to Gods service to wit 1. If it be a thing of naturall justice of perpetuall necessity and whereunto all are tied by a morall commandement appertaining to the New as well as to the Old Testament that of seven daies of the weeke one be kept for the end aforesaid 2. If before the Law was given by Moses to the people of Israel yea if from the beginning of the world God himselfe made the particular designation of this day setting it apart for his service and commanding to Adam and to all his posterity the hallowing and keeping of it 3. If under the New Testament there be a divine ordinance of such a day of rest as well as there was under the Old Testament 4. And if by Gods command the consciences of faithfull Christians are under the Gospell as much obliged to hallow it as the Iewes were under the Law and for the better and more religious sanctification thereof to abstaine from all outward workes which are lawfull and are practised on other daies lest they should transgresse that divine Commandement and so finne against religion and conscience These are the maine points which some learned Divines and godly Christians instructed by them demurre upon 1. Some of them deeme that the keeping of one of the seven dayes of the weeke is a morall and naturall duty that God himselfe sanctified it for his service by an expresse and perpetuall Commandement that so it was from the beginning so it is still and shall never be otherwise till the end of the world 2. That before sin came into the world as soone as Adam was created God prescribed unto him and to Eve our first parents and in them to all men which were in their loynes and were to come out of them the hallowing of one day of the weeke which was the seventh day 3. That he reiterated and renewed this Commandement in the fourth precept of the morall Law which he gave in Horeb to the people of Israel and hath bound all Christians under the New Testament to hallow and keepe it religiously because it is of the same nature with the rest of the Commandements of the Decalogue which are all morall 4. That for this cause our Lord and Saviour Iesus Christ and his blessed Apostles have ordained and prescribed it unto them And so all men have beene all men are all men shall in all times be tied to the religious observation thereof by the necessity of a divine and morall Commandement 5. That we are bound in conscience by the binding power of this Commandement to refraine alwayes on this seventh day of Sabbath or of rest from all earthly workes used on the other dayes of the weeke 6. This onely they acknowledge that the particular observation of one constant day amongst these seven as of the first or of the last of seven is not morall nor of a like obligation under the Old and under the New Testament that it is onely a point of order and of ecclesiasticall government which God did otherwise order and settle under the Old than he hath done under the New Testament That under the Old Testament from the creation of the world till the comming of Christ he ordained the observation of the last day of the weeke in remembrance that he created the world in six dayes and rested on the seventh or last day from all the works that he had made whereas he hath ordained that under the New Testament the first day of the weeke shall be religiously solemnized in remembrance that on that day our Lord Iesus Christ rose from death to life and by the exceeding greatnesse of the power of his glorious resurrection hath performed the worke of the second creation which is the redemption of the world from the slavery of the devill the power of the Law the bondage of sinne And therefore it behooveth the first worke of the Creation to yeeld to this worke the prerogative of excellencie of nature as likewise of the possession which it had till then of the solemne day of rest That for this cause so important and peremptory the day of Gods service was to bee changed and removed from the last day of the weeke wherein was finished the first Creation unto the first day wherin the second was fully accomplished by our Lord Iesus Christ who hath himselfe appointed this alteration 5 Others doe hold that verily it is a duty naturall morall and perpetuall to serve God publikely 1. That all men are obliged unto it and bound to meet together in the Church for that purpose 2. That being there they ought to give their mindes to the exercises of religion with a more particular earnestnes diligence than they are able to do every day at home or abroad 3. That they must have a set day purposely stinted for the fulfilling of a duty so religious so necessary and so fruitfull 4. But that such a day must be one of seven or of another number which in order of that nūber they deny to be a morall point to have in it any naturall necessity For their tenet is that it is a thing of order of Ecclesiastical government depending intirely of institution 5. That indeed under the Law which God gave by Moses to the children of Israel this holy and most perfect Law-giver amongst other points whereby he directed the Ecclesiasticall order and Church-government which that people was to be ruled by instituted and commanded the consecrating of a severall day for his service even of one of seven and of the last of those seven which he had rested on from all his works a most strict precise forbearance of all worldly works on that day 6. But appeareth not at all that God gave any commandement to Adam either before or after his fall binding him or his progenie to the keeping of any day whatsoever as to a thing morall and necessarie neither is there any trace of such a Commandement to be found till the comming of the Israelites to the wildernesse for till then God had left it free 7. That under the New Testament one day of seven is kept to wit the first day of the weeke wherein our Lord Iesus Christ rose from the dead But not for any morall necessity tying all men to observe one day of the weeke Nay not for any expresse Commandement which God the onely Law-giver hath given by Iesus Christ or his Apostles to keepe such a day and namely the first but through an usage which hath beene introduced and conserved in the Christian Church since her first beginnings till this present time 8. That therefore this observation is simply of Ecclesiasticall order and that a cessation from ordinary workes on this day is more particularly requisite than in another day of the weeke seeing the Church hath appointed and set it apart for Gods publike service Yea that an universall refraining from all these workes to the intent that the whole day bee without
had observed the same course towards Adam for that commandement as hee did for all the rest and for all the rest as for that which neverthelesse he did not For he ingraved the substance and tenor of all the other Commandements in Adams heart and made him to know them naturally without any instruction by word of mouth whereof he had no need But he wrote not in his heart the knowledge of the fourth Commandement seeing as they say he declared it unto them by audible words resounding in his eares that he might know it whence it followeth that all the rest are morall but this is not whereof we shall have occasion to discourse more largely in the first Chapter of the second part of this Treatise 2 Of those that defend the morality of one Sabbath day in the weeke some seeke to decline the weight and edge of the foresaid arguments by a frivolous distinction saying that morall things are of two sorts the one that are founded in the Law of nature and therefore oblige all men naturally The others that are of a positive Law depend on institution and notwithstanding are parts of the morall Law of a perpetuall necessity and of an immutable right as well as all other morall precepts are that the morall Law as it is morall is of farre greater extension then is the Law of nature and that the Sabbath is morall in this last sort 3 But first they speake against the ordinary sence and custome of all men who by the word morall understand that which is naturally and universally just that is which reason when it is not misled and the inward Law of nature dictateth by common principles of honesty or ought to dictate to all men of it selfe without any outward Vsher This Law all men take for the Law of nature and reciprocally they take the Law of nature for this Law which is proved by the ordinary and common distinction that all Divines make betweene the morall ceremoniall and judiciall Lawes which in former times God gave to the Iewes in which distinction they referre to the last hands and sorts all the positive ordinances which pertained to the ecclesiasticall or civill government and to the first the ordinances and rules of the Law of nature wherof these others were circumstantiall appendices and determinations Nay morall signifieth onely the duties of essentiall godlinesse and righteousnesse in things belonging naturally to good and holy manners towards GOD or towards man whether in doing good or departing from evill and not all things that may be usefull and in some sort may bee referred to the rules of good behaviour Otherwise things ceremoniall and judiciall as such should not bee distinguished from morall things for these also have an usefull reference to the foresaid duties of good and godly behaviour And therefore if the ordinance of the Sabbath although advowed to bee a positive Law is notwithstanding called morall it shall bee in one and the same respect both morall and ceremoniall and all ther ceremonies may after the same manner challenge the name of Moralities which is absurd 4 Secondly after they have confessed the Sabbath to bee a part of the positive Law grounded only on the order and discipline that GOD was pleased to establish they broach an affirmation without ground and without reason when they say therewith that it is of an immutable right and carrieth with it a perpetuall obligation For where and from whence is there any evidence of this doth this right belong to all things that are of the positive Law Their condition and nature giveth it unto them Will any Divine any Lawgiver any Logician make of this a probleme and hold for the affirmative Away with Sophistry and captious dealing It must bee the revealed will of God that matcheth positive with naturall Lawes and marketh them with the silver stampe of immutability Now if GOD hath not communicated this dignity with any positive Law ordained by him from the beginning of the world till this day what appearance is there that he hath given it as it were by birth-right to the Sabbath Have they to underprop this their assertion any cleere and evident testimony brought from the unreprocheable truth of holy Scripture For we make no account of any mans bare affirmation But the whole drift of the discourse following shall shew more and more God willing how short they come of their promises and of the But and Blank they aime at CHAPTER third REASON 3. 1. The Pagans never knew neither by Nature nor by Tradition the necessity of the keeping of a Seventh day of Sabbath 2. Yet they knew all morall duties commanded in the first and second Table of the morall Law 3. They knew also that God is to be served publikely and that a part of his service consisted in the offering of Sacrifices 4. They knew likewise by naturall light that some dayes are to be appointed for his service and are blamed for the transgression of all other Commandements that are morall c. 5. But are never blamed for the inobservation of one day of Seven 6. Nay they did laugh to scorne the Iewish Sabbath 7. Answer to an objection taken out of Philo against the foresaid affirmation 8. To another from IOSEPHUS 9. As also to other passages of diverse Authors Pagans Iewes and Christians which serve to overthrow it 10. The Pagans did never keepe regularly for their publike devotions any other Seventh day of the weeke 11. Yea are never reproved for any such omission 12. Reply to this answer 13. First answer to the said reply 14. Second answer unto it 1 MY third argument shall be taken from this that the Gentiles never knew by naturall light nor also by tradition come unto them from hand to hand by the care of their fore-Fathers the necessity of the keeping of the Seventh day of the weeke and never practised any such day Surely if it were a morality and a point of the Law of Nature or if GOD had prescribed it by a particular Commandement to Adam willing him to sanctifie it particularly and to celebrate in it the remembrance of his workes and rest hee had done it purposely that Adam should instruct his off-spring to the like seeing there was a like reason for them and for him Yea all his progeny and successors in whom abideth still the Law of Nature although darkened with sinne had knowne in some sort by the residue of the light of Nature glittering in them that they were bound to keepe a Seventh Day At least the notice of this Commandement which is pretended to have beene given to their first Father from the beginning should have come to them by Tradition successively from the Fathers to the Children till their dayes For we see that all the Gentiles by the light of Nature and by Tradition have had some knowledge of all things that in themselves are good and lawfull and of all morall precepts 2 They have knowne that one
absurd and impertinently inferred upon our saying concerning the fourth Commandement because these two Commandements stand not in equall tearmes 33 If any Papists should make such an inference Bellarmine himselfe will lend us his helping hand to refute it For in the seventh Chapter of his second booke of Relikes and Images he acknowledgeth and affirmeth that saving the Commandement of the Sabbath all the rest are explications of the Law of nature and are naturall precepts which all Christians are bound to observe 34 This being so the Roman Church cannot cleanse her selfe of a great crime for cutting off from the Decalogue in all her service bookes the second Commandement and for not propounding it ordinarily to the people for that it fighteth against her idolatry And in my judgement it should be also an hainous fault although not in the same manner and respect to nip away from the Decalogue the fourth Commandement or to make no mention of it in the Church For though it be not morall and obligeth not Christians under the New Testament in the particulars which it expresseth yet sith it is morall in the foundation whereupon it is built and in the generall end that it aimeth at as hath beene said before and sith God would insert it in the abridgement of his Law which he gave of old to the people of Israel it should be foole-hardinesse to pull it away and to remove it out of the roome where God hath placed it Even as although that which is said in the preface of the Law concerning the deliverance of the people out of the land of Egypt and out of the house of bondage and in the fifth Commandement of the prolongation of dayes in the land of Cannaan is not addressed to us directly in that which these termes doe expresse yet it should be ill done to cut these clauses quite off or to make no mention of them when we learne write rehearse or teach the Decalogue We must keepe religiously and mention whatsoever God hath beene pleased to put in it But we must also understand every thing conveniently appropriating to us whatsoever belongeth to us as well as to the Iewes and to the Iewes only that which was proper to them And such was the ordinance of the seventh day 35 Which day if it be not acknowledged to be ceremoniall and therefore Subject to be abrogated by IESUS CHRIST and comprised among the points of the Law which the Gospell declared to be annulled place should be given to an inconvenience that will follow thereupon farre better then the former which is inferred upon the opinion that the fourth Commandement is ceremoniall for so the bridle should be loosed to the immoderate transcendent and irregular authority which Papists challenge to the Church to have power to change and alter the things which God himselfe hath established For it is evident that God by the fourth Commandement hath established the seventh and last day of the week to be a day of rest and it is agreed upon as most true that under the Gospel that seventh day hath been changed into another neither can it be sufficiently and clearely proved that Iesus Christ or his Apostles have made that innovation as shall be seene hereafter whence they doe inferre that the Church having done it of her selfe without