but precepts for ke●ping this Sabbath As he that believeth and is baptised Mar. 16. 16. Joh 3. 15. Act. 16. 31. shal be saved That whosoever beleeveth in him should not perish And Beleeve on the Lord Jesus and thou shalt be saved These are the productions and gracious effects of our union with Christ who thereby and not otherwise becomes our Rest and everlasting Sabbath CHAP. VI. That Christ is the true Moral Sabbath Why he is concealed under this word Sabhath That the Scriptures do declare him to be the Sabbath The difference between the Lord of Sabaoth the Lord of Sabbath Of the Sabbatism mentioned Heb. 4. 9. A passage of Isaiah Another of St. Paul applied to Christ's Sabbath-ship Sabbath-day-breaking is not called a sin in the New Testament THis Sabbath as is said doth signify Christ whereof I nothing doubt But under the law both Christ and his gracious intentions towards man-kind were covered as Moses himself was with a vail and as yet not to be made publick Thus the Grand mystery of Christ's union with his members was vailed under the Typicall eating of the Paschal lamb his Cross under the shadow of an Altar His Passion and blood-shedding under the figures of sacrifice● beasts And that everlasting Rest and Blessednesse which he purposed to procure for his people is here covered under the vail of Sabbatical rest This Secrecie of Christ and of his benefits was signified by the Ark and Vail of the Temple the meaning whereof was that Christ would be concealed as shut up in a Chest or hidden behind a Curtain until he had actually performed his mercifull purpose especially by his Cross and Passion and Death for after them was the vail rent immediatly and not before And therefore he had formerly charged his Diciples to tell no man that he was the Christ Mat 16. 20. Luk 9. 21. left the certain knowledg of him should hinder his passion for so the Apostle tells us 1 Cor. 2. 8. Had they known they would not have Crucified the Lord of glory And after him Tertullian renders the same reason a Tert. Cont. Mar. lib. 3. Nisi ignoratus pa●● n●n potera● i. e. If Christ had not bin unknown he could not have suffered And upon those words Joh. 8. 28. When ye have lift up the Son of man then shall ye know hat I am he Austin saith b Aug. in Joh. ●ract 40. Differo cognitionem vestram ut ●mpleam passionem meam i. e. he suffered his own Disciples as yet to be ignorant of his purpose that so he might accomplish his Passion And again he saith c Idem de Temp. serm 174. Si Christus man festus venisset quis au leret judicare i. e. If Christ had bin publickly manifested who he was who durst have judged him These are the reasons as may be thought why Christ is so vailed under this word Sabbath for otherwise the Law giver might and would have written this Sabbath-law in plainer words such as these Rememb●r t● sanctify Messiah And in memory faith and expectation of Him thou shalt keep ho●● the 7th day of every week until his comming and therein do no manner of work Verily I firmly beleeve this to be the meaning and main importance of this fourth Commandment But yet for our better satisfaction we must further inquire Whether the holy Scriptures and also the Christian Church do declare Christ to be that Sabbath which in the Moral part of this Commandment is intended and whether Christ be thereupon called the Sabba●h For if so then I trust this Doctrine will be assented to by the Christian Reader To this we say That the Scriptures do clearly

also Secondly Rest Spirituall which consisteth in the quiet and tranquillity of our minds and consciences when we are freed and quitted from the disturbing perturbations of our Consciences and turbulent horrors of our Souls upon consideration of our sinns and fear of divine vengeance This Spirituall rest is not confined to a Seaventh day only but is a continuall Rest or Sabbath to every holy Christian St. Austin saith a Aug. de Genesi ad lit l. 4. c 13. Fidelium perpetuum Sabbatum observatur i. e. The faithfull keep a continuall Sabbath And again he saith b Ibid. in Psal 91. Nostrum Sabbatum est in tranquillitate conscientiae est gaudium spei nostrae-intus est in corde Sabbatum nostrum i. e. The Christian mans Sabbath consisteth in the quietnesse and tranquillity of his conscience-It is the joyfulnesse of our hope Our Sabbath is inward residing in our heart We are also taught by St. Jerom that the Jewish Seventh day Rest was but a meer figure of the Christians Rest c Hieron Tom. 9. 