THE SEVENTH-DAY Sabbath Or a Brief TRACT ON THE IV. Commandment WHEREIN Is discovered the Cause of all our Controversies about the Sabbath-day and the meanes of reconciling them More particularly is shewed 1. That the seventh day from the Creation which was the day of Gods rest was not the seventh day which God in this Law commanded his People to keep holy neither was it such a kinde of day as was the Jewes Sabbath-day 2. That the seventh day in this Law commanded to be kept holy is the seventh day of the week viz. the day following the six dayes of labour with all People 3. That Sunday is with Christians as truly the Sabbath-day as was Saterday with the Jewes By Thomas Chafie Parson of Nutshelling LONDON Printed by T. R. and E. M. and are to be sold by J. B. at the Guilded Acorne in Pauls Church-yard 1652. To the Worshipful RICHARD MAIJOR OF HURSLEY Esquire SIR THis Tract on the fourth Commandment though little in Bulk yet found great opposition before it could come to light The Author was charged to be such as Ishmael whose hand was against every man and every mans hand against him whereas next to the Glory of God in maintaining this his law to be in force and his Sabbath to be observed his principal scope is to discover the cause of all our Controversies about the Sabbath-day that so a mean may appear for ending all differences thereabout and that the great offence given the Jewes of Christians not keeping the Sabbath-day be wholly removed Yet is it likely for all this to finde evil-willers and not a few wherefore I have made my selfe bold to send it forth under your Protection You have so indeared unto you the whole Countrey round about by your uncessant indeavour for the Peoples Welfare that the credit of your name written in the front hereof shall procure it the better acceptance Yet will I not make so bold an adventure as to send this abroad under your name without your Approbation wherefore first I present it unto you as for your judicious trial and warrant so also to be a testimony of thankfulnesse for both your countenance and many benefits and also an Obligation wherein I stand bound to pray for you and be Your Worships in any Christian Office to be commanded THO. CHAFIE TO THE READER Courteous Reader I Believe thou art not ignorant of the many dissensions and contentions that have been among the People of God about the Sabbath-day Some stood for the old Sabbath so called by some meaning the Jewes sabbath-Sabbath-day Some for a new Sabbath so called by some meaning the day of Christs Resurrection And some for no Sabbath but what Magistrates do appoint No small Controversies have been between all these about the sabbath-Sabbath-day as I believe thou knowest But the ground and cause of all such their Controversies and how for Peace and Agreement sake it may be removed and taken away I suppose thou dost not know both which I will discover unto thee The ground of such their differences is a misunderstanding of these words of the Commandment Six dayes shalt thou labour and do all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt do no manner of work By the six dayes must be meant either the six dayes of Gods work or the six dayes of work with men either the six first dayes at the Creation in which God wrought and made all things or else the six work-dayes of the week in use with men where they live So also the seventh day must relate to the six dayes of Gods work or else to the six dayes of mens labour it must be the seventh day from the beginning of the Creation or the seventh day from mens beginning their six week-days of labour It must either be the day of Gods rest which immediatly followed the six days of his work or the day of rest with men which immediately follows their six dayes of work where they live They between whom the said dissensions have been and are have and do hold generally that the seventh day must and doth relate to the six dayes of Gods labour and not of mans It must be they all think the very day of Gods rest the seventh day from the Creation Thus they all thought that the Jewes Sabbath-day which was from Fridayes Sun-setting to Saterdayes Sun-setting was the precise day of Gods rest and every of their other six dayes of the week to be the very same with the six dayes of the Creation whether they lived in Judea in Babylon in Spaine in Ophyr or in any other place it maketh no matter think they Though Sunday with Christians be the day immediately following their six dayes of labour and on which they having laboured six dayes do then rest from their labour according unto Gods example yet at no hand will they yield Sunday to be the seventh day and Sabbath of the Lord Sunday they hold to be the first day of the week and the very same with the first day of the Creation with Christians whereever they live From this common errour sprouted