commandement she may change the things established and ordained of God in the morall Law Whereunto it is impossible to give a pertinent answer but by saying as it is most true that the prescription of the seventh day of Sabbath although it be among the Commandements of the morall Law is not morall for that but pertaineth to the government of the Iewes and is to be numbred with these things which were but for a time to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the time of reformation as the Apostle speaketh Hebr. 9. vers 10. of these shadowes of things to come whereof the body was in Christ as they are named Col. 2. vers 16 17. where amongst other shadowes the Sabbaths are specified That therefore the Church in not keeping any more the Sabbath prescribed by the fourth Commandement but another hath not usurped any authority upon the things established of God but hath followed the order of God who had not established that day but for a certaine time to wit untill the comming of the Messias by whose death the ceremonies were to be abolished and consequently the Sabbath day was to expire and give up the Ghost CHAPTER Seventh Answer to the particular reasons taken from the words of the fourth Commandement 1. First Objection The Sabbath was long before the Law because God commanded to remember it and remembrance is of things past 2. Three answers to this Objection 3. Second Objection from the first reason of the keeping of the Sabbath sixe daies shalt thou labour c. which is a reason of equity binding Christians as well as Iewes 4. Answer to this Objection shewing what is morall and obligatory in this reason what not 5. Third Objection If the labour of sixe daies be not ceremoniall the rest on the seventh day likewise is not ceremoniall refuted by three answers 6. Fourth Objection from the second reason in the words but the seventh day is the Sabbath of the Lord thy God it is Gods day therefore it is sacriledge to rob him of it 7. Two answers to this Objection 8. Fifth Objection from the third reason in the words In it thou shalt not doe any worke c. where a great regard is had unto servants beasts strangers whereunto Christians are also obliged 9. Answer shewing what in this reason is morall what belonging to order onely 10. Sixth Objection from the words For in sixe daies the Lord made heaven and earth and rested the seventh day shewing that God after his example will have all men to keepe the seventh day till the end of the world 11. First answer denying that God ordained the seventh day for a memoriall of the creation 12. Second answer although things past should be kept in perpetuall remembrance their memorialls ordained in the old Testament are not perpetuall 13. Third answer to the instance taken from Gods example shewing in which attributes God is to be imitated in which not 14. As also in which of his actions in which not we are to follow his example 15. This answer is applyed to the seventh day shewing that it hath not inherent in it any essentiall righteousnesse why God did rest in it but as many other actions hath no other foundation but Gods free-will 16. Whereby hee ordained the observation of that day to the Iewes and not to Christians 17. Who in the observation of their holy day follow not Gods example as they should if it had any morality in it 18. Instance the seventh day was changed into the first day of the weeke in remembrance of our redemption by Christ which is a greater worke then the creation 19. First answer hence it followeth that
that although God had ordained by the Law of Moses that his people should surcease from all outward and servile workes on the Sabbath day yet he required not that cessation as a thing essentiall to his service or so necessary that it could not upon any occasion be lawfull to man to doe such workes on that day but rather that authority and power was given him according to Gods intention in case hee were forced thereunto by some urgent necessity As for example the saving or sustaining of his life For the keeping of the Sabbath was not the scope and end which man was made for or a thing of so great consideration before God as is the conservation of the necessary interests of man For if that had beene it should not have been lawfull to man to breake it upon any case or necessity whatsoever but nill he will he he must be subject to the most straite observation thereof notwithstanding any danger whatsoever hee may fall into thereby Nay man was rather the scope and end of the Sabbath and of the observation thereof and his interests were of greater importance then they And therefore when mans goods life or reputation are in jeopardy the Sabbath must give place unto them as being a thing wherein consisteth not properly and essentially the glory and service of God and which is to be kept onely as a helpe to his service when stronger and more profitable considerations for the glory and service of God bind not to the contrary as they doe when life honour or such other things of great consequence to man come in question For then it is more expedient for the glory and service of God that a mans life honour goods c. be saved by some worke otherwise forebidden on the Sabbath day then that with a manifest hazard of his life honour or goods he should tie himselfe to a precise keeping of the Sabbath and to a scrupulous cessation which in such a case should become superstitious It is questionlesse that the matter was to be taken so under the old Testament and this is the maine point that Christ intended to maintaine and verifie against the Pharisees which urged a so precise and strict observation of the Sabbath that it turned to the prejudice and damage of man made man slave of the Sabbath subjected not the Sabbath to man and GOD so inthralled man with the keeping of that day that it was a thing unlawfull unto him to prepare and take in his pinching hunger a mouthfull of meate for his sustenance although hee should starve and perish for want of food 3 Vpon this reasoning of Iesus Christ it followeth clearely that the keeping of a seventh day of Sabbath appointed in the fourth Commandement is not morall For first Christ sorts it with the observations commanded in the Law touching the Shew-bread the sacrifices and other ceremoniall services of the Temple Matth. 12. vers 6. as being of the same nature that is belonging simply to the Iudaicall policie order and government And all the strength of his argument is grounded upon this point that the Sabbath is of the same nature with these ceremonies and therefore as they might be dispensed with keeping of them if stronger reasons obliged them to the contrary so they might sometimes be released from the forbearing of all workes on the Sabbath day if they had just and necessary reason to doe some workes that day Else the Pharisees might have most easily replyed that although David in his hunger tooke the liberty to eat the Shew-bread which was not lawfull to eate but to the Priests and albeit it was lawfull to any man to preferre the workes of mercy in his owne or in his neighbours necessity to sacrifice yet it followed not that hunger could give him any licence to breake the Sabbath because these observations concerning the Shew-bread and the Sacrifices were but ceremonies which might be sometimes omitted and dispensed with whereas the Sabbath and the keeping of it was a thing morall and undispensable 4 Secondly Iesus Christ saith that the Sabbath was made for man and not man for the Sabbath Marke 2. verse 27. Now it cannot be said of any thing truely morall and ordained of God by a morall Commandement that it is made for man and not man for it that it is the end of man and not man the end of it that it should yeeld to the interests of man and not man to the interests of it For example dare any man be so bold as to say that the Commandements to have no other GOD but the true GOD to shunne Idolatry to abstaine from blaspheming and profaning in any manner the name of GOD to honour Father and Mother not to be a Murtherer a Whoremunger a Thiefe a false Witnesse not to covet another mans goods not to love GOD and the neighbour are made for man and not man for them and that man may dispense with them for his owe particular interests Verily it is not lawfull to a man to breake these Commandements as it is lawfull to him to breake the Sabbath for his owne conservation in any thing that hath reference unto him Nay hee should tread under foot all his owne interests rather then transgresse in any of those points Which sheweth evidently that the Commandement concerning the Sabbath is not of the same nature that these others are of That these are morall are of the Law of nature have in themselves an essentiall justice and equity and for that cause are undispensable so binding conscience at all times that it cannot be lawfull at any time to doe any thing against them That this of the Sabbath was onely a Commandement of order of ceremoniall policie of a positive Law and for that cause liable to dispensation and abrogation as in effect it was dispensed with in the forenamed occasions and CHRIST by his comming into the world hath abolished under the new Testament the particular Commanment given concerning it 5 The observation which is made by some that Christ saith that man was not made for the Sabbath or for the day of rest but saith not that man was not made to sanctifie the Sabbath is but a vaine subtilty For by the Sabbath Christ understandeth both the rest of the day and the day of rest For in the Scripture the word Sabbath signifieth the one and the other And seeing the observation and sanctification of the day consisted at least in part in a rest and cessation of all externall workes as is evident by the words of the fourth Commandement and of Exodus Chap. 31. v. 14 15. and of Ieremiah Chap. 17. vers 22. 24. yea seeing this sanctification onely was proper unto it and particularly tied unto it and seeing it taketh from it the name of Sabbath wherewith it is honored to say that man is not made for the rest or cessation and is not necessarily tied unto it but may dispense with it not through a fancy and at
his owne pleasure but in the extreme necessity of his just and reasonable interests is as much as to say that man is not made in that respect for the sanctification of the Sabbath but that the said sanctification is subject to him Now this is the point in question to wit Whether to keepe a seventh day for a day of rest or of cessation according to the injunction given in so precise termes in the fourth Commandement be a morall duty I cannot see what other sanctification of the Sabbath day can be understood by those which say that man was made for it in the sense that Christ taketh this kinde of speech is a morall duty For if they understand a sanctification by workes truely and properly morall such as are workes of godlinesse mercy and charity whereby God is principally and directly glorified and we and our neighbours are edified and maintained for his glory and say that man is made for this sanctification ought to observe it carefully and to make if neede be the rest of the Sabbath day to stoope and give place unto it this is most true but our question is not about this kinde of sanctifying the Sabbath day neither is it proper and peculiar to the seventh day but is equally required in all the daies of the weeke And by this is confirmed our saying that the sanctification proper to the Sabbath as it is such and which is the maine point that we treat of pro and contra cannot be morall seeing it yeelds and submits it selfe to the morall duties of every day and for their sake may and ought to be violated 6 Thirdly for the cleerer and better confirmation of the foresaid truth is very usefull that which Christ addes after these words The Sabbath is made for man saying For the Son of man is Lord even of the Sabbath day For whether by the son of man we understand particularly the Son of God as he is Christ and Mediator as he is often in that respect so named whether generally every man according to the common signification which it hath in holy Scripture the one and the other sense overthroweth the morality of the Sabbath If Iesus Christ speaketh of himselfe as he is Christ and Mediator under the name of the Son of man as in my opinion he doth his meaning is that as such and in that quality he had power over the Sabbath as Lord to dispense with the keeping of it whom and when he would as he said in the same sence and to the same purpose In this place is one greater then the Temple Yea hee insinuates that he was come to make this abrogation of the Sabbath as of the Temple and of all the ceremonies practised therin For what other end had hee to alleadge his soveraignty and maistery over the Sabbath but to say that he had power to dispose of it at his own pleasure and to cause men worke in it as he should thinke fit To declare only the lawfull use and practice of the Sabbath argued not that soveraignty and authority that Christ challenged to Himselfe 7 Fourthly to shew effectually his dominion in that behalfe he chused often the Sabbath day to doe or to injoyne to others on that day workes which might have beene done in any other day of the weeke and were not simply workes of mercifulnesse or of urgent necessity permitted by the Law nay were servile and unnecessary workes which the Law forbad As is manifest by his healing the sicke ordinarily on the Sabbath day and that with handy worke whereas he might have done those cures with a word of his mouth As when hee restored to sight the man that was borne blinde making clay of his spittle and anointing the eyes of that blind man with the clay Iohn 9. ver 6. 14. As also when he commanded some sicke whom hee had healed to beare burdens on the Sabbath day which GOD had forbidden Ierem. 17. ver 21. Thus hee commanded on the Sabbath day the man whom he had cured of the palsie to rise take up his bed and walke Ioh. 5. ver 8 9 10. which was not lawfull to him to doe no more than to anyother such man who by ordinary meanes had recovered his health if it had not beene for Christs command notwithstanding that miraculous deliverance after a so long and incurable disease For he needed not ntither for the glory of God nor for his owne good to take up his little bed on the Sabbath day seeing that without any such worke his recovery was doubtlesse cleere and manifest to all 8 Now if the Sabbath day and the keeping thereof had beene morall Christ had never spoken never done so For he had not as hee was the sonne of man any authority and Lord-ship over the things that are morall and of the Law of Nature to dispence with men for the doing or not doing the keeping or not keeping of them Because in them shineth the justice of the most righteous and holy God his glory to command them the excellency of man to yeeld obedience unto them as having a naturall righteousnesse and equity inherent in them carrying with them an universall obligation and being of perpetuall continuance grounded essentially in themselves and on their owne nature Such are these commandements Thou shalt love God with all thine heart and thy neighbour as thy selfe Also we see not that Christ at any time hath done or caused to be done by any man any thing whatsoever against them nay he hath rather backed and confirmed them hath himselfe kept them most religiously and hath injoyned also to others the keeping of them But as Mediator he had power over all things which were simply ceremoniall positive adiaphorous that is neither good nor evill in themselves wherein the true service of God consisted not which were no thing but helpes to that service for a time and were established of God simply for certaine reasons relative to some better things For as Iesus Christ himselfe was not lyable unto those things but so farre as it was his reason to apply himselfe unto them least he should give offence to any man And as the reason of their institution could not take hold on him so likewise was it in his power to exempt from them whom hee would For although they were to be usually in strength and practise till the houre of his death that was no hinderance to that authority which he had in his life time and during his conversation in these lowest parts of the earth to give particular commandements whereby hee dispensed whom he pleased with their observation Such things were the circumcision the sacrifices other legall ordinances and among the rest the Sabbath whereof upon this occasion he declared himselfe to be Lord. If Christ when he said The Sonne of man is Lord of the Sabbath will have us to understand by the Sonne of man every man as many interpreters doe take it so meaning that every
