obserueth a day obserueth it to the Lord and he that obserueth not a day to the Lord hee not obserueth it for the which hee would not haue them iudge one another To the same purpose hee speakes of the sabbath to the Colossians Is the sabbath then a thing indifferent Then were it no morall commandement The sabbath is not a thing indifferent but at that time there were different daies of sabbath one which the Iewes obserued and were for a i Ceremonie ab Apostolis non vt foetida cadavera mox profanè abiiciebantur sed religiose ad sepulturam deducebantur Postquam vero semel sepultae fuerunt fi quis eas refodere atque observare vellet non esset pius funeris deductor sed impius sepulturae violator August ep 19. ad Hieron while to be borne withall as for other ceremonies an other which the beleeuing Gentiles obserued as they were taught by the Apostles in honour of Christ his resurrection and therefore the Apostle there speakes of Sabbaths Now it seemes that as the Corinthians and the Galatians so also the Colossians were troubled with false Apostles or with some such as in this case walked not vprightly but would compell the Gentiles to obserue the same day amongst other things which the Iewes did of whom he warnes them at the 8. ver and in this 16. ver armes them against their censures Let no man iudge you in this case for as for the set day of the sabbath which the Iewes stand vpon it is but as their new moones the like ceremonies which Christ buried when hee lay their whole sabbath day in the graue the substance is Christ and his resurrection k Si nobis non resurrexit vtique non resurrexit qui sibi cur resurgeret non habebat Ambr. in orat de fide resur which Christians are to honor where of he speakes l Col. 2.12 a little before and an on againe in the m C. 3. v. 1. beginning of the next Chapter Brifley whilst there were two sabbath daies in vse the one obserued by the Iewes the other by the beleeuing Gentiles hee would not haue them troubled at any mans censure in that respect nor to contend amongst themselues thereabout but to looke to the maine and to hold it which was on their parts n Non tempora observamus seâ— quae illis significantur temporibus Aug. contrae Adimant c. 16. He remoueth the ceremony of the sabbath to establish the substance It seemes then there was something ceremoniall in the sabbath which is the next obiection The Iewes typical vse of the Sabbath abolished The law it selfe was not ceremoniall but morall only there was a ceremoniall vse annexed vnto the law for the time to be obserued by the Iewes As the o Gen. 9.13 Rainebow a naturall impression in the cloudes is made a signe by God his appointment that there shall be no more any vniversall deluge and p Gen. 2.24 mariage instituted in Paradise was after vsed for q Eph. 5.23 a type of the vnion betwixt Christ and his Church The Iewes had a threefold typicall vse of the sabbath First r Exod. 31.13 it was a discretiue signe that they were the only people of God because besides them none observed the sabbath Which figure ceased in Christ by whom the partition wall was cast downe and the light of the comfortable day of rest brake forth vnto all people Wherefore now wee keepe the sabbath not on the Iewes day as if we were their Sabatarian proselites and had title by them but on the Lords day Å¿ Gal. 3.28 in whom there is neither Iew nor Gentile but all are one in Christ Secondly it was a memoratiue signe vnto them t Deut. 5.15 for a perpetuall remembrance of their deliuery out of Egypt Which vse likewise was taken away in Christ who hath redeemed vs from the miserable bondage of sinne and Satan where of their deliuerance was a type and consequently that vse of the sabbath in remembrance thereof The third typicall vse of their sabbath was u Heb. 4. a figuratiue signe of their rest in the promised land which was accomplished in Christ who thorough death is entred for vs and leads vs the way into the heauenly Canaan And generally all outward observances as * Exod. 16.29 not to goe out of their places on the sabbath day x Cha. 35.3 not to kindle a fire y Ier. 17.21 not to carry a burden and the respects to outward things in all which they were more superstitious then was required were all poedagogicall appendices of the Sabbath proper to the Iewes in whom the Church was trained vp by temporall and sensible things and in a most strict and seuere manner z Sic ergò intelligendum est sive in isto die volubili septimo prandiatur siue à quibusdaÌ„ etiam ieiunetur tarzen sabbato spirituali sabbatum carnale cessisseâ— quando in isto sempiteâ—na vera requie sconcupiscitur in illo vacatio temporalis iam superstitiosa contemnitur Aug. ep 86. ad Casalam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non igitur sabbatizemus more â—udaico velut otio gaudentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Sed vnusquisque nostrum sabbatizet spiritualiter Ignat. in Epist ad Magnesios All which are eased or remitted in Christ by whom wee are plainely taught to looke vnto things spirituall and Eternall are therein exercised with a more free and reasonable seruice All typicall vses of the sabbath tending to Christ his comming in the flesh the things performed already by him for the work of our redemption are ceased and all the seruices belonging therevnto Yet in respect of things b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad supernae siquaem vitae statum spectat Greg. Nazianz de noua donanica crat 43. Repudiamus ergoeam carnalem tum apostolo approbamus eam spiritualem cum apostolo qui sabbati quietem non obseruamus in tempore sed signum temporale intelligimus ad aeternam quieâ—em quae illo signe significatur aciem mentis intendimus August l. contra Adimant Manichaeidiscip cap. 16. perpetually spirituall and of eternall which are yet to come the sabbath may still haue some typicall vse c Ezek. 20.12 It is a signe for euer that God sanctifieth his people and a figure of our Eternall rest d Rev. 14.13 when wee shall all rest from our labours e Isa 66.23 and when from one sabbath to another all flesh shall come before him f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb 4.9 There remaineth therefore a rest or sabbath keeping to the people of God Now for the day the law doth not say expressely The Christian sabbath day within the compasse of the coÌ„mandement what seauenth day shall be the sabbath which may be any in respect of number and order according as wee begin to reckon but appointing or allowing six daies
indefinitely for ordinary labour in our callings it commandeth the g Sed si sabbatum audierit non intelligit nisi vnum diem de septem qui continuo volumine repètuntur Aug. de Doctr. chr l. 3. c. 5. Iam hinc abinitio doctrinam hanc nobis insmuat deus erudiens in circulo hebdomadae diem vnum integrum segregandum seponendum in spiritualem operationem Chrisost homil 10. in Genes seauenth to bee kept holy to the worship of God as god made all things in six daies and rested on the seauenth not specifying which were the six daies or which the seauenth either in the precept or in the reason How doth it appeare that the World was begunne vpon sunday that saturday must needs be the seauenth And if the sabbath which is the period of the weeke were not obserued nor commanded all that time from the creation to the beginning of the law as some say by what monuments shall it appeare that the weekly account of daies was kept vntill then iust in the same order as it was in the creation The first sabbath that we read of since the creation was h Exod. 16. when God gaue the Israelites Manna from heauen the seauenth day after the sixe daies whereon they gathered the Manna reckoning from the day of their murmuring whatsoeuer day of the weeke the fifteenth day of the second moneth after their departing out of the Land of Egypt But suppose as it is not vnlikly whatsoeuer weekely reckoning had beene formerly kept of the dayes that God when hee gaue the law did set them the very seauenth day in order from the creation yet were the daies since that altered i Iosuah 10.13 when the sunne stood still at the prayer of Iosuah and k Isai 38.8 when it went backe for a signe to Hezekiah Whereby the sabbath if it must be the seaventh part of the weeke consisting of 24 houres was certainely altered that it came either later in the space of time or sooner in the number of daies l Si Iudeus sabbatum colendo dominicum negat quomodo Christianus obseruat sabbatū An simus Christiani dominicum colimus aut simus Iudaei vt sabbatum obseruemus Nemo enim potest duobus dominis seruire Nonné ita loquitur tanquam sabbati alius dominus fit alius dominici Nec illud andit quod ipse commemorauit Deminusest enim sabbati filius hominis August ep 86. ad Casulan Howsoeuer the same authority which appointed one seauenth day at the creation hath appointed this other which wee now obserue euer since the redemption and both within the compasse of the same commandement which indefinitly alloweth vs six daies for our workes and apponiteth the seauenth for a sabbath to the Lord. m Mark 2.28 The sonne of man is Lord of the sabbath The Lords day designed by Christ for the sabbath And that he did make this the sabbath the Apostle insinuats sufficiently writing to the Iewes when hee saith n Heb. 4.9.10 Vid Iun. paral ◠3. in locum There remaineth a rest to the people of God for hee that is entred into his rest that is Christ he also hath ceased from his workes as God did from his Leauing them to gather the conclusion namely that as God when he had created all things rested the seauenth day ad sanctified it o Si dei requies causa sanctisicationis diei est consequenter vbi maior et verior eius requies illic sanctificatio copiosior Rupertus de diuin offic l. 7. c. 19. so Christ when he had finished the worke of our redemption rested this seauenth day and sanctified it in honour of his p Cuius beneficii commemoratio successit memoriae creationis non traditione humana sed Christi ipsius obseruatione atque instituto Iun in 2. cap. Gen resurrection God gaue them time and place the sabbath and the land of Canaan to lead them by degrees in types to the eternall rest in heauen they q Heb. 3. 