out various opinions which set them all at variance 1. The Jewes and such as adhere to their superstition do and will still plead for the Saterday-Sabbath the Saterday they believe to be the day of Gods rest the day he blessed and sanctified they cannot conceit well of a new Sabbath they know not whence it is Though an Angel should come from heaven and tell them that Christ the Sonne of God came into the world and hath taken away their Sabbath and hath established another contrary to what God the Father instituted so that whereas before they had the seventh day for a day of rest Christ instituted that seventh day to be a work-day That whereas God the Father blessed and sanctified the seventh day Christ took off the blessing from it and gave it to the first day That whereas God the Father appointed his people to work before they did rest Christ appointed them to rest before they did work That whereas before they were to work and do all that they had to do in six dayes and rest on the seventh day according to Gods example now they must rest on the first day and work the six dayes after which is contrary to Gods example I say if an Angel from heaven should come and teach them thus they would not believe him 2. Some there be and they not a few godly precious and tender-hearted Christians who knowing that the Church of God hath ever since our Saviours Ascension observed the Sunday for their Sabbath and that not against but with the approbation of the Apostles of Christ do slight the Seventh-day Sabbath and are tooth and naile for the first day of the week so they count Sunday to be neither can they count it otherwise as long as they hold the Jewes Sabbath to be the seventh day from the Creation
believing that the Apostles of Christ by the appointment of our Saviour changed the old Sabbath so they call the Seventh-day Sabbath to the Sabbath of the first day of the week so that now the Church of God is to rest before they labour and unto not from their labour 3. Some again knowing that the Jewes Saterday-Sabbath was Ceremonial and abrogated do thence hold and maintain the seventh-Seventh-day Sabbath to be abrogated also and for that they know not any other sabbath-Sabbath-day appointed by divine Authority in stead thereof do inferre that Christians now in time of the Gospel are to have and keep no sabbath-Sabbath-day at all Thus kinde Reader I have shewed thee the ground and cause of these various and different opinions about the Sabbath-day Whence have issued most if not all the Controversies that are now on foot between them The only mean to stop all future Controversies and bring all sides to accord in one truth about the Sabbath-day is to take away and wipe off from their mindes the aforesaid errour which occasioned all their differences For as long as they or any side of them hold that the seventh day which God blessed and sanctified and commanded to be observed by all his people doth relate to the six dayes of Gods work and not of mans that is as long as they hold the seventh day here commanded to be the very day of Gods rest the seventh day from the first beginning of the Creation they will never come to agree in the truth but more and more differences will still rise Whereas if they all consent in the true understanding of the aforesaid words of the Commandment that the seventh day relateth to the six dayes of work with men and so must be the day after the six week-dayes of labour with people whereever they dwell Agreement then of all sides will be had That great stumbling block given the Jewes of our not keeping the seventh day according to Gods Precept and Example which doth so stave them off from affecting our Religion will be wholly taken away they cannot then but acknowledge that we keep the seventh day of the week the day following our six dayes of labour the very sabbath-Sabbath-day pointed out unto us here in this law They also who now stand for a new sabbath-Sabbath-day who say the sabbath-Sabbath-day is changed and the first day of the week to have been instituted in stead of the seventh will have no ground for such their assertion And lastly they who say the Church of Christ never observed the Sabbath since Christs Ascension and would from the practice of the Apostles and the Church of Christ argue the abrogation of the seventh-day-Seventh-day-Sabbath will quickly be of another minde and acknowledge that as the Jewes observed that day for their Sabbath which in this law was commanded by the Lord God so Christians also have ever done they have observed the same day the last day of the week the day following their six dayes of labour according to Gods example But Courteous Reader haply thou doubtest here and wouldest be satisfied that whereas God commandeth by this law all his obedient children to keep the seventh day of the week which is the Sabbath-day