11. n. 40. Judaeis Sabbatum in ocio corporali significabat sanctificationem in requie Spirit●s sancti i. e. The Sabbath which the Jews observed by a corporal rest did signify a Sanctification of the rest wrought by the Holy-ghost And Origen tells us d Orig. in Math. ●ract 29. Qui vivit in Christo semper sabbatizat a peccato i. e. He that doth live or abide in Christ doth alwayes Rest from sin His meaning is not that a Christian is alwaies without sin but that the infirmities of holy men do not discontinue or extinguish their resting in the mercies of God through Christ that they are freed from the dispairing terror of Damnation This is the true real and spirituall Sabbath or rest in Christ to which we are exhorted by old Ignatius e Inat ep ad Magnesianos Non Sabbatizemus Judaico m●r●-sed Sabbatizemus spiritualiter i. e. That we should not deceive our selves by keeping a Sabbath day only as the Jewes did but to apprehend thereby a more excellent spirituall Sabbath viz. the true rest of our souls in Christ So b● these p●ss●ges we learn that there is not only a day Sabbath of externall and corporall rest to be considered in the Scriptural doctrine of Sabba●hs but moreover principally a secret mysterious and spiritual Rest or Sabbath which is the Grand Sabbath whereof the other Sabbaths are but meer figures and shadows For the more clear understanding of the difference of these two sorts of Sabbaths we must inquire of the Originall of them as when and by what law they were inacted And this we cannot with plainness set forth but by examining the severall kinds of lawes imposed upon the Jewes whereby the Sabbath was both established in the judiciall commonwealth and is also binding to us Christians Wherein I shall not need to meddle with the Sabbath of years which was every Seaventh year wherein the whole land rested from husbandry Nor with the Jubilean Sabbath which was every fiftieth yeare when old owners returned to their ancient inheritances But our inquiry must must only be for the authority of the Saturday weekly or 7th-day Sabbath with the signification meaning and mystery thereof and what that true reall substantiall and spirituall Sabbath is which was but only typified by the Seventh-day Sabbath For the Jewish lawes we find 3 several diferent sorts of them viz. 1 Mor●l 2. Ceremonial 3. Judiciall by all which the Sabbath is established all which lawes are distinctly mentioned as Expositors say by those words of Moses Deut. 6. 1. Now these are the Commandments the Statutes and the Judgments which the Lord your God commanded to teach you The ancient Latine Translation thus renders them 1. Praecepta to signifie the ten commandments 2. Ceremoniae to signifie the ceremoniall or Leviticall lawes 3. Judicia to signify the lawes Judiciall My designe of discoursing of them requires that I begin with the lawes Judiciall 1 The judicial Law 1. The Judicial law of the Jewes is such as we now call the law Politick Civill Common or Statute-law ordained for the ordering and governing of the commonwealth by this law punishments were enacted to be inflicted on the transgressors both of these judicial laws and also upon them that transgressed other lawes for by it Sabbath-breakers were punished with death Ex. 31. 14. And Ex. 35. 2. The gatherer of sticks on the Sabbath day is stoned to death Num. 15. 35. Idolaters are adjudged to be utterly destroyed Ex. 22. 20. To curse Father or Mother was death Levit. 20. 10. Bearing false witnes in matters capital was death Deut. 19. 18. 19. This judiciall I say appointed punishments for the transgressors of the other sorts of lawes when in those other lawes no punishment was mentioned for transgressours As in the ten commandments we find no visible nor temporal penalty mentioned for the sins of Idolatry Sabbath-breaking Dishonorers of Parents adulterers or falsewitnesses the punishment being either reserved to God or referred to the laws Judiciall or Politick There are some that have thought fit that these judicial laws of Moses should with some additions be made the laws Politick of Christians But I conceave that those laws are now most unfit for any Christian kingdome or State nor can they now have any binding power over us by vertue of that authority which they had from Moses or through him from God for these resons 1. Because they were ordained only for the Jewes commonwealth whilest it stood without any intention to continue them any longer 2. Many of them were enacted purposely to serve for the discovery of the Messiah to be an evidence of the fulfilling of some Prophecies which concerned the Tribe genealogy of Christ before his actuall manifestation in the flesh 3. Many of them are but Typicall therefore not to be used now since the Types are fullfiled by Christ the Antitype so that now they must needs be antiquated and quite out of date as well as all the other Leviticalls