Sabbath had been observed by them their fore fathers before their comeing thither but Moses doth thus speake unto them of the Sabbath in the wildernesse before the law was given in Sinai To morrow is the rest of the holy Sabbath unto the Lord Exod. 16.23 and the seventh day which is the Sabbath Where note that first he calls it the holy Sabbath Secondly he saith it is the Sabbath but unles it had been already instituted it could neither he holy nor be at all therefore c. Fiftly that which was observed by Noah at the time of the flood was doubtlesse observed of him before the Flood and so from the begining but the Sabbath was religiously observed by Noah Gen. 8.10.12 in the time of the flood For having sent out the dove and shee returning finding no rest for the sole of her foot he abode other seven daies and afterward other seven daies therefore c. Sixtly that which Iob and his children observed was long in use before Israell came into the Wildernesse for all agree that Iob was descended either from Shem or from Nahor or from Ishmaell and b Moses magnus homo non ita scripsir quemadmodâ— Diabolus locutus est sed deceÌ„tius utpote devotus Dei famulus Orig. in v. 11. c. 1. Origen affirmes that Moses wrote that story but Iob and his children kept holy the Sabbath day for there was a day c Iob. 1.6 saith the Text wherein came the sons of God to present themselves before the Lord these sons of God are Iob and his children and this day the Sabbath saith d In cap. 1. Pineda the Iesuit therefore c. Seventhly that which hath ever been the boundary of the weeke was ever from the begining but the Sabbath hath ever been the boundary of the weeke for time hath ever been divided by weeks therefore the Sabbath hath ever been from the begining Eightly God left not Adam and the Patriarches without any necessary instructions for God never failes in necessaries but the Sabbath contained matter of necessary instructions for Adam the Patriarches both in regard of their faith in the article of the creation of the World in sixe daies and in respect of their hope that there remained a rest for them in Gods Kingdome Therefore God left them not without the ordinance of the Sabbath Ninthly to whom God appointed publique worship to them he appointed the time of worship which is the Sabbath but God appointed to Adam and the Patriarches publique worship for men called on the name of the Lord neither was this any will-worship of their owne Therefore c. Lastly the testimony of many of the Learned a Est enim festus dies non untus populi regioni soâ— sed in universum omnium quae sola digna est ut dicatur popularis festivitas natalis mundi Philo Iud. de oper Mund. Philo the Iew saith that this feast did appertain to all nations from the beginning Mr Broughton affirmes that the Fathers observed it before Moses b Benedictio ista nihil aliud est quam solennis consecratio qui sibi Deus studia occupationes hominum asserit die septimo Calvin in c. 2. Genes v. 3. Calvin saith that the blessing of the Seventh day was a solemne consecration whereby God laid claime to the studies and employments of men for himselfe upon the seventh day And againe God saith c Primum ergo quievit Deus deinde benedixit hanc quietem ut faeculis omnibus inter homines sancta foret vel septimum quemque diem quietâ— dicavit ut suum exemplum perpetua â—sset regula Calv. ib. Cathar in Genes Alcuin quaestionib in Genes he did two things at the begining first hee rested then he blessed that rest that it might bee holy amongst all men throughout their generations Vnto this Catharinus Alcuinus and many of the Popish schoole subscribe Zanchius affirmes as probable that Adam kept the first seventh day in Paradise and that the second person in the Trinity tooke upon him the shape of a man and instructed him and his wife upon that day in the works of the creation CAP. II. Wherein the arguments for the negative part are set downe FOr the negative are also produced many reasons as First the Sabbath was not given to Adam either before his fall or after his fall therefore not at all given him Not before his fall for God doth nothing that is needlesse or superfluous but to Adam yet in Paradise a Sabbath was needlesse First in regard of his body which needed not any rest or refreshing being not only immortall but a Communis est sententia Patrum Theologorum hominem in statu innocentie fuisse impassibilem Greg. Val. Tom. 5. disp 7. q. 4. p. â— impassible not so much as of sleepe it selfe b Alex. Hal. part 2. q. 86. memb 30. Alexander of Hales brings many probable arguments to this purpose Secondly it was needlesse in regard of his soule which wanted neither the practice nor instructions of the Sabbath not the practice for every day was to Adam before his fall a practicall Sabbath his whole life being nothing else but a perpetuall contemplation of holy things the dressing of the garden was no impeachment at all to his heavenly thoughts not the instructions of the Sabbath for c Primus homo sic institutus est à Deo ut haberet omnium scientiam in quibus homo natus est instrui Th. â— 1. q. 94. art 3. in corpore his knowledge of the Creator and all things created was of it selfe perfect and needed not the helpes of teaching preaching catechizing No man will say I presume that he needed to be instructed in the mystery of the Sabbath as our spirituall rest froÌ„ under the burthen of sin in the kingdome of grace and our eternall rest in heaven in the kingdome of glory Divines generally affirme that he knew not that he should fall or need a Redeemer though perhaps the fall of Angells was revealed unto him And a Aquin. 