holy unto his honour If the Jewes then keep the Sabbath-day on the seventh day of the week according to Gods command How can Christians who keep their Sabbath a whole day after be said to keep their Sabbath on the seventh day of the week too according to Gods Commandment For thy satisfaction herein let me now ask thee one Question like unto thine thine answer to mine will satisfie thine owne Suppose the Pope made a decree that all his obedient children should keep the 25. day of December which is Christmas day holy to the honour of Christ If the French then keep Christmas-day on the 25. of December according to the Popes decree How can the English Papists who keep their Christmas-day full ten dayes after be said to keep their Christmas-day on the 25. day of December too according to the Popes decree Thou wilt answer me that the French and English Papists did all of them keep their Christians-day on the same day of the moneth on the 25 day of December according to the Popes decree and that the reason why the 25. day of December with the French came to be ten dayes sooner then with the English was for that they began their moneths sooner by ten dayes then the English did ever since Pope Gregory altered their year The like answer I give thee the Iewes and Christians all of them keep their Sabbath on the same day of the week on the seventh day of the week and that the reason why the seventh day of the week with the Iewes came to be a day sooner then it did with Christians was because they began their week a day sooner then they did before and sooner then the Gentiles did and Christians now do and that did they ever since the Lord caused them after their coming out of Egypt to alter their year and their moneths as I have shewed in the 3. and 10. Chapters more fully So that if we could agree in the true understanding of the aforesaid words of the Commandment that by the seventh day is not meant the day following Gods six dayes of work but the day following mens six dayes of labour all our controversies about the Sabbath-day will soon end Wherefore to clear and make apparent unto all men that this is the true meaning and that the said words of the Commandment are so to be understood I have in this ensuing Tract First discover'd that old and rotten root from whence this error of holding the day of Gods rest to be the same with the Jews Sabbath whereever they lived had its first spring and that was from a meer supposal of the earths superficies to be plain as a champion field as is shewed fully in the 11. Chap. Indeed if the earth be plain every day must be the same day with all people Every of the six dayes at the creation must be every where the same day of the week and so the seventh day from the first beginning of the creation the day of Gods rest must be the seventh day of the week with the the Jews in Judea in Ophir in Spain and in all other places the which cannot be if the earth be round as thou mayest see more at large in Chap. 11. Object But the dayes of the week begin sooner in some places then in other Then so may the day of Gods rest also Answ One and the same week-day doth not begin sooner in some places then in other The day which men call Sunday at Jerusalem begins sooner then the day we call Sunday here But they be not both one and the same day One and the same day is for one and the same place only If one and the same day should begin sooner in some places then in other then it must needs be
first ages because they kept the Sunday for their sacred services and bowed Eastward in their worship were upbraided for Sun-worshippers though they neither worshipped the Sun nor called their day of worshipping God Sunday but the Lords day being their Sabbathr sacred day of rest to the Lord. Surely if Sunday had not been with the Heathen who were Sun-worshippers indeed a weekly service day but the seventh day of the moneth only there had been no cause or ground why either Jew or Gentile should have cast such an aspersion on them of being worshippers of the Sun 5. This may further appear by the decree of Pope Milchiades whom some call Miltiades the last of all the Popes that were Martyrs He to make a clear difference between the observation of Sunday by Christians and the observation of Sunday by the Heathen ordained that all Gentiles who were converted and were Christians should not fast on the Sundayes nor on the Thursdayes as the other Gentiles did Note that as Wednesday Friday and Sunday were now in late times called sacred or Prayer-dayes so were Thursday and Sunday in old times on which dayes they filled not themselves as on other dayes till their sacred services were ended The decree Sever. Binius on the life of the said Pope sets down thus Jejunium verò Dominici diei quintae feriae nemo celebrare debet ut inter jejunium Christianorum Gentilium veraciter c. He would