4. ch wanted faith to discerne what was figured r Ch. 4.6.7 Seeing therefore that it remaineth that some must enter in and they to whom it was first preached entred not in because of vnbeleife againe therefore he limiteth a certaine day saying to day after so long a time ſ v. 5. If Iosuah had giuen them rest who brought them into the land of Canaan if there they should haue set vp their rest then would hee not afterward haue spoken of another day t v. 9. there remaineth therefore a rest even a sabbath keeping for the people of God a farther place for which another day is appointed Christ buried their sabbath in so much as it was ceremoniall namely that set day and their sacrificing seruices and outward obseruances in his graue where hee lay that whole day of their sabbath and rising againe the next day when all his labours ceased he thereby sanctified that day a sabbath to all that beleeue in him pointing vs to the u Requies est quaedam ab omni labore omnium molestiarum sancta atque perpetua in eadem nobis ex hac vita sit transitus quem dominus noster Iesus Christus sua passione demonstrare ac consecrare dignatus est Inest autem in illa requie non desidiosa segnitia sed quaedam ineffabilis tranquilitas actionis otiosae Aug. ep 119. ad Ianuar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At post sabbatum omnis Christi amator domini cum celebret diem resurrectioni consecratum dominicae reginam principem omnium dierum Ignat in epist ad Magnesios Iure igitur sanctae congregationes die octavo in ecclesiis fiunt Inquit Cyrillus ib. 12. In Ioan. cap. 58. eternall rest which he had now fully purchased for vs and whereinto he will bring vs by the resurrection of our bodies also in Euerlasting life And therefore though all his former life he obserued the Iewes sabbath in their assemblies yet after that hee was risen from the dead he thenceforth obserued this new day of rest x giuing his disciples meeting vpon this day when they were assembled together and y againe that day sennight And after himselfe was ascended hee sent downe the holy Ghost vpon them when they were met together againe on this day Which it seemes the holy Ghost would haue well noted saying in such precise termes that it was when the day of Pentecost z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2.1 Lev. 25.15 was fully come for that being reckoned as was a appointed fifty daies from the morrow after the passeouer which was that yeare on the saturday to the morrow after the seauenth sabbath it must needs be this very day of the weeke which is our sabbath So that on this same day Christ rose appeared twice and thirdly sent the holy ghost euery time when they were assembled and lastly appeared b Revel 1.10 to St Iohn being in the
once in seaven dayes so long as the i Rom. 8.21.22 creation groneth vnder the burthen of corruption vntill wee enter into his rest and enjoy an eternall Sabbath in glory Vpon this law stood the covenant of Nature Doe this and liue The covenant of Nature To liue is to be doing for life is the energie of nature and consists in action And to doe this law which God had by nature inacted in man should haue beene the naturall life of man Not a meanes to attaine life which hee then already had in present fruition but the very forme and manner of liuing and that well and happily k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. l. 1. c. 7. a perpetuall well doing and perfect beeing in that blessed estate wherein hee was made l Luke 10.26.28 What is written in the law This doe and thou shalt liue For these things if a man doe he shall liue in them not for the doing but in the doing of them And m Iames 1.25 who so looketh into the perfect law of liberty beeing a doer of the worke that man shall bee blessed in his deede Of which covenant God gaue n Primordialis data est lex Adae Evae in paradiso quasi matrix omnium praeceptorum Dei c. Tertull. adversus Iudaeos Quae lex ei sufficeret sheffet custodita ibid. man in his innocency as it were o Erat homini in lignis alijs alimentum in hoc Sacramentum Aug. two Sacraments The p Hac generali primordiali Dei lege quarn in arboris fructu observari Deus sanxerat omnia praecepta legis posterioris specialiter indita fuisse cognoscimus quae