or ceremonialls which are typicall lawes are and ought to be disused such as Circumcision Sacrifices and New-moons c. 4. These judicialls would not be convenient for the very Jewes themselves now since the Death of Christ although they had to this day continued a People and State in their owne Country and City because the practise of these lawes would still harden them in their infidelity against the true Messiah as we see their Sabbatizing and Circumcising yet do Much lesse can they be fit for us Christians because of many and great inconveniences which would ensue thereupon Such as these 1. If the Jewish 7th year-Sabbath were in force with us wherein the whole land was to rest from Tillage and Husbandry as is commanded Ex. 23 11. and Levit. 25. 4. how many thousands of poor people would be famished and the richer people undone Indeed God did extraordinarily provide in such years

for that people being under that command but we have not any such command nor warrant now to expect such miraculous provisions 2. If the Jubilean Sabbath law of repossessing estates by the Ancient and rightfull owners should now take place with us as was commanded Levit. 25. 13. This would bring much sorrow to our late purchasers or intruders into other mens estates would reduce many of our new Gentry to their former trades and much disappoint their Gentle-homified posterity 3. If all those which by ordinary works transgresse the law of the Jewish Sabbath which is our Saturday should be put to death as was commanded Ex. 31. 14. What would become of traders manufactors market-keepers husbandmen and of the greatest part of the Christian World 4. If all false Prophets should be put to death that speak to turne us out of the way which the Lord our God hath commanded us to walk in as is commanded Deut. 13. 5. it would be ill with many of our new Time-serving Preachers for Preaching in the New Testament is often called Prophesying as Mat. 7 22. and 1 Cor. 14. 1. 5. If those that Curse their Parents though but a Domestick Fath●r only of a family should be put to death as is commanded Ex. 21. 17. Levit. 20. 9. what should become of those Sonnes of Be●●al which have cursed and blasphemed their Publick Father Patrem Patriae 6. If Sacriledg should now be punished with death as it was Jo●h 7. 25 Or false wittnesses Such as our Bithynian and b Iuvenal Sat. 8. Cappadocian knights of the post are Or if all young married woemen which are discovered after mariage to have bin deflowred before marriage as Deut. 22. 21 Or if no usury must be taken of our brethren as Deut. 23. 19 Or if all debts must be released freely to our neighbour or brother every seventh year as it is commanded Deut. 15. 2 Such Judicials would much displease a great number of people of this kingdom He that imagineth that he can compose one frame of lawes Politick or Ecclesiastick that may fitly serve and accommodate all christian Commonwealths and Churches may as easily phansy as it is in the fable that he can make a coat for the Moon Let him first perswadeour Nobles and Gentry to keep them to one fashion of apparrel our Legislative Statesmen never to make new or abrogate old Lawes either of the Commonwealth or of the Church But wee have seen both Politick and especially ecclesiastick lawes changeable as the Moon To Solomon the Church appeared fair as the Moon Cant. 6 10. Upon which words the Gloss saith Variatur status ejus nunc clara nunc dehonestata vitiis pravorum i. e. The Church is somtimes cleer somtimes denigrated by the vices of men her state is variable Doctor Donn was a profound Divine and a rare Poet Poets are called Divine and the Scripture calles them Prophets Tit. 1. 12. Luna est Ecclesia quia à filio illuminatur qui est Sol. Aug. in Psal 10. This learned Doctor as a propheticall Divine intituled one of his books Ecclesia Lunatica i. e. The Church Lunatick as St. Austine calls this life a Aug in Solilo c. 11. Tom. Vitam Lunaticam This I trust is enough to shew that the keeping holy of the Jewish Sabbath or Saturday or a weekly Seaventh day cannot be inforced by any authority or vertue of the Judicial law of Moses CHAP. III. Of the Ceremoniall laws Why God expressed a dislike of them before they were abrogated The Dissolving of them and particularly the Sabbath by Christ And why Christ did dissolve it The judgment of the Fathers herein That it is now pernicious to Sabbatize as the Jewes did and doe yet That Christ appointed no new Sabbathday in-stead of the old 2 The Ceremonial Lawes THere is another sort of lawes imposed on the Ancient people of God which are called the Ceremoniall Lawes such as concerned the Covenant and the worship of God consisting of Ceremonies and Rites to be used by the Abrahamicall or Mosaicall or Jsraeliticall people untill the ending of the Leviticall Preisthood and no longer as Circumcision far more ancient then the seventh day Sabbath having bin imposed on the Abrahamits long before Levi or Moses were born and afterwards it was also inacted as a law by Moses Ex. 12. 