not that Christians should fast on the Thursday and on the Lords day called by the Gentiles Sunday that so there might be an open and apparent distinction between Christians and the Heathen in the observation of those dayes From which time till of late our tables have testified obedience to that decree being usually furnished with more variety of dishes on the Sundayes and Thursdayes then on any day of the week besides If any one here say that these dayes were not sacred but Fasting dayes because Binius calls them jejunia I would have him informed that sacred dayes were with the Heathen called Fasts because they abstained from feeding themselves till their services were ended the like did the Jewes yea and Christians too in old time Trogus writing the customes of the Jewes when he would tell us that Moses ordained the Saterday being the seventh day with the Jewes to be a sacred day perpetually he thus expresseth the same Septimum diem more Gentis Sabbatum appellatum in omne aevum jejunio sacravit Moses a Trog li. 36. Doctor Heylin sheweth plentifully that the Heathen Poets and others called sacred dayes Fasting dayes b Heyl. part 1. pa. 102. But to put us out of doubt that the Thursday and Sunday were not only fasting dayes but sacred also with the Heathen Platina resolveth the case who on the life of the said Pope sets down his decree thus Miltiadis institutum fuit nè Dominico neve feriâ quintâ jejunaretur quia hos dies Pagani quasi sacros celebrant Whereby it appears that Sunday was a sacred day not of the moneth but of the week with the Heathen 6. Lastly the testimonies of diverse learned writers shew that the day of the Sunne with the Gentiles was a week-day even the same which we call the Lords day Sozomen telleth us that Constantine commanded Dominicum diem quem Ebraei primum Sabbati appellant Graeci Soli deputant c. à cunctis celebrari c Sozom. Eccl. hist. li. 1. cap. 8. Constantine then held that the day which the heathen Greeks deputed to the Sunne was the very same which we call the Lords day Justin Martyr in several passages called the Lords day no otherwise then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as then the Gentiles or Greeks called it saith Doctor Heylin d Heyl. par 2. pag. 62. and we call it now Bonaventure acquaints us how Christians spoiled the day of the Sunne of its Idolatrous worship and so kept it in honour of Christ Secundum Gentiles dies Dominicus primus est cùm principio illius diei incipit dominari principalis planeta Sol propter quod vocabant eundem diem Solis exhibebant ei venerationem Vt ergo error ille excluderetur reverentia cultús Solis Deo exhiberetur praefixa fuit Dominica dies quâ populus Christianus vacaret cultui Divino f Bonav in 3 Distin. 37. Cael. Rhodigin lect Antiq. li. 13. cap. 22. thus sheweth Nos jure optimo diem quem Mathematici Solis vocant Domino ascripsimus dicavimúsque illius cultui totum mancipavimus It seemeth by these that Christians at first devested the Sunne of the worship given him on the day of the Sunne and gave the whole right of worship on that day unto the Lord God They served the day of the Sunne as the men of Israel were to serve their captive maidens the things that grew excrementitiously on them as hair and nailes were to be shaven and cut a Deut 21.12 and so cast away c. and then the men lawfully might keep and use them So Christians of the first age after Christs ascension pared off and cast away what did excrementitiously if I may so say grow on the day of the Sunne as the adoration and superstitious services given to it on that day and then they lawfully might and did make use of the same and it became their standing service-day unto Gods honour Divers other testimonies of sundry authors may be given to prove the day of the Sunne with the Gentiles to be not their seventh day of the moneth but their seventh day of the week all which I here omit only I referre the reader for his further satisfaction to Doctor Heylins history of the Sabbath b Heyl. par 2. pag. 53 61 62 63. wherein he sheweth that not only the dayes of the Moon of Mars of Mercury c. with the Gentiles were the same which we call Munday Tuesday Wednesday c. But also that the day of the Sunne is the same which we call Sunday proving the same out of Tertullian Justin Martyr Saint Augustin and others Quest But here it may be demanded that sith the Sunday was the day sacred with the Heathen dedicated to the Sunne and to the dishonour of God so much abused by their Heathenish superstition and Idolatry Whether Christians in the Apostles time or afterward should not have done well to have chosen Friday or Saterday or some other day for their standing day of the week for Gods service rather then the Sunday Answer To alter or change the Sabbath from the seventh day and to make it the eighth ninth sixth or any other then the seventh which is the last day of the week is against the expresse law of God as before hath been shewed though it be nowhere forbidden to alter the whole week by beginning the same sooner or later Secondly they lawfully might and did alter and change both the name and also the worship or service done
