on our first parents begitteÌ„th of his immortal theÌ„ seed sanctifie them and worke faith and all saving graces in them so that they beleâ—ved the promise and found rest in Christ. And so this was the daie wherein God did first make man actuall partaker of his spirit and did make in him true holinesse and conforme him to the Image of Christ This appeares by three things First by Adams words chapt 3.20 where not withstanding Gods passing of the sentence of bodilie death against him and of his returning to dust in the grave in the words next before yet â—e by faith laies hold on one eternall life in Christ the promised seed and being strengthened with might by the spirit in the inner man doth call his wife Chavah which signifieth life because by Christ promised to be come her seed shee shâ—uld bee the mother of all liuing and not onely all his naturall seed should by Christ haue naturall life for a time and being on earth continued vnto them but also after death his wife and al their elect seed should haue life eternall in him This is a strong argument of a lively faith and of the quickening spirit given to Adam vpon the verie daie of the promise which was the seventh day Secondly that our first parents had the holy spirit given them on that daie by faith were instituted made partakers of the righteousnes of Christ the coats of skins doe shew which God fitted to them put vpon them For undoubtedly these skins of cleane beasts which God taught and commanded them to kill and offer in sacrifice as tipes figures and pledges of their redemption by the death and sacrifice of of Christ and these coats made of the skins of beasts sacrificed and put upon our first parents by God himself did plainly forshew the covering and clothing of all the faithfull with the Robes of Christ satisfaction and righâ—iousnesse were a token and pledge to them that they were justified by faith in Christ to come and cloathed with the garments of salvation For all Gods works are perfect he gives to no men by his own hand immediatly the outward pledg seale without the inward grace Thirdly Adams teaching of his sonnes Caine and Abell to sacrifice and to bring offerings first fruits to God which were tipes of Christ and of Gods rest in his mediation and fulls satisfaction and that at the end of daies that is the seventh which is the last of the week Gods holy weekly Sabbath these J say doe testifie Adams faith in the promise his holy obedience to Gods commandment of keeping holy the seueÌ„th day and his holy care to teach his Children holy obedience also Now this being manifest that of the seventh day God did first sanctifie man by his holy spirit and did bring in holinesse into the world among men we must needs acknowledg this a second point of Gods sanctifying that day and making it fit to bee his holy weekely Sabbath and the day of his holy worship CHAP. 9. THirdly the Lord God for a memoriall of these supernaturall heavenly things first revealed done on the seventh day and for a pledg to man of the eternall rest in heaven did also by his word and commandment appoint every seventh day to be vnto man a day of rest from his owne works which concerne this worldly life and to be kept an holy Sabbath to the Lord his God and this is the third point of Gods sanctifying the seventh day and setting it apart for holy and heavenlie vse and for holy worshippe service and religious duties which tend to begit and increase holinesse in men and so to bring them to see and enjoy God in the eternall rest of glorie This point because it is of greatest weight and moment comprehends in it many of those things which are necessary to be laid open made knowne for the distinct and profittable understanding of the Lords holy weekly Sabbath the right obseruation thereof together with the duties which belong thereunto are therein required Therefore I will doe my best endeavour to handle this point more fully to laie open distinctly the speciall things therein contained and that in this method order First I will proue this maine point to weet That Gods blessing and sanctifying of the seventh day did include the giving of a law commandement for the keeping of an holy weekly Sabbath Gods giving of this commandement was a maine speciall part of his sanctifying of it Secondly I will enquire search out the nature of that law commandement how farre in what manner it bindes Adam and all his posteritie Thirdlie because everie law which God gives to man doth impose a dutie upon man and bindes man to the performance of it therefore the uerie words of the text binds me to handlle at large mans dutie which this commandement of God this word by which hee did blesse and sanctifie the seventh day doth impose upon Adam all his posteritie even their sanctifying keeping holy the Sabbath day For the proofe of the maine point we haue three notable argumeÌ„ts First we haue the plaine testimony of God himselfe Exod. 16.28 where he cals this his blessing sanctifying of the seventh day by the maine of a commandement law tels the Isralites that they not keeping of an holy rest but going out togather Manna on the seventh day did refuse to keepe his commandements and lawes that is his commandements and lawes which he had given from the beginning in his blessing and the sanctifying of the seventh day For of other speciall lawes and commandements given beefore that time concerning the Sabbath there is no mention at all in Scripture neither did God giue any besides that from the beginning untill hee spake unto them afterward from mount Sinah and in the fourth Commandement called upon them to remember the Law of old giuen for keeping holy the Sabbath and renewed it againe to them Secondly In all the Law of God and in all the Scriptures wee never read of any thing truly hallowed sanctified and set apart for holy vse but by speciall Commandement of God and by the direction of his word the first thing which is said to bee sanctified after the seventh daie is the first borne of Israell Exod 13.2 and this was by Gods speciall commandement and therefore hee saith that he hallowed them On that day which he smote the first borne of Egypt Num. 3.13 The next sanctified mentioned in Scripture is that of the people of Israell when they were to come into the sight and presence of Gods Majestie at mount Sina Exod. 19.10 and that was by Gods direction and commandement as is there testified in expresse words The third sanctification mentioned in the Scriptures is that of the Sanctuary and the Altar and all the holy Uessels and implements therof And Aaron and his sonnes the
all our owne ordinarie and common workes and labours Fourthlie they who are more spirituall and haue haue liuely hope of Heaven and haue the spirit shed on them more abundantlie they are more bound by Gods law to sequester themselves and withdraw their mindes from worldlie cares and more to minde heavenlie things as at all other times so on the Lords holie daie which is consecrated to heavenly spirituall and religious worship and seruice of God is a pledg to them of eternall rest with Christ in heaven For to whome God hath given more of them shall more bee required Now it is most plainly testified in the Scriptures That Christians vnder the Gospell are more spirituall and haue the spirit more abundantly shed on them through Christ then the Fathers had Act. 2.17 Tit. 3.6 The Ministery of the new Testament is the ministery of the spirit not of the letter 2 Cor. 3.6 And we haue now more evidence more assurance of the blessed hope reserued in heaven for vs. Colos. 1.5 There is Christ our life and Treasure Colos. 3 1.2 And there our hearts ought to be and not on earthly things We must now be ready if Christ call vs to sell all and to giue to the poore that we may haue treasure in heaven Therefore we are bound by the law especially on the Lords day our weekly holy day to be more sequestered from the world and to rest wholy from all cares and labours about earthly things that we may be wholy deuoted to heavenly things and to divine meditations Lastly though Auncient Fathers and Doctours of the Church did much condemne in their writings the observation of the Sabbath after the manner of the later Iewes to weet in idlenesse and from resting from all worldly affaires that they might spend the day in vaine sports and delights and in wanton leaping and dauncing which in the graue judgment of these learned Fathers Was worse and more prophane then plowing and digging and working in woll Yet notwithstanding they doe generally commend the Lords day as a day of rest to all Gods people from all rurall workes and worldly affaires that they may be at leasure to exercise themselues in holy duties and be wholy devoted to the worshipp of God And hereupon it is that the learned of these later times especially the builders of Gods Church in this land do most frequently in respect of this rest and cessarion from al seculiar affaires call the Lords day the Sabbath of Christians as appeares in the first part of the Homily of the time and place of prayer and do affirme that as the Fathers in the old Testament were bound to rest one the seventh day from all manner of worke Soe also are Christians bound on the Lords day to rest and that by the law of God CHAP. 20 THE second position which I haue propounded before which now Comes to be proved is That Gods law rightly understood doth in respect of this duty of rest from all worldly affaires as strictly bind us under the Gospell on the Lords day as it bound the fathers on the Sabbath of the seventh day in the old Testament Here some will perhaps imagine that I goe about to laye an heavy yoke of Jewish legall bondage upon Christians contrary to Christian liberty by which Christ hath made us free But if they remember and beare in minde what I haue before proued to weet That the fathers from the beginning had no such burden imposed on them as is commonly conceived and that the Scripâ—ures are alleaged to proue that they might not kindle a fire nor dresse meate nor goe out of their place on the Sabbath day and that it was death to gather sticks on that day in case of necessity are much mistaken They shall be forced to confesse that I take away the heavy yoke which many lay upon the Fathers in the old Testament raâ—hen then lay any yoke upon Christians in the obseruation of the Sabbath Yea that I require and urge no more then that which all the learned of best note in all ages haue ever since the time of the Apostles and by tradition from them commended to the Churches of Christ which also the lawes Canons and Doctrine of the Church of England generally receiued and established doe impose on us the light burden and easie yoke of Christ. It is true that the Scribes and Pharises those great corrupters of the law and blinde Hypocrites as our Saviour cals them did lay an heavy yoke on the people of their time by their false glosses and corrupt traditions as in diuers other points so in the obseruation of the Sabbath They held it unlawfull in case of necessity to pull an eare of corne or any fruite from a tree on the Sabbath day and blamed Christs Disciples for doing so when they were hungry and had no other meanes to keepe themselues from fainting They accused our Saviour Christ for working a glorious miracle and doing a worke of great charity on the Sabbath when by his word he healed some that were sick of great infirmities and sent them away bearing their beds on their backes in open sight of all which tended much to the honour of God and made the people glorifie Christ and his Gospell But our Saviour reproues them for this strictnesse and convinceth them of errour by diuers argumentâ— First by Scripture which saith that God will haue mercy rather then sacrifice that is God is serued more acceptably with workes of mercy which are morall duties then sacrifices which are but a seruice ceremonial he delights more in works of mercy charity then in them as at all times so when they are done to his glory on the Sab day So that if it was a breach and prophanation of the Sab to do any worke of mercie in it then it must needs be much more a prophanation to labour worke about sacrifices in killing beasts dressing washing their flesh making fires to burne them on the Altar which were not so pleasing to God as works of mercy But the Pharisees allowed approued such works of sacrificing durst not condemn theÌ„ And thâ—â—for our Saviour concludes that they ought not to condemne his mercifull works of healing the sick on the Sab day shewes that by censuring his doings for prophanation they did much more censure the forenamed actions of their Priests even the dressing burning sacrifices mat 12.5.6.7 Secondly our Saviour proues that by Gods owne law they were allowed to circumcise children on the Sab day whensoever it happened to fall out on the eight daie after the birth of children and to the Child circumcised they applied healing medicinâ—s and therfore they groslie erred in accusing him for healing on the Sabbath which was a thing pleasing to God and was a lesse labour then Circumcision Iohn 7.22 Thirdlie he convinceth them of grosse hypocrisie and blindnesse in that they imposed heavie burdens upon
2 Cor 2 6 7 and as divers of the auncients haue held and shewed in their practise Seventhly ordaining and calling of Bishops Pastors and Elders being of old performed in the face of the whole Church with publick prayers and laying on of hands Act. 1.15 14.23 2 Cor. 8.19 As it was of old soe at this day is a verie fitt dutye of the Lord holy weekly Sabbath Besides these publick duties there are diuers priuate duties which are necessary both to make the publick duties effectuall and frutefull and to testifie to the Praise and glory of God the power of his holy ordinances and the worke of the spirit by them upon our hearts and soules The first of these is private prayer either by our selves alone or in our families with our Children servants and others of the houshold for if we must pray continually when just occasion and oppertunity is offered as the Apostle teacheth 1 Thes. 5. then most especially before we go vnto and after we returne from the publicke assemblies for a blessing upon Gods Publick ordinances both to our selves and others Our Saviour bids us pray in secret and David exhorts vs to commune with God on our beds and to pray after his example morning evening and at noone day The second is meditation of such as are alone on things heard in the Church and repetition in the family for the printing of the the word in their mindes and memories and mutuall instruction and exhortation one of another without which the word will take small effect afterwards and quicklie beforgotten Saint Paul doth intimate the necessary vse of this duty where he commands women to aske and learne of their husbands at home and not to speak in the Church 1 Cor 14 35 1 tim 2 11. This is the holy duty which God commended in Abraham Gen 18 That he did command and teach his houshold Children which few men can do conveniently on the week daies when every one is about their worke some in one place and some in another onely the Lords day is the fittest The third is rejoycing singing of Psalmes and Praising God in our families this David commends for a duty of the Sabbath Psal. 92.1 And this Paul and Silas taught us by their example Act. 16.35 Where they two being in prison and in the stocks are said on the Lords day at midnight to pray and sing Psalmes with soe loud a voyce that the Prisoners heard them And yet I hope none dare call them Puritants and Hipocrites as the profane miscreaunts of our time call all the familes in which they heare singing of Psalmes on the Lords day The Fourth is visiting of the sick of prisoners releiving the poore and needy perswading of disagreeing Neighbours to peace and reconciliation These are works of mercie and of Christian loue and charity haue no proper end but to bring honour to God and to make him to be praised of his people and his people to be edified in loue And being an holie private service of God they may be done on the Lords daie our Church Doctrine doth teach them and Ecclesiasticall constitutions allow them The last duty is meditating on Gods workes magnifying them and speaking of them with admiration one to another if upon any just occasion or for necessarie refreshing we walke diuers together into the feilds This David mentions in the Psalme for the Sabbath day Psal. 92 45. Where he saith thou Lord hast made me glad through thy workes and I will tryumph in the workes of thy hands O Lord how great are thy workes Thus much for the speciall duties both publick priuate which Christians are bound to performe on the Lords day which is the Christian Sabbath Now the consideration of these severall duties being some publick some priuate some more proper for the Sabbath and some for all daies offer to us somethings more to be obserued First the publicke duties of the whole Church together must first be regarded and preferred before priuate duties at home and mumbling of private praies with our selves in the Church because they make more for Gods glory and mutuall edification and do shew and declare our Christian vnity Secondly publick duties must take up the best and greatest part of the day because they are proper to the day and to publick assemblies which are to be kept weekly on the Sabbath day Priuate duties are common to all daies of the weeke Thirdly the duties of mercy charity to men must giue place to the mediate worship of God when there is no vrgent necessity and they may bee deferred to another day without any inconvenience Men hauing oppertunity before must not put them off vntill the Lords daie and then by them shoulder out holy duties of piety and Gods solemne worshippe Lastly by the many and severall duties required on the Lords Sabbath wee see that to him who hath a care and respect of them all there will be no time left for for idle words and toyish talking praunsing in pride and vanity nor for any carnall sports pastimes and pleasures But Gods day wil be found little enough for holy duties which are to be performed And therefore I dare not allow any liberty for any sports how honest lawful so ever at other times except they bee holy and Gods worship be furthered and no better duties by them be hindered Which no man can in reason conceive or imagine If God be to be loved aboue all and honoured and served with all the heart and mind soule strength as the law commands J do not see but all Gods people ought so to do especially on the Lords day to be discontent grieued that they canÌ„ot do it so fully as they ought not to allow to themselves in these things anie liberty which may hinder Gods holy worship The greatest opposites of the weekly Christians Sabbath when they haue most vehemently disputed spent al their argumeÌ„ts against the observation of the Lords day for an holy Sab day of holy rest are by the cleare evidence of the truth so convinced that will they nill they their conscience forceth them to confesse That the speÌ„ding of the whole day even the space of four twenty hours of the Lords day an holie rest cessation from all worldly thoughts cares from all seculiar affaires in holy duties of Gods worship service both publick and private is a thing Commendable praise worthy in them and pleasing and acceptable in the sight of God To that one only wise omnipotent immortall and eternall God who in all things and ouer all enimies maketh his truth to triumph be all honour glory and praise now and for euer FINIS Justin. Dialog cuÌ„ Triphone Tertull. adversus Judoeos Irenaeus lib. 4. c. 20 * Tostatus Pererius Gomarus Heb. 11.10.16 Origen Hierom. trad in 2 Gen. Austin in Psal. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 8 21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.2 Heb. 10.26 1 Ioh. 5.16 Heb. 6·6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrine 1 Reason 2 Reason 3 Reason 4 Reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Position negative 1· Pit 1.3 Objection Answer 1. Position affirmative 2. position affiâ—mative Gen. 4. 3 position affirmative Objection Answer Object 2. Answer The severall opinions concerning the law of the Sabbath The distinction of Gods laws serm 251. de tempore serm de tempore 136. Zanch. lib de De Calog thes 1. 1 Argument 2 Argument 3 Argument Argum. 6 Argument 7 Argument 8. Argu. 9. Argu. Of mans sanctification of the Sabbath 1 Argument 2 Argument 3 Argument 4. Argu. 5 Argument Objection Answer Object Answer Prolog in Psalm Objection Answer Lexicâ— cold 1. Argument 2 Argument 3. Argument 4. Argum. 5. Argu Chrisostom in Cor. 16. Augst ser. 25 1. de temp Gregor Magn Epist lib 11.3
〈◊〉 〈◊〉 〈◊〉 Shabath which is here vâ—ed and doth properly signifie in any other places of Scripture where it is vsed to set forth other ceasing and resting from worke The Holy Scriptures themselues do fully shew Also that God found rest in Christ even of refreshing and seâ—led his delight in him the Redeemer and in his worke of redemption and committed the world to be Ruled Iudged Ordered and disposed by him as mediatour vpon the seventh day and from that forward vntill the eternall rest of heaven comes in and the kingdome be deliuered vp to God his Father that God may be all in all As for example Exod. 20.11 where God in giving of the law and mentioning the ground of his sanctifying of the seventh day to weet his resting doth vse the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Janach which signifies not a bare resting from worke but such a rest as is full of sweetnesse delight and Exod. 31·17 where it is said that on the seventh day God rested and was refreshed that is hee did not onely cease from creating and rest from workes of creation but he found also great delight that is in Christ vndertaking to be the Saviour and redeemer of the world hee found great pleasure and delight in his kinde such as men in their kinde do finde in things which delight and refresh their soule so much the words imply And the Scriptures of the Prophets and Apostles speaking to the same purpose justifie this sence and meaning where they tell us that Christ the Mediatour is Gods righteous Servant in whom his soule delighteh Isa 42.2 Math. 12.18 And that in him God setles his rest and is well pleased Math. 2.17 And makes his elect acceptable in his beloued Ehe 1.6 Thirdly the keeping and observing of every seventh day for aholy Sabbath which God requires of us consists not in bare resting from ordinary workes and labouring in worldly affaires which concerne this life but also in sanctifyng of the day by holy and religious exercises which concerne the heavenly life and in making it our delight to honour the Lord as appeates both in the wordes of the law Exod. 20.8 Deut. 5.22 And also in the Prophets Isa. 56.4 And 58.13 Now such as the observation is such must the ground thereof be on which it is founded And therefore vndoubtedly Gods resting on the seventh day includes his resting and delighting in Christ who was the promised redemption Thus much for the opening expounding of the second clause the discovery of the rest of God by which he rested on the seveÌ„â—h day which is the second ground of Gods blessing and sanctifying that day and making it a holy Sabbath of râ—st The third ground remaines and that is Gods blessing of the seventh day layd downe in the next wordes And God blessed the seventh day veâ—s 3. This blessing of the seuenth day consists in two things The first is Gods blessing of it by giving and revealing to man on that day the greatest blessing which was made knowne to the Sonnes of men during the time of the Old Testament while the Sabbath of that seventh day was to be in vse and the law thereof inforce that was the giving of Câ—rist by promise to be the Redeemer of the world this belongs to the ground of the Sabbath The second is Gods blessing of the seventh day by setting it apart to be kept and observed of men as a day most blessed in memory of of that blessing that is of the promise of Chrst and his undertaking and beginning to mediate for man kinde this belongs to the in sanctifying of the Sabbath which is the third maine thing observed this text First I will speake of blessing as it is a ground of institution and after in the next place J will handle it as it is a part of the institution of the Sabbath concurres with sanctifying of it Blessing as it belongs to the ground of the Sabbath and signifieâ— Gods giving and revealing on the seventh day a blessing aboue the blessings of all the other six dayes by which that day became more honourable must needes be Gods giving ether of some naturall blessing tending to outward prosperity and to naturall perfection and temporall felicity in this world or of some gift and blessing supernaturall tending to heavenly happinesse eternall blessednesse 1. Gods blessing with naturall temporall blessings is declared in the Scriptures to be two manner of wayes Fâ—rst by giving all sorts of temporall blessings and naturall gifts in generall thus God is sayd to blesse Ishmaell Gen. 17. â—0 and to blâ—sse the Jsralites in all their affaireâ— and in all the woâ—kes of their hands Devt 14.29 Secondly by giving some speciall worldly blessing successe and prosperity either in respect of their Corne Wine Mâ—ate Drinke Exod. 23.25 or in respect of their cattell or the fruite of their body or worldly goods pâ—ssessions and the like Devt 28.3 2 Gods blessing with spirituall and supernaturall blessings and guifts is his making of men to grow and prosper in grace and in all heavenly blessings as Gen. 12.3 28 4. where it is said that in the blessed seed of Abraham Iacob that is in Christ. All the nations families of the earth shall be blessed and thus God is said to blesse us with all spirituall blessings in Heavenly things in Christ Ephess 1.3 of this blessing David â—peakes Psal. 67.1 where hee sayth God bâ— mercifull vnto vs and blesse us 3. God is said to blesse in a full and perfect sence with all blessings of prosperity and happinesse both temporall and spirituall that is by giving all saving graces needfull to salvation and good increase and growth in them and all outward prosperity and all things therevnto requisite together with his favour and a sanctified vse of them thus God promised to blesse Abraham Gen. 12.2 Jsaac Gen. 26.3 Jacob Gen. 28.3 Joseph Gen. 49.25 with blessings of heaven a boue and deep beneath And his people inheritance Psal. 28.9 Now the thing here to be inquired after sought out is what blessing is meant in this place where God is said to Blesse the Seventh day For it it most certaine that this blessing wherewith God blessed the seventh day did not consist only in Gods giving of any naturall and temporall blessings to that daie or to man and other creatures on that day or in annâ—xing and tying any such vnto it For God had before ceased and now rested from all works of creation that is both from creating any kinde of creature also from adding more naturall goodnes or perfection to any thing created We never read that God made the seventh day blessed a boue the other sixe either in clearer light of the sun or in more faire and seasonable weather at any time or in any age from the beginning or that he blessed it with any such blessing which belongs to nature
Priests with all their robes and vestments also the sacrifices and all other holy things of the Tabernacle they all were sanctified by the speciall commandement of God and by direction of his word as Moses in the law testifies in Exodus 40. divers other places Soe the temple in Ierusalem and all the Holie things which are consecrated and dedicated to the service of God by Solomon are said to be hallowed and sanctified by God 1 King 9.3 and 2 Cron. 7.17 that is by Gods speciall commandement direction And Moses his dedication of all things in the law is said to bee by bloud and that by precepts spoken to the people according to Gods law Heb. 9. vers 19.22 And every creature of God is said to be sanctified to the use of the Saints by the word of God and by prayer 1 Tim. 4.5 Now if in all Gods word everie thing is said to bee sanctified by the word and speciall Commandement of God And wheresoever in all the Scriptures God is said to sanctifie any thing and to seperate it for holy Use The word Sanctifie doth necessarilye implie a Commandement and speciall law of God given for the seperating of it It were against all reason and common sence to deny heere in this text the wordes Blesse and sanctifie doe necessarilie alsoe implie that God gaue a speciall commandement and law for the keepeing of his holie weekelie Sabbath an holy rest unto him the Lord our God Thirdly whatsoever is sanctified by God and so dedicated to holy vse that it is not in the power of any creature to alter and chaunge and turne it to another use without sinne and transgression against God that is certainlie established by a spirituall law of God for where there is no law there is no transgression Now after that God had sanctified the seventh daie apointed it to be the rest of the holie Sabbath It was a sinne and transgression not to keepe it or to chaunge and alter it to common vse yea it was transgression against Gods commandements as appeares in the place before mentioned Exod. 16.23.28 Therfore Gods sanctifying the Sabbath was vndoubtedlie by giving of a commandement for the due keeping and observing of it But from this point thus proved there ariseth an objection the answering and removing whereof seemes to a matter of some moment For this being granted that God in sanctifying the seventh day immediatlie after the ending of the creation did giue a speciall law for the observation of the seventh day of every weeke as an holy Sabbath And if once consecrared by Gods law to holie use may in no case be turned to common and profane vse and whosoever doth chaunge it sinneth most greeviouslâ—e as appeares Exod. 30.32 Num. 16.38 and also by the destructâ—on of Kâ—ng Belshâ—zzâ—r for turning the hallowed Vessels of the Temple of Ierusalem to common and profane vse Dan. 5. It will here upon follow that Adams posterity in all ages are bound to keepe the weekely Sabbath on the seventh day and no creature may chaunge it to another daie without grieuous sinne And the Christian Churches which haue chaunged the Sabbath to the first day of the weeke haue made the seventh daie a common daie wherein they doe the workes of their private calling their worldlie businesse haue transgressed Gods law in so doing Neither haue they any warrant or ground from this first institution or the fourth commandement which the Sabbath of the Seventh daie to keepe their weekely Sabbath on the Lords day which is the first of the weeke For the satisfying of this objâ—ction and clearing of this doubt divers things may be answered First that in the most strict commandement of God by which he binds men to the keeping of holy assemblies and publick solemnities for the performance of religious duties worshippe and service to his majesties memorable of his extraordinary blessings and benefits though the solemne duties be limmited to some certaine and fit daies those particular duties be named in the law Yet if the substance of the Commandement be kept that is the holy solemnitie observed and the duties worship and service be performed in all full and ample manner as the law requires though the particular daies of the month yeare and weeke be chaunged vpon good reason and for weighty consideration The Lord doth dispence with alteration of that circumstance to another day and time which appeares by good reason and for just causes to bee more convenient and doth allow and accept that for the right performance of his law This is manifest by a plain instance and example given by God himselfe For the law of the passover which God gave to Israel did command them to keepe that feast in their generations vpon the fourteene day of the first month and that under paine of being cut off Exod. 12.14.18 Levit. 23.5 And yet upon just occasion such as Gods law approves either of uncleannesse of absence from home vpon a farre jouney it was lawfull to chaunge the particular time and to keepe the passover on another day more convenient even on the fourteenth day of the second moneth Num. 9.11 And soe Hezekiah and all the people of Israell and Iudah kept it and chaunged the day 2 Cron. 30. And hereby the Lord himselfe teacheth us that the Lawes which command holie solemnities and bind all his people in their generations to the due observation of them on certaine set daies such as the law of the weekly Sabbath the yearly Passover may stand in force and bee dulie observed though the particular daie of the weeke be chaunged vpon such grounds as Gods law approveth and for such causes and reasons as make that other day more fit and excellent for the solemnitie then that particular day of the weeke or of the moneth which is named in the law Secondly If any object that the law of the passover was ceremoniall and therefore might admit of some chaunges but it cannot be so in the law of the Sabbath if it be morall and perpetuall binding all man kinde to the worlds end To this I answere that for the time and season wherein ceremoniall lawes are in force they are equall in their obligation and binding of the persons commanded to lawes morall and perpetuall and therefore the argument and answer is good and firme and cannot with any good reason be rejected and denied Thirdly divers positive lawes which are morall and perpetuall and bind Adam and all his posterity in all their generations though they be firme and immutable in themselves in their obligation yet because the Duties of obedience which they impose vpon men and the men up on whom the duties are imposed are in their state and condition mutable and chaungable And the chaunges and alterations of the things commanded in times places and other relations and respects do not at all chaunge the law nor proue it ceremoniall and chaungable
