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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

God or grounded thereon by a moral equity as some have untruly affirmed then neither private necessities nor publick reason of State can quit us from the guilt of Transgression thereof The Rule of Divines is which I firmly beleeve to be true Non licet in quavis necessitate leges Dei morales seu naturales violare i. e. It is not lawfull in any case of necessity to violate the moral or naturall lawes of God For example In the times of Persecution the ordinary commands of Persecutors were a Optat. lib. 3. Nega Deum Incende Testamentum Thus pone i. e. Deny thy God Burn the Book of God Worship the idol And these were injoyned upon pain of present torment and death And what greater necessity can be imagined then these and yet the Martyrs refused life upon such unlawfull conditions Joseph would not yield to adultry with his lady though he knew the consequence of imprisonment nor the 3 Hebrews Gen. 39. Dan. 3. worship the golden im●ge though they were assured of the fiery furnace All inconveniences dangers and necessities must submit to the moral law of God better it is to bu●n or die then to deny Christ or blaspheme God and bear false witnesse There is a necessity to obey God but no necessity of continuing our naturall life by ungodly means In times of Persecution the Martyrs might have escaped torment if Necessity might have excused them But it is far otherwise in lawes meerly Ceremonial whether Jewish or Christian the transgression of this sort of lawes is excusable by necessity if it be a true real and pressing necessity in this case the Proverb will take place Aug. in Soliloq c. 2. To. 9. Necessitas non habet legem i. e. Necessity hath no law and Inter arma silent leges Lawes humane are dumb in time of Warr. Therefore because the Seaventh day Sabbath of the Jewes was meerly a law Ceremonial it might without sin upon necessity be slighted Upon this reason it was that Mattathias the wise and zealous Macchabean priest with his associates decreed and first taught the Jewes that they might upon necessity fight and repell their enemies on the Sabbath day as we read both in b Ios Antiq l. 12. cap. 9. 1 Mac. 2. 41. Josephus 1 Maccab. 2. 41. So likewise the Jewes of Antioch when they were by force of necessity compelled refused not to Work on their Sabbath day as the same Josephus reporteth And our Saviour excuseth his disciples for plucking eares of corne and causeth c Jos de Bello lib. 7 Mat. 12. Iohn 5. the impotent man to cary his bed and declareth that the priests who by their great labours about sacrifices in the Temple do profane the Sabbath yet are blamelesse Thus David did in necessity of hunger eat the holy Shewbread and the people of Israell for 40 yeares together in the wildernesse abstained from Circumcision as being very dangerous in their marches although it was imposed on them with great 2. Chron. 30. 2. Ex. 12. charge And in the dayes of Good Hezekiah the Passeover was celebrated in the second month which was otherwise then the law prescribed Ex. 12. All these things were done upon necessity or some usefull convenience without any offence to God * because the Sabbath day and Circumcision and Shewbread Num. 9. 11. and Passeover were but Ceremonialls and not morall lawes I doubt not but aged Eleazar the 7 brethren mentioned both by h Josephus d Iosep de Maccab. 2 Mac. c. 6. 7. and in 2 Macchab. cap. 6. 7. who were put to cruel tortures and death for refusing to eat Swines-flesh offered to Idols might have eaten thereof in that necessity and have saved their lives without offence to God because that law was but Ceremonial Only they knew their eating might have given Scandal or offence to their brethren the Jewes and therefore they abstained just as St. Paul saith in the like case 1 Cor. 10. 27. 28. Whatsoever is se● before you ea●e asking no question for conscience sake But 1 Cor. 10. 