be not the same seventh day who will not conceive that it had not well become the Apostle to condemne the observation of Iudaicall daies namely of the particular day of the Iewish Sabbath as being a yoake and a ceremony of the Law considering that in the meane while hee tied the Christians to the odinary and precise observation of a stinted day even of a seventh day of Sabbath which was all one seeing the day onely had been changed and the yoake and the ceremony had been still kept For the yoake and bondage of the Law consisted in the observation of certaine stinted daies and namely of a seventh day of Sabbath by Gods Ordinance and obligation of conscience and not in keeping the last seventh day rather than another seeing otherwise it is not a heavie yoake nor a greater bondage to keepe the last then to keepe the first of the seven daies of the weeke CHAPTER ninth REASON 9. 1 A most forcible argument out of the Epistle to the Colossians Chap. 2. vers 16. where the Apostle teacheth that Christian mens conscience is not tied to the keeping of holy daies and of Sabbaths 2 Answer is made that the naming of Sabbaths in the plurall number sheweth they must be understood of the Sabbaths of holy daies and not of the weekely Sabbath 3 First reply In the name of a holy day the Sabbaths thereof are included 4 Second reply Sabbaths in the plurall number include necessarily the weekely Sabbath which also is most frequently called Sabbaths in holy Scripture 5 Third reply The Apostle by Sabbaths understandeth onely the weekely Sabbath 6 Fourth reply The weekely Sabbath did belong to the Law of Commandements which is abolished and the Apostle speaketh without exception indefinitely of the â—â—â—gation of holy dayes and Sabbaths 7. Thence it followeth that the fourth Commandement in so farre as it stinteth the seventh day for Gods service is not morall 1 OF the same nature is the passage in the second Chapter of the Epistle to the Colossians verse 16. Let no man judge you in meat or in drinke or in distinction of a holy day or of the new Moone or of Sabbaths Where the Apostle teacheth that under the New Testament the conscience of beleevers is not bound to make distinction and observation of any holy day and namely of Sabbaths neither altogether nor in part no more than of meats and of drinkes ranking all those with the ordinances and shadowes which have beene abrogated by Iesus Christ ver 14 17. For like as in matters concerning meat and drinke nature hath necessarily need of them for the entertainment of the body but the conscience is not now bound to that distinction of them which was of old prescribed by the Law of Moses even so it is necessary for the maintenance of the Soule that times bee appointed for Gods publike service in the Church but mens conscience is no more subjected to a seventh day which the Law prescribed to the Iewes 2 To this passage answer is made that the Apostle speaketh of the Iewish holy dayes the Passeover Pentecost c. and of divers Sabbaths which the Iewes observed such as were the first and last day of some annuall feasts which lasted many dayes to wit of the Passeover of the feast of Tabernacles of the feast of Propitiations which was kept on the tenth day of the seventh moneth every seventh yeere which was the Sabbath of rest unto the land because in it they did neither sow their field nor prune their Vineyards every fiftieth yeere which was a jubile All which times are called Sabbaths in the Scripture But it s denyed that he speaketh of the Sabbath day which God had ordained to be kept weekely as well under the New as under the Old Testament For which cause the Apostle speaketh of Sabbaths in the plurall number and not of a Sabbath in the fingular number to signifie that he understood those Sabbaths and not this 3 This answer is not sufficient For the Apostle speaketh generally of an holy day and of Sabbaths saying that we should not be judged or condemned in distinction and separation or part and respect of an Holy day and putting the word signifying an Holy day in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word denoteth any holy day whatsoever Now if we be bound for conscience sake to the observation of a seventh day of Sabbath if we be tyed by Religion to make a distinction of dayes if we be condemned for the omission of that pretended duty are wee not condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in distinction of an Holy day 4 Againe seeing he speaketh of Sabbath in the plurall number with what reason can it be affirmed that his intention was to speak only of the Sabbaths of certaine yeerely feasts and not of the ordinary Sabbath of every weeke although he useth a word befitting it aswell yea more than the rest and including it infallibly in its plurality Namely seeing this word is much more used in the plurall number then in the fingular and is ordinarily taken both in the New and in the Old Testament for the Sabbath whereof wee treat The seventy Greeke translators of the Old Testament are accustomed to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall number when in Hebrew mention is made of the ordinary Sabbath of the weeke in the singular number as we may see Exod. 16. ver 23 26 29. Exod. 20. uer 8 10. Exod. 31. ver 16. Exod. 35. v. 2 3. Levit. 23. v. 3. Levit. 24. ver 8. Numb 28. 2 9. Deut. 5. ver 12 14 15. and else where conformably to them This plurall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the same sence by the writers in the New Testament as Matthew 12. verse 1 5 10 12. Matth. 28. ver 1. Mark 1. ver 21. Mark 2. ver 24 28. Mark 3. ver 2. Luk. 4. ver 16 31. Luk. 13. ver 10. Iohn 20. ver 1 19. Acts 13. ver 14. Acts 16. ver 13. Acts 17. ver 2. I say therefore that to conclude that the Apostle in the foresaid passage speaketh not of the Sabbath day which returned weekely because he useth the word Sabbath in the plurall number is a weake argument seeing in the Scriptures stile and manner of speaking this word in the plurall number hath a single signification Nay it may bee affirmed with good reason that the Apostle when he speaketh of Sabbaths understands only the ordinary Sabbath of the seventh day and under the name going before of an Holy day hath comprehended all other Sabbaths which God had commanded in the Law even as God himselfe in Leviticus Chapter 23. ver 37. by the word Feasts understandeth all other solemne dayes which he had commanded and ver 38. by the word Sabbaths the seventh day in every weeke according to the ordinary signification thereof not only in the Greeke but also in the Hebrew tongue to which purpose there is a most manifest
and just that this last day of the creation should yeeld the possession of the day of rest unto it 2 To underprop this opinion they have broached diverse reasons amongst which we shall order in the first place the reason taken out of the second Chapter of Genesis ver 3. where Moses after hee had said that God finished all his workes in sixe dayes and rested on the seventh day addeth And God blessed the Seventh day and sanctified it because that in it he had rested from all his workes which hee created and made Of which words they conclude that as soone as ever the Creation was ended and the Seventh day begun to subsist in nature it was blessed and sanctified that is consecrated to Gods service and ordained even then to our first Parents while they were in the state of innocency to be kept by them for this end and therefore the observation of a Seventh day is morall is of the Law of nature and is in no wise ceremoniall seeing it was established before sin came into the world at which time there was no shadowes and figures of Christ because in that state of innocency our first Parents had not stood in neede of him nor of any direction to him by ceremonies If then in that estate wherein no corruption of sin had hindred them to serve God continually and the bodily imployments had been no great disturbance unto them in the practice of that duty God judged necessary to injoine unto them a seventh day to the intent that giving over all other care they should in it addict themselves only to the actions of his service and all religious exercises how much more in the state of sin wherein men have so many hindrances from Gods service both by sin and by the laborious occupations of their worldly callings is it necessary that a set day of rest be ordained unto them to cease wholly in it from the turmoile of their secular affaires and to give themselves only to holy and religious exercises belonging to Gods service This necessity is as great under the new Testament as it was under the old and therefore God hath not omitted to ordaine under both a Sabbath day yea a seventh day of rest which being established before sinne and consequently being morall bindeth all men perpetually 3 There be divers meanes to answer this objection First nothing obligeth us to believe that the words written in the third verse of the second Chapter of Genesis should be thus translated And God blessed the seventh day and sanctified it as if Moses had meant to expresse a time past long before his penning of this Booke and to tell that this blessing and sanctifying was made even from the time that the creation was finished and from the first seventh day of the world Whereas they may be translated thus And God hath blessed the seventh day and hath sanctified it understood as being said with a Parenthesis and in regard of the Ordinance which God had lately made in the daies of Moses concerning the seventh day when he gave by his Ministery the Law of the Israelites Which ordinance Moses made mention of in his relation to the history of the creation as of a thing established and knowne of the Israelites when he writ by occasion of that he had said that God after he had created all his works in sixe daies rested on the seventh day So we may give this exposition to Moses words God made all his works in six daies and rested on the seventh day and thence he tooke occasion to blesse and sanctifie now that day giving commandement by his Law to his people of Israel to keepe it in their generations So it shall be a narration made in this place occasionally according to the ordinary custome of holy Writers and specially of Moses when in the historicall relation of things that were come to passe long before they find occasion to speak of things happened since specially of those that were come to passe in their time when they wrote to interlace upon that occasion a short rehearsall of them with the narration of things more ancient and to speake of both in such a manner as if they had happened in the same time whereof I will here set downe some examples 4 First we find divers places named by anticipation As in the 12. Chapter of Genesis verse 8. It is said that Abraham removed unto a mountaine Eastward from Bethel which name of Bethel was not in the daies of Abraham the name of the place betokened by it in the foresaid words For it was not called Bethel till in it Iacob saw a ladder reaching to heaven and the Lord standing above it Then Iacob called it Bethel that is The house of God whereas before that time it was called Luz as may be seene in Genesis Chap. 28. vers 13. 19. But Moses writing the history of Abraham called it Bethel by an historicall anticipation because in his time Bethel was the ordinary name of that place We read in the fourth Chapter of Ioshuah vers 19. that the people came up out of Iordan and pitched in Gilgal which was not so called till Ioshuah in that place circumcised the people Chap. 5. vers 9. Likewise in the second Chapter of Iudges and first verse the Author saith that the Angel of the Lord came up from Gilgal to Bokim because the place which he calleth Bokim was so called when he wrote that history although it was not yet so called when the Angel came thither but received that name afterward from the teares which the people shed and powred out before God after the Angel had rebuked them For the Text saith that when the Angel of the Lord spake these words to all the children of Israel the people lift up their voice and wept Therefore they called the name of that place BOKIM vers 4 5. 5 Secondly we find the same anticipation in the description of things and actions As in the 16. Chapter of Exodus where Moses reporteth how God began first to give Manna to the Israelites which I pretend also to be the time of the first institution of the Sabbath and how the Israelites carried themselves about the ordering thereof and immediatly he addeth how he by Gods command ordained that an Omer of it should be filled to be kept for the generations of the Israelites vers 32. and gave an injunction to Aaron to take a pot to put in it that Omer full of Manna and to lay it up before the LORD to be kept for their generation vers 33. He reciteth also at once that as the LORD commanded him so Aaron laid it up before the Testimony to be kept vers 34. which things as it is evident were not done at the first when God gave them that bread to eat because then there was as yet neither Tabernacle nor Arke nor Tables of the Law But because when Moses wrote all these things were done and
3. 4. distinction was made between beasts cleane and uncleane Genes 7. vers 2. tythes were paid Genes 14. 20. Genes 28. vers 2. Circumcision was given to Abraham foure hundred and thirty yeeres before the Law Yet no man will conclude thence that such things were morall All things observed before the Law were not necessarily morall many things may be found in them which were figures and ceremonies and others which did belong onely to some order and rules concerning Gods service and of that nature should have beene the Sabbath day if it could appeare that it was kept before the Law 3 But secondly my opinion is that this cannot be proved and the testimony brought out of the sixteenth Chapter of Exodus for the proofe thereof is extreemly weake It is true we find there that the Israelites kept the Sabbath but no conclusion can be inferred from thence that it was kept in all times before the Law nay it is rather most likely that then began the first observation of the Sabbath because afore that time in the whole life of the Patriarches and in the whole conversation of the Israelites in Egypt there is no mention found of such a day neither should the time wherin we see the Israelites kept the Sabbath be reckoned as a time which went before the Law but as the proper time of the giving thereof and the ordinance then made to keepe the Sabbath as one of the first legall Ordinances The ordinances of the Law of Moses were not all given at once but by succession of time and sundry resumptions as may be seene in his Bookes As soone as the Israelites went out of Egypt and about that very instant God instituted the Passeover unto them and a few daies after he ordained the Sabbath day Quickely after followed the other ordinances as appeareth by the Chapters immediately following this sixteenth Chapter God then being about to give solemnely his Law a few daies after in mount Sina as it is apparent by the conference of the sixteenth Chapter of Exodus vers 1. with the ninteenth vers 1. 11. of which Law the injunction of the Sabbath was to be a good share it pleased him to give them before hand a particular commandement concerning the Sabbath by occasion of the Manna which by and by he was to powre downe upon them from the cloudes six daies every morning but not on the seventh day and that to ratifie by this his cessation on the seventh day the Commandement that he was to give them in his Law a few daies after for the Sabbath of the seventh day and to prepare them afore hand to the carefull and religious observation thereof Therefore it was necessary that he should warne them to gather on the sixth day bread for two daies and not to goe out on the seventh day but to rest in their tents because there should be none found in the field The injunction and warning which he gave them is cleerely set downe in the fifth verse although abridged into few words For GOD said to Moses On the sixth day they shall prepare that which they bring in and it shall be twice as much as they gather daily to wit because there shall be none found on the seventh day and my will is that they rest on that day This is suppressed in the Text but certainly GOD expressed it to Moses amply and Moses to the people who obeying that advertisement gathered twice as much bread on the sixth day 4 Therefore it is to no purpose that they inforce these words in the verses 23. 