seuenth day Yet the Apostle calls it a shaddow onlie in respect of the particular day of the promise of Christ which day is a bolished giues place to the first day in which the promise was fullie performed and Christ became a perfect Redeemer actuallie in his resurrection The Anti-Sabbatarians haue onely two objections which haue some shew and coulour of reason at the first hearing The first is that if it had beene the minde and will of Christ that the weekly Sabbath should be continued and remoued to the Lords day vnder the Gospell then would he either by himselfe or by his Apostles haue giuen some expresse commandement to that purpose which they say he did not To this I answere First that our Saviour spake fully to this point when he said that he came not to destroy but to fulfill the law It remaines therefore on their part to shew that the Commandement of the Sabbath is no part of the morall law or else they do but beate the aire and labour in vaine Secondlie the Apostles themselves kept their holy assembles ordained in all Churches of the beleeving Gentiles that publick assemblies should be kept and exercises of the holy Sabbath perfomed ordinarily on the first day of the weeke as I haue before proved from Act 20. 1 Cor. 16.1 2. And whatsoever they ordained was the commaâ—dement of che Lord 1 Cor. 14. vers 27. Thirdlie while the first temple was yet standing in the daies of the Apostles and Moses was not yet buried and quite taken out of the way Jt was not convenient that the Apostles should chaunge the day of the Sabbath among the beleeving Iewes Yea they themselves in Iudea and all places among the Iewes kept the seventh daie among the Gentiles the Lords daie We never read that the Lords day was called a Sabbath in the Primitiue times next after the Apostles nor since by any but onely by Iewish Sabbatarians Howsoever these adversaries put on a bold impudent face to colour and countenance this objection Yet herein publish a manifest untruth For Ignaâ—ius immediatly after the Apostles saith That the Christians must keep their holy sabbath not after the manÌ„er of the profane Iews of those times with excessiue feasting dauncing and such carnall sports and pleasures nor on their seventh day But on the Lords day the day of Christs resurrection which he calls the Queene and supeeme Lady of daies as I haue formerlie shewed Saint Hilary saith Nos in prima die perfecti Sabbathi festiuitate latae mur. i.e. We Christians rejoyce in the festiuity of our perfect Sabbath on the first day of the weeke St. Augustine in the 25. sermon de tempore Hauing rehearsed diuers notable blessings and preroâ—atiues which God of old honoured the first day of the weeke the Lords day doth there affirme that upon those grounds the holy Doctors of the Câ—urch to weet the Apostles Who were taught by Christ and inspired by the holy Ghost in all things which they decreed and ordained haue by their decree remoued or rather transferred all the glory of the Iewish sabbathisme vnto the Lords day And immediatly he adds this exhortation Let us Christians therefore obserue the Lord day and let us sanctifie it so as of old the Law giver commanded the fathers concerning the Sabbath saying From evening to evening shall ye celebrate the Sabbath And further he saith that if wee from the evening of the Iewes sabbath the satturday to the evening of the Lords day sequester our selves from all Rurall workes and all seculiar busines and devote our selves onely to Gods worship then we rightly sanctifie the Lords sabbath according â—he wordes of the law Yee shall not doe any worke in it Also Psalm 32. He affirmes that keeping of the Sabbath is one of the things which belong to the loue of God and thus he exhorts every true Christian. Observa diem sabbati non Carnaliter non Judaicis delicijs c. that is observe the day of the sabbath not carnally with Iudiciall delicacies for they abuse their rest and rest to naughtinesse for indeede it is better that men should digge all the day then daunce as they doe But doe thou meditate on the rest in God and doing all things for obtaining that rest abstaine from servile worke And in his 3. Tract at vpon Iohn He saith We are more strictly commanded to keepe the Sabbath then the Iewes For we are injoyned to keepe it spiritually Jewes keepe it carnally in luxury and drunkennes and it were far better that their women should be busied in working all the day in woll then dance The true Christian keepes the Sabbath spiritually by refraining from servile worke These and diuers other testimonies of the Auncients shew â—ufficiently the falshode and vanity of this Objection And that in the judgment of the most godly and learned fathers the law of God bindeth us to keepe the Sabbath holy on the Lords day weekly It is true that some part of the seveÌ„th day was by reason of great multitudes of Iewes abounding in all countries soe frequent and soe commonly known called by the name of the Sabbath that name was so proper to the Saturday in those times that if any had called the Lords day by that name his wordes would bee understood by the hearers of the Iewes Sabbath except â—e had expounded his meaning as those fathers before named do in their speeches bâ—fâ—re mentioned And againe the Iewes were soe superstitious in observing their Sabbath â—o contrarie to the Christian sanctifying of the Lords day even with feasting dauncing and profane pomp that the name of Sabbath through their abuse of it grew distastfull to godly Christians even as in our time the old name Catholike by reason of the Antichristian Papists falsly vsurping and approbriaâ—ing it to their Apostaticall Church and false religion is growne to haue an ill sound in the eares of reformed Christians And therefore tâ—e Auncients were very sparing in calling the name of the Sabbath and seldome did they call the holy weeklie rest of Christians by that name except onlie in case when they opposed it to the Jewish sabbath and preferred it farre before their carnall observation But wheras in this Objection the aspersion and reproachfull name of Iewish Sabbatarians is laid on all them who call the Lords day the Cbristian Sabbath and urge the sanctification of it by the law of God This is a point of such notable impudency and intemperancie that it deserues the scourge whip of Ecclesiasticall censure punishment to chastise and correct rather then any arguments of reason or divinity to convince such Raylors For in the Homilies which are comprehended and commanded in the Articles of our Religion by law established the Lords day is frequently stiled by the name of Sabbath even no lesse then eight times in one Homily which treateth of the time place of praier And both there and in the
the weeke And in honour of the resurrection of Christ on that day hath from the time of the Apostles agreed to keepe that day for the Lords day not out of any opinion that God hath blessed sanctified it aboue all other daies of the weeke but onely for good orders sake and that it is lawfull for Gods people after publick exercises of religion and some needfull rest and refreshing to use necessarie laboures and bodily recreations which in themselves are not sinfull and unlawfull neither do hinder publick duties of religion and of Gods worship But on the contrarie it is the common doctrine of the most godly and learned in the Church of England ever since the reformâ—â—ion of religion held maintained taught that although Christians are by Christ freed from the observation of the seventh day which was the Sabbath of the old Testament and from that servile bondage and rigorous rest which the law litterally and carnally vnderstood did impose on them or rather they by their carnal exposition wresting of the law did impose on themselves as not kindling of a fire nor liberty to heal the sick nor to do any worke of charitie and necessity on the Sâ—bbath day which could not without danger be deferred Yet they are bound by the law which was first giuen here in my text and after by Moses and the Prophets to keepe in everie weeke an holy rest and that on the first day which is the Lords day because God hath blessed it with a blessing aboue all other daies even by exhibiting Christ a perfect redeemer in his resurrection and hath thereby consecrated that day to be his holie sabbath And that all bodilie laboures sports and recreations and all worldly negociation are by Gods law strictly prohibited now under the Gospell as they were in the daies of the Patriarches and Prophets and under the law Because indeed and in truth they crosse the holie purpose of God which he hath manifested in his law and are impediments of those holy exercises which are required in the sanctification of his holie day This doctrine and practise I hold to be the best and this we are all bound to receiue and imbrace and to cleaue vnto it not onely because it is the Doctrine of our Mother Church commended to us in the book of homilies established by divets lawes statutes and constitutions still in force but also because it is most consonant to the sacred Scriptures the precepts and practise of the Apostles and to the common Doctrine of the purest and most holy Orthoxe of the auncient fathers in the Primitiue times and ages next succeeding after the Apostles as by Gods assistance as J shall make cleare and manifest In the justifying proving of this Doctrine and in laying open the speciall duties of Christians which concerne rest and cessation from all worldly negociation and bodilie laboures on the Lords daie which is the Christian Sabbath I will shew First of all That rest and câ—ssation from all bodilie laboures about the worldlie businesse and from all servile and and earthlie workes which concerne this fraile life is a necessarie dutie which God requires by his law of all Christians on the Lords daie which is their Holie weeklie Sabbath vnder the Gospell 2. That Gods law rightlie understood doth in respect of rest from worldly cares and all bodily workes and pleasures as strictly binde us vnder the Gospell on the Lords day as it bound the fathers upon their seventh day in the old Testament 3. I will shew how far Gods word law doth allow of bodily exercises which concerne this life and how farre in such exercises we may goe with good warrant upon the Lords holy Sabbath and what exercises are condemned in the word of God CHAP. 19. FOR the full proofe of the first point there are many strong and invincible arguments grounded vpon the word and law of God upon the generall consent of Orthodox divines both auncient and moderne even upon the confession of them who in this point much differ and seeme to deny that the Lords day either is or ought to be called a Sab. The first Argument is drawn from the words of the law which forbids all workes to be done on the Sabbath day either by man himselfe or his children servants or cattell as Exod. 20 10. Deut. 5.14 where it is said In it thou shâ—lt not do any worke thou nor thy son nor thy servant nor thy cattell Exod. 35.2 Leuit. 23.7 Yee shall do no servile workâ— therein whosoeveâ— doth any work therin shall be put to death The reasons why the Lord requires rest from all servile worke on the Sabbath day are two First because he who is the Lord our God and our Redeemer hath on that day rested from his worke and him we ought to imitate if we will enter into his rest Secondly because he hath blessed the day which is his Sabbath aboue all daies of the weeke and wheresoever the causes and reasons stand firme there the law is still in force Now this law of the Sabbath doth reach to the Lords day As J haue proved before the reasoÌ„ vpon which it requirs rest froÌ„ seâ—vile works are much more to be found in the Lords day which is the Christian Sab then in the Old Sabbath of the seventh day For in it Christ who is God ouer all blessed for ever and who is our Redeemer from a greater then Egyptian bondage even the slauery of sinne death and hell and the Divell hath rested from the great worke of redemption as God the Creatour did one the seventh day from the worke of creation And this day is now by Christs resurrection in which Christ perfected mans redemption blessed with a blessing farre more excellent then any wherewith God blessed the seventh day Therfore this is the Sabbath now under the Gospell in it God requirs of us by his law a rest total cessatioÌ„ froÌ„ al servile works Secondly whatsoever day is the Lords holy day a day of holy convocations assemblies that is a Sab of rest froÌ„ al servile works worldly busines this is manifest Exod. 12.16 31.15 35.2 Leuit. 32.3 7 which places do plainly shew that every day which is holy to the Lord and a day of holy assemblies is a Sab of rest no worke may be done therin And so likewise in all the law the Prophets every day which is a day of holy convocation an holy day is called a Sab day of rest from our own works pleasures every Sab is called the Lords holy day for these two are termini convertibiles termes which may be naturally affiâ—med one of another as apeares Neh. 9 14 Isa 58 13 Now the Lords day in the time of the Gospell is the chiefe of all holy dayes among Christians It was sanctified observed by the Apostles for their day of holy assemblies from the first publishing
others which they themselves would not beare they did restraine men from pulling an eare of corne rubbing eating it on the Sabbath daie in the case of hunger great necessitie And yet they led their oxen to the water and did pull a sheepe or a asse out of a pitt on the Sabbath daie Mat. 12.11 Luk. 13.15 14.5 By these arguments which our Saviour vsed against the Scribes and Pharisees in the Gospell it is most cleare and manifest that it was not the law of God given from the beginning nor the will of God the lawgiuer but onely the Hipocriticall Scribes and Pharises who by their traditions devices of their owne brains imposed on the Iews that strict and rigorous rest and cessation from all works whatsoever on the Sabbath day which the learned fathers and Christian writers do cal an heauy burden hard to be borne Object But it may bee some will object that the fathers in the old Testament were bound to offer double sacrifices on Sabbath daie Num. 28.9 even two lambes of the first yeare without spott and two tenth deales of flower For a meate offering mingled with oyle the drinkâ— offering thereof Which was more costly required more bodily labour and care then any which is imposed on us Chriâ—â—ianâ— by Gods law upon our Christian Sabbatâ— and therefore their observation of the Sabbath was an heavie yoke burden harder to be borne then â—ny which is imposed on us Answ. I answer that this objection doth strongly proue the point in hand For if more bodilie labour and care was required of the Fathers in their worship which was more carnall bodilie then ours on their Sabbath and vve are therefore eased of that yoke haue a more spirituall vvorship taught us and imposed on us by Christ and his Apostles as the Prophets foretold Then vvere the Fathers lesse restrained from bodilie laboures then wee are neither was there soe strict and rigorous a Rest and Cessation imposed on them which serues much for the justifying of our position to weet That Gods law rightly understood and expounded according to the will and intent of God the lawgiuer doth as strictly bind us under the Gospell to Rest from all worldlie businesse on the Lords day as it bound the fathers one the seventh day in the old Testament But to proceed in the further manifestation of this truth Although I could bring many arguments and proofes both out of Scripture alsoe out of the writings of the learned and cleare testimonies which shew the consent of all Godlie Orthodox vvrititers of all ages Yet because I vvill leave no occasion or colour to such sonnes of Beliall as doe intrude into our assemblies to catch calumniate and report my vvords safely and to accuse my Doctrine except they vvill hâ—rden their despeand malicious hearts and put on brasen faces vvith vvhorish foreheads to accuse the holy Scriptures and the Doctrine published in the booke of Homilyes and by lavv established in this Church of England vvherof vve are members therefore I vvill onely commend to your consideration the publick Doctrine of our Church in the verie vvords of the Homilies vvhich both by statutâ— lavv and Royall perogatiue are established in this land and Kingdome and vvill shevv hovv parfectlie they agree vvith holie scripture in this point First in the first part of the Homilie Concerning the time and place of prayer We are taught that God in the fâ—urth Commandement hath appointed the time for his people to assemble themselves together solemnly when he said Remember that thou keepe holy the sabbath Secondly in the same place it is affirmed that the praecise keeping of the seventh day and the externall ceremoniall worshippe of the sabbath which the law required as it waâ— given to the Jewâ—s being bâ—t Câ—remoniall are ceased to us and we are not bound by the law so strictly to forbeare worke and labour in the case of necessity after the manner of the Iewes That is as they were taught by the Scribes and Pharisees But we keepe now the first day of the weeke which is our sunday and make that our Sabbath that is our day of rest in the honour of our Lord Christ who as upon that day rose from death conquering the same most triumphantly These are the words of the Homily And that the keeping of a set time to weet one day in weeke wherein wee ought to rest from lawfull and needfull workes Js found in the fourth Commandâ—ment among thâ— things which appertain to the law of nature is a thing most godly most just and needfull for the setting forth of Gods Glory and oughâ— to 〈◊〉 retained kept of all good Christian people So is it there expresly affirmed Thirdly we are there â—aught That as by the fourth commandement no man on the six dayes ought to be slothfull or idle but diligently to labour in their estate wherein God hath set him Even so God hath given expresse charge to all men that on the Sabbath day which is now our Sunday they shoâ—ld 〈◊〉 from all worldly and worke day labour and that Gods obedient people should use the Sabbath holily and so rest from their common dayly businesse that they may giue themselves wholy to Heavenly exercises of Gods true religion and service Fourthly in the same Homily all Gods people are urged and pressed to keepe the Sunday for their holy Sabath by three Aâ—guments The first is the commandement of God in the law The second is Gods examample who rested on the Seventh day and did no worke of creation at all but blessed and sanctified it and consecrated it to quietnesse and rest from labour The third is an example of the Apostles who immediately after the ascention of our Lord Christ began to keepe this day of the week commended it the first Churches of the Gentiles 1 Cor. 16 and called it the Lords day Revel 1.10 Sithens which time Gods people hath alwaies with out any gainsaying obserued it Fifthly and lastly the Homilies shewes that the rest and cessation which God requires by his law one the Lords day at the hands of us Christians is the same which the law did bind the fathers unto from the beginning upon this Sabbath in the old testament First whereas the law commanded the Fathers to rest from all such workes as they are allowed to do on the other common dayes of the weeke that is wordly labours as the expresse words of the law shew In it thou shâ—lt not do any worke thou nor thy sonne nor thy daugther nor thy servant c. Exod. 20.10 And again thou shalt do no servile work therin Levit. 23.7 thou shalt do no manner of servile worke Num. 28.18 So the Homily blames all those people for wicked boldnesse carelesse prophanation of the Lords day who make no conscience of doeing their worldly businesse one that day though there bee no extreame need and necessity Secondly as the law forbids journeying
from home about worldly affaires on the sabbath Exod. 16.29 bringing in and carrying out loads and burdens Ier. 17.27 exercising themeselves in the workes of their ordinary calling trade as buying selling keeping market and faires on that day So also the Homily condemnes them as transgressours profaners of the Lords sabbath who on the sunday which is the Lords day and Christian sabbath do not spare to ride and journey bring and carry row and ferry buy and sell keepe markets and faires and so use the Lords holy dayes and worke dayes both a like Thirdly as the law and the Prophets commanded Gods people in the old testament to rest in holynesse Exod. 31.14 35.2 and not pollute the sabbath by doing their owne pleasure but to honour the Lord not doing their own wayes nor finding their own pleasure nor speaking their owne words Isa. 58.13 So also the Homily requires of all Gods people the same Holy rest on the Lords day in that it condemnes them who follow vain and carnall sportes and fleshly pleasures and all such exercises as cause brawling and railing and tending to wantonnesse as a worse sort of people then they that breake the sabbath by working and doing all their businesse in it For these are the words of the Homily The other sort is yet worse for though they will not travell and labour on the sunday as on the weeke day Yet they will not rest in holinesse as God commandeth but they rest in vngodlinesse and filthynesse praunsing in their pride pranking and pricking pointing and painting themselues to be Gorgeous and Gay they rest in excesse and superfluity in Gluttony and drunkennesse like Rats and swine they rest in brawling and rayling in quarrelling and fighting They rest in wantonnesse â—oyish â—alking and filthy fleshlynesse So that it doth evidently appeare that God is more dishonoured and the Divell better served upon Sunday then all other dayes of the week besides And I assure you the beasts which are commanded to rest one the sunday honour God better then this kinde of people Now by these expresse words of the Homily we se most clearly that both this and the former position are not any new Doctrines or factious opinions of my owne devising as some malicious catchers false traducers haue slaunderously reported both of them mee But the true Orthodox Doctrine of the Scriptures in the law the Prophets new Testament the divine doctrin pubklickly receiued in the Church of England by law established For the further confirmation whereof J could say much besides the strong Arguments which I haue brought to proue the former position which doe ouer and aboue most strongly proue this also For 1. Jf the Lords day be a more blessed day then the seventh daie was in the old Testament 2. Jf it bee a more holie day a daie of more holy convocations assemblies 3. Jf we haue as much as manifold use of rest cessation as they had more 4. Jf we be bound by Gods law by the Gospel to be more spirituall more sequestred from the world because we haue more abundant gifts of the spirit more cleare sight knowledg of heavenly eternall rest more hope of eternall life glory Then it must needs follow that we by Gods law are as strictly bound to rest cease from all worldlie cares bodily workes sports and pleasures as the Fathers were in the old testament But because slaunderous traducers shal haue nothing here to object against me in this point except they can desperately harden their hearâ—s and faces to accuse blaspheme wound thrâ—ugh my sides the holie Scriptures and the publick doctrine of the Church of England by the law established and royall authoritie maintained I will content my selfe desire you my hearers to be satisfied with this which I haue said you haue heard alreadie And so I passe to the third point befor propounded concerning the dutie of rest even the manner measurâ— of it in what cases Gods law permits bodily exercises on the L day CHAP. 21. HOwsoeuâ—r all worldlie workes and labours are forbidden and rest From them all is commanded in the law yet the equitie of the law permits some labours and exercises and in some cases allowes such bodilie workes as are ordinarilie vnlawfull to be done on the Lordes holie Sabbath daie First of all it is lawfull for Ministers and preachers of Gods word to doe some painfull and laborious workes upon the Lords daie even all such as are necessarie for the better sanctification of the daie and for the edification of the people and flock in publick Though they are not allowed to neglect their studies on the six daies but are bound to read study meditate for help of their memories to write downe the heads points and proofes of their Doctrine before the day of assembly Yet because few or none are so perfect as to preach publick with good order Method and readinesse of speach and memorie that which they haue studied without searching and reading ouer the testimonies of Scripture which they haue collected and studied noting down writing some which come new fresh to their mind serious meditating upon that which they are to speak for better imprinting of it in their memâ—ries Therefore their is a necessity laid on them to labour in this kinde on the Lords Sabbath Aâ—d though it be a great labour of the body to stand up preach in the congregation with intention of the voyce earnestnes of affection doth more spend the spirits strength of the body makes drops of sweat run downe the face more abundantly then the tilling of the ground Yet the matter in which they deale is holy all their worke is religious their labour tends to an holy supernatural end is necessary for a ful sanctification of the day therfâ—re it is not only allowed but also required commandement by the law of God If any doth make a doubt or question of this truth we haue very strong proofe thereof in the holy Scriptures Thâ— first Argument is drawne from the hard bodily labours artificiall practises of the Preists which they vverâ— by the law bound to performe in their double sacrifices offerings on the Sab day in the old Testament they were bound to flealambs to dresse wash the flesh the intrals to offer them up in sacrifices on the Altar thy were bound to lay them upon wood on the Altar to kindle the fire burne the fat some part of the flesh also they were to take a tenth deale of flower to mingle it with oyle to make the drinke offering thereof also to offer all to God as we read Num. 28.9 Now if God by his law allowed commanded such bodily works on the Sab day because they were needfull for sacrifices Circumcision which were but a ceremoniall