suis temporibus edita germinaverunt Tertul. adversus Iudeos In hac enim lege Adae data omnia praecepta condita recognosim us quae posteà pullularunt data per Moysen Ibidem tree of knowledge respecting the law doe this and the tree of life respecting the promise liue By the former it pleased God to make triall of mans faith and obedience A small matter as it may seeme a trifle the greater was the sinne in eating the forbidden fruite whatsoever it was of the tree of knowledge of good and evill So it was called by God his institution who forbad it to proue make knowne what a creature q Haec ipsa quo que possibilitae eveniendi non levitati ipsius qui non movetur sed retum facilitati quae naturâ non indignante moueri possunt convenienter ascribitur Ioan Sarisber Policrat l. 2. c. 21. could doe of it selfe and would do being left to it selfe which was by nature free to chuse and indifferently inclinable to good or evill It stood not with the counsell of the Almighty only wise God nor with the condition of a reasonable creature that man should be inforced to do his duty vpon necessity whom he had made arbitrary or that all r Quae igitur cum fiunt carent existendi necessitate eadem prius quam fiant sine necessitate futurasunt Booer de consol phil lib. 5. pros 4. contingency of second causes should bee intercepted in the course of nature by his Almighty power howsoever by his providence the effects shall certainely follow which hee in his secret ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas counsell foreseeth and preordaineth to his glory vpon their free or contingent and sometimes contrary operations t Sicut series retum Dei providentiam non immutat sic aeterna dispositio retum naturam non perimit Ioan. Sarisber Policrat lib. 2. c. 20. Every thing hath its owne course together with God his providence and God hath his purpose notwithstanding their deficience Sin which is an evill and aberration of our actions from the righteous law of God is the defection of the creature from the creatour and not the u Deus non est auctor illius reicuius est vltor Fulgent l. 1. c. 19. ad Monim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. effecting of the creatour by the creature For it is not an effect but a x Nemo quaerat efficientem causam malae voluntatis non enim est efficiens sed deficiens quia necilla est effectio sed defectio August l. 12. de Civ Dei c. 7. Malum nihil est cum id facere ille non possit qui nihil non potest Booet de consol Phil. l. 3. pros 12. defect in the doing The y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas Homil Quod Deus non est author malorū p. 422. default whereof resteth vpon the immediate doer and redoundeth not to the first mover who will haue euery thing worke in its own kind No man could haue had any z Iohn 19.11 power against Christ except it had beene giuen him from aboue Yet did not that excuse his adversaries nay therefore they had the greater sinne For the greater the a Non queramur de autho re nostro Deos si beneficia eiu corrumpimus ve essent contraria efficimus Sen. quaest nat l. 5. c. 18. gifts the greater the fault if they be abused The Devill cannot do any thing without God yet b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque tamen quoniam mutabiles vires habemus improbitatis nostrae culpa in Deum conferenda est Non enim in facultatibus sunt vitia led in habitibus c. Nemes lib. de natura homin when hee speakes a lye he speaketh of his owne for hee is a lyar and the father of it c Iohn 8.44 Who being the first Apostate from God The Fall and the perpetuall enemy to God and man affecting to be the d Naturales impatientias in ipso diabolo deprehendo iam tunc cū dominū Deum vniversa opera quae fecisset imagini suae id est homini subjectisse impatienter tulisset Tertul. de pat Adeò decepit eum quia inuiderat ibid. Prince God of this world in a proud emulation of God himselfe and an e Eph. 2.2 Ioh. 14.30 2. Cor. 4.4 envious indignation against man whom God had deputed as it were his Vicegerent here vpon earth soone tooke occasion by the inhibition and watching his oportunity wrought subtilly vpon the womans frailty in nature f 1. Pet. 3.7 the weaker vessell and by hir prevailed also against the man with whom naturally the womans importunate weakenesse is most powerful And like as Ahitophell after his example gaue counsell since to a rebellious sonne against his father so did the Devill perswade the man to g 2 Sam. 16.21 vsurpe vpon that which God had precisely reserued vnto himselfe the knowledge of good and evill h Acts 15.18 foreknowne vnto God are all his workes and the issues of them from everlasting pretending that by this meanes the mā should become as God himselfe with absolute power and command over the creature whereof before hee had but the bare vse that only