26 29 30. To morrow is the rest of the holy Sabbath unto the LORD On the seventh day is the Sabbath See that the LORD hath given you the Sabbath so the people rested on the seventh day as if they denoted that the Sabbath was an ancient custome that it was practised in all times from the beginning and that the Israelites conformably to the ancient custome rested then For they had no regard but to the ordinance that was newly made and which God had notified to Moses in the fifth verse of the same Chapter when he spoke unto him of the Manna This is cleere by these words in the 23. verse This is that which the Lord hath said To morrow is the rest of the holy Sabbath unto the Lord and in the 29. verse See that the Lord hath given you the Sabbath which cannot be referred to any other thing then to that which God had said and ordained to Moses a little before in the fifth vers For if it be not referred thither When was it that the Lord said and ordained to the Israelites that the seventh day should be their rest Where shall wee find before this time the word and the ordinance thereof Must we reascend to the first daies of Adam and have our recourse to the sanctification of the seventh day mentioned in Genesis Chap. 2. which as we have shewed was not for Adam nor for his time but was the same whereof God did beginne to speake in this sixteenth Chapter because it began then and not sooner but is occasionally rehearsed in the second Chapter of Genesis 5 And verily if it had beene an ancient ordinance practised by the Patriarkes how is it come to passe that the Israelites their children knew it not If they knew it why did they not practise it of themselves If they practised it what need was there of injoyning and laying it upon them so expresly and with so great care as GOD did by the occasion of the Manna 6 Some doe reply that the long captivity of Egypt where they were tyrannized as well in their consciences as in their bodyes might have beene the cause that they lost all remembrance thereof and kept it not and therefore it was necessary that it should be renewed unto them But this is a supposition not only without any shew of truth For if the Israelites had forgotten or neglected in Egypt the observation of the Sabbath whereunto God had tied them how is it that God who charged and upbraided them now and then with the crimes and sinnes committed by them in Aegypt did not object unto them the inobservation of the Sabbath In the twentieth Chapter of Ezekiel ver 7 8. God saith that he spake to the Israelites in Aegypt and gave them commandements But of what to cast away the abomination of their eyes and not defile themselves with the filthy Gods of Egypt And he blameth them for rebellion against him in this and for refusing to hearken unto him without making the least mention that he had injoyned them to keepe the Sabbath day as also he imputeth not unto them the inobservation thereof although in the same Chapter ver 12. he speaketh of that day but as given unto them after he had delivered them out of the land of Egypt neither doth he cast in their teeth the carelesse regard that they had of it saving since the time
otherwise we are not bound to keepe the Law in that respect that God pronounced it in the Mountaine of Sina and wrote it upon two Tables which were given to Moses For in those respects it obliged the Iewes only to whom alone also it was adressed in the preface put before it Heare Israel c. No more are these considerations of value to make it continue for ever The inscription therof in Tables of stone might have had another end and usage then that which is pretended by those which say that it denoteth the perpetuity of all that is contained therein for it represented the hardnesse of the heart of man which is more refractary and thwart to the spirituall inscription of the Law of God then the hardest stone is to the materiall inscription which hardnesse the Law is not of it selfe able to vanquish and overcome because it is a dead letter written in stone It is God God alone who by his grace and by the power of the Gospel and of the Spirit which accompanieth the Gospell changeth the heart of stone into an heart of flesh Ezech. 36. ver 26. and 2 Cor. 3. ver 3 6 7 8. Wee are bound to the observation of the Law and it is perpetuall only as it is morall and written naturally in the tables of the heart and as it commandeth us things which of their nature are good just and holy or forbiddeth those which in themselves are evill which also the Gospel of Iesus Christ our onely Law hath declared and confirmed to be such as it confirmeth the other nine Commandements but maketh no mention of the fourth Commandement which is here brought in question as if it did binde us to the observation of a seventh day 3 Neither doe I see any inconvenience to affirme that the Law of the ten Commandements which is called Morall is not such in its totality but only in regard of the greatest part thereof to wit of the nine Commandements for whose sake it hath deserved the title given unto it of morall naturall universall and perpetuall Law as often the whole is named from that which is the principall in it And that it is Ceremoniall particular and temporall in regard of a parcell thereof to wit of the fourth Commandement For the Scripture saith no where that all the Commandements of this Law are without exception Morall Nay seeing this Law is often called in generall termes Gods Covenant made with the Israelites Exod. 34. vers 28. Deut. 4. vers 13. 23. Deut. 5. vers 3. Deut. 9. vers 9. 11. 15. c. 1 King 8. vers 21. which Covenant comprehended not onely the Morall points but also the Ceremonies as may be seene Exod. 24. vers 7 8. Exod. 34. vers 10. 27. Levit. 2. vers 13. Levit. 26. vers 2. 15. Ierem. 34. vers 13. It is most like or rather most plaine that God comprehended in the said Law as in an Epitome or short discourse all his Ordinances both Morall and Ceremoniall which afterward hee declared more fully to Moses and which are dispersed here and there in his Bookes And as the other nine Cōmandements are the summary of the Morall ordinances even so the fourth Commandement concerning the Sabbath day and the sanctification thereof which was done with the practice of Ceremonies is a summary of all the Ceremoniall ordinances 4 For to this Sabbath day all other Sabbaths and legall feasts have relation and to them all the Ceremonies whereby they were solemnized have reference Philo a learned Iew hath observed this very well in his exposition of the Decalogue where he saith that the ten Commandements are the summary of all the speciall Lawes contained in the whole sacred volume of the Law-giver and that the fourth Commandement containeth compendiously the Feasts Sabbaths Sacrifices Vowes Purifications and other Ceremonies And indeed the Sabbath is joyned with all other holy-daies in the 23. Chapter of Leviticus as being of the same nature and is put in the first place before them all as being the first and principall of them all It is also joyned with the Sanctuary Levit. 19. vers 30. and with the new Moones and other solemnities Esa. 1. v. 13 14. where God declareth that hee cannot away with it and maketh no better account of it then of all the rest of their solemne meetings and appointed Feasts Also the observation of the Sabbath day is taken in divers places of the old Testament as denoting summarily all the Ceremoniall service which God had of old injoyned to Israel as being a speciall and principall point of that service and a meane for the observation of all the other points whereby he would be honoured Notable amongst other places is that of Ezechiel Chap. 20. vers 11. 12 13. where God saith first that he gave them his Statutes and made them to know his Iudgments which if a man doe he shall even live in them vers 11. understanding by Statutes and Iudgements the Morall Commandements properly as it is evident by the 18. Chapter of Leviticus whence these words are taken and where the Statutes Iudgements and Ordinances wherof we speake are expresly opposed to the vices of the Land of Egypt and of the Land of Canaan vers 3 4 5. As in the foresaid 20. Chapter of Ezechiel vers 18. 19. they are also opposed to the vices of their Fathers who in former times had lived in Egypt to which vices the Commandement of the ceremoniall Law could not be conveniently opposed because before the times of the pilgrimage of the Israelites in the wildernesse they were unknowne and had no sway Now after this God addeth in the foresaid Chapter of Ezechiel ver 12. Moreover also I gave them my Sabbaths to be a signe between me and them c. distinguishing the Sabbaths from the Statutes whereof he had spoken before as a Commandement ceremoniall and typicall from those that are Morall and comprehending under it all other typike and figurative ordinances of the Law whereof for this cause although hee had established them in the wildernesse as well as the Sabbath he maketh no mention at all 5 And in the 22. Chapter of the same Prophet God blaming in many particularities the crimes committed by the Iewes against the Morall Law condemneth their transgression of the Ceremoniall Law saying simply vers 26 that they had defiled his holy things and had their eyes from his Sabbaths Likewise in the 23. Chapter vers 38. and in other places the prophanation of the Sabbath is set downe to signifie the violation of the whole outward and ceremoniall service which God had ordained in that time because the Sabbath day was then solemnly destinated to the practice thereof Yea the violation also of the internall spirituall and Moral service but by consequence because the externall service was ordained of God to be unto his people a help and meanes to fortifie them in the practice of the other in such sort that he who neglected
finde that they were not onely ceremoniall or meerly judiciall but also morall ordinances and illustrations more ample of the Decalogue 11 They object againe that Iesus Christ in the Gospell hath set downe the summary of the whole Law of the Decalogue in these two Commandements Thou shalt love the Lord thy God with all thine heart with all thy soule and with all thy minde and thy neighbour as thy selfe and that as this summary is morall even so the Law whereof it is the abridgement is purely morall unlesse wee will accuse Christ to have given a morall summary of a thing that is ceremoniall 12 But this objection is of no force For first I might answer that this summary hath reference to the Law of the Decalogue in as much as it is morall and that being in the greatest part of its Commandements morall and onely ceremoniall in one it is not uncoth that the summary thereof is propounded as morall and not ceremoniall But Secondly I say that this summary hath reference not onely to the morall Law which is pretenâ—ed to be alone contained in the Decalogue but also to the ceremoniall which I maintaine to be likewise summarily comprised in it And indeed Moses having said in the sixth Chapter of Deuteronomy ver 1 2 3. These are the Commandements Statutes and Iudgements which the Lord your God hath commanded and which I command thee that thou mayest heare them and take heed to doe them he addeth in the 4. and 5. verses Heare O Israel the Lord our God is Lord alone Thou shalt therefore love the Lord thy God with all thine heart with all thy soule and with all thy might referring this summary which commandeth them to love God to all the Commandements Iudgements and Statutes of God which he had before designed as being the foundation of the obedience due unto them And in the Gospell the Lawyer asked the Lord in generall which is the greatest CoÌ„mandement of the Law whereunto the Lord answered The greatest Commandement to wit not in dignity onely but also in extent is Thou shalt love the Lord thy God with all thine heart And the second like vnto this Thou shalt love thy neighbour as thy selfe On these two Commandements hang all the Law and the Prophets Which answer sheweth that unto this summary did belong whatsoever is comprised in the Law and in the Prophets and therefore the ceremoniall Law as well as the morall It cannot be denied but that the ceremonies as long as they were in force were to be kept through love to God as well as morall duties And the love of God obliged the Iewes as strictly to practise the ceremonialls as the moralls For the love of God requireth the observation of all his Commandements and it is knowne to be sincere by the keeping of them all Now God had commanded the ceremonies to the Iewes for the whole time of the old Testament And therefore in this respect that God had commanded them and also in regard they had all or the most part of them a morall foundation they might very well nay they ought to be referred to this morall summary Thou shalt love the Lord thy God with all thine heart As if Christ had said The Commandement most generall and principall of all and which is the foundation of the obedience that ought to be yeelded to all the other Commandements is to love God with all the heart For whosoever loveth him so will undoubtedly serve him alwaies according to all his Commandements 13 As for the argument taken from the union which is betweene the fourth Commandement and the other nine wherewith it maketh up one Law to prove from thence that it is of the same nature and morall as they are it is a light and slight argumentation For it is an ordinary thing and most manifest in all Lawes of God and men that in the same body of a Law which is framed of many Articles following one another there are some different in nature from the rest Vnder the same name of Gods covenant are sufficiently understood all the heads and Articles both ceremoniall and morall as is evident by the passages already cited And God comprehended them all together in grosse when he spake so often to his people of the keeping of his whole Law of all his Commandements Testimonies Ordinances and Iudgements These tearmes occure ordinarily in holy Scripture joyned together and all acknowledge with one consent that by them and in them all points as well ceremoniall as morall are understood Why then I pray might they not farre more be distinctly and particularly set downe together in the body of the same Law without inforcing from thence that they are of the same nature And to make my advantage of similitudes which some of those against whom I dispute make use of if in a naturall body the diverse parts whereof it is framed are not alwayes of the same nature as in the bodies of men and beasts other is the nature of flesh other of bones other of gristles c. If in an artificiall body as in a chaine and in a carkanet graines of corall of silver of gold c. are fitly coupled together why may not much more be different in nature the parts and articles of a legall body if I may name it so although they have no essentiall connexion together And certes in many places of the bookes of Moses commandements morall and ceremoniall are to be found mixed one with another Now should not a man argue fondly and unsoundly if because in these diverse places and namely in the foresaid 34. Chapter of Exodus from the tenth to the eight and twentieth verse God joyneth in one tenor certaine speeches to Moses wherein are expressed sundry ordinances of a diverse nature hee would seeke to make an inference from that union that they are all of the same nature although the contrary be most evident and true For the commandements prohibiting to worship any other God but him to make any materiall Idols and to worship them to match with Infidels which are morall commandements are there combined with other Commandements of keeping the feast of unleavened bread and other solemne feasts as of consecrating unto him all the first borne of men and cattell that open the matrix which are ceremoniall Yea the Commandement of keeping the Sabbath day which is in the 21. verse is placed there amongst commandements that are wholly ceremoniall Will they against whom wee dispute allow us to inferre upon this that the Sabbath is ceremoniall doubtlesse not Let them therefore suffer us to reject this their argumentation that the Commandement concerning the Sabbath is morall because in the Decalogue it is put among morall commandements and on the otherside to judge it to be most reasonable that God in the first Table thereof where his scope was to comprehend compendiously all that concerneth the service which hee would have yeelded unto him hath set downe