tipicall seruice of the Lord which he in his temple required by a ceremoniall law for the sanctification of the Sab. Then much more doth Gods law allow coÌ„mand his publike ministers to labour sweat spend their bodily strength spirits in preaching his word in the holy Christian assemblies where Christ who is greater then the temple is present by his spirit in many of his members who are so many temples of the Holy Ghost and of God The second argument is drawne from the practise and example of Christ and his Apostles For as the Priests and learned scribes did of old read and expound the law and the Prophets in all their sinagogues every sabbath day And our Saviour approued this by joyning with them in some practise preaching teaching in their sinagogues in great throngs assemblies of people which thronged after him undoubtedly made him sweate as appeares Mat. 4.13 Iohn 5.10 So also the holy Apostles did on the first day of the week the Lords day labour in the word as we see by the example of St. Paul who at Troas continued his Preaching till midnight because he was to depart the next daye Act. 20.7 Now what they did performe as a duty taught by the law and moued by the spirit of God Jn that all their faithfull successoures are bound to immitate them Therefore the laboures and paines of Ministers and preachers are allowed on the Lords day being holy and religious workes and fittest of all for the holy day and holy place A second sort of workes alowed to be done on the Lords day are bodily workes and laboures which are soe necessary for the fitting and enabling of Christians to sanctifie that day and for bringing them vnto holy and publick assemblies and places of prayer and of Gods worship and holy service that witâ—out such working and labouring even on that day they neither can be so fit and able to serue God joyfully and to worshippe him with cheerefull hearts neither can they as the present case stands come unto holy Sabbath assemblies to heare the word to pray and to worship in publick As for example in places of restreant and of trouble and persecution where publicke Sabbath assemblies of true Christians are not tollerated but in Churches which are remote diuers miles and in barren countries where the Churches are foure or fiue miles distant from some houses and vilages in the parrish men may lawfully â—rauell on foote and ride one horses or make their horses labour in drawing them to the Church in Coaches And because men cannot be soe Cheerfull in the seruice of God nor soe hartily rejoyce before him not with strength and delight spend the whole day in Sabbath duties witâ—out warme and wholesome food and plentifull refreshing of their weake bodies therefore the dressing boyling baking and rosting of meate is lawfull on the Lords day soe farre as it more helps then hinders holy duties and the service of God This is manifest by the words of the law Exod. 12.16 where the Lord forbidding all manner of worke on his holy Sabbaths excepts labour and worke about that which people were to eate and which was necessary for the upholding of an holy moderate feasting on those daies This was practised by the Phâ—rises and by our Saviour and his Apostles who on the Sabbath day came to a feast to the house of a chiefe Pharise Luk. 14.1.2 Also the speech of the Shanamite to his wife 2 King 4.23 doth import that for the solemn observation of the Sabbath they were wont to ride and travell to the Prophets and to places where they might worship God and be instructed in the knowledge of his will and worship For when shee desiâ—d an asse to ride on and a young man to attend her unto Carmell where Elisha â—he man of God was Wherefore wilt thou saith he got to him to day seeing it is neither New Moon nor sabbath But here let me giue a caution That Christian people bee not too heedlesse setting their inhabitations in places Remote from the Church for some worldly commodities when they may with a litle lesse conveniency dwell neere And that they do not by vnnecessary feasting and superstitious dressing of meate hinder or wholy disable some of their famâ—ly from keeping holy the Lords day a fault to common in our daies Thirdly all works actions of bodily labour which are works of mercy and of Charity which cannot without convenience or danger be deferred or which may be done without hindering of our soules in Gods publick worship and to the great comfort of our brethren are lawfull and may be done on the Lords day As for example visiting of the siâ—k and of them that are in prison or in any great distresse and applying and ministering comfort and healing medicines to them offering and gathering of collections for the Reliefe of poore Saints labouring to set men at â—nity and to Reconcile jarring neighbours These are holy pious workes as our Saviour shewes and hee accounts such deeds when they come from a sincere heart as if they were don to himselfe Mat 25.40 Yea he himselfe did commonly on the Sabbath day practise such deeds soe often as he found occasion as we read Mat. 12. Luk. 6 Paul by inspiration of the spirit and by Commandement from the Lord Christ doth ordaine and appoint such vvorks to be done on the Lords day 2 Cor. 16.1 2. And from the daies of the Apostles all true Churches of Christ did practise such vvorkes of mercy pietie and Charity as Justine Martyr vvitnesseth and divers others in alter ages And such works the Ecclesiasticall constitutions of our English Church commanded and commend on the Sundayes holy daies of the Lord. Fourthly all bodily workes of great and extreame necessity which concerne the life and safety of men and of their cattell the preseruation of necessary creatures other good things of good use value and moment serving for mans being and welbeing may lawfully be done on the Lords day As for example 1. Fighting for our liues and for the safety of our country or city against enimies which invade us and set upon us and taking advantage if God doth offer it to us on the Lords day as Ioshua did at Jerico in compassing the City by Gods appointmâ—nt and by circumstances it is probable taking it on the seventh day and offering a bloudy sacrifice in fire to God as a Cherem or Anathema devoted and seperated to God for the first fruites of the land of Canaan after they came to Jordan from which no man might without sacrilege detract any thing as Achan did and was cut off for it Josh. 6. If Ioshua did compasse the Citty seven daies together as the text saith then one of the seventh must needs be the Sabbath most likely the last of the seventh wherein the Citty was taken and offered up in fire as a devote thing to God God offering the occasion
and giving the advantage by the ruine of all the walles about the Citty did impose a necessity vpon them to take and destroy the Cittie on that day and this worke was dispensed with and approved by God and so are all of the like kinde For necessity hath no law Secondly by the same rule other works of necessity as labour in queÌ„ching fire when mens houses are on fire or the towne in danger or in stopping of a breach when the sea or some overflowing river breakes through the banks and is readie to draw some part of the countrie and to destroy men and beasts and there is a necessiâ—y of Removing men beasts corn other good creaturs that they be not be drowned swallowed vp And in a word wheresoever God brings men into that necessity that they cannot be kept in welbeing without present help by some worke done on the Sabbath day such workes are not forbidden on that day Neither killing of sheep and oxen nor dressing of them nor grinding corne nor baking bread to refresh an armye returned from battell and ready to faint without present sustenance by dressing and preparing some part of the praey which they haue taken Our Saviour in the Gospell proues this clearlie Mat. 12. Where by Davids example who did take and eate the shew bread in his necessity he defends his Disciples their act of plucking â—ares of corn rubbing and eating them on the Sab also alloweth leading of cattell to drink the drawing theÌ„ out of pits such like But because occasion is here offered to speak of all kinds of actions which are allowed to be don from which men are not bound to râ—st wholy on the Lords day It will be expected of some that I should speak of actions and exercises of sport and recreation whether men be altogether restrained from them or whether any of them be lawfull to bee vsed on the Lords day Now because I will not provoke nor exasperate any who seem of contrary judgment especially men of great place authority I will propound my judgment which I conceiue to be agreable to Gods word onely ingenerall rules gathered out of the holy Scriptures which all understanding Christians may easily apply to the particulars 1. Jt is acknowledged by all godly learned divines That nor creations or sports which feed and cherish mens corrupt carnall affections are at any time lawfull as Idle Uaine jefting wanton gestures and daliance which increase lust and occasion wantonnesse and therefore least of all to be tollerated on the Lords day For this is seeking of our own pleasures polluting the Lords holy day which the Prophet Jsaiah condemnes Isa 58. 2. Honest and lawfull sports and recreations such as shooâ—ing wrastling and other games of actiuity hunting hawking angling and the like though they be lawfull at other times yet they are not to be tollerated on the Lords day in any measure if they be found to hinder men from publick worship seruice of God and publicke set duties of piety fit for the day or to withdraw them from private duties requisit in Christian families as prayer reading meditation repetition and examining of Doctrines by the Scripture which haue beene publickly preached and heard private instructions exhortations and mutuall provocations to piety and to praising of God by singing Psalmes and the like Whatsoever sports and recreations do hinder these and withdraw people from them they are on the Lords day impious and prophane how lawfull soever on other daies In this point all Godly grave and learned Divines do agree And how sinfull prophane and hatefull to God such sports are on the Lords day The Lord himselfe doth continually shew and declare by the many examples of dreadfull judgments and tokens of his wrath which hee hath shewed and doth still shew in this and in all ages for such doings dorwning some in their swimming breaking the backs armes legges and necks of other in their wrastling stricking with horrible lamenesse and with dreadly surfers and sudden death leapers dauncers hunters hawkers riders bowlers and such like And let every man take heed that his own heart do not deceiue him and that he doe not flatter himselfe in his follie when it is manifest that such sports are a mans owne pleasures condemned by the Prophet Isa. 58. And are seen and known daily to steale away mens hearts from holy duties and to turne their affections from heavenly and spirituall things wherein they ought chiefly to delight Thirdly as men may not do the lawfull works of their calling neither in providing meat drinke cloathes or other necessaries on the Lords day with a bare respect of naturall good and worldly profitt because this is doing of his owne waies and workes and not the worke of God Unto which Gods holy day is wholy consecrated and set apart Except onely in case of necessity when men and beasts cannot otherwise bee preserued in life health and being or when Gods people without such workes cannot be made fit able to serue God cheerfully as they ought on that day So also no bodily sports Recreations and pleasures are to be tolerated or used merely to cherish the flesh to refresh the body and to procure bodily strength but onely such as are in verie deed needfull in themselves and used and intended by Gods people with this purpose and â—o this end that they may with more abilitie alacrity and cheerefulnesse do the holy workes and performe the holie duties of Gods worship and service which are proper to the Lords holy day First this is manifest by the words of the Lord Isa. 58.13 Where he requires of his people that they turne away their feete from doing their owne pleasure on his holy day and call the sabbath a delight the holy of the Lord Honourable and honour him not doing their owne wayes nor finding their owne pleasure By their owne waies and pleasures we are to understand not onely their corrupt sinfull workes filthy words and vaine carnall pleasures which proceed from nature corrupted and naturally tend to increase transgression for they are to be abhorred every daie and at all times but here by their owne waies words and pleasure we are to understand such as proceed from nature created good and are onely intended to that end and haue none other effect For such though at other times lawfull and honest Yet on Gods holy daie are prophane common and inordinate as these words imply Secondly as it is not lawfull to use Gods holy word in jeasting nor with it to mingle our owne vaine talke nor to play with holy things because this is taking of Gods name in vaine Soe undoubtedly to use worldly delights and to sport our selues with uanishing earthly naturall and ciuill pleasures which are neither usefull to helpe and further us in holy devotion nor intended by us to that end is a prophanation of Gods holy day and an intermingling of our owne prophannesse
Sina both by word of mouth in the audience of all Israel and also in Tables of stone written with his owne finger Iustine Martyr Tertullian Irenaeus and others of the Auncient seeme to have given the occasion of this opinion where they make it a question whether Adam Abel Noah Abraham Melchizedeck or any of the holy Fathers kept the seventh day for an holy Sabbath and affirme that Abraham beleeved and was justified and called the friend of God without circumcision or observation of Sabbath For from their words which are but doubtfull some late writers both Papists and Protestants doe goe about to prove that the Sabbath was not instituted by God untill the giving of the Law by Moses on Mount Sina And although the words of this Text written by Moses doe here plainely affirme the contrarie and tell us that on the seventh day God ended his worke rested and sanctified the seventh day Yet thus they wrangle and wrest the Text by a Childish forged sense and meaning First they grant the first words that on the seventh day God ended his worke and rested But they deny that he blessed and sanctified the Sabbath on the same day they say that here by way of Anticipation Moses mentions the blessing and sanctifying of the Sabbath not as a thing at this time done but as a thing which was first done in the giving of the Law on Mount Sina many ages after and that upon this ground which is here mentioned to witt his ending of his worke and resting on the first seventh day of the World And here Moses his purpose was to shew not the time but the equitie of the institution not the beginning but the ground of that Sabbath The paraphrase of the Text in their sense was thus And on the seventh day God ended his worke and rested and upon this ground he many ages after at Mount Sina instituted the seventh day to be kept by Jsrael for an holy Sabbath of rest But though some men of learning and divers out of effected errour and malâ—ce stand for this opinion yet indeed there is no ground for it in the Scriptures but many plaine proofes to the contrarie First this Text â—f we take the words as they runne shewes most manifestly that on the seventh day even thâ— next after the six dayes of the Creaâ—ion God ended or perfected his worke and on that day he restâ—d and also blessed and sanctâ—fied it to be his Sabbath Secondly there is no câ—lâ—ur of reason for any man to thinke that God shâ—uld lay the ground and foundation of the Sabbath on the first seventh day of the World and suffer it tâ— lye voide and of no use and never goe about to build on it till so many ages after God cannot endure to doe any thing in vaine nor to suffer any thing to lye void to be of no use which of it selfe is very useful Surely as he loved chos al the holy Fathers from the begining promisd to them the eternal rest of heaven wich they loked for and sought in tâ—e everlasting Citie which hath sure foundations and in the Countrie above in the World to come So he kept not back from them the outward signâ— sealâ— pledg therof his holy Sabbath wich was both a motive to make them bend tâ—eir whol cours towards that rest a meanes to further them in their way jorney to it also Thirdly the Lords owne words which he spake from Mount Sina in the commaundement of the Sabbath are most cleare and doe shew that God blessed and sanctified the Sabbath in the beginning on the first seventh day wherein he ended his woâ—k and rested For he doth not say I the Lord rested on the seventh day from works of creation and therefore I now blesse and sanctifie every seventh day of every weeke hereafter But the Lord rested the seventh day wherefore the Lord blessed the Sabbath and sanctified it that is then of old in the beginning when he rested he blessed and sanctified it Fourthly the Sabbath-day was kept and observed by the Israelites a moneth before they came to Mount Sina Exo. 16.25.26 And Moses and the people knew that the seventh day after that God began to raine Manna from Heaven for to be their bread was the Lords Sabbath as his words doe plainely shew and that the Lord before that time hath by his word appointed it to be the rest of the holie Sabbath Veâ—s 23. And the words of the Lord to Moses when some of the people went out on the seventh day to gather Manna doe plainly shew that God had before that time given them Commaundements and Lawes concerning the rest of the seventh day For in the 28. Verse he saith How long will ye refuse to keep my Commaundements and Lawes Intimating that their going out on the seventh day was a refusing to kâ—ep his Lawes which of old he had given and before this had revealed to them For otherwise they could not be said to transgresse Lawes cannot be refused to be kept before they be given Wherefore it is a vaine praetence and shift which some use to decline this Argument viz. that the ceasing â—f the Manna on the seventh day and Moses his admonishing of the people to rest that day was but a praeludium of the fourth Commandement and a preparation to Gods promulgation of it For the words of the Text shew most plainely that the intermission of Manna was an evidence of the Sabbath already sanctified by the Commaundement of God the resting of the Jsraelites was observing and obeying of the Law already given the going out of some to gather Manna on the seventh day was refusing to keep Gods Law given in the first institution Now for Justine Martyr Tertullian Jraeneus their words doe not prove any thing for the maintaining of this opinion Tertullian denyes onely the perpetuall moralitie of the Law concerning the Iewish Sabbath and calls into question not the institution of it in the beginning but the observation of it by the first Fathers and Patriarches Iustine Martyr and Jâ—aeneus say that Abraham was justified without circumcision and observation of Sabbaths that is of the Ceremoniall Sabbaths commaunded by God in the Ceremoniall Lawes given by Moses not without observation of the weekly Sabbath as the word Zabbaton of the plurall number which they use doeth clearely declare That the weekly Sabbaâ—h was instituted from the beginning the best learned of the Fathers affirme as Origen Hiâ—rome Austine and others And although the Scriptures which briefly runne over the lives and acts of the Fathers make no expresse mention of their observation of the weekely Sabbath Yet we have divers places which minister very probable Arguments for this purpose In Genesis cap. 4.3 It is said that at the end of dayes Caine brought his offering to the Lord that is on the Sabbath which was the end of the weeke and the last of the dayes The
Hebrew words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifie at the end of dayes and howsoever they are taken to signifie in processe of time by some Learned Translaters yet in no other place of Scripture doe I finde that they signifie any other end of dayes but of a certaine sett number of dayes either of thirtie or forâ—ie or many dayes Or of the dayes of a whole yeare as 2 Sam. 14.26 where it is said at the end of dayes according to dayes tâ—at is of every yeare Absalom polled his head And 1 King 17.7 at the end of dayes that is of a yeare â—s Tremellius translates the words the brooke dried up Now I see no reason why we shâ—uld undeâ—stâ—nd by the end of dayes the end of the yeare that Caine and Abel did onely at the end of the yeare offer to God or after a long time but that on every seventh day of the weeke which is the weekely Sabbath they sacrificed to God undoubtâ—dly their Father Adam who taught them to sacrifice which Worshâ—pp God first instituted on the seventh day he also taught them the day of Gods holy worship even the Sabbath which God had sanctified and this was the end of the dayes of the weeke Also in the same fourth of Genesis in the last verse it is said that when Seths Children began to increase that then men began to call on the name of the Lord that is as learned Iunius well expounds the words they began to assemble themselves together in publicke assemblies to pray unto God and worship him even all Seths seed who were Gods people and were called by the name of the Lord that is the Children of God as we see Gen. 6.2 Now as they had solemne and set meetings so undoubtedly they had a set time even every Sabbath or seventh day and set places or Churches for without set time and place there can be no solemne invocation or worshipp in solemne assemblies as common sense teacheth And that Noah when he came out of the Arke began to observe the rest of the Sabbath and did offer a sacrifice of the rest that is of the holy Sabbath and that God was well pleased with it Me thinkes the Hebrew words in the originall Text teach very plainely for it is said that God smelled a savour of the rest that is he acceptâ—d it as a pleasing Sabbath sacrifice the Hebrew empâ—raticall and demonstrative particle here added to sett forth a speciall rest implies so much And the word which is in the Hebrew rest is of the same note and originall with the word which Exod. 20.11 in the fourth commaundement is used to signifie Gods resting on the seventh day Now all these things well weighed and laid together doe shew that this opinion though held by some learned men is but a meere dreame and idle fancie And indeed the very first words in which God gave the fourth commaundement to wit remember the Sabbath day to keep it holy are of themselves alone a sufficient argument to prove that the Lord did not in giving the Law from Mount Sina first institute the Sabbath day but onely did renew the memory of it and of the first institution thereof by renewing and receiving his old commandement by which he on the first seventh day of the World did sanctifie it There is another opinion which divers both auncient and moderne Christians do hold upon a better ground for they do gather coÌ„clude with one generall consent from the plaine words of this Text that God in the beginning immediatly after the creation ended did give the law of the Sabbath and did blesse and sanctifie the seventh day of the first weeke of the world and every seventh day of every weeke following and commanded it to be kept an holy Sabbath in memory of his rest on the seventh day But howsoever they all agree in the generall yet in divers speciall and particular things they doe much differ 1. Some hold that the law of the Sabbath was given to man in the state of innocency before his fall on the sixth day and that it was written in mans heart that he ought to keepe the seventh day holy and that if man had continued in his integrity he would have kept the seventh day of every weeke an holy rest unto the Lord his God 2. Others hold that the Sabbath was instituted not in the state of innocency nor before mans fall which happened towards the end of the sixth day but that on the seventh day when God rested from the worke of Creation he then did blesse sanctifie that every seventh day and appointed it to be a weekly Sabbath the law by which he instituted the Sabbath was no other but such as was written in mans heart in the creatâ—oÌ„ that man by the instinct of nature would haue obeyed that law and kept the Sabbath in the state of innocnecy if he hâ—d stood continued therein 3 A third sort are of opinion that the Sabbath was instituted and the Commandement for the keeping therof given in the state of innocency and yet not till the seventh day for they imagine that man stood more then one day and did in his innocency keepe the Sabbath and if he had continued would haue alwaies kept it not by any instinct of nature or light of naturall reason created in him moveing him so to do but by a possitiue law and Precept giuen by God of the same nature and kinde with the Commandement of abstaining from the tree of knowledge of good and euill In all and euery of these opinions I finde some failling and noe consent and perfect agreement with the word of God First they all go too farre and haue not one word in scripture to warrant their opinion that Adam in the state of innocency should and would haue kept every seventh day for an holy rest that God would haue required it at his hands For all Scriptures which mention the Sabbath do speake of it as of an holy signe looking altogether towards Christ and towards the state of grace and glory in him and not towards the state of innocency It is most certain that man in that state was perfect with naturall perfection at all times equally disposed to obey God to serue him and to remember his Creation and to honour his Creatour He needed no obseruation of any day to put him in minde of any thing which he had before known which god had revealed to him his memorie was perfect and he knew whatsoever was needfull for him to know or doe in that present state And his will was every mâ—ment ready to doe whaâ—soever he knew to be right hee needed no signe to adâ—onish him of his duty or to moue him to do it in due seasâ—n He did not labour nor weary himselfe every day was to him a daâ—e of delight and pleasure of rest and recreation and in every creature which he did see
discouerie of his nakednes and sowing of figge leaues together for aprons Gods voyce was heard walking in the garden in the coole of the day that is after the sunne was gone down the seventh day begunne that Adam hid himselfe the words of the text affirme plainly in the third Chapter Also that after the conventing examining and arraigning of the man the woman and cursing of the serpent and also of the earth passing sentence of punishment on the persons of the man and woman to weet sorrowes labours in this life in the end thereof bodily death and returning to durst God for a comfoâ—table remedie of all these evils promised Christ to redeme man kinde from them all and to purchase for them eternall life and glory the history as it in the same third chapter laid downe shewes most clearly and I do verily beleeve that all reasonable men especially all true Christians will most freely confesse and willingly grant That Christ in the day wherein hee was first promised and did actually undertake to redeeme the world brought in a greater perfection vnto the worke of creation or the things created then they had befor given to them on the six dayes in there creation to weer supernaturall grace and heauenly and spirituall gifts of holinesse which exalt man to astate immutable and eternall Now seeing it is a truth most manifest that in the seventh day God the Father promising the blessed seed Christ to destroy the workes and to breake the head and power of the Dâ—vill the Old serpent and the Sonne of God actually vndertaking mans redemption and beginning to mediate for man And God the Holy-Ghost inspiring by the promise and through Christ grace and faith into both the man the woman to beleeue that out of her who was the instrument of death to man should Christ spring who is the life and light of men and so shee should become Chavab that is the living one or mother of all living there was a supernaturall perfection brought into the world And God brought his worke which hee made to a better estate and shewed a further end of things created Surely it should be too much perverstnes in us and too grosse resisting of our owne reason guided by the text it selfe If wee should dâ—ny or refuse to beleeue that this perfecting of Gods worke is here meant in this place and is the true ground of blessing the seventh day to be the Lords holy Sabbath And thus J hope I haue fully discovered the true sence meaning of the first words shewed how we are to vnderstand this which is here said to weet And on the seventh day God ended or perfected his wâ—rke J proceed to the next words And on the seventh day God rested from all his worke which he had mâ—de to which I â—dde the repetition of the same wâ—rds with some addition in the later end of the third ver namely that he rested from all the worke which he created even from making any more so the words in the Hebrew do runne Now for the word rested it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabath of which the name of the Sabbath is derived and it doth not signifie a resting of God for to refresh himselfe as being weary nor resting from all working absolutly and simply but ceasing from making any more kindes of creatures for God doth alwaies as a provident Lord and Father work in the continuall generatioÌ„ of particular creatures in multiplying preserving ordering and disposing of them as our Saviour shewes Iohn 5.17 Here therefore we are to vnderstand that on the first sixt dayes the Lord shewed his good will and pleasure in making every thing very good and perfect with naturall perfection So in the seventh day hee rested wholy fro making any new kinde of creature by way of former creation And man being fallen and hauing brought confusion into the world and corruption and vanity vpon the creatures Christ is promised and actually vndertakes and begins to enterceede for man and to be his redeemer and Saviour and by this meanes God may bee sayd to rest divers wayes First whereas the rigour of justice required that man should dye and perish in the same day wherein hee sinned and the creatures made for his vse should together with him be distroyd so should God haue bin busied in executioÌ„ of justice destroying his former work in making a new world of creatures the eternall word the Sonne of God vndertooke mans Redemtion brings rest to God by that meanes from destroying the former and making a new or second worke of creation which is truely called resting from all the worke which he had made Secondly the naturall estate and bâ—st being and perfection which man and other creatures had by creation shewing it selfe mutable by mans fall so appearing If God should haue proceeded and gone on in the same manner of working as he had done in the sixt dayes of the creation there should haue been no rest nor end of his work of making remaking But Christ vndertooke the worke of redemption and as an alsufficient Saviour to perfect for ever them that are sanctified by the coÌ„munioÌ„ of his spirit spiritual supernaturall grace to renue them after his heavenly Image of true vnchaâ—gable holines doth this way bring rest to God fâ—oÌ„ the work or busines of creation sets on foot a new more admirable work in which God resteth and on which he taketh much delight and by which his creatures are reconciled and made pleasing and acceptable to him Thirdly Christ who was promised to become the seed of the woman for mans redemption bâ—ing the eternall wisdome and mighty word of God and able to beare vp the pallace of the earth when it and all the whole tents thereof were disolued and the first foundations thereof were out of course as the Psalmist speakes Psal. 5.3 82 5.8 God doth justly settle his rest on him and commits to him the ruling governing and judging of the world as he is medidiatour and the Sonne of man So our Saviour himselfe affirmes Iohn 5.22.27 Now that on the seventh day God did not barely rest from his worke of creating and making creatures but also that in and by Christ promised on that day hee found rest and rested the severâ—ll wayes before named the holy Scriptures and also common reason doe plainly shew First a bare resting from creation and not working is not a matter of such moment benefit that it should be the ground of blessing and sanctifying of one day in seven every week to the solemne memory of it Holy dayes and feasts mentioned in the Scriptures haue alwaies beene appointed by God and set apart for the commemoration of some great extraordinary workes delivering Jsraell out of Egypt giving of the Law and such like Secondly that Gods resting on the seventh day was more then this word 〈◊〉 〈◊〉