27. if any say unto you This is offered in sacrifice unto Idols eat not for his sake that shewed it Just so it is with our Christian Ceremonies whereof Sund●y is one and therefore the Solemnity and celebration therof in case of pressing dangers and necessities may be omitted But let us be sure that the said necessities be so indeed and not sinfull or contracted by our own faults or only pretended and then God will excuse us though some men will not Thus some Christians in time of Persecutions were condemned to the mines and listed under the title Metallicae Condemnationis and were forced there to sore work every day Sunday all as we read in Eusibius Hilarie Chrysostome ● Eus Hist l. 8. c. 13. Hil. cont Constant lib. ● Chrys de laudibus Martyrum hom 70. So at this day those Christians who are in Slavish captivity under the Turks are compelled to undergo hard labours even on Sundays and yet thereby neither the former Christian Confessors nor these do offend God which yet they would if our Sunday were a branch of the moral law of God There is not I think any good and prudent christian that doth not approve of most willingly submit to an holy celebration of our Christian Sunday although they do not think it to be enforced by virtue of the 4th Cōmandment of the moral law or any equity thereof but upon another reason and ground because the equity pretended must be derived not from the Moral Sabbath but from the Jewish Ceremoniall Seaventh-day-Sabbath the equity whereof is only this That as God under the law required one day in seaven to be Sanctified as a figure and shadow of his people's rest in their Messiah to come So the Christian Church hath ordained one day in Seaven to be a memoriall of our rest in the same Messiah our Saviour who is come and our Sunday may also be called a kind of shadow as the Jewish Seaventh day was only their shadow went before the body as shadows somtimes do and our shadow followeth after the body for the body of both is Christ The Sabbath which is truly Moral and perpetual and which is intended meant and injoyn'd in the 4th Commandment is another manner of Sabbath much differing from the Jewish seventh day Sabbath or the Christians Sunday and is not such a sabbath as is by many now adayes supposed neither is the vigor and force of that Sabbath-Commandment as yet antiquated or expired but standeth in as full strength and in an obliging power as much or rather more then it had during the Jewish Synagogue or before the incarnation of our Lord. And I trust I shall make it appear that this Sabbath-law is written in our hearts evidently and convincingly as much or rather more than any other of those Moral Lawes and that this Sabbath was to be kept

d Prosper de Provid Prosper in one of his Poems thus Nam quis tantarum evolvat miracula rerum Mannae imbrem cunctos in coeli pane sapores And we in our daies have perceived some Sabbatarian innovators misapplying the Manna of the Word and the sacred doctrine of the Sabbath to their own gusts or wicked designes Bishop Montague observed e Act. Mon. c. 7. s 27. that the Jewes in their last times were not charged with the grand roaring sins of their fore-father's idolatries but with superstitious traditions too strict sabbatizings and hypocrisie and yet they were then worst of all and committed that horrid sin which Christ called The filling up the measure of their fathers Mat. 23. 32. and that was their killing God's Annoynted How near some Sabbatarians have approached to that sin I take not upon me to judge but leave it at their own conscience where they will surely find it one day 4. Christ the Saviour lay dead in his grave on the whole Jewish Sabbath day This surely was intended as a disparagement of that Sab●ath because he did not so on any other whole day from his death to his resurrection And this may be well conceived to intimate the death of that Sabbath and also the deadnesse of the Jewish misapprehension thereof For Christ was the life and spirit both of the Sabbath-day and of his people so that without the apprehension of him the Sabbath-Law was but a dead letter and no better then a morticine or dead carcase which if the people under the Law had but touched it made Numb 19. 11. them legally unclean His lying dead might moreover have taught them that he inspired not or breathed any vitall graces into such vain and empty Sabbatizers Christ we know is often called Life as Joh. 4. 6. 5. 12. Col. 3. 4. Gal. 2. 