first three commandements concerning the morall and perpetuall service and next the fourth concerning the ceremoniall service established by him at that time 14 Neither is it a diminishing from Gods Commandements against the prohibition which he hath made Deut. 12. vers 32. to say that the fourth Commandement of the Decalogue was ceremoniall and for a season no more then to say the same of all other commandements manifestly ceremoniall which God gave of old to the Iewes and in consideration whereof as well as of those of the Decalogue God gave in that place objected against us Whatsoever thing I command you observe to doe it Thou shalt not adde thereto nor diminish from it It is not a diminishing from it to explaine the nature thereof and to shâ—w of these ten Commandements which are morall and perpetuall which are ceremoniall and temporall No more is it an unjust usurpation of authority to change times with the wicked Antiochus Dan. 7. vers 25. to keepe no more the seventh day ordained by the fourth Commandement As it is no changing of times to forbeare the keeping of all other daies ordained of God under the Law but it is a submitting of our selves to that changing which God himselfe would have to be made seeing hee had not ordained the Sabbath nor the feast daies but for a certaine space of time to wit til the time of the new Testament as it is manifest by that hath beene said 15 But secondly albeit that which the fourh Commandement enjoineth in expresse termes concerning the seventh day the sanctification of that day and the ceasing from all workes in it be ceremoniall neverthelesse I grant that it is morall in its foundation end marrow and principall substance which must be distinguished from particular determinations laid upon this foundation and added to this principall substance The foundation and principall substance hid and infoulded in the termes of the Commandement is that there must be an order according unto which God is to be served and worshipped not onely by each person by himselfe and in his particular conversation but also openly publikely and in common by the whole body of his people assembled and drawne together that consequently it is necessary a certaine time be appointed for this publike service and applyed ordinarily to that use For without a stinted time how can many meet together to give their minde to the publike practise of Religion This is morall grounded upon the principles of nature Witnesses be the Gentiles which having no other Law but the Law of nature have acknowledged and practised this appointing all of them set dayes for the publike exercise of their Religion This also is ratified by the Gospell which recommendeth unto the faithfull the assembling of themselves together for the preaching of the word administration of the Sacraments common prayers collections and other holy exercises which are in use under the Gospell and consequently that they have appointed times to attend upon them and as under the Old Testament the word of Moses and of the Prophets was read and preached every Sabbath day Acts 13. verse 27. Acts 15. verse 21. that even so the word of the Gospell have dayes appointed wherein it to be read and preached In this doe agree and shake hands together the Law and the Gospell Moses and Christ. Because this is morall God hath injoyned it in the morall Law and this is the scope of the fourth Commandement For as in the three first God ordained the inward and outward service which hee will have every particular man to yeeld unto him every day in private and severally from the society of other men so in this fourth Commandement he injoyneth a service common and publike which all must yeeld together unto him forbearing in the meane while all other businesses to give themselves without disturbance to that necessary duty This is the end of the fourth Commandement for as in the three first he had ordained his service according as it may and ought to be rendred unto him every day upon all occasions particularly by every one apart and out of the company of other men so in this fourth Commandement he injoyneth a solemne time for a publike service which all are bound to render unto him ceassing in the meane while from all other occupations that they may without any disturbance apply themselves unto it with all religious zeale and devotion 16 The thing which is not morall in the fourth Commandement and that I affirme to be an ordinance appertaining to the Iewish government and to the time not of the New but of the Old Testament is that which is expressed by the tearmes of the Commandement to wit the determination of a seventh day and of a particular seventh even the last of seven For in this there is no thing that hath any taste of morality It is not founded on the Law of nature the Gentiles had never any knowledge thereof the Gospell hath not ratified it as hath beene shewed before 17 They object that if there be no thing morall in the fourth Commandement more than I have said the ordinance of the Sabbath day for Gods service shall no more be morall then was the Commandement concerning the building of the ancient Tabernacle to be the place of Gods service seeing this command teacheth us also that of necessity there must be some place assigned for ecclesiasticall meetings and that it was no more needfull to put in the Decalogue Thou shalt keepe the Sabbath day then Thou shalt frequent the Temple 18 To this I answer that verily there is a morality in this point that the faithfull resort of ten to some place where they may attend on GODS service But it was not at all so needfull to make expresse mention thereof in the Decalogue as of an ordinary and set time for that this ordinance concerning such a time draweth of necessity after it the ordinance of some place because it is not possible to flocke together on an ordinary and solemne day to serve God if there be not a place appointed for that purpose But the appointing of a certaine place includeth not the institution of an ordinary time For a place may be ordained for publike meetings wherein there is no ordinary meeting Farre lesse was it necessary nay it was no wayes necessary in regard of the morality to put in the Decalogue a commandement concerning a particular house such as was of old the Tabernacle because although there be some morality by consequence in it or rather a necessary sequele of a morality for as much as necessity being imposed to the faithfull to meet together there must be some place appointed for their meetings but it is not needfull that those meetings should be with that absolute necessity alwayes in a house builded and erected for that end For although they should come together in an open aire having no other cover but the skye in grots and dennes under the ground or
that it containeth Yet in some sort all the tenne may be defended to be morall because the fourth Commandement is morall as well as the rest in its foundation and principall end although the thing expressed in it be a particular determination ceremoniall and positive Whence profane fellowes cannot with any colour of reason inferre that the substance of the other Commandements is not morall nor obligatory to Christians For whatsoever is in them saving the promise annexed to the fifth Commandement which belongeth not to the substance thereof sheweth of it selfe that it is morall because it hath its foundation in the Law of nature written in the hearts of all men and is found so frequently that no thing is more frequently ratified and confirmed by the Scripture of the New Testament which is the rule of Christianity and therefore obligeth all Christians untill the worlds end which can not be so said of the fourth Commandement in the expression that it maketh of a seventh day for a day of rest For fitly that is not of the Law of Nature and is not prescribed by the Gospell it cannot oblige Christians as a morall Law 29 By the same meanes is taken from the Roman Church the pretence which some think this doctrin furnisheth unto them that the second Commandement whereof we make so great use against their Idolatry is not morall nor perpetuall but was particular to the Iewes even as according to our confession was the fourth Commandement For all that the second Commandement aimeth at is contained and expressed most clearely in the words thereof which is to forbid to represent and worship God by Images to make Images to bowe downe to them and to serve them religiously and all that is essentially morall and perpetuall grounded on the Law of nature which of it selfe teacheth and sheweth that it is a thing most absurd and unworthy of God who is a Spirit Infinite Almighty Eternall Immortall Inuisible and the only Wise GOD to represent and serve him by mortall Images As also a thing unworthy of man to worship the worke of his owne hands as the Paynims themselve have acknowledged and written 30 Witnesses hereof are the most ancient Romanes who knowing by the Law of Nature that GOD is a Spirit judged by the same light that hee ought not to be figured nor served by Images And therefore they had no Images at all during the space of more then an hundred threescore and ten yeeres And Uarro a Romane and a Pagan saith that if that had continued so the Gods had beene served more purely adding that the first which framed Images to the Gods abolished the feare due unto them and were the cause of many errors as wee reade in S. Augustine in the fourth booke and 35. Chapter of the City of God The Prophets also in many places of the old Testament rebuke the Nations which were strangers from the Covenant of God for their Images and Statues as being guilty of a most hainous sin in making and worshiping them against a Law which pertained to them and which they were bound to know These their reprehensions they confirme by naturall reasons as may be seen Exod. 23. vers 24. Exod. 34. vers 13. Deut. 7. vers 5. 25. Deut. 12. v. 3. Deut. 29. vers 17. Psal. 97. vers 7. Psal. 115. vers 4 5 6. 7 8. Psal. 131. vers 15. 16 17 18 20 21 22 23 24. Esay 44. vers 9. 10. 18. 19. Ierem. 10. vers 3. c Ierem. 8. vers 19. Ier. 51. vers 17 18 19 47. Habac. 2. vers 18 19 20. The Apostles have likewise done the same in the new Testament and namely S. Paul who in the 17. Chapter of the Acts proved and made it knowne to the Athenians And in the first Chapter of the Epistle to the Romans condemned the Romans for transgressing the Law of Nature darkening the light thereof and smothering the secret and inward sting of their consciences by changing the glory of the incorruptible God into the Image of a corruptible man and of other living creatures S. Iohn in his first Epistle and in the fifth Chapter and last verse thereof exhorteth the faithfull to keepe themselves from Idolls And in the ninth Chapter of the Revelation the crossnesse of false Christians is noted verse 20. by this that notwithstanding so many plagues wherewith GOD had visited them they repented not of the workes of their hands that they should not worship Idols of gold and silver and brasse and stone and of wood which neither can see nor heare nor walke Therefore seeing the whole matter of the second Commandement is morall grounded upon the Law of nature and established not only by the Old but also by the New Testament the Commandement is also morall 32 For whereas some would referre and reduce to the second Commandement the whole externall service of the Iewes as contained in some sort therein to inferre from thence that if the fourth Commandement be in part ceremoniall because unto it are referred all the Sabbaths of the Iewes all their holy dayes and New Moones the second may likewise be called ceremoniall in part for the same reason To that I answer that a reduction and reference of the externall and ceremoniall service of the Iewes may in some respect be made to all the Commandements of the first Table As indeed some ceremoniall ordinances are in certain respects referred to each of them by some interpreters And may be all in this manner referred to the second Commandement which being negative GOD under the prohibition to make any kinde of Images for religious worship compriseth all will-worship And sith in all negative commandements the affirmative opposed unto them are comprehended he commandeth on the contrary that he be served according to his ordinance and Commandement Now sith at that time the manner of his service consisted in the observation of holy dayes and diverse ceremonies prescribed by him in the Law of Moses it may be said that in it he commanded them all But indirectly and a farre of Which cannot make the second Commandement to be ceremoniall because the ceremoniall and outward service appertaineth not Directly and properly to the substance thereof and is not expressed therein But whatsoever is expressed in it is of it selfe morall Whereas in the fourth Commandement the foresaid feasts and ceremonies are directly and neerly comprised For in it God ordaineth a principall holy day and under it comprehendeth all others All that is expressed in it is ceremoniall And the ceremoniall service of the Iewes maketh an essentiall part of the sanctification of the Sabbath injoyned in it So this commandement is not ceremoniall indirectly and in regard only that unto it may be referred and appropriated by a remote and farre fetched reduction the feasts New Moones and Iewish Sabbaths but it is such directly and properly in it selfe even in the neerest substance and matter which it propoundeth So the foresaid exceptions against it should be
true and onely GOD is to bee worshipped in spirit and in truth and not in materiall idols That His Name ought to bee hallowed and great heed is to bee had that it bee not prophaned That respect and honour is to bee yeelded to Fathers to Mothers and to all Superiours That murther adultery lechery theft false witnesse covetousnesse of things belonging to another are vices condemnable and worthy to bee censured We finde a great deale of good precepts and excellent documents in the Lawes and writings of Paynims pertaining to these points And they all may be confirmed by naturall reason Therefore the Apostle speaking of Infidels in his Epistle to the Romanes Romanes 2. verse 14 15. saith That they doe by nature the things contained in the Law shew the worke of the Law written in their hearts and are a Law unto themselves If they have sinned against these points as undoubtedly they have most horribly many wayes as the same Apostle sheweth in the first Chapter of the said Epistle they have by such hainous and monstrous sinnes fought against their owne knowledge and detained in unrighteousnesse the truth which GOD had imprinted in their mindes and whereof they were not ignorant Romanes 1. 18. Whereupon God thunders fearefull threats upon their unrighteous heads which in all ages have beene accompanied with terrible thunder bolts of exemplary judgment Moreover in things concerning Gods outward and publike service they have knowne that all men ought to serve GOD publikely and that to offer sacrifices unto him is a service wherewith he is well pleased This they knew not onely by a naturall instinct and by the voice of that inward Doctor saying to their hearts that all sinnes whereof mortall men are guilty must be expiated and that atonement must be made betweene man offender and God offended by offerings and sacrifices But also questionlesse by an acquired knowledge come unto them successively from these first Fathers who by Gods Ordinance and allowance had offered sacrifices of atonement to his most holy Majesty This is the true originall and source of the sacrifices which these blinde and mis-led wights have alwaies offered to the God-head which they in their ignorance thought worthy to be worshipped 4 They have likewise knowne by naturall and necessary consequence that seeing God will be served publikely and by troupes of people times must be appointed for their meetings Therefore they have with one accord consecrated festivall and solemne daies for the publike and common exercises of their religion And God hath often blamed the vices and abominations of their sacrifices and solemnities propounding and traducing them in the persence of his people to whom hee spoke having regard to their instruction and correction and not to the conversion of the Gentiles whom hee suffered to walke in their owne waies Acts 14. vers 16. 