made Cakes of it d Num. 11.8 And in that week which was set for the measuring out to them their first saterday-Saterday-Sabbath which was their seventh day from their first beginning of gathering Quailes and manna Moses on the sixt day that is on the day before their new Sabbath appointed said unto them This is that which the Lord hath said To morrow is the rest of the holy Sabbath unto the Lord bake that which you will bake to day and seethe that you will seethe and that which remaineth over lay up for you to be kept until the morning f Exod. 16.23 24. On this sixth day they gathered double to what they did before whereof Moses told them that the one part they should bake or seeth at their pleasure but the remainder that is the other part they were not willed either to bake or to seethe on that day but to lay it up for the next day the which they did and although it was neither baked nor sodden yet it stank not neither did wormes appear therein Now if the Israelites might not pound the said manna laid up for their food nor bake nor boile the same and so eat it hot as on other dayes the Sabbath-day which should be a delight unto them would breed them sorrow and be burthensome unto them and doubtlesse then we should read of their complaints hereof We read how they complained for want of change and wept when they remembred the flesh Cucumbers Melons Leeks Onions and Garlick which they had in Egypt But now said they our soul is dryed away there is nothing beside this Manna c g Num. 11.6 How would they have complained if on the Sabbath-dayes they should have been driven to have eaten the manna not pound nor baked nor sod Their silence herein argueth them not to have been driven to such a strait but that they did either bake or boile their Manna and so eat it hot as they did on the other dayes the which could not be done without their making a fire Or otherwise if by this precept the Jews were not to make any fire at all on their Sabbath-day neither for the furtherance of their services and duties towards God nor for the preservation of the health and life of man then I say that that precept was particularly given to the Jews and peculiarly concerned that Nation and no other Common-wealth whatsoever And that this Commandment bound them not thereto no more then it bindeth us or any other people whatsoever This law bound and doth binde all men to make the seventh day with them a day of rest not only from works of slavery commonly called servile works from which the Jews were bound on their feast of the Passeover b Lev. 23.7 Nun. 28.18 and on certaine other of their feast-dayes c Lev. 23.8 21.25 35 36. Num. 28.25.26 But also from all the works of mens trade occupation or function whatsoever Yea our thoughts and mindes are not to be upon them on the Lords day as the one are called our works d Exod. 23.12 so the other are called our thoughts This Law bindeth all that they should not only make the seventh day to be a day of rest and cessation from all the works of our callings but also that we sanctifie that rest Remember saith God that thou sanctifie the Sabbath-day that is in English the day of cessation or rest for that it is the Sabbath of the Lord. We may well call it the Lords day or the Lords Sabbath for that it is a day holy to the Lord we are not only to cease from the works of our professions and callings on that day but are then to performe also and do duties and works of holinesse unto the Lord. On the seventh day is a cessation to rest a Convocation of holinesse d Lev. 23.3 Or as it is in our translation The seventh day is the Sabbath of rest and holy convocation And in Exodus In the seventh day is the rest of cessation holinesse to the Lord f Exod. 31.15 And a little after that In the seventh day shall be to you holinesse a rest of cessation unto the Lord g Exod. 35.22 All which do shew that on the Sabbath-day which is the day following our six dayes of labour we should not only rest from all our functions and works of our professions for getting of worldly wealth and maintenance but we are to keep this rest cessation or sabbath holy to the glory and honour of the most great God our Creatour and Redeemer Quest If any ask here whether it be lawful for an Apothecary to let blood in case of great need or for a Physician to minister Physick to his sick Patient on the Sabbath-day Answ Doubtlesse it is lawful and not only so but either of them may go or ride for that purpose it being of the duties before spoken of for the preservation of the life and health of mankinde which