20. I am the way the truth and the life And H● that hath the Son hath life The Apostle saith Christ is our life and Christ l●veth in me All this is said in respect of the union of Christ and his servants who apprehend him by faith love But to those Jewish and faithless Sabbatizers he was as one dead in respect of their neglect of the living substance and doting on a dead sabbatarian shadow as it were upon the fallacious apparitions of dead men which are not really the things which they seem to be and therefore our old Wr●ters call them Umbras i. ● Shadows When Tremelius a learned man and well deserving of the Church lay on his death-bed and perceived that some suspected him to retain in his heart the Jewish Religion because he was of Jewish parentage the good man to put them out of that suspition cried out a I. W. Exercit Vivat Christus pereat Barabbas So we professe of the shadowie Jewish Sabbath Let it die and vanish whilst the true Sabbath Christ our Lord shall continue for ever 7. Another discountenance of the seventh-day Sabbath is That even in the O●d Testament whilst this Ceremony was in force God called it but a Sign Exod. 31. 17. Ezek. 20. 12. and the Apostle afterwards call'd it but a Shadow Col 2. 17. And moreover God professed that he could not away with or endure their Sabbaths Isa 1. 13. And Christ in the New Testament in his own person dissolved it by cures clay-tempering and causing a bed or couch to be carried c. None of these things would have been said or done if the seventh day had been the onely Sabbath intended in this fourth Commandment The Reader may further observe that the same God who did so much slight the Sabbath sometimes and also at length quite nulled it yet at other times he exceedingly magnified the Sabbath and gave most strict and frequent commands to keep it to hallow and to sanctifie it as Exod. 31. 16. Jer. 27. 22. Ezek. 20. 20. 44. 24. and promised great favours blessings to his people that kept it unpolluted These passages at first sight appearing so contrary might justly seem Riddles to us but that we assuredly know that there is included in this Commandement a twofold Sabbath the one Ceremonial and but temporary the other Moral and eternal The Cerem●nia● consisted only in the Typical hallowing of the Seventh day And this day-S●bb●●h is it that God so much slighted because his people would not understand the true signification meaning and intention thereof The Moral Spiritual and Mysterious Sabbath is Christ the Saviour and He only is meant and only He it is which God did so much magnifie under the Appella●ion of Sabbath of whom the Seventh-day Sabbath was but a sign or shadow and was to vanish in its due time whereas the Moral Sabbath was to continue everlastingly This twofold Sabbath to me seemeth to be signified by the words of God in the place before cited ●xod 31. 16. Where the word Sabbath is doubled without any other cause Exod. 31. 16. appearing when we thus read The Children of Israel shall keep the Sabbath to observe the Sabbath throughout their generations Here is a Sabbath and a Sabbath First the Ceremonial to be kept weekly that by it they might be ●nduced to apprehend the Second even their Messiah throughout their generations Of this Moral and everlasting Sabbath I take the words following to be meant although Ibid. I know that some expound them otherwise Israel shall keep the Sabbath for a perpe●ual covenant it is a sign between me and the children of Israel for ever These words for ever and perpe●ual do indeed sometimes signifie but a finite and limited time which Divines call Perpetuita●em periodicam or ●mitatam as Deut. 15. 17. He shall be thy servant for ever So again of Samuel's Ministery 1 Sam. 1. 2. called for ever Which Je●ome more fitly renders J●gitèr that is continually or perpetually for the word Perpetual doth signifie any time though but short so it be without discontinuance or interruption for so Gramma●ians teach us a Perot Perpetuum dicimus integrum non interruptum As in Plau●us b Pla●t in Rud. in Stich. Perpetua nox signifies but one whole night and he also cals ten years Decem perpet●os●annos But sometimes also these words signifie sempiternity and absolute everlastingness as they do in that place above-said Which way soever we take them they must relate to the Moral Sabbath because that Sabbath was is to be kept c●n●inually perpetually for ever without any vaca●ion or interruption at all but so were not the Ceremonials or Seventh-day Sabbaths between which there was weekly six days intermission The Covenant which is there said to be perpetual and for ever signifieth Christ and is the same which in Jerm●e is called a new Covenant of which that Prophet thus writeth This shall be the Covenant I will put Jer. 31. 31 33. my Law in their inward parts and write it in their hearts That