5 But as there is no naturall reason shewing the least sparkle of justice and equity in the keeping of the seventh day of the weeke rather than another So the Gentiles did not keepe and are no where blamed for not keeping one day of seven which is to be thought on and considered with great attention For if they knew or were bound to know the necessity of the observation of this day if they were obliged unto it as to a morall thing or as to an Ordinance of God published by God himselfe to all men in the person of Adam Father of us all from the beginning of the world I aske What can be the cause that God never accused never reprehended them for the inobservation or profanation of so holy a day Seeing hee rebuked and threatned them so eagerly for the transgression of all other Commandements of the morall Law as may be seene in divers places of the Bookes of Moses Fxodus 23. verse 24. 32. Exod. 34. vers 12. 13 14 15 16. Levit. 18. vers 3. 24. Levit. 20. vers 23. Deut. 6. vers 14. Deut. 7. vers 4. 5. 10. 25. Deut. 12. ver 2. 3. 30. 31. Of the Prophets 1 King 14. vers 23. 24. 2 Chron. 33. vers 2. c. Psal. 106. vers 35. c. Esa. 10. vers 7. 12 13. Esa. 13. vers 11. Esa. 16. vers 6 Esa. 47. vers 6. c. Ierm 10. vers 2. 3. Ierem. 48. vers 7. 13. 29. 30 35. Ierem. 31. ver 13. 35. 47. Ezech. 16. vers 49. Ezech. 20. vers 7. Ezech. 23. verse 7. 8. 30. Ezech. 25. vers 3. 15. Ezech. 28. vers 2. 5. 16 17. 18. Ezech. 32. vers 12. Ezech. 35. vers 5. 6. 12. Amos 1. vers 3. 6. 9. 11. Obad. vers 3. 10 11. Micah 4. vers 5. Nahum 1. vers 14. Nahum 2. vers 12. Nahum 3. vers 14. Habak 1. vers 11. 13. 16. Habak 2. vers 5. 6. 8. 9. 10. 15. 18 19. Zeph. 2. vers 8. 10. 15. Zech. 9. vers 3. 5. and else-where and of the new Testament and namely in the first Chapter of the Epistle to the Romans Againe I would faine know how it is come to passe that Gods ordinary custome was to withdraw the Israelites from all the vices that he had forbidden by telling them that the profane and aliene Nations had defiled themselves with all these vices and when these vices of Infidells were in some sort of such a quality that they sorted well to his people would most bitterly upbraide them with following the abominations of the Nations and yet hee hath never kept that course in the inhibitions that hee hath made so frequently to the Israelites against the breach of the Sabbath hath never told them that the Gentiles were Sabbath-breakers hath never warned them not to follow in this crime their example which had beene much to the purpose if the Gentiles had beene obliged to keepe the Sabbath day 6 Surely God never tied them by any positive Law to such a day neither gave hee them any notice thereof by the inbred light of nature And it appeareth not any where that they ever heard amongst them any mention of a seventh day of Sabbath but as of a Iewish Ceremony and Ecclesiasticall regiment the rumour whereof ranne abroad after the Law was given to the people of Israel in the wildernesse Hence it is that this ceremonies is by their Authours attributed to the Iewes as come from them and particular to their Nation Yea many of them laid it in their dish with flowting and derision Whereunto some doe apply these words of Ieremiah in his Lamentations Chap. 1. verse 7. The adversaries of Ierusalem saw her and did mocke at her Sabbaths And Seneca a wise Heathen said of the Iewes jeering at them that by the observation of their Sabbath they made losse of the seventh part of their life 7 They object against this that Philo a learned Iew who lived in the times of the Apostles in the second Booke of the life of Moses speaking of other Nations which were aliens from the Common-wealth of Israel and strangers from the
Hesiode who speaketh not of a seventh day of the weeke but of a seventh day of the moneth consecrated to the remembrance of Apollo's birth and whose holinesse was not thought by him nor others to have a more ancient beginning I say further that these Writers lived many hundred yeeres after the Law was given by Moses to the Iewes that some knowledge of the points of the said Law and by it of the keeping of the seventh day might have come unto them but under a cloud so thicke and darke that they spoke of it as all the Poets have done of the Floud saying that on the seventh day all things were made whereas on it nothing was made Some of those which lay hold on such passages seeing this acknowledge freely that they are not strong enough to inforce men to beleeve that from the beginning and in all times the Gentiles celebrated the seventh day and made of it a day of rest 10 Indeed if wee could finde that the Gentiles have commonly and regularly observed from time to time a seventh day though not the same seventh to wit the last of seven that God rested in and hallowed a more probable inference might be made of that continuall practice that the observation of a seventh day is of the Law of nature or at least that God from the beginning injoyned it to all mankinde and that so it passed by tradition to the Gentiles yet not without receiving some alteration and corruption by processe of time and by the trechery of men But no such thing is to be found nothing can be gathered out of the ancient Writers saving this onely that the Gentiles have kept holy and solemne daies yet with great diversitie which fits not the turne of the maintainers of the Sabbath but availeth onely to prove that the hallowing of some daies to the God-head for his solemne service is a point of the law of nature further it goeth not and is no manner of way steading to prove the necessity of the consecration of a particular day amongst a setled number rather then of another day and farre lesse of a seventh day for Gods service 11 I repeat what I have said before in part that if the keeping of a seventh day had beene a point of naturall morality and if God had commanded it from the beginning to Adam Father of all mankinde to be kept by him and by all his off-spring after him all the Gentiles in all times should have knowne and practised it either by naturall instinct or by Tradition as they had the knowledge of all other morall duties and in some measure practised them Of if they had utterly forgotten that day GOD had rebuked them for this omission and inobservation as he reprehended them most sharply for the transgression of all the rest of morall Commandements As indeed they had beene for such an omission and commission blame worthy chiefly after they were informed by the renued institution of this day among the Iewes that GOD had ordained it from the beginning of the world to be kept by all men they should not have found any pretence to excuse the ignorance of their duty whereby they were bound to keepe holy that day if as it is pretended the fourth Commandement of the Law implyed an universall observation of that dutie amongst all people and Nations of the world For if they beleeved not that the Commandement did belong to them their unbeliefe could not be unto them a cause of excuse and make them blamelesse Nay they were so much the more worthy of reprehension that their blindnesse was voluntary And in such a case God had not beene silent 12 Some of those that acknowledge the Ordinance of the Sabbath to be a positive cōmandement unknowne by nature and depending wholly of institution yet as ancient as the creation of our first Parents reply that God did not checke the Gentiles for the inobservation of the Sabbath because hee had matters worthy of reprehension of farre greater consequence then this was namely hainous crimes against the Law of nature common to them all which made him to conceale this under the cloake of silence as being onely an omission of a positive Law forgotten by them and of farre lesser consequence then these monstrous and ougly sinnes That no man can infer of this silence that the Ordinance of the Sabbath hath not beene and was not obligatory from the beginning seeing we finde some crimes committed even against the Law of nature which GOD hath not in any part of holy Scripture censured in the Gentiles As for example Polygamy or having of moe than one wife at once And yet no Christian will inferre thence that the mariage of two persons only to be one flesh hath not beene established by God from the beginning to be practised of all men 13 This reply is of small weight For although the forgetting and inobservation of the Sabbath be a crime lesser than are many which are committed against the Law of nature and that might have beene a reason to God to censure it more seldome and not so eagerly in the Gentiles as he did in his owne people yet in all likenesse of truth it could not bee a reason to his wisdome and goodnesse why he should not reprove it at all but passe it under perpetuall silence whiles he rebuked in diverse places most carefully their other crimes seeing that when he made reflexion upon the Iewes although the inobservation of the Sabbath considered in it selfe was in them also a crime of lesser moment then others whereby they violated the morall Law neverthelesse hee hath most frequently and sharpely imputed it unto them If the renewing of the Sabbath to them as is pretended was afterwards to God a sufficient ground and just reason to reprove them grievously both for the oblivion and for the contempt thereof when now and then they transgressed in the one or in the other supposing the first institution of the Sabbath to have beene made for all men and given to all from the beginning of the world why was it not also a just cause to chide the Gentiles if not so eagerly as the Iewes yet in some sort for transgressing it namely when GOD set himselfe purposely to condemne their faults and so much the more that the oblivion of it could not in any sort bee a colourable excuse to helpe them Moreover the neglecting of such a day continually by sinne of omission for want of observation and not only the setting at naught but also the profaning of that day which God had ordained to be holy and to be used in all nations with great holinesse for so notable and so worthy an end as is the commemoration of that great worke of the Creation common to all men and so falling into the most filthy sinne of commission for polluting the said day by doing all kind of workes and actions contrary to the sanctification thereof and thus heaping transgression upon
transgression was not a crime of so little importance that it can make any man beleeve that God would have exempted it from all kind of censure in the Gentiles when he checked their other sinnes seeing he blamed it so extreamely in the Iewes and made the reproofes of that sinne to sound so a loud in their eares 13 The instance before urged that God found not fault with the Polygamie of the Gentiles although it was against the institution of God in the beginning and also against the Law of nature as is said but not granted is found to be false For in the eighteenth Chapter of Leviticus where God speaketh to the Iewes forbids all unlawfull and impure cohabitations amongst many others in the 18. Verse he forbids them to take a Wife and her Sister or to her Sister that is to take another Wife with the first to vexe the first by conjunction with the other in the first wives life time For this is the signification of the Hebrew Phrase as wee may see by diverse examples Genesis 26. verse 31. Exodus 25. verse 20. Exodus 26. verse 3. 27. Moreover GOD addeth in the same Chapter of Leviticus ver 24. 27 30. that in this filthy crime as in all others that are there named the nations had defiled themselves for which the land had vomited them out CHAPTER Fourth REASON 4. 1. The Patriarkes from the Creation till the Law knew not the observation of a Seventh day in the weeke 2. The publike service of God began in the time of Enos and was in all likenesse of truth solemnized every day of the weeke 3. From Noah till the Law the families of the Patriarkes served God privately and kept not the Seventh day 4. Confirmation of this truth by Scriptures and by the consent of Ancient and Moderne Divines 5. Answer to the first reply the Patriarkes fasted and their fasts are not written 6. Answer to the second reply The Patriarkes are not reproved for Polygamie no more than for the inobservation of the Sabbath 7. Answer to the third reply taken from a pretended paritie of reason betweene the making of one man and one woman to be one flesh and Gods rest on the Seventh day 8. Answer to the fourth reply that no mention is made of the Sabbath day in the booke of Iudges and some others written after the Law was given in Horeb. 9. Conclusion of the foresaid Reasons taken from the Gentiles and the Patriarkes 1 IF the keeping of one Seventh day of rest had beene a morall Commandement and if GOD had given it to Adam to bee sanctified by him and his posterity at least the Patriarkes and holy Fathers amongst whom remained the exercise of true Religion had knowne that day and hallowed it by the ordinary duties of godlinesse as they knew and observed in the whole course of their life all other morall Commandements Wee finde in their lives written by Moses many proofes and examples of the Religious worship which they yeelded to Iehovah alone as to the only true only perfect only Almighty and all sufficient God walking in sincerity and integrity before his face Genesis 5. ver 22. Genesis 6. ver 9. Genes 17. ver 1. Of their hatred against Idols which were to them things so abominable that they buryed them under the ground as not only unworthy but also ougly to be seene and infectious to be touched Gen. 35. v. 2. 4. Of their religious care to hallow the Name of GOD by calling upon his holy Name Genesis 12. ver 8. by vowing vowes to his Divine Majesty Gen. 28. ver 8. by taking holily and religiously in their mouthes his glorious and fearefull Name in the necessary oathes that they made before him Gen. 21. ver 24. 31. Gen. 31. ver 35. Of the awfull observance and obedience wherewith they honoured Fathers Mothers Masters and all superiors Gen. 9. ver 23. Gen. 27. ver 13 14. Gen. 28. ver 5. Gen. 42. ver 6. Gen. 47. ver 12. Of the abomination and detestation that was in their inward parts against murther Genesis 49. ver 5 6. whoredome adultery incest Gen. 34. ver 31. Gen. 38. ver 24. Gen. 39. ver 10. Gen. 49. ver 4. Theft Gen. 31. ver 32. 37. Gen. 44. ver 8. 9. Leasings and false witnesse Genesis 20. ver 12. Gen. 42. ver 11. and consequently lust which is the fruitfull mother of all those vices Gen. 14. ver 22. 23. Gen. 39. ver 9. 10. But wee find no where that they kept holy a Seventh day for Gods outward service according to the fourth Commandement of the Law given afterwards in Mount Sina This only doe we find that they practised that service builded Altars offered sacrifices to the Lord indifferently in all dayes and at all houres as they had occasion Neither is it any where noted in holy Scripture that they had any set day farre lesse a Seventh day prefixed unto them for their exercises which were never particularly tyed to a Seventh day with preference to other dayes of the weeke Yea considering that the consecration of a certaine day for Gods service whatsoever it be is not properly necessary but when many may troope together and make up a body of a Church to solemnize that service publikely with great assemblies of people it may be justly questioned if when the Patriarkes were alone when they were with their little families might with them serve God every day easily and with great assiduity being as they were disposed to all exercises of godlinesse and not being incombred with the many and great affaires which ensnare those that give themselves too much to worldly businesses whether at all they kept any ordinary day more prrticularly then other dayes if they served not God alike every day without distinction of dayes unknowne at that time and more particularly if they erected not Altars and offered sacrifices on them as God gave them some particular occasions they not having a constant rule given unto them for the time and place of these devotions 2 When it is said in the fourth of Genesis verse 26. that in the time of Enos men began to call upon the Name of the Lord although this passage may suffer diverse interpretations yet it is likely and it is the most current interpretation that it betokeneth that Enos and the remnant of the faithfull associated with him being growen to a competent multitude withdrew themselves from the wicked and worldy brood of Cain and began to institute among themselves a more solemne service then had beene in former times and for the celebration of that service ordained of free choice set times and places For which cause the Scripture saith that they began to call upon the Name of the Lord to wit publikely and in a numerous assemblie which had not beene practised before If this be the true sence of these words yet it shall not follow by any necessary argument or reason that they established