weekly Sabbath is founded which is briefely comprehended in these 3 particulars 1. Gods perfecting of the woâ—k crâ—ated 2. Gods â—est on the seventh day 3. Gods blessing of it Out of which particulars as I haue laid them open this Doctrine doth arise CHAP. 3. THat the first institutioÌ„ of the Sabbath on the seventh day of the first week of the world was grounded vpon Christ and occationed by the promise of him to be mans mediatour and the worlds redeemer And the true proper grounds of the sanctification of the weekly Sabbath vpon which it stands perpetually to the worlds end and to the eternall rest in heaven are Gods perfecting of the created world by bringing in redemption by Christ Gods rest delight and pleasure in Christs mediation and Gods blessing the seventh day with a blessing farre a boue the blessings all of other daies even the giving of Christ a perfect Saviour for mankinde This point is most plaine and manifest by that whih I haue before delivered But yet for the better setling of our Judgments and confirming of our hearts in the knowledge and beleefe of this truth Jt will not be amisse to add further proofes and reasons grounded on the sacred Scriptures First that which is the ground of Gods sanctifying the seventh day aboue all the other six dayes of the weeke must needes be somthing which came to passe one that day which farre excelled the workes created on the six dayes For the holy Scriptures and the common practise of all nations do concure in this that all holy daies whether weekly monthly or yearely are obserued and were first instituted in memory of some notable and extraordinary thing which on those dayes of the weeke moneth and yeare happened came to passe witnesse â—he passover Pentecost the feast Purim and dedication the feast of Christ nativity resurrection ascension our fifâ—h of November aâ—d many others But there can be nothing imagined greater then the works of creatioÌ„ which were all finished on the six daies but only the promise relation of Christ the redeemer the work of Redemption by him the eternall Sonne of God on that day openly undertaken and begune as I haue before proved First for Gods ceasing from his workes of creation and his bare rest from them it being a doing of nothing not making of good things cannot in any case be esteemed better then the workes of the six dayes wherin God created all things good and perfect with naturall perfection For doing of good is better in the judgment of all reasonable men then doing of nothing Secondly for Gods perfecting of the creation by bringing man and woman the last and chiefest of his creatures into being that waâ— on the sixt day and his making of every creature compleat and perfect in his kinde that was done on the severall dayes in which they were severally created they cannot be any ground of sanctifying the seventh day but rather of the six daies of the weeke Wherefore it remaines that Christ promised â— perfect redemptioÌ„ on the seventh day of the world beginÌ„ing actually to mediate for man to coÌ„municate his spirit supernaturall grace faith to our first parents is the ground of the institution of the weâ—kly Sabbath on that day· Secondly a supernaturall effect cannot proceed from a naturall cause a spirituall building cannot be surely setled on a naturall ground and foundation If the effect be supernaturall the cause must be such and if the buâ—lding be spirituall the foundâ—tion alsoe must be spirituall on which it is setled Now the sanctification of the Sabbath as it is Gods worke in the first institution it is a seperating of a day from naturall to heavenly spirituall and supernaturall vse and to workes which tend to such an end as cannot be obtained by creation but onely by the mediation of Christ and sanctification of the Sabbath as it is a worke and duty which God requires of a man is wholy exercised about things which concerne Christ which haue relation to him and which none can rightly performe without the communion of the spirit of Christ and the sauing guifts and graces of God in Christ. The Hebrew word Kadâ—sh signifies onely such workes in all the Scriptures wheresoever it is vsed never any thing is said to be holy or sanctâ—fying but in for and by Christ wherefore that ground of the Sabbath must needes be something in Christ or indeed Christ himselfe on the seventh day first promised and revealed a perfect and alsufficient Redemer and mediatour to gather all things to God Thirdly that which hath no proper or principall end or vse but such as presupposeth Christ and his mediation and is subordinate to him promised and to the revelation of redemption by him must needes be grounded on Christ and receive the first institution and Originall from the promise of him or him promised This is a certaine truth which with no culour of reason can be denied For God doth nothing in vayne he makes althings for there proper end vse and brings nothing into being before hee hath a proper end vse ready before hand for which it may serve Now the proper principall end vse of the Sabbath for which the Lord is said in the Scriptures to institute give it to his people is such as presupposeth Christ and his actuall mediation and is subordinate to the promise of redemtion by him First God himselfe testifieth both in the Law Exod. 31 13. also in the Prophets Ezech. 20.12 that he gaue his Sabbath to his people for this end and vse Thaâ— it might be a perpetuall signe betweene him and them to confirme them in this knowledge beleefe That he is their God who doth sanctifie them Secondly another maine vse for which God instituted the Sabbath is that it might be a signe and pledge to his people of the eternall rest or Sabbathisme which remaines for them in heaven and vntill they come to that rest they are bound to keepe a weekly holy Sabbath to put them in hope of that eternall rest soe much may be gathered from the Apostles words Heb. 4.3.9 Thirdly the Sabbath is for that end and use that by keeping it holy by sanctifying our selvs to the Lord and delighting our selvs in him and in his holy worshippe wee might grow up in holinesse without which none can come to see and enjoy God and soe might draw still more neere to God till we be fully fitted to see and enjoy him in glory and to come to his eternall rest in Heaven Now all these principall endes and vses of the Sabbath doe presuppose the promise of Christ and his mediation For first in him alone as he is our mediatour God becomes our God who doth sanctâ—fie us and without Gods shedding of the holy Ghost on us through Christ we can never be truly sanctified as appeares Rom. 8.9 Tit. 3.6 1 Cor. 1.30 And
in Christ we are called to be Saints and sanctified 1 Cor. 1.2 Secondly there is no thought or hope of eternall rest in heaven but in and by Christ hee brings us into that and by going before us makes way for us Heb. 6.20 9 24. Jt is that which never entered into the heart of man his reason conceives it not till God doth reveale it by his spirit given though Christ 1 Cor. 2.9.10 Thirdly no man can haue accesse vnto God but in Christ there is no approach to the throne of grace but in him Heb. 4.16 It is Christ alone who for his peoples sake sanctified himselfe that they also might be sanctâ—fied Ioh. 17.19 And there is no growing up in grace holinesse but in him and by vnion and communion in one body with him as our head Eph. 13·16 vpon these infalible premises it followes necessarily that the proper end and use of the Sabbath presupposing Christ the first institution thereof must needes be grounded on Christ also Fourthly if Christ as he is the Sonne of man vnited in one person vnto God and so our mediatour be the Lord of the Sabbath so that the alteration and chaunge of it from one of the seven dayes to another is onely in his power and depends wholy on some chaunge in him then the institution of it is grounded one the promise of him and upon his mediation Now the Antecedent is manifest by our Sauiours owne words Mat. 12.9 where hee calls himselfe Lord of the Sabbath day And by his resurrection and becomming the head stone of the corner the Sabbath is chaunged from the day of him promised vnto the day of the full exhibition of him aperfect actuall redeemer in his resurrection as David foretold Psal. 118. And the practise of the Apostles in all Churches of Christian Gentiles doth aboundantly declare Act. 20.7 and 1 Cor. 16.2 wherefore undoubtedly Christ promised was the first ground of the institution of the Sabbath as our Saviour in that place of the Gospel Mat. 12.9 affirmes it was made for man that is not only for mens use but also for him the son of man upon the promise undertaking of him to become man the seed of the women for mans redemption for destroying the workes of the Divill VSE This Doctrine thus fully proved confirmed is a Doctrine of speciall use to worke in the hearts of all true Christians who have all their hope confidence in Christ an high holy reverence esteeme of the Lords holy weekly Sabbath to provoke stirre them up to a carefull conscionable diligent observation thereof in all their generations for the promoting propagating of pietye for the increase of devotion and advauncement of Religion in all succeding ages If the observation of the weekly Sabbath were but a dictate of nature written in mans heart in the creation then were the chiefe end and ayme of it no more but an earthly felicitye and the fruition of a naturall life in an earthly paradise It should be no better then one of the duties which belong to the old couvenant of life justification by mans owne works which is abolished and made void by mans fall And It is wholy frustrated of the proper end use of it which was justification life by workes of a mans own doing And so being not a part of the wisedome which is from above it should be of lesse esteme and of common and ordinary account with holy Christian Saintes Or if the Sabbath were a legall rite and ceremoniall ordinance onely such as were sacrifices burnt offerings circumcision and legall purifications which were shadowes of things to come then should it be abolished by the full exhibition of Christ and the observation thereof among Chistians of the beleeveing Gentiles were no better then setting up of abominations which make desolate by cutting men of from Christ. But here we are taught better things concerning the Lords holy weekely Sabbath to weet that it is an holy Heavenly Euangelicall ordinance wholy grounded upon Christ and depending onely upon him first instituted upoÌ„ the promised Christ limitted to the seventh day of the weeke in which he was promised to be mans redeemer did undertake in some measure begin actually to mediate and to intercede for man with God and commaunded to be kept onely on that seventh day during the tyme of the old Testament while Christ was onely promised the fathers sought salvation in him to come And now ever since the full exhibition of Christ a perfect redeemer in his resurrection necessarily imposed on all Christians and limitted by virtue of the first institution and foundation of it upon Christ to that day even the first day of the weeke which is the greatest day of Christ appearing in the nature of man on earth that is the day of his resurrection to glory and immortalitie and the day of his complete victory and triumph in his owne person over sin death the Devill all the powers of darknesse So that though the particular dayes of the weekely Sabbath that is the seventh of the weeke in the old Testament and the first in the new and under the Gospell may truly be called temporarye and caeremoniall because they have their set tymes and seasons the one the tyme and season onely under Christ promised the other the tyme and season under Christ fully exhibited that is the whole tyme of grace under the Gospell vntill we come both in soules and bodyes to the etternall Sabbath and rest in heaven when Christ Mediatour haveing destroyed all enimyes and delivered up the Kingdome to God his father God shal be all in all Yet they are such ceremonies as are holy in their seasons not by signification and consecration to holy and supernaturall use only as legall shadowes were but also materially and in respect of the very duties which are performed in observation of them yea and effectively because the due observations of them properly tends to begitt and increase true holynesse in Gods people Besides if we consider the observation of a weekely Sabbath simply in it self without limitation to a particular day so it is a perpetuall ordinaunce of God which bindes all mankind to the end of the world And there is none of all Adams posteritye but by Gods first institution he is bound to keep the holy weekely Sabbath upon that very day of the weeke which by the word of God and the ground of the institution appeares to be most seasonable in the age and the state of the Church under which thy live and have their being on earth Now these things being soe how it is possible that any true syncere Christian who as by one spirit and by a true lively faith soe also in his whole heart and in all holy affections is vnited vnto Christ and hath all his hâ—pe confidence in him as in his only Redeemer Lord Saviouâ— should not
haue the weâ—kely Sabbath in most high esteeme which was first grounded vpon Christ promised came in upon the seventh day of the world â—ogether with the word of promise and the glad tidings of the worlds redempâ—ion by Christ â—nd with the perpeâ—uâ—ll commandements of repenting and beleeving in Christ which are the great commandements of the Gospell which Holy and blessed Sabbath hath still continued and gone a long with Christ prâ—mised on the seventh day during the time of the old Testament and siâ—ce the full exhibition of Christ in his resurrection hath advanced forward together with Christs vnto the fiâ—st day of the weeke in whâ—ch day he perfected mans redemption triumphed over death rose vp and was advanced to glory immortallity Surely they who professe loue to Christ and profane the weekely Sabbath they are no better then painted Hipocrties yea rather they are to bee numbred among those bold audacious and scandalous sinners who presume to pull a sunder those whome God hath inseperably joyned together that is the sabbath and Christ the Lord of the sabbath who while they professe Christ in word doe indeed deny the power of true Chrâ—stian godlinesse and do what in them lieth to turne the publick worship of God into sacrilegious profanation and soe to provoke the eyes of his glory Thus much for the second maine thing herâ— offered in this text that is the ground of the holy weekly Sabbath CHAP. 4. THE third maine thing which here offers it selfe and which I haue propounded to be handled more largly as comprehending in it divers speciall points of great weight and moment as the Sanctifying of the seveÌ„th day â— as Gods blessing of it so far as blessing signâ—fiâ—s Goâ—s setting of it apart to be kept observed for a blâ—ssed memoriall of the promise of Christ as it is apart of the fiâ—st institution of the sabbath Fâ—r Gods blessing of a day or any other thing dâ—th signifie 1. His giving of some notable benefit on that day or to the thing blessed 2. his setting of it apart to a blessed end vse in the former sence it belongs to the ground of the Sabbath and so I haue spoken of it before Jn the later sence it belongs to Gods act of Institution and as in effect the same with sanctifying of the seventh day onely this I conceiue to be the difference that Gods sanctifying of a thing is his seperating of it by his word and commandement to a supernaturall and extraordinary vse either profittable or unprofittable to it selfe as hâ—s seperating of things to be his instruments of just vengance for the destruction of his enemies and seperating men to some holy offce for a time as Saul to Prophesie Eâ—â—eâ— sonnes to bee Priests and Iudas to bee an Apostle by which office they received no true blessing but it turned to their greater curse at last But Gods blessing of a day or any other thing is his setting of it apart for a blâ—ssed vse and his pronouncing and demanding it by his holy pâ—werfull word to be a blessed daie or blessed thing and to serve for holie blessed vse and so blessing is that speciall sanctifying which is seperating of things to a blessed use and come here to bee handled vnder Gods sanctâ—fyng of the â—eventh day For Gods sanctifying iâ— this place is a blessed sanctifying of the daie to a blessed vse and the word blessed is put before to make us clearlie see and vnderstand soe much I will therefore insist only upon sanctifying which comprehends blessing in it and will first open and expâ—und the word and so proceed to points of Doctrine The Hebrew word Kadash is never vsed in any other sence in all the Scriptures but onelie to signifie seperating of things from their ordinarie and naturall vse to some vse more then naturall or aboue nature the fitting preparing of them for that use as for example compining of nations in an holie league against Babell or other wicked state to execute on them Gods just reuenge Jer. 6.4 12.3 22.7 51.27.18 and seperating some cities for refuge Iosh. 20.7 whensoever this word is attributed to God in all the Scripture it signifies eiâ—her Gods seperating things or times for holy vse by his word and commandement or by some hâ—linesse shewed or some extraordinarie holie word done in them as Exod. 9.44 2. Cron. 7.20 or else Gods infusing of his holie spirit and of spirituall and supernaturall grâ—ces gifts of holâ—nesse into men by whâ—ch they are seperated from carnall men and prepared for Heavenlie glory as Exod. 31.13 Levit. 20.8 Ezec. 2.12 Ier. 1.5 where God is said to sanctifie his people and to make tâ—em holy that so they may be fitt to come nerer to him And frequently in the new Testament the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense as Eph. 5.26 Heb. 2.11 Here the word signifies not sanctifieing by infusing holinesse and making holy but Gods consecrateing that is seperating the seventh day to an holy heavenly spirituall and supernaturall use by hâ—â— word and commaundement or by some holy worke done first in it or some holinesse first revealed upon it For this was the day in which God by his gracious promise of Christ and by the new covenant of life made with mankind in him did communicate his spirit to our first parents and wrought in them faith and all holy graces needful to salvation and so of Ishah a woman who brought wo to man made our first mother Chavah that is the mother of life in Christ to all liueing This day God here upon commaunded to be sanctified of men and kept holy by holy exercises which tend to the honour praise and to the solemne commemoration and memoriall of Christ promised and of his own rest in Christs mediation and this day he appointed to man to be a signe and pledge of the aeternall Sabbath in heaven after the end of the world which in six dayes he created Here therefore we see wherein especially Gods sanctifieing of the seventh day to be an holy Sabbath of rest did consist Which that it may yet appeare more fully and distinctly in all the particulars J will reduce the summe of all into a few positions some negative and some affirmative which being by evident testimonies of Scripture and by good arguments grounded on the word of God proved and confirmed The trueth will be so cleare and manifest that the simple shal be able to understand the true sanctification both of the seventh day which was the old Sabbath of the old Testament and also of the Lords day the Christian Sabbath of the new Testament under the gospell CHAP. 5. FIrst we must not in any case imagine That Gods sanctifieing of the seventh day was the creating or inâ—useing of any naturall holynesse in to it by which it was distinguished from other dayes of the weeke and made more excellent then any
of them My reasons are First because creating of naturall holynesse in any thing is a worke of creation But God rested from all works of creation on the seventh day and from making any thing which belonged to the naturall being of any creature or to the natural frame and perfection of it witnesse the wordes of my text and the wordes of the Lord him selfe Exod. 20.13 Secondly the Scriptures which are the onely rule of faith and so all Doctrines of this kind do never mention any naturall holynesse in any creature which God made in the whole created frame of heaven and earth all though God did create man perfect in his kinde even in his own image Yet I doe not read that this image comprehended any more in it but naturall gifts and endowments onely as light of understanding libertye of will most free to good onely and well ordered affections all upright also a comely frame and excellent temperatur of the body fitt to be the seat subject instrument of a liveing reasonable naturall soule and spirit and to rule over all other creatures Salomon the wise preacher describeing the image and excellent frame wherein God created man makes no mention of any holynesse but onely of naturall uprightnesse God saith he made man upright We never read of holynesse naturall to any but onely to God Thirdly true holynesse is a gift of supernaturall grace given onely in Christ and proceeding fâ—om the holy Ghost shed on men through Christ and dwelling in them as the immortall seed of God It belongs not to the naturall image of God wherein the first earthly Adam was created but to the spirituall and heavenly image of the second Adam Christ who is a quickening spirit the Lord from heaven heavenly whose image no man can bear but in the state of regeneration when he is borne of the spirit and begotten of God to a lively hope to the inheritance incorruptible and undefiled which fadeth not a way as I have largly here to fore proved by divers Scriptures which appose the image of true holynesse and undefyled righteousnesse which men have in Christ to the image of the first Adam but that upright image wherein he was first made and that corrupt image where in to he was transformed by his fall as appeares most plainely 1. Cor 15.45.49 Eph. 4.23.24 The thing which deceives many learned men and carries them to thinke that holinesse was apart of mans naturall image in which he was created is this First they take it for granted that all vprightnesse purity of man in heart soule life and conversation by which he is conformable to the law of nature and to Gods will revealed and his commandements given to him is true holinesse and is so called in Scripture Secondly they reade that Adam was made by God vpright and had that purity vprightnesse which made him conformable to Gods law and revealed will and this was Gods image in him herevpon they conclude that Adam was created in true holinesse To this I haue heretofore vpon another textfully answered by laying downe a plaine distinction gathered from Gods word and daily experience and by applying it to this purpose For I haue distinguâ—shed purity and uprightnesse by which man is conformable to the revealed will and law of God into two sorts First there is a created naturall purity vprightnesse founded upon naturall principles which God gaue to man in his fiâ—st creation by he which was conformable to Gods revealed will to the law of his nature in the state of innocency but this vprightnesse having no other roote or foundation but mans mutable nature and frame was also mutable and was quickly defaced and corrupted by the subtilty of the tempter and mans fall Secondly there is a renewed or new created uprightnesse and purity of man in his heart and soule life and conversation which is found onely in Gods elect faithfull regenerat Children by which they are here in some measure made conformable to the law and will of God this although it is much ecclipsed and obscured by the remainders of naturall corruption which still dwell in Gods Saints in this fraile life and mortall body and doth not shine forth in the true brightnesse of it yet it proceeds from an eternall fountaine the pure waters whereof spring vp unto life eternall and cannot be defiled but remaine pure though they passe through the dead sea of Sodom the filthy lake of mans naturall corruptions which dwell still in this body of death this pure fountaine is the spirit of regeneration which God sheds through Christ on the elect as our Saviour himselfe teacheth Joh. 14.4 8.38.39 And because this spirit even the holy Ghost which daily renues them being shed on them in there new birth Tit. 3.5.6 doth dwell in them as the mortall seed of God abides with them for ever Joh. 14 16. and is stronger then the spirit of malice the Devill which overthrew our first parents and ever since rules in all worldly men 1 Iob. 4.4 Therefore it is true puritie and vprightnesse which cannot faile nor deceive us as Adams did and this is that which the Apostle cals the new man and the righteousnesse and holinesse of truth Ephess 4.24 in the same sence that spirituall supernaturall and heavenly graces are called the true riches that is the riches durable and incorruptible which will neverly vnto vs nor by failing deceive vs Luk. 16. As for the created purity and vprightnesse by which the first Adam was conformable to the law it is never in all the Scriptures called by the name of holinesse neither is it or any morall virtue in any vnregenerate man any true holinesse because it proceeds not from the holy Ghost who dwels in the regenerate and works all true holinesse in in them I wish that all the learned would seriously weigh this truth embrace it with their hearts and beare it continualy in their minds and memories For this will at one blow raze to the very foundation all pelagian Popish Armian Hoeresies concerning the power of mans freâ— will the efficacy and merit of mans naturall workes don before regeneration and the falling away of men regenerate and justified from the grace of God and from justifying faith and true holinesse also concerning vniversall grace given to all men by which they haue it in their owne power to be saved And if it would please the Lord to open the hearts of our people râ—ghtlie conceive this difference betweene the image of the first and second Adam and betweene the created naturall vprightnesse of Adam and the spirituall vprightnesse and infused holinesse wherein the second Adam was conceived and framed by the holy Ghost This would ravish their hearts and fill them with admiration of the singular loue of God to his elect in Christ and of the singular excellencie of the grace holinesse and of those high prerogatives which the regenerate
As for example Gods commandement and law given to Israell was that they should loue him the Lord their God and serue him with such worship as is agreable to his word This law bindes them and all Gods people in all generations unchaungable Jt bound all such as lived in the old Testament to serve God with sacrifices and burnt offerings and to worship him with their first fruits and sweet odoures and perfumes of incense and that in the place which he did chuse out of all the tribes of Israell And it bindes vs still who liue under the new Testament to loue God and to serue him But with a spirituall woshippe and seruice such as is most agreable to the word of the Gospell as Saint Paul shewes Rom. 12. â— and our sacrifices are not of bruite beasts but our owne bodies deuoted to the obedience of Christ and sacrifices of thankes and praise which are the calfes of our lipps Heb. 13.15 for now men are not by the lavv bound to worship God In Ierusalem nor in the mountaine of Samaria but in every place to lift up puâ—e hands and hearts to God and to worshippe him in spirit and in truth Iohn 4.21 And to this worshipp the same law doth as strictlie binde us as it did the fathers to their bodâ—ly sacrafices in Ierusalem though the seruice in divers particulars is chaunged yet the law is perpetual and stâ—nds firme and immutable and bindes all Gods people in al their generations Soe likewise from the first promise of Christ a redeemer to mankinde Adam and all his posterity are bound to beleeve in Christ and to seeke expect and hope for salvation and life only in him the promised seede of the woman that is in him made man and mans mediatour And the law of beleeuing in Christ is perpetuall firme and vnchâ—ungable And yet the dutie which he requires is changeable and is chaunged now under the Gospel from that which is under the law in circumstance for the faithfull in the old Testament were bound to except and wait for Christ and to beleeve in him to come but we under the Gospel confesse Christ and beleeue in that Christ Iesus which is come in the flesh â—nd whosoever confesseth not Christ which is come but beleevs Christ to come he is lead by the spirit of Antichrist 1 Joh. 4.3 And euen thus the case stands with the law of the Sabbath which God gaue in the beginning when he sanctified the seuenth day for by that law he bound Adam and all his posterity to obserue and keepe an holy weekly Sabbath and that one the particular day of the week which is the day most blessed with the greatest blessing aboue all other daies of the weeke and wherein the created worke of the world comes to greatest perfection and that is brought into actuall being where God especiallie resteth and wherewith he is chiefly satisfied delighted This is the summe and substance of the law which equallie bindes all Gods people perpetually to the worlds end This law bound the fathers to keepe holy the seventh day and last day of the weeke in the old Testament because that was the day most blessed with the greatest blessing as yet reuealed in the world that is the promise of Christ his actuall undertaking beginning to be mans mediatour by which promise of the redeemer bringing in of supernaturall grace which is spirituall immutable the mutable worke of the creation was perfected in which mediatoÌ„ of Christ God rested took such delight that he would not go about to uphold the world by way of creation but coÌ„mitted the reparation of the world to Christ the mediatour But now under the goâ—pel since the ful exhibition of Christ a perfect actual redeemer the perfecting of the work of redemption on the first day of the week in Christ his resurrectioÌ„ that first day of the seuenth which is the seventh in the weekly revolution if we count the daies beginÌ„ing with the daie next following is now the day most blessed wherin the created world is after a better manner in an higher degree perfected God findes that actually performed wherin he resteth wherwith he is fully satisfied And therfore the same perpetuall law of the Sabbath bindes us to keepe this day for our weekly Sabbath that not with such service as was holy under the law that double bodily sacrifices nor with assemblies appointed for preaching reading hearing of the law the promises of a redeemer to come for seeking salvation blessings in Messiah promised yet not come But with spirituall worship faithfull praier invocation in the name of Christ exhibited already exalted with reading preaching hearing of the gospel which declareth Christ Iesus already come in the flesh And thus I hope I haue fully answered the objection made it manifest the christian churches in chaunging the day of their weekly Sabbath their forme manner of worship haue not made void but established the law of the Sabbath which God gaue in the beginning and these chaunges doe in no case proue the law to be ceremoniall onely and mutable neither doth the moralitie and perpetuity of the law require that every circumstance of the Sabbath and every particular Sabbath duty should at all times remain the same perpetual unchangable CHAP. 10. BVT that this truth may yet shine forth more clearlie and may soe mâ—nifestlie shew it selfe that no scruples may remaine nor any doubts concerning it or any part of it I will proced to the second special thing which is before propounded That is to inquire search out discover the nature and kinde of this law and commandement of God concerning the weeklie Sabbath And how farre and in what manner it bindes Adam and all his posterity And herâ— I haue alarge field to passe through wherein divers points offer themselues to our view which J cannot passe by nor lead you along withouâ— due consideration of them First here J meete with divers and severall opinions of the learned concerning the law of the sabbath which come first to be rehearsed and examined Secondly I finde severall kindes of lawes which God hath given to men mentioned in the Scripture and divers sorts of commandements which we must severally discribe and distinctlie consider before we can determine that which principallie is here intended that is what kinde of law and commandement this of the Sabbath is and how farre and in what manner all man kinde are obliged by it bound to obey it The first opinion is that the law of the Sabbath is naturall morall perpetuall writen in the heatt of the first man in his creation And that as he was bound to keepe the seventh day holy to the Lord in the state of innocency Soe also are all his posteritie bound in all all ages even to the last man to keepe the weeklie Sabbath But they who conceiue