are not forbidden by this Law provided neither of them do the same for his fee reward and gaine for then he maketh it a work of his Profession for gaining of worldly wealth and maintenance which may be done on other dayes but not on the Sabbath without making himself a transgressor And now I conclude this point with the expresse words of the Homily for the time of Prayer Thus it may plainly appear that Gods Will and Commandment was to have a solemn time and standing day in the week wherein the People should come together and have in remembrance his wonderful benefits and to render him thanks for them as appertaineth to loving kinde and obedient People And with that a little before And therefore by this Commandment we ought to have a time as one day in the week wherein we ought to rest yea from our lawful and needful works for like as it appeareth by the Commandment that no man in six dayes ought to be slothful or idle but diligently to labour in that state wherein God hath set him Even so God hath given expresse charge to all men that upon the Sabbath-day which is now our Sunday they should cease from all weekly and work-day labour to the intent that like as God himself 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 People should use the Sunday holily As concerning the particular duties to be done on the Sabbath-day there being so many learned and godly men who have written so fully of them and are or may be in most mens hands or closets I forbear to speak of them here for brevities sake referring the Reader to their plenty and now in the next place will speak of the second part of this Commandment CHAP. XVII The great care and provision had by the Lord for mans keeping and sanctifying the Sabbath-day THe former part of this fourth Commandment which is
and not ours it is The Sabbath of the Lord thy God as it is in this place in our Bibles so translated it is saith God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sabbath to the Lord that is a Rest or Cessation to the Lord as before I have shewed d See Chap. 8. It is a day holy to the Lord and therefore none other then the Lords All the tithe of the land whether of the seed of the land or of the fruit of the tree in the time of the law was the Lords f Levit. 27.30 and so was the tithe of the herd or of the flock even of whatsoever passed under the rod g Verse 32. for the tithe of all these were holy to the Lord h Verse 30.32 and therefore they were the Lords they were his seed his fruit his Lambes c. One Lambe was no more holy then another when they fell from their Dammes and before they were tithed out the Possessor of them might have mingled them at his pleasure he was not tied to begin his tithing at one Lambe rather then at another but from what Lambe soever he began every tenth Lambe that in order passed under the rod was the Lords he might not then change it nor search whether it was good or bad k Verse 33. it was then holy to the Lord it was the Lords Lambe and of such as detained the tenth the Lord complained that they had robbed him l Mal. 3.8 9. And so I say concerning the seventh day in the like sense That one day of it self is no more holy then is another Christians were not tied by any divine law to begin their week or sevening from any set particular time but they continuing their accustomed week and so beginning their sevening from the day of Christs Resurrection the seventh from thence in an orderly course is sacred to the Lord it is the Lords day no man upon his particular occasions may change the same he may not say My businesse is such that I cannot keep this Sabbath-day but I will keep another day in the week which will be as good He doth deceive himself herein he may not put off the seventh to another day but should defer his businesse rather When men take the seventh day which is sacred to the Lord and imploy the same about their own businesse either in whole or in part they may as truly be said to rob the Lord as they under the law were said so to do in not paying their due tithes and offerings m Mal. 3 8 9. Sixthly the Lord was pleased to set out unto us the ground of this law why he would have a day in a week appointed for his worship rather then a week in every moneth or a moneth in every yeare And why he would have the seventh day for his service rather then the tenth the ground hereof the Lord here sheweth to be this In six dayes the Lord made heaven and earth the sea and all that in them is and rested the seventh day The same ground for the sanctification of the seventh day is also declared before in Genesis n Gen. 2.3 Seventhly the Lord declareth and he would have his People hereby to know that he hath annexed a blessing unto this day God blessed the seventh day They who wait on the Lord and serve him sincerely during this their day of attendance shall finde the Lord a bountiful