15. And as Malachy gathereth thence a perpetuall rule even so from Gods resting on the seventh day wee ought to gather a perpetuall rule of the sanctification of that day For as it is manifest by that which hath been said there is a great disparity betweene these two cosidering that in the first which is the union of two persons in wedlocke there is a foundation of naturall honesty and righteousnesse whereof the practise and confirmation hath beene alwaies since the beginning of the world both in the old and new Testament But in the second which concerneth Gods rest on the seventh day and his hallowing of that day rather than of any other there is no naturall righteousnesse and therefore no necessity obliging all men from the beginning to the end of the World As also no hallowing no practising of it is to be seene in the old Testament before the Law was given by Moses and farre lesse is any confirmation of it to be found in the new Testament 8 The fourth and last reply is that after the Law given by Moses no mention is made in the Booke of Iudges nor in some other historicall Bookes of the old Testament of the observation of the Sabbath and yet from this no inference can be made that the Sabbath was not observed in those daies in like manner none should inferre that it was not kept in the daies of the Patriarches because forsooth there is no record in their history that they hallowed it This reply is so cleane from the matter that no reckoning is to be made of it Verily the first conlusion were too bad because the institution of the Sabbath was made in a most expresse manner before the daies specified in the foresaid Bookes to continue thorow all the ages of the Common-wealth of Israel And no doubt is to be made but that it was kept in all those daies although there was no occasion offered to relate so much in the foresaid Bookes It sufficeth that it is often mentioned in other Bookes which shew the continuall practice thereof under the Law and the Israelites are in them grievously censured as guilty of a most hainous crime when they observed it not But the second conclusion is most reasonable For if the Sabbath had beene observed about two thousand yeeres by the Patriarches before the Law was given and if it was in all that time a part of Gods service is it not a thing uncoth and farre from all likelihood that no notice is given us neither in the story of those times nor in any other part of Scripture that the Sabbath was then commanded and religiously observed Namely seeing the Church was at that time in a particular estate and was ruled by an oeconomy farre different from the government under the Law of which estate and oeconomy there was a just cause why the whole service should be notified unto us and namely this part thereof which is pretended to be so necessary 9 Now this is worthy to be marked putting the case that assuredly neither the Gentiles nor the Patriarches have observed a seventh day of Sabbath before the Law was given by Moses to the Iewes that the two reasons before alledged are of great force to justifie that the keeping of that day is neither of the Law of nature nor of divine institution by a positive Law given to Adam and to his posterity from the beginning of the World But although it could be shewed that either the Patriarches or the Gentiles observed that day from the beginning no more can be gathered of these premises with a reasonable inference saving that God had instituted and commanded the seventh day before the Law was given by Moses But it should be a most unreasonable conclusion to gather from thence that the keeping holy of the seventh day is a point of the naturall and morall Law which as I have said hath in it a naturall unchangeable and universall justice whereas positive Lawes are of things indifferent which have no justice but in the will of the Law-giver and stand or fall at his pleasure CHAPTER fifth REASON 5. 1 If God had commanded the seventh day from the beginning or if the observation thereof were a morall duty God had enjoyned all Adams posterity to keepe it 2 This was impossible by reason of the divers situation of the earth 3 As also because of the impossibility that is in the most part of men to keepe such a commandement 4 Therefore God gave it to the Iewes onely and hath not bound the Catholike Church to any regular and set day 1 IF the observation of one day in every weeke or of a seventh day were a thing morall and if particularly God had ordained to Adam the observation of the last day of seven which hee rested on and which afterwards hee prescribed to the Isaelites by the Law undoubtedly hee had thereby intended to binde all Adams posterity to the observation of one day of seven yea to the last day of seven which he had prescribed to their first Father at least till he himselfe had changed it into another day of seven as is pretended he did by our Lord Iesus Christ. And indeed the common tenet of those which hold the morality of the Sabbath day is that the keeping not onely of a seventh day but also of the last of seven obliged all men till the comming of Christ. 2 But this was is and ever shall be impossible For Adams posterity after it was multiplied extended it selfe abroad very largely thorow all the quarters of the earth the diverse situation whereof in regard of the course of the Sunne diversifieth the daies extremely the Sunne rising according to the diversity of places with much difference sooner or later It is night in some parts when it is day in others Yea there are some Regions where the Sunne goeth not under the Horizon for the space of a whole month others where it setteth not in the space of two three foure five sixe moneths together which all make but one continuall day And thereafter they have as many moneths of night the Sunne never comming nigh them in all that time Considering this great and well knowne variety I aske how it was possible to all men thus dispersed under so many and divers elevations to keepe this seventh day wherein God rested from all his works And how those to whom many moneths make but one day and as many but one night yea to whom the whole yeere is but one day and one night could keepe distinctly and regularly but one day of seven Was it necessary that these men after the revolution of six of their daies and of as many nights which came to many not onely moneths but also yeeres should observe the seventh following that is whole moneths whole halfe yeeres or a whole yeere for one Sabbath only Or these only have they beene freed from the observation of a fixed day for Gods service and left to their owne
47. The first man made of the earth was earthy ordained to abide on earth But the second man is the Lord from heaven ordained to have his residence in heaven and to introduce thither all that are his So in all likelihood Adam was not to be transported into the kingdome of heaven although he had continued constantly in his first integrity and uprightnesse Nay in case hee had beene received into that glorious felicity that could not nor should not have befallen him by Iesus Christ as such an one that is as Saviour and Mediator And therefore it is not likely that God ordained in the state of innocency the Seventh day of rest which was never established by him but to be a figure of the heavenly rest and eternall blessednesse which Iesus Christ imparts to all those that beleeve in him 10 Secondly I inferre againe from the same doctrine that seeing the day of rest was first established to bee a figure of the heavenly rest whereof CHRIST is author it hath no obligatory force under the New Testament but ought to cease as have done all other signes figuring the graces which Iesus Christ hath brought unto us and among the rest the type and figure of the rest of the Israelites in the land of Canaan which the Apostle joyneth together with the rest of the Seventh day setting downe the one and the other as types in the same fashion and of the same nature of the heavenly rest 11 The exception which some take against this inference is most absurd when they say that if the Sabbath day was a type of the heavenly rest it ought to remaine in its vigor and strength till this rest come and all the faithfull have obtained it For to the end it should continue no longer it sufficeth that this heavenly and eternall rest hath beene purchased by IESUS CHRIST and that the faithfull possesse it already in part some of them being in heaven happy in their soules and resting from their labours the rest being here beneath where they receive the first fruits and an essay of that blessednesse by the spirituall consolations contentments and delights which in the middest of their greatest afflictions are shed abroad in their hearts by the Holy Ghost which dwelleth in them Otherwise if the foresaid reason were of any value the other Sabbaths to wit the Sabbath of the seventh yeere and the Iubile of the fiftieth yeere which were Sabbaths of rest unto the the land should continue still because they were figures of that rest which is not yet come Nay all the signes of the Old Testament should remaine because they figured spirituall benefits which are alwayes to come either wholly or in part to all GODs Elect while they are here on earrh The signification of the Iewish circumcision to wit the circumcision of the heart shall not be brought to perfection and absolutely finished till wee be in the kingdome of heaven But it sufficeth for an absolute abolishment of all the signes of the Old Testament that Iesus Christ hath actually acquired all the benefits figured by them although the Elect inherite them not yet totally and perfectly As for the day which the Church hath appointed to be a day of rest under the New Testament it hath not beene ordained to serve for a type and figure which it neither could nor ought to doe but only for order and to be a meanes of the practise of holy duties whereunto some day was of necessity to be allowed CHAPTER Twelfth Answer to the replyes made unto the former Argument 1. First reply the Sabbath being morall from the beginning of the world the figure was accidentally annexed unto it 2. Answer The Sabbath was a legall figure and no thing else 3. Second reply The Sabbath was never a figurative and Typicall signe but only doctrinall marking the straite communion betweene GOD and those that are his and is still such a signe 4. Answer to this reply by the distinction of signes in those that are onely doctrinall and onely memoriall or which besides are figurative or typicall 5. Of which last sort was the Sabbath 6. And therefore it was to be abrogated as well as all other types and figures of the Law 7. Which were all not only typicall but also doctrinall 8. Why the signes of the Christian Church are not figures types 9. Third reply concerning the Raine-bow which is a signe only and no type at all answered 10. Some things yet subsisting which were signes figures and types under the LÃ w may be yet lawfully used but not as signes figures types 11. For cleering of this the types of the Law are distinguished into those whose whole essence consisted in their typicall use as the Circumcision Passeover sacrifices c. 12 And in those which besides the type may in the new Testament have some other good and religious use as abstinence of certaine meats observation of the first day of Moneths of feasts of Sabbaths c. but not as any part of Gods service or through necessity of obedience to Gods Commandement 13 Of this last sort is the Sabbath 14 Fourth reply The Sabbath did not figure Christ therefore it was not a type 15 Answer by a distinction of legall types in those which represented directly Christs person and actions 16 And in those which represented directly his benefits such as were the Circumcision all kinde of Sabbaths the weekely Sabbath all these are abrogated and therefore this also 17 All other judaicall ceremonies although they had no relation to Christ have beene abrogated how much more the Sabbath 1 TO the last reason heretofore alledged some doe reply that indeed in the Sabbath there was a kind of figure ceremony annexed only unto it accidentally but as for the thing it selfe the Sabbath hath beene since the beginning of the world and continueth still a morall thing seeing it was ordained to Adam before sinne came unto the world and to the Israelites before the Law since the giving whereof God added the ceremony to the day to the intent it might be a part not onely of the morall but also of the ceremoniall Law that Christ hath taken away the ceremony but a seventh day of Sabbath hath alwaies the same vigor and force it had from the beginning 2 It sufficeth to answer that this reply layeth a false foundation to wit that a seventh day of Sabbath is of it selfe morall that it was in the time of innocency ordained to Adam and commanded to the Israelites before the Law Whereas it was first ordained by the Law and not before and the figure was not annexed unto it as an accident to a thing already subsisting Nay it was never of its owne nature but a legall figure belonging to the government and ceremonies of the Law as hath beene already and shall be more abundantly confirmed in the refutation of the arguments broached for the contrary opinion 3 Others doe reply by denying that in the observation of
the whole people to come together for that end in these dayes which are otherwise common and worke dayes There are also in many Churches yeerely feasts injoyned by the order and discipline of the Church as of the Nativity Passion and Ascension of Christ c. wherein the people is gathered together to heare the word of God and all the parts of divine service Do they not know that God hath not bound them by speciall cōmandement to the observation of such dayes and that their conscience is not tyed unto them in that name And yet we see not any of them under that pretence neglect the keeping of those dayes or presume to ordaine others at their pleasure Some profane men may attempt such a thing but honest men which love the Word of God and the exercises of godlinesse will submit themselves to the order of the Church and observe such dayes not as I have said for any particular commandement that God hath given concerning them seeing in this respect they know they are free yet through respect and affection towards the order of the Church and true devotion towards the holy exercises whereunto shee hath thought fit to apply such dayes It is even so of Sunday betweene which and these other dayes there is not in effect any difference in regard of a necessity to keepe them saving that Sunday is more ordinary and frequent then these others are which being joyned to the antiquity and generality of the observation thereof ever since the beginning of the Christian Church hath worthily purchased unto it the precedence of credit and respect to all other dayes which may be extraordinarily now appointed by the Church for the exercises of Religion This is all that I have to say concerning the institution and setting a part of Sunday for Gods service which hath beene the matter of the third part of this treatise The end of the third Part. THE FOVRTH PART Concerning the observation of the Sabbath day under the Ancient Testament and of Sunday under the New Testament CHAPTER First What was the observation of the Sabbath day under the Ancient Testament 1. The two chiefe points of this fourth and last part 2. All servile workes of profit or of recreation were forbidden on the Sabbath day 3. Yea the least unnecessary workes as to goe out of doores to gather Manna 4. To prepare it on that day 5. Commandement was given to the people to prepare it the day before 6. Refutation of the contrary opinion 7. How it came to passe that the Manna being kept according to the Commandement did not stinke 8. Other examples of small things which it was not lawfull to doe on the Sabbath day 9. Workes lawfull on that day were the workes of the ceremoniall Law 10. Workes of love of mercy and of compassion 11. Workes of urgent necessity 12. Whence it is evident that the observation of the Iewish Sabbath was very precise and exact 1 HAving declared sufficiently the nature of the Sabbath day which was the maine point in this question I will dispatch briefely the last point concerning the observation thereof by a holy rest and cessation of all servile workes commanded of God and will shew how farre the Iewes were bound unto it under the ancient Testament and how farre or whether Christians are obliged unto it under the New Testament For this also is called in question 2 This is of it selfe cleere inough by that hath beene already said in the three first parts Neverthelesse to give a more full declaration and satisfaction I say that we know sufficiently what was the observation of the Sabbath day under the Old Testament seeing God had both in generall and particular ordered it by his lawes In generall he commanded a most exact rest and cessation and declared it by a redoubling of the words which he makes use of in this point saying sometimes that the seventh day is a Sabbath or Rest of Rest Exod. 16. verse 23. Exod 31. verse 15. Exod. 35. ver 2. Leviticus 23. verse 3. that is a day wherein he would have them to rest most precisely from all workes as it is said in the same places which workes he otherwhere intitleth servile workes Leviticus 23. verse 7 8 21 25. Numbers 28. verse 25. that is appertaining to their temporall and ordinary callings which they were wont to doe on the sixe former dayes of the weeke either for profit or for recreation and other uses simply civill domesticke earthly which he particularizeth in diverse places as for example to husband the ground to reape to cut grapes to tread wine presses Exod. 34. verse 21. Nehem. 