49. Levit. 12. 3. So the Pascall feast and Sacrifices of certain beasts and birds to be offered only at the Tabernacle or Temple So Feastivalls are appointed of new Moons of At-onements or Expiation and other Festivalls besides the 7th day sabbath which are recorded Levit. 23. and are also called Sabbaths as the At-onement Levit. 16. 31. And the 7th year Lev. 25. 4. And the feast of Trumpets Lev. 23. 24 and of Tabernacles Levit. 23. 39. All which were but Types Shadows and Figures Which are now expired because the Substance and Antitype of them is come which is Christ who was but onely prefigured and represented by those Ceremonies Now because those Ceremonialls were of none other use but onely to prefigure Christ with his benefits And because the Jewes did not rightly use them to that purpose and intent for which they were appointed God himselfe who Ordained them did neverthelesse reject them even whilest they were in force and to be performed by Command of the Ceremoniall law And this was because the Jews did not rightly understand their Significations and therefore did misuse them Hence it is that God expostulateth with the Jewes Isa 1. 12 13 14. To what purpose is the multitude of your Sacrifices bring no more vain oblations-the Newmoons and Sabbaths I cannot away with them-your appointed feasts my Soul hateth they are a trouble to me I am weary to beare them The same rejection of these Ceremonies we find againe J●r 6. 20. And particularly of their feasts he saith Amo● 5. 21 I hate and despise your feast-dayes And before these prophets the holy Psalmist had said Psal 40. 6 Sacrifices and offerings thou diddest not desire All these reprehensions were only because the Israelites of those times did erre from the true meaning and intent for which those Sabbaths and Sacrifices were set up for they supposed that the Opus Operatum or bare outward work and literall performance without any faith or consideration of the Messiah thereby signified was all that God required of them But afterward when Messiah was come and by preaching published those Ceremonies ended so that not only the abuse of them but the very use of them was utterly rejected and became sinfull For St. Paul tels us of the grand ceremony Circumcision Gal. 5. 2. If ye be Circumcised Christ shall profit you nothing And of Sabbaths and other ceremonies he saith Col. 2. 16. Let no man judg you in meat or drink or in respect of an Holy-day or New-moon or of Sabbath dayes which are a Shadow of things to come but the Body is Christ By which we are fully

was to be in the family posterity or Son of Mat. 1. 1. David and is him who was represented typified or prefigured by the Tabernacle Temple and Ark and that is onely in the Lord Jesus Christ And so Arnobius expounds that Prophecie c Arnob. i● Psal 131. Requies Dei in Jesu evidens est specialis in quo est arca This Rest of God is meant evidently of Jesus in whom especially was the Ark of God That which the great Prophet Isaiah saith of the progeny of Jesse may put us out of doubt that Jesus onely is the Sabbath or Rest of the Godhead Is 11. 1. There shall come forth a rod out of the stem of Jesse and a branch shall grow out of his roots and the Spirit of the Lord shall rest upon him For from Jesse came David from David came Christ and upon Christ doth the Divine Spirit or Godhead for ever rest And this Rest of the Godhead is the very same thing which was signified by that heavenly voice of God the Father uttered more then once in the Gospell This is my beloved Son in whom I am Mat. 3. 1 17. 5. Beza in Math. 3. 17. well pleased which Beza most pertinently and for weighty reasons renders In quo acquiesco i. e. In whom the Godhead doth acquiesce or is at rest For if God were not well pleased and satisfied and at rest with mankind by Christ the expostulation of the Psalmist might with trembling be taken up by us all Wherefore hast thou made all men Ps 89. 