rewarder their ceasing from labour for doing him service shall be for their profit they shall be gainers thereby Lastly if there had been none other reason or motive to stir us up unto obedience in a careful keeping of the seventh day unto the honour of God yet this alone which the Lord hath given in the close of this Commandment should suffice The Lord hath sanctified it God hath instituted it But when the Lord hath given us such a special charge of remembring the Sabbath-day to sanctifie it and hath so plainly pointed out unto us what the day is whith he will have us to sanctifie that none may plead ignorance about the time and how many words the Lord used in prohibiting all works and in the enumeration of all degrees prohibited laying down also the equity hereof his own example together with his blessing it and his sovereign institution hereof how can any without palpable ignorance or wilful rebellion plead ignorance of the Sabbath or knowing it not yield ready obedience thereto Imprimatur JOHN DOWNAME A POSTSCRIPT To the READER I Pray thee before thou readest correct these faults which alter the sense the other though many amend in reading And when thou hast read this Tract consider seriously whether the day of rest the Seventh day in this law commanded to be observed do relate to the six dayes of Gods work or to the six dayes of mans labour It cannot relate to the six dayes of Gods work and so be the day of Gods rest unlesse the day of Gods rest and the Jews Sabbath-day be the same and begin in all places at Sun-setting whereever the Jews did or ought to observe their Sabbath which cannot possibly be except the earth be plain as I have shewed Or except the day of Gods rest did at the first and doth begin sooner in some places then in other and so first at one particular place when it was no where else the day of Gods rest either East or West thereto Both which are so against reason that no understanding man will hold either But if thou findest that the seventh day commanded doth relate as truly it doth to the six dayes of Labour with men and so must be the day following their six week-dayes of labour whereever they live then consider whether Sunday be not as truly the day following the six dayes of labour with Christians as Saterday was with the Jews and as truly the seventh day with Christians and by the expresse words of this law commanded to be kept holy as the Saterday was with the Jews If so what cause thinkest thou have Jews Antinomians Libertines or any other to scandalize or say of Christians that they do not nor at any time have observed the true time and day commanded of God in this law FINIS ERRATA PAge 3. line 28. the whole Read to the whole p. 6. l. 22. so if r. if so p. 7. l. 6. and the evening r. and the morning p. 12. l. 2. this r. his p. 22. l. 9. thirtieth r. one and thirtieth p. 35. l. 10. noâ—e thus their r. nose thus Their. p. 39 l. 33. Hemer r. Homer p. 39. l. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 63. l. 28. Gallimachus r. Callimachus p. 69. l. 16. feigned r. been feigned p. 80. l. 1. Sabbathrsacred r. Sabbath or sacred p. 86. l. 22. betrer r. better In the Margin pag. 41. line 22. Det read Deut.
a day of rest from these works and so were said to profane it that is in respect of these labours they made it common with other dayes all dayes being alike lawful or common for doing works of Piety Secondly works of Government of the Creatures subjected unto man were ordained of the Lord before man was made Let us make man saith God in our image after our likenesse and let them have dominion over c b Gen. 1.26 28 and when God had made man he commanded them to have dominion over the fish of the sea over the fowle over cattel and over every living thing upon the earth This law and ordinance was not repealed or nulled by any succeding law Man is to exercise this his Rule and Government committed unto him on any day If fire should threaten to destroy house or houses corne or such like on the Sabbath-day man is as well bound to use his power in suppressing the same on the Sabbath-day as on any other If water indanger drowning of cattel or if cattel strive together whereby some are like to perish and man do not succour and seek to preserve what was in danger because it was on the Sabbath-day he sheweth himself to be a bad Governour of the creature or if he should suffer sheep or other cattel to perish for want of foddering folding or housing them as need requireth he is not worthy to have the Government of cattel The like Isay concerning works needful for the preservation of mans life When Adam was in the state of innocency before ever the seventh day was even on the day of his Creation the Lord ordained him food Behold I have given you said God every herbe bearing seed some whereof were Physical which is upon the face of all the