13. verse 13. to buy and to sell Nehem. 10. verse 31. hold markets and faires for buying and selling of wares meat drinke to Cart to carry burthens Nehe. 13. verse 15 16 17 18. Ierem. 17. verse 21 22 23 24. to goe out of their houses for any end whatsoever besides their resorting to the holy convocations as to goe a voyage and to doe such like actions Exod. 16. verse 29. 3 This ordinance to doe no manner of work on the Sabbath day was so precise that God forbad them to doe the least workes even those which might be done without travell or distraction For example they were interdicted not only to make long and painefull voyages and courses but also to goe out of doores to walke although softly without urgent necessity as to goe out for to gather Manna when they were in the Wildernesse Exodus 16. ver 27. which they might have done without paines because it was to bee found at their doores and they were not to goe farre nor to take more paines than to stoope a little nor bestow above a very short time and that betimes in the morning because when the Sun waxed hot it melted neither could that have hindred them from sanctifying the Sabbath with all the exercises of Gods service 4 Neverthelesse God forbad them that light and small worke and least they should take that little and small diversion purposely he rained not downe Manna upon them on that day but the day before gave them bread for two dayes and when some of the people went out to see if there was any on the Sabbath day they were eagerly blamed as breakers of the Sabbath verse 27 28. And thereupon God commanded them to abide every man in his place and that no man should goe out of his place on that day to gather Manna verse 29. Likewise concerning that measure which they had gathered the day before for the Sabbath day he injoyned them also to bake and prepare it on the sixt day and to beware to delay and put off the preparing thereof to the seventh day least they should profane the Sabbath This is expressely set downe in these words Exod. 16. verse 23. To morrow is the rest of the holy Sabbath unto the Lord Bake that which you will bake to day and seeth that yee will seeth and that
to us that which was a figure And afterwards From these words For God in six dayes created the heaven and the earth and rested the seventh day This probable conjecture is inferred that the holinesse of the Sabbath was before the Law Bullinger Sermonum decade 2. Serm. 4. Scimus Sabbatum esse ceremoniale quatenus conjunctum est cum sacrificiis reliquis Iudaicis ceremoniis quatenus alligatum est tempori Caeterùm quatenus Sabbato religio piet as propagatur justus or do retinetur in Ecclesia perpetuum non ceremoniale est Wee know that the Sabbath is ceremoniall so farre as it is joyned with the sacrifices and the rest of the Iewish ceremonies and so farre as it is tied to a certaine time But so farre as by the Sabbath religion and piety is advanced and good order preserved in the Church the observation of it is everlasting and not ceremoniall Musculus in locis Commun in praeceptum 4. Deus diem exprimit quo sanctificandum sit Sabbatum unum videlicet de septem diebus eumque nec primum nec secundum c. sed postremum 1. septimum God doth specifie the day in which the Sabbath is to be sanctified namely that it is one of seven and that neither the first nor the second c. but the last that is the seventh Item Legale Sabbatum non erat naturâ suâ ita comparatum ut esset perpetuum Erat enim non verum sed umbratile non perfectum sed elementarium ac paedagogicum adeóque imperfectum populo elementario accommodatum Quare Novi Testamenti tempore desiit ut spiritus libertati locus esset Christus est corpus cujus adventu rectè cessarunt umbrae The legall Sabbath considered in it selfe was not appointed to be of a perpetuall duration for it was not a true one but onely typicall not perfect but elementary and pedagogicall and by consequent imperfect and appropriated to an elementary and rude people Therefore it was most reasonable that it should have end under the New Testament that the Christian liberty of the spirit might have place Christ is the body at whose comming it behooved all shadowes to vanish away Cal. 2. Item Observantia legalis Sabbati non perinde imposita reliquis nationibus atque Israelitis Etenim non extat praeceptum Dei quod gentes ad hanc septimi diei observationem astringat sicut ad illam Israelitae manifesta lege obstringuntur Quare convinci non potest quòd septimi diei Sabbatum ante hanc legem vel ante diluvium ab Adamo ad Noe usque vel post diluvium à Noe ad Mosem usque vel per Abraham vel posteros ejus servatum fuerit unde quidam Hebraeorum fatentur non esse scriptum de Abrahamo quòd Sabbatum observârit Quin etiamsi de patribus qui ante legem vixerunt certò constaret quòd Sabbati hujus religionem servârint haud tamen quisquam mortalium illorum exemplo ad consimilem alligaretur observantiam nisi dicturi sumus esse nobis pecudes immolandas propterea quòd patres ante post diluvium de pecoribus sacrificâsse leguntur The observation of the legall Sabbath was not so imposed upon other nations as upon the Iewes for there is no divine precept that obligeth the Gentiles to this keeping of a seventh day as the Iewes by an expresse law are tied to doe Wherefore it cannot be proved that a seventh dayes rest was observed before the Law either before the deluge from Adam to Noe or after the deluge from Noe to Moses or by Abraham and his posterity Hence it is that some of the Iewish Writers doe confesse that it is no where written of Abraham that hee observed the Sabbath But grant that there were any certaine proofe that the Fathers who lived before the Law did keepe the Sabbath Notwithstanding it doth not follow that any man by their example should be tied to the same except wee will also conclude that we must now sacrifice beasts because we reade the Fathers before and after the flood did so Item Decalogus hic quatenus pertinet ad legem Israeli per Mosem in Monte Sina divinitus datam pertinet ad solos Israelitas This Decalogue so farre as it hath reference to the Law given to the Iewes from God by Moses in mount Sinai doth onely pertaine to the Iewes Item Qui baptizatus est in Christum servatorem spiritum gratiae accepit profectò non sive grandi Christi gratiae injuria jugo se legis serviliter subjicit si se legalis Sabbati servandi debitorem esse judicat Hee who was baptized in Christs name and hath received the spirit of grace doth not without putting a grosse affront upon the same spirit slavishly subject himselfe to the yoke of the Law if he thinketh himselfe bound to keepe the legall Sabbath Item Ad legem pertinet ut aliquo die vacetur sacris ritibus exercitiis Hactenus non debemus Sabbati id est quietis sanctificationem abjicere quae usque adeò naturali lege traditur ut universae gentes stativas quasdam ferias universo populo communes rebus sacris obeundis consecratas habuerunt Ad legem verò Mosaicam referendum est quòd non primus non secundus non tertius c. sed septimus dies sacro otio expressè legaliter deputatur Ista legalis septimi diei deputatio consecratio neminem mortalium constringit praeter Iudaeos idque non nisi ad tempus usque Novi Testamenti quo Lex Mosis unà cum sacerdotio Christo sacerdoti cessit Quare haud est praeter rationem quòd Apostolus tantopere Legis Sabbati legalis observantiam rejicit c. It is a branch of the law of nature that some day be set apart to the performing of holy rites and sacrifices And thus far we are not to reject the sanctifying of a Sabbath a day of rest which by the law of nature is so clearely taught us that even all nations have had set holy dayes generall thorow the whole people and consecrated to holy exercises But it is by Moses Law that not the first not the second not the third c. but the seventh day is expresly and legally appointed for a holy rest That legall appointing and consecrating of a seventh day doth oblige no people under heaven but the Iewes and that for a certaine time till the time of the New Testament under which Moses Law and Priesthood gave place to Christ our Saviour Wherefore it is not without reason that the Apostle is so zealous for the cancelling of the Law and the legall Sabbath c. Ursin. in Tractat. Theolog. de praecept 4. Praecepti hujus duae sunt partes quarum una est moralis sive perpetua videlicet ut sanctificetur Sabbatum id est aliquod tempus certum tribuatur ministerio Ecclesiae sive publico Dei cultui
Altera ceremonialis ac temporaria videlicet ut tempus illud sit dies septimus There are two parts of this Commandement one morall and perpetuall namely that a Sabbath be sanctified that is to say some set time is to bee appointed to divine service or the publike worship of God Another ceremoniall and temporary namely that that time should be a seventh day Item Cùm igitur Sabbathum septimi diei typus fuerit admonens populum de suo officio seu de pietate erga Deum de beneficio Dei erga populum per Christum praestando unà cum aliis ceremoniis adventu Christi per quem est impletum quod illa significabant abrogatum est Quod etiam Paulus testatur Col. 2. Seeing therefore a seventh dayes rest was a type remembring the people both of their duty or piety towards God and also of Gods bountifulnesse towards them which in Christ was to be manifested both it and the other ceremonies at the comming of Christ were abolished by whom was fulfilled that which they signified Which also S. Paul Col. 2. doth testifie Item Decalogus est perpetuus quatenus est Moralis Appendices autem sive determinationes moralium praeceptorum significationis causâ usque ad Messiam servandae The Decalogue is perpetuall so farre as it is morall but the appurtenances and determinations of the morall precepts such as is that of the Sabbath are because of that which they typifie to last till Christ. Et capite de lege divina Quaest. 1. Quae sint partes legis divinae Leges morales inquit non sunt certis circumstantiis definitae sed sunt generales ut tempus aliquod esse dandum ministerio c. Leges verò ceremoniales forenses sunt speciales sive circumstantiarum determinatio quae observandae sunt in ritibus vel actionibus externis Ecclesiasticis politicis ut septimum diem esse tribuendum ministerio c. The morall Lawes are not limited by circumstances but are generall and indefinite as that some time is to be assigned to divine service c. But the ceremoniall and judiciall lawes are speciall or are the very determination of the circumstances which are to be observed in outward rites or actions whether Ecclesiasticall or civill as that a seventh day is to be assigned to divine service c. Viret on the fourth Commandement towards the end We must distinguish as is fit betwixt the ceremonie of this precept and that which it retaineth of the law of nature imprinted in every mans heart for setting apart the ceremonie of it yet notwithstanding our conscience beareth witnesse unto us if we hold this for a certain truth that there is a God to whom we owe honour and glory that it is necessary that we hearken to his word and that both we and all ours be carefull of the ministery of the same which he hath ordained Zanchius in explicat 4 praecept Apostolus ad Col. 2. 17. aperte ait praeter alia ceremonialia Sabbatum etiam fuisse umbram rerum futurarum corpus autem hoc est veritatem earum rerum esse in Christo. The Apostle Col. 2. 17. saith in plaine termes that besides the other ceremonies the Sabbath also was a shadow of things to come but that the body that is to say the truth of them was in Christ. Item Mandatum quartum ceremoniale est quatenus talem diem nempe septimum diem quem Sabbatum vocant exercitio divini cultus destinat praescribit Ita ad solos Indaeos pertinuit nsque ad Christum Per Christum autem unà cum aliis ceremoniis abrogatm fuit The fourth Commandement is ceremoniall so far as it appointeth and prescribeth for divine worship such a day namely a seventh day which is called the Sabbath And thus considered it pertained to the Iewes onely till Christs time But by Christ it was abrogated together with the rest of the ceremonies Item Although elsewhere he declareth his opinion to be that the Sabbath hath beene celebrated since the beginning of the world notwithstanding here he speaketh of it as of a thing questionable as of a private opinion of certaine men Quomodo autem sanctificavit inquit non solum decreto voluntate sed re ipsa quia illum diem ut non pauci voluâ—â— probabile est mandavit primis hominibus sanctificandum How did he sanctifie it speaking of the Sabbath Not onely by his decree and purpose but really and in very deed because he commanded our first parents to hallow it as is the opinion of a great many and it is also probable And afterwards disputing against the Sabbatarians who will have all Christians obliged to the observation of the seventh day because the fourth Commandement is morall and concerneth all nations which they prove thus because say they from the beginning before Moses Law was given God sanctified it and the Patriarches kept it holy To which he answereth Quod â—iunt Patres ante legem diem septimum sanctificâsse quanquam hoc non facili apertè demonstrari potest ex S. literis sicut Tertullian adv Indaeos contendit ego tamen non contradixerim Sed quod inferunt esse igitur naturale ita ut etiam ad nos pertineat tam facile sequitur si dicas Patres ante legem offerebant animalia item circumcidebantur Ergo utrumque naturale est ideò utrumque etiam à nobis praestari debet As for that which they affirme that the Fathers before the Law kept holy the seventh day although this cannot easily and clearely be proved out of Scripture which also Tertullian adv Iudaeos doth maintaine notwithstanding I for my part will not gainesay it But the consequence which thence they inferre that therefore this Law is morall and concerneth us also is as pertinent as if you should argue thus The Fathers before the Law did offer the sacrifices of beasts and were also circumcised therefore both are morall and are to bee performed by us also Item Non ita morale est quin etiam sit ceremoniale mandatum hoc de Sabbato Morale est quatenus natura docet piet as postulat ut aliquis dies destinetur quieti ab operibus servilibus quo divino cultui vacare possit Ecclesia Ceremoniale est ad Iudaeos particulariter pertinens quatenus septimus fuit praescriptus non alius This precept of the Sabbath is not so morall but that also it is ceremoniall It is morall thus farre in that nature teacheth us and piety bindeth us to it that some one day be appointed to a rest from servile works that the Church may more freely give it selfe to the worship of God It is ceremoniall and peculiarly belongeth to the Iewes so farre as a seventh day is prescribed by it and no other Item Substantia hujus praecepti quatenns ad nos quoque pertinet confirmatum à Christo non est ut diem septimum