46. for nought If it be here said that this Rest of the Godhead in Christ may possibly signifie the continuall and sempiternall mansion conjunction and union of God and man in Christ So that by these two ingredi●nts of Godhead and Manhood thus joyned one Hypostatical or Personall union is made whereby God and Man are become one Person and shall so rest inseparably for ever To this we answer and affirm that all the said allegation is true and that Christ may rightly be called the Rest of God in consideration of the everlasting union of the Godhead with the human nature of Christ But withall we say that there is more to be considered in this Rest than onely a meer union of God with man For we must further enquire Why it pleased the Almighty Godhead to condescend to this abasement and Exinanition so as to be personally united with a creature and to be in the form of a servant whereby the mighty God in the person of the Son became mortall and subject to all the infirmities of mankind except sin and even death also By the serious meditation hereof we shall find that the finall cause or motive of this union of the Godhead with our human nature was not intended or effected for any rest contentment or complacency of the Godhead for it self because God in respect onely of himself did not stand in need of any such Rest o● he had from eternity all possible blessednesse rest and Ineffable happinesse and so would have had everlastingly although neither Man nor Angel nor the World had been crea●ed or although God the Son or Word had never been incarnate Therefore it must needs be granted that the Incarnation was designed by God for the rest and benefit not of God but of mankind as we are excellently taught by * Atha ser 3 cont Ari●n Athanasius that God the Son had never been ordained to become Emmanuel or Incarnate if Mans necessity for Redemption had not wanted and necessarily required it Thus he It being thus evident that this Rest of God is not called a Rest in respect of himself but only in respect of that Rest which by his goodnesse and mercy he hath ordained for his poor Creatures It must needs follow that God calleth that his Rest which is indeed not only principally but solely the Rest of Mankind For our Lord Jesus the Emmanuel is therefore the Rest or Sabbath of the Godhead because he is the Rest or Sabbath of us Men in whom and through whom only our otherwise languishing and fainting souls may find consolation rest and refreshment he is the only solid hope and Sabbath upon whom we can depend and rest and expect and hope for an eternall Rest for in and by him only the offended Godhead is reconcileable so as to be at peace and Atonement with Man and to rest satisfied or well pleased as the Angels sang at his Nativity Glory be to God and on Earth peace Good will towards Men Or as Beza more truly reads it To Men Beza in Luk. 2 of good will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is To Men designed by Gods free Grace and good pleasure From these premises I infer the 4 conclusions following which I offer to the consideration of the Christian Reader and do here set them down that in this Doctrine of the Sabbath I may be rightly and plainly understood First That Christ is that only Sabbath or Rest both of God and Man which is mentioned and meant in the fourth Commandement and also in Gen. 2. 2. Secondly That Christ is therefore called the Rest of God because God hath in mercy ordained him to be the Rest for Mankind Thirdly That God cannot otherwise be said to Rest in Christ for our good but only because all faithful and holy Men do set up their Rest in Christ Fourthly That the Rest of God here meant consisteth only in the Rest of Man and that God calleth that his Rest which indeed is primarily and properly Mans Rest The Rest of God cannot be meant of any new rest in respect of himself only because it is impossible that any increase or access can be added to infiniteness such as is the blessed eternal and unspeakable Rest of the Godhead Therefore there must needs be some other external respect in which God is said to rest otherwise than before and that surely is the Rest which he hath procured for Man which God calleth his own Rest The holy Scriptures do very often ascribe the passions or affections of Men unto God as when God is said to repent to be angry to be greived and vexed and displeased although we are sure that no such changes can consist with the immutable Godhead for the same Scripture that saith in one place It repented Gen. 6. 6. 1 Sam. 15. 29 the Lord In another place saith The strength of Israel will not lie nor repent Therefore such speeches are but Anthropo-pathetical or after the manner of Men as a Man puls down an house which himself built because he is angry or displeased with it so God in justice destroyes some Creatures which himself made yet God is not angry but because he doth such a thing as Man in Anger doth therefore he is said to be angry Just so the Rest which is only in Man is here for the like reason called Gods Rest As when a provident Father hath settled a good and