this law to be naturally writen in mans heart doe much differ are diuided into two opinions The one sort holds the law to be wholy naturall and perpetuallie morall both in respect of the rest and sanctification also in respect of the particular day of the weeke even the Seventh from the beginnning of the creation Thus doe Iudaâ—zing Christians hold who professe Christian religion but reject the sanctification of the Lords day and embrace and cleave to the Iewes Sabbath The other sort do hold that there is a three fould vse of the Sabbath day 1. Religious and holy which is the exercise of holy religious duties 2. Politicall or civill which is rest from worldlie weariesom labour of man and beast 3. Ceremoniall or sacramentall which is a signification and shadowing of spirituall rest in Christ. That in the two first respects the Law is naturall â—mortall and perpetuall and that nature requires that a seventh day of everie weeke should bee for rest and refreshing and for holy exercises of religion they all affirme And because the seuenth and last daie of the weeke was the daie wherein God rested hauing in the sixt dayes before perfected all the workes of the creatioÌ„ therfâ—â— they hold that for the signifying shâ—dowing forth of spirituall rest in Christ the seventh day was the fittest of all Gods people were by Gods Law bound to observe it for their Sabbath vntill Christ had fully finished the worke of redemption then rested from it as God did from the worke of creation And that ever since the resurection the signe and ceremony of Christs rest being fulfilled The Sabbath is to be kept by the same law of nature and commandement of God on the Lords day the first day of the weeke which is one in seventh vntill the eternall Sabbath and rest in heaven unto which Christ will bring all his elect at last This is the Doctrine of many of the best learned heretofore in our Church and divers godly divines do rest in this opinion which for the maine matter substance of it is pious godly approved by Aquinas the great Scooleman The second opinion is that the law of the Sabbath was not naturall wrâ—tten in mans heart neither did binde man to observe an holy rest the seventh day of every weeke onelie on the seventh day in which God rested but that it was a possitiue law given by God commanding more then the light of nature did clearly distinctly shew to man or bare naturall instinct move him unto and that it was like the law by which God forbad man to eate of the tree of knowledge which his own naturall appetite did leade him to eate of being good for food to the eye appetite pleasant and desirable But God restrained him from it not but instinct of nature or law written in his heart but by his owne voluntary commandement to shew his authority over man to teach man obedience to make man know that he might as justlie haue restrained him from all or the most part of either fruites that the use of the creatures the power which he gaue to man over them was his free gift therfor man ought to loue serve him his creatour as for his whole being so also for the use benifit of all other creaâ—urs And soe like wise they hold that by nature all dayes are alike in themselvs maÌ„ by the light of nature can discâ—rne no difference in theÌ„ bâ—t yet God to make man mindfull of his creation of God his creatour did by his word everlasting commandement given to man seperat one day fot the vses before named 1. For holy use even performance of religious duties only 2. For civill use to weet rest from hard labour 3. For ceremoniall to signifie the rest of Christ after the work of redemption finished to admonish man of rest from sinfull works to be a token of eternall rest in heaueÌ„ though any one day in the week is of it self naturally as fit as another that it is no matter what day be kept so that one in seveÌ„ be for these uses set apart yet because God rested on the seventh day from his work of creation therfor in the old Testament he would haue that last day of seven to be the Sabbath untill the comming of Christ inteÌ„ding that when the greater work of mans redemption was perfected by Christ then the day of his resurrection in which he rested from that worke even the Lords day should be the Sabbath of Gods people to the end of the world And so this law commandement though it be not naturall yet it is morall a perpeâ—uall and vnchangable rule of Gods canstant will of mans duty in this particular which is the main substance of it viz that man do keep one day in seven of every week for a Sabbath of rest ' thoughâ—ut all ages of the world that it is chaungable onely in the circumstance of the day that onely thus far 1. That while the work of creation was that work vvhich had the preheminence in the eyes of the vvorld the Sabbath vvas to be kept necessarily one the last of the seven in vvhich God did rest from that vvork so this lavv did binde men 2. That after Christ had finished his vvorke of redemption â—ested the seventh day in the graue on the first day vvas risen entered into his rest the vvorke vvhich novv hath the preheminence vnder the Gospel is redemption perfected by Christs resurrection the day of his resurrâ—ction rest should bee the holy Sabbath to all christian people wherby they should be admonished of the eternall rest in heaven wherin they should be holy devoted to such duties as tend to bring theÌ„ on to the fruition of rest with Christ in glory The third opinion is that the law of the Sabbath is not naturall nor perpetually morall at all but only civill ceremoniall some who are of this opinion doe hold that it was giuen of God in the beginning to be obserued only untill the comming of Christ partly in memory of the creation vntill the greater worke of redemtion should come in partly to signifie things to come by Câ—rist of true rest to bee found in him that now it is vtterly abolishâ—d together with all the festival Sabbaths of the Iewes Others of them hold that because there was great equity in this law also seting apart of one day in the week for religious exercises is a thing uery profittable usefull for the propogation of religion and for the upholding of order in Gods Câ—urch therfor the lavv in respect of the particular day is abolishâ—d for that vvas ceremoniall but the equity of the observation of on in seven still remâ—ines And therfore all Christians in imitation of the Apâ—stles ought to keep one in seven especially the Lords day
vvhich is the last in the vveeke rather then any other if the Church so determine it if it bee obserued vvithout any superstitious conceipt of more holinesse in that day or annexed to it rather then any other The fourth opinion is that the first lavv for observation of the vveekly Sabbath vvas the fourth commandement given from mount Sina that is did bind only the Isralits to keep the seveÌ„â—h day of the vveek for an holy Sabbath untill the coÌ„ming of Christ but novv under the gospel it is abolishâ—d in respect both of the particular day also the strictnes of the obseruation only the equity of it remains in the Lords day the obseruation vvherof is commeÌ„ded to us by the example of the Apostles â—ovv the lavv of keeping it holy is only ecclesiasticall an holy ordinance of the Church· Thus you see vvhile men build vpon vnsure and vnstable grounds not upon the certain vvords of holy Scripture compared together made to runne in a svveet harmony hovv various different they are hovv contrary some of them in their opinions For the removing of all doubâ—s setling of mens judgments in a sure vvay so farre as God shal enable me I vvill endeavour to select single out vvhatsoever I finde in these severall opinions to be agreeable to the truth to the sacred vvord of God reject the rest vvill ad more over what is wanting to make up a perfect Doctrine not out of mine owne conjections but out of canonicall Scriptures for that is the sure rule of all necessary saving and sanctified knowledge that must be the sure guid when Fathers Councels Churches do lead vs into severall doubtfull wayes First for them who hold that the law of the Sabbath was written in mans heart in the Creation I hold it true insome part to weet thus far That God creating man in his owne Image did print this in mans heart That as he had his whole being from God especially his reasonable soule by which he was made able to understand the will of God revealed to him by his word so hee was bound to obey God and to serue him all his dayes with his whole heart and with all his might And if God did require of him any part of his time and commanded him to obsteine from some good and lawfull workes tending to his naturall good and well being to doe some speciall workes for his Lords pleasure in one day or more selected daies of the weeke or of every moneth or yeare he ought to doe it out of duty and obedience to his Lord and Creatour Thus farre J consent that the law is naturall written in mans heart to weet in generall and in respect of the common foundation J grant also that the law and commandement of God injoyning the rest of men their servants and cattell from hard labour the seventh day or one daie in every weeke is a thing so naturally helpfull needfull for the health and wellbeing of men ever since mans fall and the curse of barennesse laid upon the earth and the punishment of toyle some labour and faint sweating imposed on man kinde that mans own naturall reason will and affection must needes approue it and moue and incline his heart to the obedience of it and his inward thoughts cannot but accuse him of wrong done to his owne body and to the life of his labouring cattell and servants if he disobey it and in this respect it may be called a law of nature Yea I adde moreover that if wee take the law of nature in a large sence as some times it is taken that is for every law which commands such duties and such obedience as in there owne nature are very vsefull profittable to the parties commanded and which is grounded on such just causes weighty grounds as by the judgment of naturall reason are in their owne nature well worthy of such observance then the law commandement of keeping an holy Sabbath on the seventh day in the old Testament in thankfulnesse for Christ promised for a continuall memoriall of that great blessing one the first day of Christs resurrâ—ction now under the Gospell in thankfulnesse for Christ fully exhibited the worke of redemption by him perfected which so much excels the promise made on the seventh day as perfecting of a worke excels the beginning undertaking of it may both in respect of the particular day the sanctification of it be called a law of nature that is a law requiring such morall perpetuall obedience as is in the nature of it most just and worthy to be performed But that the law and Commandement which bound the fathers to keepe an holy rest one the seventh day of every weeke and us under the Gospel to keepe it on the first day especially and no other was in in the creation written imprinted in the heart of man so distinctlie and expressly that man had an inbred notion of it and a naturall instinct of himselfe to observe this law to keepe a weekly Sabbath on those uerie daies which God hath prescribed both to the fathers us This I must needs deny for these reasons following First Gods sanctifying of the Seventh day by his word and commandement and his institution of the Sabbath by a positiue law giuen as my text here shewes had beene vaine and needlesse if the law and the Sabbath of holie rest had beene expressly and particularly written in mans heart already For what man by the instinct of nature by his own naturall reason will and affection is lead and moved to do that hee is vainly needlesly vrged unto by any law or commandement being of himselfe without any monitor ready to performe it Secondly the very word Sanctify signifieth the setting apart of this day to a supernaturall and heavenly vse euen for the performance of such duties as are aboue the naturalll imaginations and thoughts of man and which his naturall reason would never haue revealed to him not his will lead him to do If God by his word and divine superturall revealation had not directed and moved him Therefore this law by which God sanctified instituted the Sabbath is not a naturall law but a divine and supernaturall precept Thirdly in the creation and state of innocency man was bound to serve God as his creatour and the author of all his being and to be content with that estate wherein God had placed him and saw to be very good and to looke no higher It was the inordinat desire of more knowledge and of an higher estate then God had revealed and promised which made our first parents so yeelding to the devils temptations and vndoubtedly it was an occasion of their sinne in eating of the forbidden fruite Now the serving of God as his Lord and Creatour was the duty of man euery day alike for the heavens aboue and the
estate wherein he was created The law of nature may be distiguished into two sorts The one is Generall and indefinit which binds man definitly in a generall bond The other is speciall and particular which doth define prescribe speciall particular duties workes to men The generall and indefinit law is this That man being Gods creature and hauing his whole being life motion and all things from God of free gift is in duty bound to obey God to the utmost of his power in all things whatsoever God either by naturall light or by his word either hath revealed or shall at any time reveale and make knowne unto him to be his will that he should doe them The bond and obligation of this law is very large and reacheth through all lavves binds men to doe whatsoever God commands by any law whatsoever The speciall definit and particular law of nature is that commanding will of God engrauen in mans heart and in his upright naturall disposition which directs man to know moues him to performe such speciall kinds of duties and such particular workes as he ought to do and God reveales to him declarâ—s to be his wiâ—l that hee should do them Of these speciall lawes some are primary And some are secondarie lawes of nature A speciall primary law of nature is the will of God concerning such speciall duties and particular workes as mans owne pure created nature and naturall disposition did direct lead moue him vnto which his naturall reason in the state of integrity did shew unto him and his pure naturall will and affections did moue and stirre him to performe As for example to know and acknowledge God for his sole Lord and Creatour and one onely God to serue and worship him with such worship and reuerence as his pure reason taught him to bee meet for God to thinke and speake of God accordingly to beare himselfe towardes the creatures and to rule them according to the wisdome which God had given him to increase and multiply and to replenish subdue the earth and such like A Secondary speciall law of nature is a rule or precept concerning such speciall and particular duties and workes as mans owne right reason or Gods word discouers vnto him to bee in there owne nature good and just and profittable either for his owne naturall being and wellbeing as the cause now stands with him since his fall and for any other good end and use agreeable to Gods revealed will As for example that men should not liue idle but labour painfully to provide for themselves and families this is a duty which vvas knovvne to man before his fall but ever since the curse vvherevvith God cursed the earth for mans sinne Gods vvord requires it and mans ovvne naturall reason vvel informed and his vvill and affections vvell ordered doe naturally moue him to the performance of it for his naturall vvelbeing So diuers negatiue precepts vvhich forbidde such euils and sinfull deedes as man never knevv nor had any thought of them in the state of innocency but novv true naturall reason affection and conscience teacheth and moueth man to hate and abhorre them they are lavves of this kinde And if vve should extend the lavv of nature to the utmost as many do and bring under it every law which commands duties which are in their owne nature just and honest and very vsefull and profittable to the doers and to others â—nd serve directly and naturally for Gods glory We might reduce to this kinde of naturall lawes every positiue morall and perpetuall precept commanding any just or holy work duty which is just in it selfe though there were no expresse commandement given for the doing of it A Positiue law of God is that vvhich God in his wisedome by his word giues to man by which he bindes man to some obedience which he of himâ—elf by his own naturall vvit reason would not haue found out discerned to be good just neither would haue done or performed by the instinct of nature and the motion of his will affection for such an end as God hath appointed them unto There are diuers lawes and precepts of this kinde all which as they require that which God justly wisely willeth man to do do command things which are in respect of the present state condition good for man so they al are after a generall manner included in the generall law of nature and bindes men to obey them all Of these positiue lawes there are divers sorts Some are Positiue commanding things which tend to preserve maintain good order society peace not onely between God the creatour and man his creature but also betweene man other creatures among men themselves Such was the law which God gaue to man when he commanded him vnder the paine of death to obsteine from the fruite of the tree of knowledge of good and evill that for a wise just end even to put man in mind that he was not absolute Lord of all the visible creatures to vse them at his pleasure but that he was a subordinate Lord and ruler under God and that all other trees berbes fruites which God alowed him to eate of were Gods free guift also to teach him that hee was chiefly aboue all to looke to the service of God obedience of his will to omit the serving of his owne turne the doing of that which his owne vvill might moue him to doe when God at any time should call him another way And of this kind are all the judiciall lawes vvhich God gaue to Israell by Moses for the well ordering of their common vvealth all precepts of obedience vvhich inferiors ovve to superiours in things lavvfull and that for peace sake Some positiue lavves are Evangellicall and religious vvhich command vvorks duties tending to an holy heavenly supernaturall end use such are all lavvs coÌ„maÌ„dments vvhich God hath given vpoÌ„ occasioÌ„ of Christ revealed to maÌ„ in through Christ vvhich require duties service due to God as he is maÌ„s redeemer bind maÌ„ as he expects benefit by Christ the mediatour redeemer to such workes such obedience as come to be of vse in respect of Christ. These Evangellicall lavvs are of two sorts 1. Some are vniversall perpetuall requiring necessary works duties of all such as are to be saued by Christ. 2. Some are special temporary which require some speciall service workes of obedience them of some only for some times in some condition of the Church Perpetuall vniuersall Evangellicall lawes which bind all Gods redeemed ones require things necessary to salvation by Christ are the commaundements of God by which he bindes all men to repentance reformation of life to godly sorrow humiliation for sinne to beleeue in Christ under penalty of loosing salvation of perishing for euer
observation and service as is of use onely in and under Christ and mainly tends to lead men to salvation in him Sixtly if we consider the necessity of resting one whole day in every weeke from all our worldly affaires First that with one consent the Church and congregation of Gods people may all generally meet together in their set places of holie assemblies to heare and learne the Doctrine of saluation and word of life and to honour God with publick holy worship and service and with joynt prayers to call upon him in the name and mediation of Christ for all blessings Secondly that every man may instruct his family in private also at home and by constant exercising of them a whole day together in religious duties every weeke may make them to grow and increase in grace and religion and in knowledge and skill to order and direct all their weeke dayes labours to Gods glory their owne salvation and the comfort and profit of their Christian Brethren Without which religious observation once every weeke at the least especially upon the particular day of the week which God hath blessed with the most memorable work belonging to mans redemption it is not possible for people to be well ordered in a Christian Church nor Gods holy worship to bee either generally known or publickly practised nor the vulgar sorts of Christians to bee brought to the knowledge and profession and practise of true religion neceessary to salvation These things I say considered we must necessarily grant that the law of the Sabbath is an Evangellicall universall and perpetuall law such as the commandements of beleeving in Christ repenting from dead workes reforming of our lives worshipping and invocating of God in the name mediation of Christ and by the motion direction of his holy spirit all which Commandements binde all Gods people of all churches and ages from the first day wherein Christ was promised in one measure or other So that without obedience in some degree vnto these Evangellicall lawes it is not possible for any man to be and to continue a true child of God and to attaine salvation in and by Christ. And this law thus farre and in these respects coÌ„sidered can no more be abrogated and abolished then Gods covenant of Redemption of salvation made with mankinde in Christ. But all mankinde even every one who seekes salvation in Christ is at all times in all ages bound to obserue this law of sanctifying a seventh day in every weeke and of resting from all worldly affaires that they may serve and vvorship and seeke God in Christ. Lastly if we consider the Lords Sabbath as it is a significatiue éven a signe to us of the eternall Sabbath in Heaven and as it is in respect of the particular day of the weeke and some ceremoniall worship used in it chaungable and mutable according to the chaunges and motions of Christ the foundation and Lord of it and according to the seuerall estates of Gods Church and Gods seuerall dispensations of the misteries of salvation and severall waies of reuealing Christ in the old TestameÌ„t and before and after the comming of Christ in the flesh We must of necessity confesse that the law of the Sabbath is in these respects a Ceremoniall law commanding things which are temporary and mutable and fitted for some times and seasons onely First as it commanded the seventh day of the week to be kept holy as the most holy day because therein Christ was promised to be the redeemer of the world and God rested in his creation and perfected the creation by bringing in redemption which was the greatest blessing of the old Testament And as it required hallowing of the day by sacrifices and other outward service and worship which were tipes and figures of Christ to come and by preaching and rehearsing the promises of Christ out of the lavv and Prophets beleeving in the Saviour in heaven Soe it was a ceremoniall and temporary lavv and did stand in force and binde all Gods people to the obseruation of the last day of the weeke all the time of the old Testament vntill Christ vvas fully exhibited a perfect Redeemer in his resurrection And it vvas not in the povver of the Church to chaunge the Sabbath to any other day of the weeke that power rested in Christ the foundation and Lord of the sabbath It also bound the faithfull of these times to the ceremoniall â—â—nctification and to that tipicall seruice vnhich looked towardes Christ to come as well as to the seventh day onely and no other during â—hat nonnage of of the Church Secondly as the law of the Sabbath which requires that day to bee kept for an Holy rest in which God hath revealed the greatest blessing so hath blessed it aboue all other dayes of the weeke doth now ever since the perfecting of the worke of redemption in Christs resurrrection binde all Gods people to keepe for their Sabbath the first day of the weeke which by Christs victory over death obtained fully in that very day became the most blessed day aboue the seventh day and all other daies of the weeke And as under the name of hallowing keeping holy the Lords Sabbath it enioines such worship as God requires of his Church in her full age more perfect estate to weet spiritual sacrifices of praise thanksgiving preaching teaching faith in Christ crucified fully exhibited aperfect redeemer praying vnto God in the name mediation of Christ seeking accesse vnto the father in him by one spirit And as this law imposeth this holy weekly Sabbath to be a pledg to the faithfull of that Sabbathisme of eternall rest in heaven which remaineth for the people of Gods as the Apostle testifieth Heb. 4.9 So this law is like the commandements of Baptisme the Lords supper It is ceremoniall commanding such duties to be performed such a day to be obserued as are fitted to the time season of the Gospel yet it is so ceremoniall as that it is also perpetuall binding all Christians during the season time of the Church during the time in the new Testament under the Gospel that is perpetually to the end of the world vntill we come to the eternall rest in heaven And as there shal be no chaunges in Christ nor of the state of the Church vntill Christ shall come in glory to receive us into that eternall rest So there shal be no chaunge of the Sabbath to any other day of the weeke neither hath the Church or any other whatsoever any power to alter either the day or the sanctification obseruation of it no more then to bring in such an other Chaunge in Christ and such an alteration of the estate of the Church as that was from Christ promised and obscurely revealed in the old testament to Christ fully exhibited CHAP. 12. NOW hauing discouered the severall kindes of lawes and commandements which God hath giuen to
exercises as tend to make men meet to be partakers thereof Now the first day of the weeke the Lords day is the day wherein God first created the light of the visible world even the fiery heavens which shine forth ever since and give light to the inferiour world soe it is testified Gen. 1.3 And on this day Christ the Lord the sun of righteousnesse did rise up and did bring to light immortallity eternall life and became the great and glorious light of the world Therefore this day is the fittest and most worthy to bee the holie weeklie Sabbath and to be spent in meditation upon seeking for the inheritance of the Saints in light Fourthly that day which hath not only the same grounds and reasons in it upon which God first founded the Sabbath and sanctified the seventh day but also divers additions of the same kinde which make the grounds and reasons more forcible and excellent This is most fit and worhy to be the holy weekly Sabbath and such is the first day of the weeke and hath beene ever since it became the Lords day by the Lord Christ his resurrection For proofe whereof consider the grounds and reasons upon which God sanctified the seventh day 1. Gods ending or perfecting his created worke 2. Gods resting from that worke 3. Gods blessing of the seventh day by revealing on it the greatest blessing farre aboue any given in the creation These are the groundes here laid downe in my text which are rehearsed againe by God in the fourth commandement of the law And another reason drawne from the end and use of the Sabbath is also added Exod. 31.13 Ezech 20.12 to weet that the Sabbath might be a signe and token from God that hee is their God who doth sanctifie them that is by giving his Holy spirit with all saving graces in this life vnto them in Christ doth fit them for the fruition sight of his glory in the eternall rest in Heaven so makes the weekly Sabbath a pledge of the eternall Sabbath in the world to come also Now the godly learned heretofore who had no thought of founding the Sabbath on Christ promised on the seventh day of the world they do understand Gods ending of his worke to be either the finishing of the creation on the seventh day by adding some perfection or natural blessing to the creatures more then he had given on the sixt daies Or else that God had already ended perfected his worke before the seuenth day for this cause blessed sanctified the seventh day for a memoriall of the creation of the world and all things therein made perfect and compleat so appearing on that day And by Gods resting on the seventh day from all his worke which he created made they understand nothing else but Gods rest of mere cessation because this was the day wherein God hauing finished his worke made all things good had no occasion to worke any more by way of creation but rested from making more kindes of creatures Therefore God commanded man to rest after his example every seventh day and to keep it for a weekly Sabbath And by Gods blessing of the seventh day they doe understand Gods sanctifying of it to be a signe pledge of the eternall rest These being the grounds reasons in the opinion of the learned vpon which God sanctified the seuenth daie are in a more excellent measure to be found in the first day of the week on which day the Lord Christ rose from death· For first the Lord Christ on that day who is the Lord of the sabbath ended a greater worke then the creation even the great worke of redemption which on that daie he did perfect and finish by the last highest act of it even his resurrection in which he got the victorie triumphed ouer death the last enimie ouer him who had the power of death that is the Devill and did shew to the world that he had fully paid the ransome price of mans redemption satisfied justice wrought fulfilled all righteousnesse sufficient to justifie all that beleeve in him to settle them in Gods favour for ever So that here is a better ending finishing of a better work then that of the creation was which did perfect the mutable worke of creation so here is a bâ—tter ground of sanctifying the day in which it came to passe as diveâ—s learned writers haue rightly observed Secondly on this day the Lord Christ entered into a better rest then any from the creation can be he rested from all his laboures paines sufferings all workes which Gods infinite justice required for mans redemption by way of satisfaction Heb. 4.10 And he tooke possession of eternall rest for himselfe as the head and for his body the whole Church for every elect member thereof So that this resting is a more farre excellent ground reason of the sanctifying of this day to be the weekely Sabbath Yea though I do by Gods perfecting of his worke vnderstand his perfecting of the worke which was marred defaced by mans fal even the worke of creation his making of it more perfect and compleat by his promising of Christ and by Christs undertaking beginning his actuall Mediation first bringing in of supernaturall perfection And by Gods resting I vnderstand his resting so fully wholy in Christs mediation in his satisfaction undertaken for the repairing perfecting of the world which man by his fall had brought under vanity corruption that he put from him all thoughts purposes of going about any new worke of creation for the repairing therof and so is said to rest as I haue befor fully proved Yet I must confesse that on the Lords day which is the first of the weeke in which Christ did rise from death God did more fully excellently perfect all his worke brought in a rest which doth so farre excell that perfecting of his worke resting from creation on the first seventh day as the actuall performance of a promise giuing and fulfilling of a good thing promised vndertaken begun doth excell the promise the undertaking beginning of it And therefore J will bee bold vpon these grounds premises to conclude with the best learned both of the Auncient fathers and moderne Divines That there is more conveniency and fitnesse in the Lords day the first day of the week to be the Lords holy weekly Sabbath now under the Gospell And there are more excellent grounds and sure reasons for the sanctifying of it then any which are named or can be found in the seventh daie which was the Sabbath of the old Testament yea this day by meanes of Christs resurrection to glory in it is the surest pledge and token which outwardly can be given to Gods Church and people that God who raised him up is by him fully appeased satisfied and reconciled to his