2â— 2 oe q. 2. art 7. those that affirme him to have knowne the Incarnation of Christ say he knew it not as appointed for mans redemption from sinne but as ordained for mans translation to farther happinesse The Sabbath could not mind him of the eternall rest in Heaven for suppose that if Adam had stood hee should have been translated with his posterity to fill up the roome of the Angells which is as groundlesly as commonly affirmed yet that very estate of glory could not have been to them as it shall be to us a rest for this rest is opposed to misery from which the state of innocency was priviledged Object It may perhaps be objected that the Sabbath was necessary even in that estate that God might be publikely worshipped by way of acknowledgement of his infinite goodnesse towards man and supreame dominion over all his creatures Answere To
which God rested and which he sanctified which the Church of Christ neither doth nor ought to keep Ergo. Fiftly if the Sabbath had been observed by the Patriarches before Moses it is no way likely but that some footsteps of such their observation would have appeared in the Story wherein many things of lesse weight lesse tending to edification are punctually recited In the first sacrifice Moses observes the names of the men the quality of their oblations the successe of both All men know that the fittest time for such observances was the Sabbath would Moses think you haue omitted this circumstance who is so exact in all other For ' its most congruous to think if they had then a Sabbath they would have offered their Sacrifices chiefly upon that Sabbath In the daies of Seth men began to call upon the name of the Lord replanting and reforming religion every man will acknowledge that the observation of the Sabbath is a maine point of reformation and therefore sure if their fore-fathers had ever observed a Sabbath day that especially defaced no question among other things would have been reformed and this had been a materiall point in the story which yet speakes nothing thereof It is afterwards said that Noah offered a sacrifice of rest what fitter time for a sacrifice of rest then the day of rest But had this sacrifice of rest been offered upon the day of rest it had been as remarkable a thing in the story as that he builded an altar and offered of every beast and every fowle yet not a word hereof Come to Abraham we read of many Altars which he made to call upon the name of the Lord a world of small things are recorded of him yet no mention of any Sabbath which he ever observed If he had been bound to any set Sabbath doubtlesse he would have sealed the promises of God unto himselfe and his family upon that day especially but the Texttels us He circumcised himselfe and his houshold the selfe same day in which the Lord talked with him It is hard to proue that this was the seventh-day Sabbath and suppose it every man will confesse it to be an important circumstance which yet we read not The story of Iacob is full and exact but neither in his flight to Padan-Aram nor in his returne to Canaan nor going up to Bethel upon speciall command and reforming his houshold nor going down into Egypt nor in his abode there the least mention is made of a Sabbath observed by him I confesse that a negative argument from authority doth not conclude de rebus agendis to shew what is or is not to be done but de rebus actis to prove what was or was not done with such a concurrence of circumstances of times places persons occasions in this case I say a negative argument is more then probable a Lâ—gant proserant aliquem ducem norbarum praecepisse ut arrup to oppido naâ—us serireâ—ur qui in illo out in illo teÌ„plo suisset inventus de civ lib. 1. c. 6. Saint Austin thinkes it strong enough even against Heathens for being to prove that Christian religion is indeed the true religion and came from God he useth this medium because the barbarous Gothes in all their bloody conquests in Italy Spaine and Africa spared the temple of Christians and all such as fled unto them for sanctuary which was never vouchsafed in any conquests to the Idolatrous worshippers of Heathen Gods But how doth this appeare His proofe is only negative from