earth and every tree in which is the fruit of a tree yielding seed to you it shall be for meat d Gen. 1.29 It was Gods Will and Ordinance then that man being made a living soul should use the means for the preservation of his life And this his ordinance was never repealed by any succeeding law All these three kinde of works may be done on the Sabbath-day as well as on other dayes alwayes provided that there be no irregularity in performing them We must have regard to necessity requiring present help when this giveth way the duties more excellent are more especially to be regarded And as these works may be done on the Lords day so may the necessary helps thereunto be then done also A man may on the Sabbath-day travel on foot to the meeting place and assembly of Gods people and if he cannot well go on foot he may ride Also as men may feed folde or house their Cattel on the Lords day so may they use the necessary helps thereto which could not be done the day before And so also may they not only eat drink sleep and take Physick according as need requireth but also may use needfull helps thereunto as heating their meat and such like for all stomacks cannot feed on cold meat But let all take heed lest under a pretence of necessity he robs God of his due honour and his conscience of true peace Object But here some will object that this Commandment tyed the Jews from kindling any fire on their Sabbath-day If then we are bound to keep this law as strictly as the Jews were we ought not to kindle fire at all upon the Sabbath-day for any occasion whatsoever though for saving ones life Answer To which I answer that this precept in Exodus the five and thirtieth Chapter b Exod. 35.3 and third Verse forbade the Jews not from making any fire at all whether it be a help towards the duties of piety or mens health and safety But from making fire whereby it should be a help towards their trades occupations or functions which are expresly forbidden to be done in this commandment on the Sabbath-day And that this is the meaning may appear for that First this precept hath an eye and refiecteth on the words immediately going before in the former verse in which is a rehearsal of the summe of this fourth commandment In these words according to the Hebrew text d Arias Monte. Six dayes shall function occupation or trade be done and in the seventh day there shall be to you holinesse a rest of cessation to the Lord every one doing his function in that day shall die Then immediately followeth There shall no fire be kindled in all your habitations in the day of cessation The works about mens personal callings and functions for getting wealth being forbidden in the former verse in this is forbidden the means tending thereto as the kindling of fire And haply kindling fire is here mentioned rather then any other means for that they being all Brickmakers in Egypt before they kindled fire throughout their habitations for the burning their tale of Bricks But when workes are lawful and needful to be done on the Sabbath-day such as are works of piety and works of preserving the life of man the necessary helps thereunto as making fire is lawful also Secondly the continued and never blamed practice of the Jews of making fire on the Sabbath-day for these duties proveth the same They were never at any time blamed for making fire on the Sabbath for these duties as farre as we can read in sacred Scripture The man that was put to death for gathering wood whether to fagot it or to adde it to his Pile or heap is not expressed on the Sabbath-day b Num. 15.32 doth make nothing hereto And that they did make fire on the Sabbath-dayes for these duties is undeniable How else should the meat-offrings baken in ovens and in pannes and in frying-pannes be made which they were to bring to the Priests as obligations d Levit. 2.4 5 7. How else could the Shewbread be baked which were constantly provided and set on the pure Table of the Lord every Sabbath day f Levit. 24.5 6 c. And how else should the Paschal lambe be roasted when the feast of the Passeover fell on the Sabbath-day Every family was then to eat rostmeat throughout their habitations and the remaines to be burnt in the fire that nothing be left untill the morning g Exod. 12.10 Sure these things could not be done without making fire In like manner did they make fire on the Sabbath for preservation of their life and health For doubtlesse the Israelites baked and sod their Manna on their Sabbath-dayes as they did on the other dayes of the week Cold Manna and unpound would not agree with many mens stomakes on the Sabbath who on every of the other dayes did eat it hot either baked or sodden On every of the other six dayes they gathered every man according to his eating an Omer for every man b Exod. 16.16 18. And then ground it or beat it in a mortar and baked it in pannes and