intitled a Psalme for the Sabbath we shall see that it is most fit for the day of Christs resurrection setting forth the fruites thereof plainely and after a lively manner to weet the soled joy of Gods people and the florishing state of the righteous in Gods Church and exalting of the horne of Christ the true Mâ—ssiah and King of the Church Fourthly if we consider the diversity and difference of things which are commanded in the law of the Sabbath and are to be observed in the weekly Sabbath as it was instituted by God at the first and againe reviued in the fourth commandement if we call to minde that the law is a mixt law commanding some things which concern the uery substance and being of the Holy Sabbath unto which it bindes men perpetually such as are a fit proportion of time one day in every weeke rest and cessation from common workes of this life and sanctification of it by religious exercises and devoting it to publicke assemblies and holy worship And other things it commanded which were typicall and ceremoniall and were to haue there full accomplishment in Christ and to be in force only vntil the ful exhibitioÌ„ revelation of Christ a pefect Redeemer all which I haue largely shewed before and the best learned haue euer held It will upon these grounds necessarily follow that there must be a chaunge of the Sabbath from the seventh day and in respect of the tipicall and ceremoniall worshippe at the full exhibition of Christ into aday and a worship more fit for Christ giuen and revealed and for the times of the gospell First it is generally held by the best learned That God by sanctifying the seventh day and commanding his Holy Sabbath to be kept everie weeke on the seventh day did thereby shew that in his wisdome he saw it fit and necessary for man to observe this proportion of time to devote one day in everie weeke both to bodilie rest and a totall cessation from his owne worldlie labors pleasures and delights and also to Holie and Heavenlie meditations and to religious exercises and Holie assemblies And in these respects they call the law of the Sabbath naturall morall and perpetuall and they proue it thus First because nature it selfe and common reason and experience doe teach that ever since mans fall it is naturallie necessarie for mans health and welbeing and for the preserving and upholding of the life strength of his labouring and â—oyling cattell that he his servants cattell should haue one daies rest in seaven And that without this proportion of time dedicated to Holie assemblies and exercises of pietie the saving knowledge of God and true religion and pietie cannot well be upheld fraile men would by little forget God become ignorant of heavenly things and so of the way to eternall rest if it were left in mans power to chuse his owne time some would chuse none at all the rest for the most part would differ that time which some thought fit Others would refuse as inconvenient and so there would be no set ordinary assemblies Gods worship would grow out of use Secondly true piety teacheth us that we ought to think our selues bound in conscience to giue and devote so much of our time at the least to pious exercises as God in whose hand we and our times are did require of his people in the obscurer times of the Old Testament for the keeping of religion and his worshippe on foote for preserving of the knowledge and memory of his goodnesse and benefits and for the sanctifying of their weekely laboures of his creatures to their use and of themselves to him that they might be fitted to see him in glory for the abundance of grace shed on us by the Gospel is a bond and obligation to us of much more service and obedience which we owe to God Now God required of them every seventh day to be kept holy and that was the least which any of them in any age were bound to dedicate to his worshippe And therefore true piety binds us much more to keepe an holy weekly Sabbath These are arguments and proofes sufficient to satisfie any man who doth not peruersly resist and rebell against the law of nature But let me here giue a cave at by the way That when the learned call the sabbath and the law of it naturall we are not to conceiue that by natural they mean a thing writen in mans heart in the creation which man was made to performe and obey simply as a reasonable creature and naturall man For man was made for the Sabbath Marke 2.27 Neither did he toyle and sweat or need a set weekly rest Neither did he need a weekly solemnity to helpe his memory or to stirr up his affections as I haue before proved But that they understand by naturall that which the uerie light of naturall reason shewes to be most convenient and necessary for men now corrupt and which so soone as it is commanded and revealed by Gods word appeares so necessary in the very nature of it both for men soules and bodies that without it they canÌ„ot haue ordinarily any wel being on earth nor escape hel coÌ„e to Heaven after death This exposition learned Zanchyus gives of his owne and other learned mens speeches when they call the law of the Sabbath naturall Jf saith he it were so naturall as things written in mans heart in the creation then the Heathen Gentiles would haue felt themselves bound by it and would haue shewed it in their practise in some measure more or lesse Neverthelesse the conclusion of Zanchyus and other learned Divines is firme and sure vpon the former premises to weet That Gods first commandement of the Sabbath doth perpetually bind al Gods people to the worlds end to keep a weeklie Sabbath even a seventh day in everie weeke Holie to the Lord. Secondly it is a thing vniversally held by all true Christian writers that the Sabbath as it was limited to the seventh day of the weeke and was to be observed by bodily sacrifices morning and evening and by worshippe which consisted in outward rites which were tipes and figures of things which haue their accomplishment in Christ so it was ceremoniall temporary and chaungable The common ground of the sanctifying of the seventh day and tying the Sabbath to it is held commonlie to be Gods rest on the seventh day from the worke of creation And this is such a grounde as in the fulnesse of the time was to giue place and did giue place to a better rest arising and brought in by the finishing of a more excellent and glorious worke of Gods goodnes and bountie even the worke of mans Redemption The worshippe of God on the Sabbath of the seventh day in the old Testament by double sacrifices such ryts were but vanishing shadows the substance of theÌ„ was Christ therfor they were to cease wheÌ„ the body substance came in And the
determinat counsell and forknowledge chaunged the foundation of the weekly Sabbath and removed it all the grounds reasons accasions and praerogatiues of it from the seventh day to the first which is the Lords day we must needs see and acknowledge that it was the Purpose minde will of God to make the Lords day our weekly Sabbath and in his giving of the first law of the Sabbath which in the maine substance of it is perpetuall to binde all his people after the full exhibition of Christ to the last resurrection to keep the Holy weekly Sabbath on that day onely Now these things may sufficiently appeare by the opening and proving of divers things befor which I haue observed out of this text by urging pressing them home to this present purpose a little more fully here againe I shall put them out of all doubt and question and make them manifest clear to al who do not wilfully shut their eares against the truth First that the foundation of the Sabbath is Christ the Redeemer that all the true proper grounds reasons and occasions of keeping one day in every week Holy to the Lord are only to be found in Christ and came in with him as I haue before fully proued And as God first promised Christ to come the seed of the woman for the Redemption of mankind Christ did undertake for man to mediate for him on the first seventh day of the world and thereupon that day was sanctified to be the weekly sabbath So God had in his immutable counsell determined to exhibit Christ a perfect Redeemer by him to perfect mans redemption on the first day of the weeke and so to remoue Christ the foundation from the seventh day of the weeke to the first day together with all other grounds reasons occasions prerogatiues of the Holy Sabbath What greater chaunge could be or ever was hard of in Christ the maine foundation both of the Sabbath of the vniuersall Church then when of a redeemer promised on the seventh day and so continuing all the time of the old Testament while the fathers beleeued onely in him promised not yet come He became a Redeemer fully exhibited in his resurrection on the first day of the week changed the state of the Church and bringing her from the Nonnage and childish estate of bondage vnder the rudiments of the world and legall rites carnall ceremonies to the fulnesse of her time which God had appointed to her full age in the new testament And hereby that first day of the weeke became the chiefest day of the Lord Christ even his speciall particular day came to haue all the subordinat grouÌ„ds high prerogatiues of the Sabbath For in it God perfected his worke which he had made in the creation by the worke of redemption not promised undertaken onlie as in the seventh day but by a better kind of perfecting and ending even by redemption fullie finished on that daie Christ rested from that greater worke of redemption declared by his resurrection that he had made ful satisfaction for mankind to the justice of God that God rested in his satisfaction now actually made performed by a more excellent manner of resting then that wherwith he rested on the seuenth in that satisfaction only undertaken promised on that day Christ gott the victory over death hell sin the world the Devill and becomming immortall not subject to die or suffer any more entered into the glorious state of exaltation and into his eternall rest and made way for men to that eternall rest wherof the Sabbath is both a liuely pledg also a powerfull meanes to fit men for it And in al these respects God blessed the first day of the week with a blessing farre aboue his blessing of the seventh day for that was the promise undertaking only this was the performance perfecting of redemption therfore so farre excels that as the giuing of a great guift perfecting of a worke exceeds the promise of that guift undertaking of that worke Now that that this remouing of the maine foundation of the weekly Sabbath together with the subordinat grounds occasions prerogatiues of it from the seventh day to the Lords day the first of the weeke came to passe by the determinate counsell foreknowledge and providence of God and that from the beginning and in the first giuing of the law of the weekely Sabbath God did purpose and intend this chaunge it appeares most plainly by diuers reasons First because God is no idle spectator but the provident Lord disposer of all things which come to passe in the world nothing can come to passe but so as he hath appointed and in the time season which he hath determined The flood and generall deluge by which the old world was destroyed came to passe in the very yeare and day which God had prefixed did for tell to Noah one hundred and twenty yeares before The end of Jsraell peregrination and servitude in Egypt came to passe just at the end of foure hundred and â—hirty yeares in the same day which God had determined foretold to Abraham Exod. 12.41 and so the deliverance of the Isralites out of captiuity and the decree for their return came out at Gods appointed time which he had foretold by Ieremiah the Prophet Dan 9.2 23. And the particular time of Christs satisfaction and attonement for sinne and bringing in of eternall righteousnesse was determined by God and came to passe at the end of the seventy sevens of yeares as it was revealed to Daniell in the same Chap. 24. ver And in a word the very time of Christs resurrection by the virtue whereof we are fully redeemed and shall in our verie bodies be raised vp to life eternall and rest in glorie as the Apostlâ— testifies Rom. 6.5 1 Cor. 15.13.21 Philip. 3.10 1 Pet. 1.3 It was determined by God befor the foundation of the world as the words of St Peter do shew 1 Pet. 1.2 Secondly God in the very creation from the first beginning of the world did foreshew that he had a purpose to honour the first day of the weeke aboue all the other daies and to make it the Lords day and Christian sabbath by the resurrection of Christ. In that he made it the first fruites of time and in it created the highest heaven the place of the eternall Sabbath and brought forth the light of this inferiour world by which naturall prerogatiues he made this day the fittest of all daies of the weeke to be the day of Christs resurrection wherein he the sun of righteousnesse light of the world rose up with healing in his wings and became the first fruites of them that sleepe and by virtue whereof he will bring the faithfull into the eternall rest wherof the weekly Sabbath is a pledge will make them partakers of the
of the blessed hope and eternall rest reserved in Heaven for vs. And therfore the first maine duty with all the partes thereof and the speciall endes and uses of it are more fully performed and obtained in the observation of the Lords day for the Holy weekly Sabbath then they possibly can be now by vs or could be of old on the sabbath of the seventh day by the fathers in the old Testament The second maine duty of the Sabbath is sanctifying and keeping of it holy to the Lord which comprehends in it many speciall and particular duties 1. Setting of their affections even their joy and delight wholy vpon God and heavenly things 2. Honouring worshipping of God in their hearts with holy thoughts and meditations by their lipps with holy prayers praises and thanksgiuing in their outward actioÌ„s by preaching hearing reading repeating of Gods word and solemne commemoration of his promises mercies and blessings in the word and sacraments 3. Teaching and learning all holy duties which tend to bring vs nearer to God in Christ. 4. Offering spirituall sacrifices to God of sweet sauour such as are almesdeedes works of mercy and charity wherby others may be made to tast of Gods goodnesse and stirred up to laud and praise his name All these are comprehended vnder the maine duty of sanctifying the holy Sabbath which the Lord commands expresly in the law and they are commended to vs by the Prophet Isa. 56.4 58.13 And the proper end and use of this duty and all the partes thereof is First to make vs set our affections on things which are aboue and not on things below and to stirre us up to seeke eternall life and heavenly happinesse in Christ onely and in him crucified and raised up Secondly to continue and increase in fraile men the knowledge and memory of Christ and of the way to eternall life and blessednesse in him which without keeping holy of a weekly Sabbath would faile cease among the sonnes of men Thirdly to begit and increase true grace and holinesse in men by exercising holy duties of religion and so to bring them by justification adoption to the right of inheritance in Heaven and by sanctification to fit them for the possession of it Now the observation of the Lords day in which Christ arose is such as may far more powerfully effectually moue men to the performance of these duties lead men more directly to the proper end and use of them then the old Sabbath of the the seventh day either now can or of old could do when it was most in force For it had no other light or life in it but onely from obscure promises and darke shaddowes through which Christ was seene as things farre off are seene and in the starre light nights But the Lords day the first day of the weeke hath light and life from the sun of righteousnesse Christ who in it rose up and to be the light of life to all nations hath brought life immortallity to light by the Gospell and discovered to us the kindnesse and loue of God the riches of his goodnesse in giving grace and shedding his spirit on us abundantly here and so fit us for glorie hereafter And therefore this day must needes be of great force and power farre abâ—ve the seventh day to make men set their affections on God and heavenly things especially upon the inheritance incorruptible and undefiled which fadeth not away reserved in heaven for us unto which God hath begotten us by the resurrection of Christ from the dead 1. Pet. 1.3 It is also powerfull and excellent to incite and stirr us up to honour God in our hearts by the due consideration of his goodnesse and mercie Also it much furthereth us to proclaime the high praises of our God and kinge and to make prayers and supplications to him Besides to make us helpfull unto others in seeking after their salvation And thus we may see what are Sabbath duties even the workes of piety mercy charitie c. pleasing to God and by which others may be brought to joyne with us in lauding and praising God and we our selves fitted for glorie Vpon â—hese points so fullie proved The conclusion followes necessarilie that the law by which God first instituted the Sabbath on the first sâ—venth day of the world doth binde us under the Gospel to keepe the Lords day for our weeklie Sabbath Fourthly that day which God hath made most Honourable and hath given it a most Honourable name and title aboue all the daies of the week to that he hath given the prerogatiue to be the weekly Sabbath hath made it his day of Holie rest For it is a property of the sabbath to be the Lords Holy and Honourable day as the Evangellicall Prophet Isaiah shews Jsa 58.13 making of it Honoâ—able is making of it the Sabbath Now the first day of the weeke is the day which God hath Honoured aboue all daies by the glorious victorie of Christ ouer death and over all enemies and powers of darknesse and to it he hath given the most Honourable name and title For the holy evangelist and divine Apostle S. Iohn who was the intimate beloved and bosome Disciple of the Lord and did best know his minde cals it the Lords day Revel 1.10 that is the day which the Lord hath made the day of great joy gladnes to his people as David foretold Psa. 118. which day the Lord Christ hath appropriated to himselfe his honour Honoured with his own name as he is the Lord God one Iehovah with the father For the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord is in respect of the roote from whence it is deriued the same in signification with Gods proper name Iehovah and most commonly in the new Testament is used to expresse that sacred name Therefore it is now under the Gospell made by God himselfe the weekly Sabbath The Fifth argument is grounded upon the wordes of our Saviour Math. 12.8 Mark 2 27·28 Where he saith that the Sabbath was made for man and not man for the Sabbath Therefore he even as he is the sonne of man or God made man is the Lord of the sabbath The first clause to weet the sabbath was made for man notes out vnto us two things 1. That the Sabbath was first instituted for man even by reason of the sonne of God promised to become man and so he is the foundation of it 2. That it was made for man that is for the man Christ and for the benefit of all mankinde in him for his honour and the advancement of his kingdome among men and for the good of men both naturall and civill in respect of weekly rest and refreshing also spirituall as knowledge instruction growth in grace holinesse The second clause not man for the Sabbath shews that the Sabbath is not one of those things which man was made to obserue
in the creatione neither is the law of it written in mans heart in the the creation it was the fall of man and his corruption which caused his to stand in need of a weekly rest and of holy Sabbath exercises to worke good in him and to bring him neerer to God And being made for mans use he may in case of necessity dispence with outward obseruations of the Sabbath the same must giue place to works of necessity which cannot be omitted either without losse of life or some certaine losse or mischiefe The third clause Therefore is the sonne of man Lord also of the sabbath doth giue us to understand that the use of the Sabbath was founded on Christ promised to be Lord of the sabbath and was in under him made man and necessary for the profit of man corrupted not for man in innocency Therfore Câ—rist the son of man is Lord of the Sabbath that is he hath thâ— true proper right and propriety in it for to make it serve for his use being the Lord possessor of it and he hath authority and power ouer it so that it is at his command either to be or not to be in vse either the seventh day or upon some other day of the weeke Now we never read that Christ exercised any Lordship ouer the Sabbath as hee is the son of man either to command it or to chaunge it but only in thesâ— two respects First that he brought it first into the world by undertaking to be the seed of the woman the sonne of man so it was setled on the seventh day in which he was promised during the time of the old Testament while he was a redeemer prâ—mised Secondly that he by his resurrection in which he perfected redemption did consecrate the first day and made it the most honourable day fit to be the Sabbath of the new Testament and also gaue commandement to his Apostles so to ordaine in all Churches Besides this Lordship and power of Christ as sonne of man ouer the Sabbath we cannot conceiue or imagine any other Therefore undoubtedly he hath chaunged it to the first day of the weeke and as Lord of it hath given commandement for this chaunge and alteration The sixth Arg. is drawne from Gods sanctifying of the Lords daie by his sonne Christ more fully and excellently then he did the seventh day in the first institution of the Sabbath For seeing the making of the seventh day to be the Holie Sabbath is the sanctifying of it as the words of my text shew and also the words of the law Exod. 20.13 It must needes hereupon be granted that what day God by his Son Christ hath in all respects more fullie and excellentlie sanctified then the seventh day was sanctified when God made it the Sabbath That daie God by Christ hath made his Holie Sabbath and so it is worthie to bee esteemed and soe is to be observed in the new Testament But now it is most certaine and manifest That the Lord God by his son Christ hath in all respects more fullie and excellentlie sanctified the first daie of the weeke in which Christ arose from death as appeares by diuers things which I haue formerlie touched First he in that daie more abundantlie revealed his holines to the world in that he declared Christ our Redeemer and the head of the whole bodie the Church To be the Sonne of God with power according to the spirit of Holinesse by the resurrection from the dead Rom. 1.3 Secondlie he then opened as it were the flood-gates of Heaven that Holinesse might be more abundantly with his spirit powred out upon all flesh when Christ was raised up and exalted by Gods right hand that he might shed his spirit on all sorts of people of all nations as wee read Act. 2.33 Yea in that in the feast of Pentecost which was the first day of the weeke and the 49. day after Christs resurrection the Holie Ghost was sent downe vpon the Apostles to sanctifie them and to lead them into all truth and to giue them the guifts of tongues to preach the Gospell unto all nations which they presently did and the same day converted 3000. soules herein he both shewed his Holinesse more abundantly then before Thirdly It is piously held by manie Divines that among other things which after his resurrection Christ spake to his Disciples concerning the Kingdome of God that is the Church under the Gospell this was one namely of the keeping of the Holy Sabbath and holie assemblies or gathering of the saints togither vpon the first day of the weeke For immediatly after the Apostles observed that day and all churches in all ages since haue followed their example Therefore it is God who by his Sonne Christ hath made this first day that is the Lords day the weekly Sabbath of Christians J might here adde for further proofe of this truth an observation of diuers godly and learned writers to weet that our Saviour sanctified the first day of the weeke more then any other day by his promise and example in that he did most commonly appeare to the Disciples after his resurrection and came amongst them when they were assembled together on that day and taught and instructed them and breathed on them so we reade Luk. 24.13.36 Ioh. 20.19.26 Seventhly That which the Apostle taught by word and writing and ordained in all Churches of Christian Gentiles and confirmed by their constant practise is undoubtedly a Commandement which they received from the Lord Christ so it appeares Act. 15.28 where they professe that what they prescribed to the ChirstiaÌ„ Churches was the dictate and sentence first of the holy Ghost and then of them joyntlie And our Saviour tells us that the Holie Ghost leads men into all trueth by speaking his word onely to them and calling it to their remembrance Ioh. 16.13.14 therefore it was Christ his word and ordinance St. Paul also professeth that he deliuered unto them such traditions as be received from the Lord 1 Cor. 11.23 And againe he saith 1 Cor. 14.37 Jf any man thinke himselfe to be a Prophet or spirituall let him know that the things which J write unto you are the Commandements of the Lord. Now it is manifest in the Gospel and in the writings of the new Testament that it was a constant practise of the Apostles to keep their assemblies with one accord on the first day of the weeke so we read Ioh. 20.19.29 Act. 2.1.2 and in those their assemblies the Lord Christ presented himselfe to them bodily and by the visible appearance and powerfull operation of his spirit Also Act. 20.8 St Paul on that day kept an holie assembly at Troas and there he preached and administered the sacrament of the Lords supper and performed Holie exercises of the Christian Sabbath And the same Apostle gaue a precept and commandement to the Corinthians even the same which he there saith hee had ordained in the
Churches of Galatia 1 Cor. 16.1.2 to weet that they should observe the first day of the week and in their Holy assemblies on that day offer up pleasing Sabbath sacrifices that is do good distribute to the necessities of the saints with which sacrifices God is well pleased Heb. 13.16 Therefore vndoubtedly it is the ordinance and commandement of Christ which the Apostle receiued from him That the first day of the weeke should be the Holy Sabbath and the day of weekly Holy assemblies to all Christians The 8. argument is drawn from the blessing of stability wherwith God hath blessed the Sabbath of the first day the joy and comfort great benefit which most godly religious christians finde in it and the tediousnes of it to carnall people the loathsomnesse of it to all such as are opposites to Christ and from his grace This is most true which graue and learned Gamaliell gaue in the counsell of the high priests and elders of the Iewes That which is of men and not an ordinance of God if it concerne religion it will come to nought it cannot continue in force nor prosper any long time Act. 5.38 And surely if the Christian Sabbath keeping holy of the first day of the weeke were an invention of men and not the ordinance of the the Lord Christ it could not prevaile and stand in force in all Christian Churches and in all ages by an uniforme consent without interruption The most godly zealous and religious Christians would find no solid joy and comfort in it nor any blessing from God in their religious obseruation of it And the world of carnall men who hate Christ his ordinances would not be so opposite to it as to hate and loath it For the world loveth her own But all carnall worldlings and profane persons do so hate it as they hate Christ and it is loathsome and tedious to them notwithstanding many and great oppositions of profane persons Yet we see it stands firme in all ages since the Apostles and in all Christian Churches None but Heretiques haue rejected it all godly Christians finde solid joy abudance of blessings in the strictest observation of it Therefore it is most certainly no humane invention but Christs ordinance It is he who hath made the first day of the weeke his owne Holy day and our weekly Sabbath The Ninth Arg. is drawn from the manifestatioÌ„ of Gods wrath against the open profaners of the Lords day and from the great fearefull judgments which God hath in former ages doth still execute on the dispicers polluters of the christiaÌ„ Sabbath It is certain that the Lord doth not cut of or consum meÌ„ in wrath but for some notable scandalous sinnes transgressions against some expresse law commandement hee makes no men examples of vengance by sudden and fearfull dâ—struction and notable plagues but for some notable sinne all notable sinnes are transgressions of Gods law comitted against his revealed will word Now as the Histories of all ages do afford many examples of fearefull judgments suddenly executed inflicted on wilfull profaners of the Lords day in former times So I could rehearse and relate aboue 30. examples of Gods vengance which he hath shewed openly in this land within the space of two yeares upon such as haue shewed open contempt of this Christian sabbath some of whith hee hath sticken with sudden death by his mediate hand others he hath devoured with waters and some he hath cut of by surfets which they got in dauncing drinking on the Lords day and soÌ„e he hath fired out of their houses in the middest of their drinking jollity consumed al their substance And these judgments haue suddenly unexpectedly befallen them in the very act of their transgression while they were in the midst of their actions very busie about their owne workes sports pleasure And these things are as cleare as the light and manifest to our eyes outward sences that God is most severe against the profanation of this day and that it is apparent that his sonne Christ made this day his Holy Sabbath and commands all men to keep it Lastly we haue clear testimonies both from the Apostles them selves that the day wherin Christians keepe their Sabbath even the first day of the week is the Lords peculiar day Revel 1.10 And also from all the most auncient fathers and learned Christian writers which succeeded the Apostles in the next ensuing ages that the Lord Christ changed the Holy Sabbath to this day consecrated it by his resurrection that all Christian Churches from the time of the Apostles kept their holy rest in it devoted it to publick exercises of religion and of Gods worship counted it the Queene of daies the supreme Lady princesse worthy to be observed sanctified with Sababaticall solemnities Ignatius cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad magnesios Justin Martyr 2. Apol. pag. 77. discribes the observation of it in his times and tels us that Christians spent it in reading preaching prayer administration of the Sacraments offering of almes other publick worship of God in their publick assemblies besides priuate exercises of religion Tertullian also acknowledgeth this first daies sabbath none other lib. adversus Gent. p. 41. 155. Eusebius lib. 4. Eccles. Histor. cap. 22. brings in the profession of Dionysius Corinthius who saith thus This day we kept holy the Lords day St. Austen in his 119. Epistle and in the 22. booke De Civit Dei Cap. 30 serm de verbis Apostoli 15. And many other which it would be a tedious thing here to reherse especially seeing J haue before mentioned diuers of their testimonies which tend to this purpose and shall produce some also hereafter Now upon all these arguments laid togither J hope wee may boldly and confidently conclude against all both Iewish Sabbatarians who retaine the old abolished Sabbath of the seventh day and also vnchristian Antisabbatarians who deny the Lords day to bee the Sabbath vnder the Gospell which Gods people by Gods law and Christs appointment are enjoyned to keepe Holy to the Lord. And that this Sabbath of the Lords day cannot bee chaunged but must stand firme and be still in force among all Gods people vntill the end of the world and the last resurrection I will briefly demonstrate shew by two plaine reasons which I hope none will deny and thus I frame them The first is grounded on Christs wordes Mark 2. vers 28. thus I frame it That which hath Christ as hee is become the Sonne of man Lord of it must needs exist and haue a being under him as he is the sonne of man that is in the time of the Gospell The Sabbath hath Christ the sonne of man Lord of it Mark 2.28 Therefore it continues in being under Christ. Whatsoever ordinance of God is given to his People to bee unto
haue a law giuen to Adam when all mankinde were in his loynes commanding a duty even the sanctifying of a weekely Sabbath which hath beene and is of as great use after Christ as before For as the Isralites were bound unto this duty by God Exod. 16.23.28 20.8 euen in al their generations as appeares Jer. 17.21 so also Gods people are bound to it under the Gospell whether they be strangers which joyn themselves to the Lord and lay hold on his Covenant Isa. 56.6.7 that is Churches of the beleeving Gentiles or naturall Isralites after their long hardnesse in the last daies converted to Christ the repairer of the breach and builder up of the old wast places after many generations Isa. 58.12.13.14 And J do not thinke there is any man professing Christianity dare be so impudent as to affirme that any of Gods people in any age are exempted froÌ„ the Holy duties by which the Sabbath is sanctified and a seventh day in every weeke kept Holy to the Lord or that we in these evill and perillous times haue not as much neede of them for the upholding of true religion for the increasing of grace godlinesse in our hearts Therefore undoubtedly all mankinde in all generations and ages are bound to keepe a weekly Sabbath My second argument is drawne from the duty it selfe of keeping Holy a seventh day weekly to the Lord and thus I frame it Everie duty imposed on Adam and his posterity by Gods commandement which is in it selfe perpetually Holy and just and of as great use to all men in all ages as necessarily in all respects as it was in Adam when God first enjoyned it by his law That belongs to all mankinde and all the posterity of Adam are bound thereunto in all ages to the end of the world The keeping of an Holy weekly Sabbath and sanctifying of a seventh day in every weeke is such a duty Therefore it belongs to all mankinde and all Adams posterity are bound to it in all ages to the end of the world The proposition is so manifestly true thâ—t there can be no acception against it to deny it is to deny that greatest of Gods commandements which saith that Gods people ought to feare the Lord and walke in his wayes to loue and serve them with all their heart and with all their soule and with all their might Deut. 6.5 10.12 For whosoever exempts himselfe or others from a duty which is perpetually holy just usefull necessary for all men he in so doing refuseth to serue God with all his heart soul might and teacheth others to transgresse that great commandement The assumption also is an undoubted truth For first there can be no time nor age named since mans fall corruption which brought all mankind vnder the bondage of hand toylsome labour eating his bred with the sweat of his face wherin the rest of one day in every weeke is not usefull profiâ—table needfull for mens bodies most just equall to be granted to their labouring servants toyling cattell the verie light of naturall reason reqiures it for the coÌ„mon good welbeing of all men He who denies this to himselfe and to his children servants cattell he is an unjust unmercifull man not to be numbred among the righteous who are good mercifull to the life of their beasts Prov. 12.10 Secondly justice equity require that seing the life of man is a pilgrimage on earth here on earth there is no abiding place for him nor any felicity true rest or perfection to be found but in heaven maÌ„ should not spend all his time all his thoughts studies in about the things of this world but that he should haue a set time at lest one day in every week wherin he resting ceasing from worldly cares laboures delights should wholy devote himself to heavenly meditations and to holy exercises which may fit him prepare him for the place of rest teach direct him in the right ready way thereunto enable him to walke wisely therin Who thinks it to much to consecrate one whole day in seven unto religious exercises which may fit him for eternal life he is undoubtedly most vnequall in his judgment a judge of unjust things Thirdly it is a thing not only good holy in it selfe that man of his owne accord much more being commanded by God should devote one whole day in every weeke to the mediate worship of God in thankfulnes for his creation redemption the vse of Gods creatures restored to him in Christ with some advantage But also very vsefull necessary for the seasoning of mans weekly laboures with justice piety for the coÌ„tinuance increase of holines religioÌ„ in his heart and for the enlightening of his mind rectifying of his will sanctifying of his affections and fitting him to undertake and begin all his weekly laboures in the feare of God to direct them to the right end and to perfect and finish them happily by Gods favour and blessing Jf any man shall dare to deny this we may justly feare that he is rude ignorant of those heavenly and spirituall things whereof all Gods people haue continually experience in themselves And the constant practice of Gods people who in all ages haue observed and kept a weekly Sabbath holy to the Lord and therby haue profitted in all piety and holinesse will convince them of grosse blindnesse stupidity Adam no doubt did every seventh day devote himselfe to Gods worship and taught his first sonnes Caine Abell to bring their offerings to God at the end of daies that is every last day of the weeke for that is the most proper sence of the words in the Hebrew text Gen. 4.3.4 And so soone as the posterity of Seth began to multiply and increase they gathered themselves into a Church were called the children of God or Gods people and hereby they were distinguished from the carnall and profane progeny of Caine then they began to invocate and call upon the name of the Lord that is to worship God in publick assemblies Gen 4.26 Whereas Adam Abell and Seth had invocated and worshipped God in their own private families onely now the faithfull being multiplied did frequent publick assemblies which could not be but in set places and at set times surely euery weeke on the seventh day which God had blessed and sanctified Also after that generall Apostacy which came in by vnequall mariages of the sonnes of the faithfull with the daughters of the profane the destruction of the the old world with the flood Righteous Noah who was saved in the Arke with his familie immediatlie after began to observe the holy rest of the seventh day for it is said that the Burnt offering which he offered on the Altar of every cleane beasts and cleane foule vnto the Lord was a sweet smelling
benefit nor any witnesse of the covenant or signe wherby to challenge the blessing Now the holie weeklie Sabbath is ordained of God and given in Adam to all mankinde to be a signe and pledge to them of spirituall and eternall rest in Christ which they shall never fullie obtaine vntill the last resurection in the end of the world For the full rest Sabbatisme whereof the Sabbath is a pledge doth till then still remaine for them Heb. 4.9 and they shall not enter into the full possession of it untill the last resurrection And Gods giving of himselfe unto his people to bee their God which doth sanctifie them whereof the Sabbath is a signe token and pledge vnto them as he himselfe testifieth Exod. 31. 13. is not fully manifested nor perfected untill they bee fully sanctified both in soules and bodies at the last day and made fit to see and enjoy God to rest with him in glorie for ever It is true which the auncient fathers haue observed and taught that the old Sabbath as it was limited to the the seventh daie of the week was a signe of the spiritual rest of the faithfull from their own sinfull works and of their steadfast rest upon Christ by faith when they are regenerate and renued by the holie Ghost which is shed on them abundantlie through Iesus Christ vnder the Gospel Tit. 3.5.6 and therefore that old Sabbath of the seventh daie of the weeke is so farre fulfilled in Christ and hath the accomplishment in him But because the fulnesse of eternall rest wherof the weeklie Sabbath absolutelie considered is the signe and pledge shall not be obtained vntill the last resurrection of the just when by virtue of Christs resurrection their bodies shal be raised out of the dust and be made like the glorious body of Christ which they still exspect in hope Therefore the keeping of a weeklie Sabbath as a pledge of that perfect eternall rest still belongs to all Gods people and they are bound to keepe it on that day of the week in which Christ arose which day by his resurrection is made a sure pledge that they shal be raised vp in the perfect image and similitude of his resurrection Fifthly that which is ordained by him and given to men to fit them for eternall rest in heaven to be a speciall means to conduct lead them in the right way therunto and which of it selfe is very good profittable and excellent for that purpose That Gods word and will and every mans reason guided by the word bindes him to obserue keepe and to hold himselfe constantlie and perpetually vnto it vntill he comes to the end of his race even the eternall rest in Heaven This is a truth vndoubtâ—dly For the Scriptures command us to runne our race vnto the end and to omit no meanes which may helpe to eternall life and experience teacheth us that the neglect of the ready way and meanes of gaining the pledge is the way to loose it Now the keeping of an holy weeklie Sabbath after the best and strictest manner by resting from all worldly businesse so farre as our weaknesse and necessitie will suffer and devoting our selves to Gods holy mediate worship as prayer reading hearing of Gods word both in priuate and publick assemblies and to serious meditations of heavenlie things is in it selfe one of the most powerfull meanes to beg it and increase faith and all holy saving graces in us and God hath ordained it for to conduct and lead men on in the right and readie way to etenall rest in heaven Therefore Gods word will revealed everie mans own reason guided by the word binds all men to it in all ages vntill they come to eternall rest in heaveÌ„ CHAP. 15. THE First point being thus proued The second thing before propounded followes that is to shew how farr and upon what termes and conditions the sonnes of Adam are bound to the duty of keeping a weekly Sabbath by Gods commandement giuen in the sanctifying of the seventh day here recorded in my text where God is said to sanctifie the seventh day that is by giving man a law to keepe it holy First for such sons of Adam as are borne and liue in the Church of God haue the means to know Gods word to obey his law There is no questioÌ„ to be made it is cleare that they are bound to know to keep this coÌ„mandement of God and to seperate one day in every weeke even that which God hath blessed aboue all the rest to devote it to holy heavenly exercises ceasing from all worldly cares labours delights and so to keep it an holy Sabath First as they are Gods creatures God hath thus far declared his mind will that men in immitation of him their God who rested on the seuenth day also for the refreshing of themselves their children servants cattell in their bodies should rest from worldly labours for the comfort of our soules should spend it in holy spirituall exercises in the worship of him their maker and preserver even the generall law of nature bindes them to this duty Secondly as God hath revealed himselfe a Redeemer Saviour of mankind by promising giving Christ So they are much more bound to keep all his commandements to the utmost of their power especially this of the Sabbath which God ordained to be a memoriall of redemption and eternall rest to be found only in Christ promised on the seveÌ„th day and in fulnesse of time given and exhibited Jf they beleeve that Christ is their redeemer and that they are bought with the price of his blood and are no more their own but his who hath bought them this binds them to glorifie God with their soules and bodies also which are Gods 1 Cor. 6.20 And this they cannot do except some time be set apart at least one day in everie week to celebrate in holy assemblies the gracious goodnesse bounty loue of God to them in Christ to sanctifie and fit themselves for him in all their weekly works and for the intending and seeking of him in all the labours of their hands Thus much the Lord shews in his law giuen expounded by Moses Deut. 5.15 Where he tells Israell that he gaue his commandement to them of keeping holy his Sabbath for this end that they might remember their slavery in Egypt their deliverance by his mighty hand stretched out arme Vpon which words wee must necessarily inferre that if God bound them by his commandement vrging them and pressing often to keep the Sabbath day for a memoriall of their deliuerance from temporall tipical bondage thankfulnes to him for it then much more were they all Gods people still are bound to keep holy the Sabbath day in thankfulnes for a memoriall of spirituall deliverance from sin death and Hel and that on the day of the Lord Christ wherin
writings of the most godly diuines and builders of our Church Gods people are vrged by the law of God even the fourth Commandement to keepe holy the Lords day for the Christian weekly Sabbath and in our divine service after the publicke rehearsing of that commandement in the congregation are injoyned to pray in these words Loâ—d haue mercy upon us and incline our heaâ—tes to keepe thy law And this you see the first generall duty of the Sabbath to weet Resting from worldly affaires clearly proved and that while their is a Sabbath or weekly day of holy assemblies either under the Gospel all men are bound to observe this rest The second generall duty necessaâ—ily to be performed in the keeping of the Sabbath is sanctification which is by mens devoting of themselves wholy to divine worship such religious actions as God requirs in the times of the Church in which they live such as are publick assemblies for praising God praying to him preaching reading expounding and hearing of his word commemoration of his great works and rehearsing of his promises for common edification Also private praierâ— and meditations on heavenly things domesticall instructions and the like All these are necessary Sabbath duties to be observed of al men in all ages both under the old new testament First the words wherin Moses here in my text discribes Gods first institutioÌ„ of the Sabbath proue this fully For here it is said that God sanctified it that is set it apart for holy exercises in the performance whereof men do sanctifie it For sanctifying is either by infusion of holinesse into the thing sanctified or setting it apart to holy use and exercise but it had no holinesse infused into it as I haue else where proved Therefore it was saâ—ctified by consecration that is setting apart to holy use Secondly it is called the holy Sabbath that is such a day of rest as is to be kept Exod. 16.23 before the giving of the fourth commandement as Moses shewes saying To morrow is the rest of our holy sabbath to the Lord that is this is a rest not of idlenesse but from common affairs that men may be exercised in holy duties onely Thirdly in the giving of the law from mount Sina God commands expresly that all his people doe remember to sanctifie and keepe holie the sabbath which cannot be but by exercise of holy duties and performance of holy service and worshippe vnto God Exod. 2â— 9 Lâ—stly in all the scriptures of the law which speake of the sabbath in the old Testament it is called the Lords holy sabbath And sanctification of it is required as appeares Exod. 31.15 5.2 Deut. 5.12 And in the Evangellicall Prophets which speake of the sabbath both of old and also in the last daies of the Gospell it is called the Lords Holy day Isa. 58 13 66 23 and it is said that all flesh that is true Christians of all nations Shall from one Sabbath to another come to worship before the Lord Ezech. 44.24 They shall hallow the Sabbath But here some perhaps will object That none can truly sanctifie the Sabbath nor performe aâ—y holy duty who are wholy carnall unregenerate and haue not the spirit of God dwelling in them sanctifying them such are many even in the bosome of the true Church And therfore sanctification of the Sabbath cannot be a generall duty performed by al men nor requiâ—ed of all but is a special duty prâ—per to the elect Saints who are truly sanctified others were neuer able to sanctifie the sabbath and therefore it is not a duty which God can justly require of all in generall Jt is true indeed that as a bitter fountaine corrupt can send forth no sweet and pure water so no naturall man can performe a true holy duty Holines is a supernaturall guift of the holy Ghost and he it is who enables men to performe all workes which are eternally holy But as ther is a two fold sanctification the one internal which is the woâ—k of the holy Ghost in men the other externall which is the consecrating setting apart of things naturall and artificiall to be imployed to an holy vse and to supernaturall end so also there are two sorts of holy exercise Some which are eternally holy as holy prayers and praises and all workes of true piety which onely holy men performe by the power of the holy Ghost working in them and mouing them Others are only externally holy by outward consecration seperation because the are appointed to be done for holy use to be used in the worship of God such are all outward religious duties as sacrificing and such like performed by Hipocrites and carnall professours in the old Testament such as Caine Saul and Elis wicked sonnes were And reading preaching set formes of prayer and gestures of worship performed by Hipocrites both before and under the Gospel These later are in the power of Hipocrites and unregenerate men who by a common guift and generall grace are enabled to performe farre more in this kinde then they do or are willing to do Now though all men cannot performe the first yet so farr as they are able they are bound to performe the later sort of dutâ—es among which are the externall sanctifications of the Sabbath as frequenting holy and publick assâ—mblies singing of Psalmes joyning with the Church in publick prayers and the like which as they are able to do so they are bound to do and if they refuse in such things to conforme themselves they are punisâ—ed both by God for disobedience to his law and also by the Censures of the Church The third generall duty necessarily required of all in the observation of the Sabbath is That they keep for their holy Sabbath that verie day of the week whether it be the first or seventh which God hath blessed aboue all other daies with the greatest blessing and which he hath sanctified aboue all other daies by more full relation of his own holines to the world and opening of a more wide doore of holines for the sanâ—tifying of all his people Thus I prove First most plainly from the words of my text which describe Gods first institution of the Sabbath First by blessing it aboue other daies with that greatest of blessings even the promise of Christ a perfect Saviour and Redeemer of mankinde Secondly by sanctifying it in revealing his holinesse to man and sanctifying man by his spirit the promise and thereupon appointing it to be kept holy As I haue fully before proved Secondly the Lord God himselfe both in giving the law from mount Sina and often repeating of the fourth Commandement by Moses still vrgeth the obseruation of the weekly Sabbath upon this grouÌ„d because he hath on that day Redeemed them out of the house of boâ—dage with a mighty hand streached out arme Deut. 5.15 in othâ—r places for indeede on the Sabbath he redemed them and
sanctified the first borne to himselfe Exod. 13. From whence we conclude that Gods blessing of a day aboue other daies with greatest blessings is a good ground for the keeping of it for his holy Sabbath and so also is Gods saÌ„ctifying of it by more speciall holines Thirdly it is manifest that all extraordinary and yearlie Sabbaths which God commanded Israell to keepe holy such as the first and seventh daiâ—s of the feasts of the Passover Pentecost of Tabernacles were al enjoyned to be kâ—pt observed in memory of greater blessings given on those daies and of Gods sanctifying them by more full revelation of his holines And therefore much more is the observation of the continuall weekly Sabbath grounded upon greater blessings given holines fully revealed on that day of the week which is to be observed for the Sabbath in whatsoever age time or state of the Church men do live they are bound by the first institution of the Sabbath and by the first law which God then gaue for the keeping of it as to obserue an holy weekly sabbath so to obserue on that verie daie of the weeke which God hath at that time and in that age revealed and declared to be the day which he hath blessed and sanctified aboue all others daies of the weeke As for example while Christ was promised a redeemer of the world and was not yet given the day of the promise wherin he was first promised and did undertake and begin to mediate for man was the most blessed day which God had sanctified and blessed with the promise which was the greatest blessing revealed and made knowne in the Old Testament But when an other day of the weeke comes to be blessed with a greater blessing even the giving of Christ and the full exhibition of him a perfect redeemer then is that the day which God hath sanctified aboue all daies then the law the words of the first institutioÌ„s bind meÌ„ to keep that for the holy Sabbath And thus you see the generall duties which God requires of all men in generall which are necessary to the being of the Sabbath and with out which there can be no right obseruation of a weekly sabbath holy to the Lord. CHAP. 17. THE second sort of duties now follow to weet those which were proper to the people of God in the old Testament vnto which the Fathers were specially bound befor the coÌ„ming of Christ while he was yet only promised not given a perfect Redeemer They also though they consist in many particulars Yet may be reduced to three chiefe heads First to rest and cessation Secondly to sanctification Thirdly to obseruation of the seventh and last day of the weeke for their holy weekly Sabbath First concerning rest from all worldly affaires and cessation from bodily exercises such as delight and refresh the outward man onely and are directed to no other end there are different opinions among the learned Some hold that the fathers vnder the law were bound more strictly to rest from bodily exercises and worldly affaires on their Sabbath then Christians are on the Lords day under the Gospel Jnsomuch that the strict bond of rest vnto which the law tyed them was an heavy yoke and apart of the bondage vnder which they groaned Others are of opinion that their rest being no more but from worldly affaires bodily exercises seruing only for bodily delight worldly profit was the very same vnto which all Gods people were bound in all ages and are still under the Gospel There are reasons brought on both sides but all Scriptures and reasons being well weighed I doubt not but they may bee brought to agree in one truth If only one thing wherin both sides agre and which both mistake be remoued namely a conceipt which both haue of a more strict and religious exaction of rest and cessation then indeede was required in the Sabbath of the Old Testament They who hold the first opinion bring many testimonies of Scripture which seeme to impose such a strict rest cessation on the fathers and the Isralites vnder the law as is by common experience found to be an heavy burden hard to be borne and even intollerable As for example Exod. 9.16.23 Where Moses speakes thus unto Israell This is that which the Lord hath said To Morrow is the rest of the holy sabbath vnto the Lord bake that which yee will bake to day and seeth that yee will seeth and that which remaineth over lay vp for you to be kept untill the morning Hence they conclude that the fathers were restrained froÌ„ baking or seething any meate on the Sabbath day Also verse 29. Wher Moses saith Let no maÌ„ go forth of his place but every maÌ„ abide in his place on the seventh day Hence they inferre That the fathers might not walke abroad on their Sabbath Likewise from the words of the law Exod. 20.10 Jn it thou shalt not do any worke they gather that the Isralites might upon no worldly occasion do any worke on the Sabbath day not so much as make a plaister or medicine for a sick and wounded man And so the learned Doctours of the Iewes vnderstodd the law and observed it as they shewed by their reproving of Christ for healing a diseased person by a word onely and no other labour Also Exod. 31.14.15 35.23 all kinde of worke is forbideen under paine of death Whosoever doth any worke therein shal be put to death saith the Lord. Yea he forbids to kindle a fire through their habitations on the sabbath day Num. 15.35 The man that was found gathering stickes in the wildernesse on the sabbath day was by Gods appointment stoned to death by the Congregation Neh 13 17. Jt was called profaning of the Sabbath when men sould any wares or vitails and when straungers of other nations brought in wares and fish on the Sabbath day to be sold. Also Amos 8.5 They whose mindes were so set on the worldly affaires that they longed till the sabbath was past and had their minde on selling corne and wheate The Lord sweares by the excellency of Iacob that hee will not forgit to reveng their doings From these scriptures divers both of the Auncients and later diuines haue concluded that the law of the Sabbath in respect of rest and cessation which is exacted in the old Testament with such rigour and upon such grievous penalties was an heavy and intollerable burden and therefore is abolished by Christ in respect of that totall cessation and strict rest Others on the contrary doe hold that as Christians haue more clear evidence hope of eternall rest in heaven and the spirit which makes the more spirituall shed on them more abundantly through Christ soe they ought to be more restrained from loue of the world from care of earthly things And therefore by the law of the Sabbath are bound rather more strictly then the fathers in the old Testament
shew that the promises of Christ were solemnly rehearsed And out of Moses and the Prophets every Sabbath day So also they shew that Moses and the Prophets were publickly read and heard in their weekely holy assemblies and by this meanes the people were taught not onely in the promises and prophecies of Christ to beleeue in him a redeemer to come but also in all the righteousnes and duties of the law morall and all the judgments ordinances ceremonies of the law ceremonial wâ—ich was their Scoole-maister to lead them to Christ. Wee haue also to this purpose another plaine testimony Luk. 4.16 Where it is said that our Saviour as his custome was went into the Sinagogue on the Sabbath day stood up to read and the booke of Isaiah the Prophet was delivered unto him And he read a place which was written concerning himselfe and expounded it vnto them with the generall aprobation of the assembly Also Ast 13.15 27 verses Jt is testified that the Iewes in their Sinagogues on every Sabbath daie had Moses and the Prophets read unto them publickely both in forraine countries where they were disperced and also at Ierusalem and in their own countrie And that this was an auncient practise even from Moses and in the time of the Iudges and the Kings of Jsraell and Iudah to reade the law in the holy assemblies and to heare it read by the Priests we may gather from Exod. 24.7 Where it is said that Moses read the Covenant in the audience of the people Deut. 31·11 12 Where the Isralites are commanded to read the law in their assemblies in the hearing of all men women children Iâ— may also be collected from Iâ—sh 8.34.35 Iudg. 18.3 2 Cron. 17.7.8.9 30.22 35.3 That it was in vse after the Captivity the Historie of Nehemiah testifies Nehem. 8.4 9.3 The auncient division of the five bookes of Moses into 54 lectures that thâ—y might be read over once in every yeare by reading one lecture every Sabbath is a thing soe auncient that we finde no mention of the author of it therfore it may be supposed to be from Moses the writer of those books And the reading of a lecture also out of the Prophets everie Sabbath is recorded to be a custome long before Christs birth begun by occasion of the Tirant Antiochus who prohibited the Iewes to reade the law of Moses in their Sabbath assemblies vnder the paine of death As we read in the Apocripall History of the Macchabees lib. 1. c. 1.59 Whereupon they were forced insteed of the Law of Moses to read lectures out of the Prophets as Elias Leuita saith and euer since that custome is retained and was in use in our Saviours daies Luk. 4.16 The fifth speciall dutie of sanctification was the worshipping of the Lord which as it is required of Gods people in priuate and upon particular occasion at all times So publick upon the Sabbath day and in all holy yearlie Sabbaths The dutie of worshippe consists in confession of sinnes praiers supplications lauding and praising God singing of Psalmes and offering of free will offering and the like as wee read Neh. 9.33 Levit. 26.3 Deut. 5.5 Where confession acknowledging Gods favours is called worship and set downe for apart of it Gen. 4.26 12.8 13.4 and Psa. 79.6 Where the name of invocation and calling upon God by prayer is used by Synechdoche for all worship in in generall and Exod. 15.1 Iud. 5. Lauding and praising God with singing of Psalmes and holy Songs are rehearsed as a speciall part of Gods worshippe Now this worshippe of God by publick confession praiers and singing of praises cannot be but in publick assemblies and holy convocations which are especially kept on the Sabbaths and therefore this worshippe must needs be a speciall duty of the Sabbath and one part of the sanctification of it David also shewes this Psal. 42 3. Where he saith that he was wont to go up to the House of God among the multitude which kept holy day with the voyce of joy and singing And the 92. Psalme which is intitulâ—d a Psalme for the Sabbath day doth proclaime it to bee a good and necessarie duty on that day To giue thankes and to sing prayses to the name of the Lord to shew forth his loving kindnesse and truth from morning to night to Triumph in his works to speake of them with admiration and to declare his mercies and judgments and what a rock he is to rest on These are the most notable duties which Gods people were bound vnto in their sanctifying of the seventh day in the old Testament The third and last principall head comprehenâ—ing the rest of the duties which did belong to the observation of the Sabbath in the old Testament is the day it selfe which they were bound to keepe for their weekly Sabbath that is the last day of the week even the seventh from the beginning of the creation That this and no other was to be kept for their weeklie Sabbath in the old Testament appeares most plainlie by three things First because it vvas the day which God blessed with the greatest blessing of al which were giuen and revealâ—d before the resurrection of Christ to weet the promise of Christ of the redemption of the world by him Gods entering into the Covenant of grae with man Christs open actuall undertaking to be mans mediatour Saviour in whom the mutable worke of creation is perfected and God is well pleased and resteth satisfied as J haue before proved Secondly because as the fathers and Isralites obserued it according to Gods commandement in the first institution Exod. 16. before the giving of the law from Mount Sina So in giving of the law to Jsraell in the renuing of the Commandement by Moses vpon divers occasions the Lord doth expresly require the keeping of the seventh day for his holy Sabbath as we see Exod. 20. 31.35 Deut. 5. Thirdlie because not onely as the Prophets and holy men of God urged taught all men to obserue that day vntill the comming of Christ. But also our Saviour himselfe all his life time on earth and after his death kept this Sabbath by resting in the ground And the Apostles also while they lived among the Jewes and the tabernacle was yet standing and Moses was not yet buried did obserue keep for orders sake the old Sabbath of the seventh day as appeares Luk. 4.16 Ast 13.13 and diuers other places CHAP. 18. I Am come now to the last place to the speciall Sabbath duties vnto which all Christians are bound under the Gospell In the right observation of the Lords day which is their holy Sabbath And these speciall duties may be reduced to the common generall heads before named The first which come here to be handled in the first place as the ground upon which the rest are builded is the consideration of the particular day
with the spirituall and heavenly obseruation of the Lords holie day in which God requires serious sanctification and graue and sober conversations as our own Ecclesiasticall Constitutions do affirme the reason is the same in both Thirdly in all other things consecrated by God himselfe and by his word and commandement to holy and heavenly use it hath alwayes beene counted a greevious offence to ad our owne naturall inventions and diuises to them or to turne them to common civill and mere naturall use either in whole or part except in case of necessity So undoutedly it is by the same reason a greevious offence willingly and purposly to imploy the Lords holy daie or any part thereof to common naturall and civill sports and delights Now the first is manifest by the word and law of God Nahab Abihu the sonnes of Aron were consumed by fire from the Lord when they offered sacrifices with common fire Lev. 10. Because they added to the holy offering that which was common Alsoe the sonnes of Ely did sinne greeviously in turning any part of the consecrated flesh to feede their owne bellies 1 Sam. 2. Saul in turning Gods sacrifice to a prophane use and forcing himselfe to doe it in ordinately that he might make the people to stand to him and keep them from scattering sinned and lost his Kingdome 1 Sam. 13. And when the Jewes prophaned Gods house of praier which was the holie place by buying selling and money chaunging it was so vile in our Saviours eyes and so wicked that he who in other things was a meeke Lambe being moved with zeale did like a Lyon Roare against them fell violentlie upon them and whipt them out with disgrace Iohn 2. Now the Lords Sabbath is an holie day sanctified by God immediatlie after the Creation and commanded in the fourth Commandement to be kept holy And our Sauiour by his Resurrection hath consecrated blessed the Lords day aboue all other dayes of the weeke and made it the Lords Sabbath more holie then the first as haue beene before abundantly proved And as all true Christian Churches so our Church more especiallie both by Doctrine and practise hath openlie approved this for the Lords Sabbath Therefore no part of this day ought to be turned to nautrall ciuill or carnall sports and delights Lastly though our Churches the places of our holy assemblies and our communion tables haue no particular expresse commandement for them from God but onely are consonant and agreable to the houses of God in Israel and we haue no other warrant for them but the example of Gods people in the Old Testament our own experience reason teaching that they are very necessary for publick assemblies and holie service the plot of ground is chosen by men and the materials and framing of them and the forme of them are all the workes of men God hath neither appointed the place as in the temple of Ierusalem nor the materials the forme as in the Tabernacle the Arke Altars which were built by Moses Yet we would count a great offence to turn any part of the Church to be a place for common sports plaies or a dancing Schoole and to play at dice or Cards or other profane games vpon the Communion Table Now then seeing we count it unlawfull to profane the places consecrated to holy vse by men inimitation of God and not by expresse commandement given for the separation of the ground or the place We ought more to count it unlawfull to spend any part of Gods holy day in carnall sports being a time sanctified by his expresse word and blessed with the greatest blessing Fourthly and in the last place whatsoever recreations and exercises of body and mind are necessary required for the bettering of our sanctification of the Lords day the enabling of us to perform with more cheerfulnesse strength and courage the holy worship of God and the work and service of his holy Sabbath and which are also intended by vs onely to that end and use them we may vse And so farre as they serve to further and in no wise to hinder Gods holy worship and the immediate works and duties thereof This is manifest by Gods allowing to his people in the law dressing of meat Cheerfull feasting on his Sab and holy daies Which are needfull to cheere up men and to provoke them to worship him with all thankfulnesse of heart also to put on our best apparell that we may come decently to Gods house As these are lawfull being directed to holy use so undoubtedly honest refreshing with recreations which cheer up the heart refresh the spirits are lawfull when they are helpfull to holy exercises and are directed to that end as stirring of the body walking in to gardens or fields to take fresh aire being found very helpefull to Preachers to reviue their spirits sâ—rengthen their loynes cleare their voyces sharpen and quicken their wits and memories and being done only to that end are lawfull So also walking into the corne feilds in â—ommer oâ— harvest or into meddowes or Pastures in the spring both to refresh our Bodies spirits and to give vs occasion to admire Gods bountie in clothing the bodies and his Fatherlye providence in making the earâ—h so fruitfull and to laud and praise him is lawfull for vs. And if after publick private exercise we doe soe walke about diuers together conferring of heavenly things taking occasion by sight of earthly blessings to provoke one another to thankfulnesse acknowledgment of Gods loue this no doubt is a recreation fitt for the Lords day and helps much our devotion and this seemes to haue beene practised by our Saviour who went through the corne feilds on the Sabbath day Mat. 12.1 and his Disciples with them CHAP. 22. IN the last place J come to the speciall Duties of holinesse by which The Lords Sabbath is especially said to be sanctified which I will run through as breifly as I can so far as brevity may stand with plainesse perspecuity And first of all you shall see that the most strict sanctification of the Lords day which is taught and urged by the godly learned both auncient and moderne Christian Divines Is no Judaisme I would haue you to take speciall notice that whatsoeuer things the Iewes and naturall Isralites were bound by the law â—o perfoâ—me in the sanctification of the old Sabbath which were meerely tipicall and ceremoniall and were ordained and practised onely to signifie some things which are fullie accomplished in Christ that we hold to be so abolished and made void that Christians ought in no case to obserâ—e or practise them on their new Sabbath the Lords day For they are all removed with the chaunge of the day we ought to a voyd them as much as we avoyd the old Sab which was the seventh day from the begining of daies in the creation As for example offering the sacrifices of slaine beasts and
mear and drinke offerings of fine flower mingled with oyle and such like and incense and gummes and spices they where but tipes and shaddowes of Christ his substanciall sacrifice and in that respect holy by Consecration And though divers of them were indifferent and tollerable while the bodily Temple was yet standing Yet when God hath cast them out by the destruction of the materiall temple the chaunge of the weekly Sabbath they are growne unlawfull to be practised and the reviuing of the practise of them is called abomination Dan. 12. And apostacy from Christ Gala. 4 5. turning againe to weak and beggarly elements and rudiments and becoming slaues to them Gal. 4.9 Wherfor we are now onely to observe in our sanctification of our holie weekly Sabbath such holie duties and exercises as are holie at alâ— times and in all ages both before and under the law and now also under the Gospell which in their owne nature are either trulie holie or tâ—nde to beg it increase and cherish holie graces in men And because God hath by the Gospell shined into our hearts to giue us the light of the knowledge of his glorie the face of Iesus Christ 2 Cor. 4.6 And hath shed his spirit on us aboundantly through him Tit. 3.6 And soe made us more spirituall because also our Saviour himselfe hath taught vs in the Gospell that God is a spirit they are true worshippers who worship him in spirit Iohn 4.23.24 Therefore the chiefest duties by which the Sabbath is sanctifiâ—d are the most speciall duties of Gods worshippe and the more spirituall the more pleasing to God more beseeming Christâ—ans Soe that the first rule which is here to be giuen and to be observed is this That all Gods people doe chiefely labour to stirre up and quicken the grace of God in their hearts and holy heavenly and supernaturall affâ—ctions in their soules that with pure mindâ— and spirits they may performe all duties and actions of Gods worship and seruice both publick and priuate It is true that all times and on all daies we ought to keepe our whole spirit and soule as well as our body pure and blameles to serue God as well with inward affection of heart and purity of spirit as ouâ—ward visible sencible actions and gestures of body But because the Lords day is the most blessed daie of the wâ—eke sanctâ—fied set apart for the holy worshippe and immediate service of God and for publick and priuate service devotion and Religious duties onelie therefore we all ought to haue as great care to furnish our soules with spiritual beauties of holinesse more abundanâ—ly in greater measure as we haue to make cleane and neate our houses and to decke and adorne our bodies with our best and cleanest holy daie apparell on the Lords day For though outward bodily actions gestures are required as râ—quisit and necessary in the publick worship of God and without them it is as impossible to do that publick duty and service to God which belongs to mutuall edification of Christians in this life to the solemne lauding and praising of him in publick assemblies as it is to performe visible senceable actions of this life by the soule only without the body Yet bodily service worship of God as coming duly diligently to the house of God to publick assemblies hearing the word withall attentions and speaking it with great vehemency Praying worshipping and giving thankes in the best forme of wordes which can be devised and with most humble and reverent gestures of devotion as bowing down the body to the ground knocking of the breasts sighing groaning lifting up the hands and eyes to heaven and the like they all without spirituall affection and devotion of the heart are no better then a dead karcast without a soule yea they are filthy hypâ—crisie and mockerie of God and lothsome abomination in his sight as the Lord by the Prophet testifieth Isa. 1 c 10 to the 16 verse 29 13 And therefore let our first and chiefest care bee about the fitting and preparing of our hearts and filling and replenishing our soules with spiriruall affections and quickening and stirring up inward and spirituall grace within us for these are the life and soule of all religious duties of all holy worship of God without them we canÌ„ot in the least measure sanctifie Gods holy day nor performe any least duty of sanctificatioÌ„ acceptable to God Now the speciall means which serve for the quickning of spirituall grace kindling of spirituall devotion in our hearts are diuers The First is that which J haue spoken of befor in the duties which concerne Rest to weet a totall sequestring of our selues from all worldly businesse puting away all earthly thoughts cares delights that our whole heart and soule all our affections being purged from all such drosse may haue roome for holinesse only and for spirituall devotion and motions of the spirit For no man can serve two Masters at once God and the world Cast out earthlie carnall thoughts and spiritual and heavenlie affections will easilie enter and beare sway And because this sequestring of our selves from cares of the world must go befor true sanctification in order time therfor undoubtedlie the beginning of the Lords Sab daie is there where the old Iewish Sab ended that is in the evening of the Saturdaie And certainlie when men taking their Rest from labour the whole night befor the Lords daie for sequestring themselves from worldlie businesse fitting of their soules with spirituall devotion and stirring vp of grace in their hearts then do they most profittablie begin their Sabbath for by the meanes the time of preparation and quitting of the minde from worldlie troublesome thoughts shall go before the time of practise and publick assemblies Wherein they are to appeare before God and to performe the maine duties of Sanctification and of his holy worship And herâ— J cannot passe by without some reproofe that evill carnall custome most worthy to be condemned which is to common among our Cittizens who defer their reckoniâ—g with their worke-men untill the evening and night which beginns the Lords day Let me here admonish you all to forsake this practise if you loue the Lord and will honour his holy Sab. The second meanes is to meditate on those things which may stirre up our dull spirits and quicken grace in our hearts as first upon the greatnesse holinesse and glâ—rie â—f the Lord and more specially to present our selves when the light of the day commeth both to speak to him in praier and praises to heare him speake to us in his word read and preached This must needs moue and stirre up spirituall devotion and affection as we see by experience in worldly things how carefull we are to trimme and fit our selves when we are to go before an earthly King or some great Nobles Secondly to consider what holinesse and purity especially of
heart and soule is required in vsing the publick holie ordinances of God and in approaching neare to him to worship him in his holy place his owns house As wee reade Leviticus 20.7 1 Peter 1.15.16 The holinesse that becomes Gods house is not vanishing showes and shaddowes which passe awaie in the doing and vsing of them as bowing cringing and such gestures but a spirituall and eternall holinesse which lasts for ever and can never bee defaced nor perish as David shewes Psal. 93.5 It is better then thousands of Rammes Mich. 6.6.7.8 It is putting on of Humility Mercy meeknesse and all other affections and departing from all iniquity 2 Tim. 2.19 It is the Jmage of Christ in the new creature which is created after God in righteousnesse and holinesse that is which cannot lye nor deceiue by faiding but lasts for ever Ephes. 4.24 Thirdly to call to mind those Scripturs which require holy preparation as Eccle. 5.1 which shewes Gods anger against such as come to his house without due furniture and a wedding garment as Mat. 22.12 Fourthly to meditate on that whereof the Sabbath is a signe and pledge vnto us even our Resurrection to eternall life and to the eternall Rest of glory in heaven in the sight and fruition of God whom none can see without holinesse Thiâ— is most powerfull to stirre up spirituall affection and to quicken grace in our hearts The third meanes is earnest prayer to God for his spirit and increase of his spirituall grace in our hearts that is of great force if it be importunate Luk. 11.13 18.1 and fervent Iam. 5.16 And therefor when the Lords day begineth in the evening or day going of the Satturday we must make speciall prayers for this purpose as also in the morning when we awake and see the light of the Lords holy day Jn the next place after we are thus prepared wee must set our selves wholy to the performance of the duties of holinesse which are required for the sanctification of an holy Sabbath to the Lord which are either publick or private The first publick duty is diligent assembling of our selues with the congregation of Gods people in the house of God the place of publick assemblies This is so necessary that without it there can be no solemne service nor publick worship of God performed by us This the Lord requires in the law where he joynes these two together as in seperable companions even holy convocations and keeping of a Sabbath Ex. 12.16 These our Saviour Christ did frequent though Lord of the Sabbath as well as the fathers did under the law as appears Mark. 1.27 And so did his Apostles on the new Sabbath the Lords day 1 Cor 16.1.2 The second publick duty in the publick worship of God is Praier lauding and Praising him and offering vp sacrifices of thankfulnesse and the first fruites aâ—d calues of our lippes in a solemne orderly and decent manner and order This the holy men of God carefully performed in the House of God on their Sabbath in the old Testament as David shewes Psal. 5.7 42.4 And this our Saviour commandes to us for an holy duty in Gods house where hee cals the house of God the house of prayer Mat. 21.13 that not only to the Jews but also to al beleeving nations as the Prophets words by him cited do shew Isa. 56 7. This the godly at Philippi where they had no Synagogue nor Church performed in a publick assembly by a Riuers side Act. 16.13 This was practised by the first Christians at Iudaea Act. 2.46.47 and this the Apostle injoynes Heb 13.15 This David foretold Psal. 118.24 In a word all Scriptures which teach us to call upon God to pray to confesse our sinnes to humble our selves before God to worshippe him and to giue thankes and do commend these for holy duties they doe much more teach vs to performe them on the Lords day in our holy assemblies The third sort of publicke duties are the holy ordinances of God which tend properly to beget and increase holinesse and to teach Christians Gods holy worship and feare to weet the publick reading and and expounded of the word of God and preaching and Catechising on the Mininisters part and on the peoples part reverent attention hearing of the word of God This was a constant practise from the daies of old which the Fathers obserued soe long as the Church of the Jewes and first temple was standing As appeares Ast. 13.15 cap. 15.21.27 Also by our Saviours practise preaching in the Sinagogues every sabbath day Luk. 4.16 Mar. 1.31 And this the Apostles practised in holie assemblies which they appointed to be kept on the Lords day and this they commanded to be performed by all the Christian Churches as appeares Act. 11.25 20 7. 1 Cor. 16.1 14.23.26 Colos. 4.14 1 Thes. 5.27 Fourthly besides preaching reading and expounding of the holy Scripturs ther is also the administration of the Sacraments as of Baptisme and the Lords Supper the later of which especially is an holy sab daies ordinance of Christ first instituted in the assembly of his Apostles not to be administred and receiued ordinarily but in Sab asseÌ„blies and publick meeting of the Church comming together on the Lords day as we gather from Act. 20.7 1 Cor. 11.20.33 And that publick Baptisme is most fit to bee administered on the Lords day in the publicke assembly these reasons shâ—w 1. Because it is joyned with preaching Mathew 28.16 Secondly because it is the receiuing of the Baptized into the true Visible Church Thirdly in publick it may bee better perfomed by the joynt prayers of the whole Congregation· Fourthly it may much profit the whole publick congregation of Gods people by putting them in minde of the covenant made in Baptisme The fifth sort of publick Sabbath duties are workes of mercy charity which are fruites of faith working by loue Unto which duties the publick Ministers soe often occasion is offered are to excite up the people and they ought to offer freelie and to make collections for the poore Saints This St. Paul taught 1 Cor. 16. 1 2 and this was in times and ages next after the Apostles practised and performed as Iustin Martyr testifies Apolog. 2 pag. 77. Sixthly publick censures of the Church and actions of correction are most fitly performed in publick assemblies of the whole Church on the Lords day such as open rebuke of scandalous sinners before all the people that others may feare Excommunication and casting out excluding from outward communion obstinate and refractary offenders as hereticks adulterers incestuous persons such like Receiving into the Church of God such as were cast out upon their humble confession and publick repentance openly before the whole Church These are not to be done in corners but in the face of the Church as St. Paul ordained by commandement from the Lord by direction from the spirit of God 1 Tim. 5 20 1 Cor. 5.4
of the Gospell among the Gentiles on that they did meet together to heare the word to receiue the sacrament of the Lords supper Act 20 7 And on that day St Paul ordained that the collections offerings should bee made for the Saints 1 Cor 16 12 which were things proper for holy publicke assemblies So St John cals it by the name of the Lords day Revel 1 10 that is the day which is universall sacred holy to the Lord in an high degree For whatsoever things haue the Lords name named on them are such as all confesse many examples of Scripture proue abundantly All the auncient fathers doctors of the Church who immediatly in the â—ext ages succeed the Apostles do proclaime it to be the chief holy day of Christians even the Queene supreme Lady of dayes So Ignatius cals it as J haue often before noted also the day of their holie assemblies wherin they did come together to preach read expound heare Gods word to worshipp God to pray to praise God with their one voyce to receiue the Sacramentt and offer up almes So Iustin Martyr affirmes The rest of the most learned fathers as Basill Nazianzene Chrysostome Hyerome Austen do all extoll it for the Lords high roiall holy daie the chiefâ— primate first fruites of daies as the learned of all sides know coâ—fesse even Calvin his followers who made a doubt scruple of calling it the Sab or observing it for a Sab of holy rest by any warrant from Gods law Therefore none can with any good reason deny that one maine duty of this day is rest from all earthly workes Thirdly wheresoever there is as much use of holie rest cessation froÌ„ all worldlie affaires as there was of old when God first gaue afterwards repeated and urged the law of the weekly Sab there a Sab of rest ought to be kept weeklie even by the Com of God This is truth undeniable For no laws of God commâ—nding things which are but tipes figures are at any time abrogated vntill the things commanded cease to be of use as the Apostle shewes in the 8 9 10 cap of Heb Now Christ who is the body and substance of all types and shaddowes hath not by his comming so fulfilled the rest of the weekly Sabbath but there is as great as holy and as necessary use of it to us Christians as there was to the people of God in the Old Testament First we haue as much and more need of refreshing our weak bodies and the bodies of our servants and labouring cattell then they had by keeping a weekly Sabbath for we are grown farre more weake and feeble and of shorter life then they were Secondly we haue as great neede of seperating sequestring and recalling our minds and affections from all worldly cares negociations and pleasures â—hat we may haue pleasure and freedome to worship and serue God and devote one day in everie weeke to publick assemblies for our edification in grace faith and holinâ—sse For we are more full of infirmities and doe decay and grow corrupt more and more as all the world doth and haue need of all outward helpes more then they Thirdlie as rest from all workes and labours which concerne this life was necessarie and of great vse to Adam and al the fathers to withdraw their hearts and mindâ—s from placing their felicitie and seeking happinesse in this world and to put them in remembrance that being fallen from that integrity in which they were created and the first covenant of life by mans owne workes being broken and made voyd by the first fall and disobedience there is no hope of life or of any true blessednesse Soe it is of no lesse use but of much more necessitie for us who are farre more eagre after the world more readie to place our felicitie in earthly things and more proud and arrogant readie to glorie in our own merits to boast of our own righteousnesse â—s we see by common course of the world which now a daies soe madlie doateth after Popish and Pelagian merits Fâ—urâ—hlie as Gods commanding of a weeklie rest to be given to man and beast and the resting of the fathers on the Sabbath day from servile workes and labour which came in as a curse for sinne were of great vse to teach them and to be a pledge and token unto them that God did rest in Christs mediation and his justice was fullie satisfied and his wrath appeased towards them by that satisfaction which Christ had vndertaken to make and that the sting of sinne and death and the bitternesse of the curse was taken awaie by him So likewise it is of the same use still to us and we haue as much need of the same weekly holie râ—st to make us feele more sensible and relish more sweetly the virtue of Christs satisfaction the sweetnesse whereof wee through our dullnesse can hardlie tast and relish and many amongst us make a doubt whether there be any such satisfaction of Gods justice needfull at all or any appeasing of his wrath by Christ. Fifthly as Gods injoyning of rest was of use to the fathers to testifie to them his prouident care ouer his creatures both men and beasts and his hatred and detestation of mercilesse crueltie and unjust oppression Soe it is much more usefull to us for the same purpose in these last daies and perillous times wherein men are become fierce cruell implacable without naturall affection as experience teacheth and the Apostle foretold 2 Tim. 3.2.3 Lastlie as the weekly rest of the old Sabbath grounded upon the obscure promise of Christ was commanded by God that it might bee a meanes to stirre up the fathers to looke for true comfort ease refreshing in Christ if they did by faith flee to him whensoever they did travell under the burden of their sinnes and Satans temptations as wee read that Iob did cap. 16.21 and 19.25 Soe now it is much more usefull to stirre us up to seeke to Christ when wee are heavie laden and groane under the burden of sinne and of the miseries which come by sinne and of Satans dangerous temptations Seeing as Satan doth now â—ore rage like a Roaring Lyon 1 Pet 5.8 And is full of wrath because his time growes shorter Revel 12. So we haue Christ actuallie given and revealed and in the Gospell calling and inviting us and promising rest and refreshing for our soules in such causes of distresse if we come to him Jn a word to us the rest of the Lord Christs day is a more liuelie pledge of eternall rest by him prepared in heaven for us These things being cleare and manifest the conclusion following vpon these praemises it this That we are as much or more bound by Gods law to keepe the Lords day as a Sabbath of weekly rest by ceasing from all affaires of this life laying aside all worldlie cares and resting from