authority let men saith b An illi saciebant et scriptores earunden rerum gestarum isla rettechantâ— It inc vero qui ea quâ— laudarent maxime requir ebant ill a praeclarissima pietatis indicia praeteâ—nent lb. c. 6. he read and alleadge any such example was any such thing done and did their historians hold their peace what would they who diligently sought for matter and occasion to commend the states and persons of whom they write passe over in silence such excellent monuments of piety Sure if this argument of Saint Austin be strong enough ours much more for the Holy Ghost omits not any thing in the story of the Saints which might apparently make for the pious instructions of after ages Sixtly had the Sabbath been so anciently observed by the Patriarches in all likely hood either Moses or some of the Prophets would have reproved the profanation and pressed the observation thereof upon the Israelites from their practice and examples I am sure Nehemiah doth so after the Law was given Nehem. 13.17 Then reproved I the rulers of Iudah and said unto them what evill thing is this that you doe and breake the Sabbath day did not your fathers thus and our God brought all this plague upon us Certaine also it is that the Israelites were superstitious observers of their fathers especially of Abraham Isaac and Iacob They eate not of the sinew that shranke in the hollow of his thigh unto this day saith Moses But neither Moses nor any of the Prophets though in other things they make frequent mention of their forefathers examples speake a syllable of this upon any occasion ergo Lastly this opinion is supported by men of farre greater authority then the former c Instituta legalia quae in typo data sunt populo Jsrael Orig. Hom. 5. in Num. Gen. 32.32 Origen reckons it amongst those legalls instituted by Moses and given unto Israell as types Tertullians treatise against the Iewes is nothing but the relation of a conference which passed betweene him and a Iew in which hee proves that the legall ceremonies of Moses are no way necessary unto salvation and amongst the rest d Qui contendunt Sabbathum adhuc observandum quasi salutis medelam doceant in praeteritum iustos Sabbatizasse Et paulo post Doceant sicut iam prâ—locuti sumus Adam Sabbatizasse ant Abel c. Tert adv Iuâ— daeos Sed dicturi sunt Iudaei ex quo hoc praeceptum datum est Per Mosen exin de observan dum suisse hee speakes of the Sabbath saying let them shew us that Adam or Abel or Enoch or Noah or Abraham or Melchisedech received the precept of the Sabbath Having made this challenge hee brings in the Iew replying that because it was given to Moses therefore it was to bee observed of all nations in Tertullians time therefore this truth was acknowledged even by the Iewes themselves To this purpose also is e Dicit Rabbi magister observatio Sabbathi in lege fuit instituta ut in fide po puli firmitèr permaneret novit is mundi Tho. in l. 2. Sent. dist 15. art 3. Rabbi Moses cited by Aquinas that the observation of the Sabbath was instituted in the Law S. f Cessanti a servilibus operibus populo iubetur ut dies Sabbathi sanctificet Cypr. de spirit Sancto Cyprian following the foot-steps of his master saith that it was commanded the
hath imposed are without all question most proper and most fit to be retained But God himselfe hath imposed the Name Sabbath upon all daies of his solemne and publique worship and such is the Christian mans feast day The Assumption appears For not only the seventh day in the fourth Commandement but all the new Moones and other festivals of the Iewes are commonly called Sabbaths Therefore c. Secondly those names are commonly best which are most ancient Inquire saith b Iob. 8.8 Iob of the former ages and prepare thy selfe to the search of their Fathers But the name Sabbath is more ancient then any other being the name that was first given to daies of this nature Therefore c. Thirdly that name is alwaies best which doth most acquaint us with the nature of the thing In this the excellent Wisdome which God gave unto Adam appeared that he gave names to all the creatures answerable to their natures But the name Sabbath given to the daies of publique worship is such for they are daies of rest unto us and they were instituted in remembrance of Gods rest at the Creation and of Christs rest in the Resurrection and are pledges of our future rest in glory What name therefore can better agree unto them then Sabbath which is as much as Rest Fourthly that name is doubtlesse best which best directs us to the duties of the day For if c 1. Cor. 1â— 26 all things must be done for edifying such names are best to be imposed and used as are most accommodated unto edifying But the name Sabbath best leads us unto the duties of this day both outward and inward Outward Resting from all Corporall and worldly employments Inward resting from the spirituall slavery of sin and Satan Adde thereunto that it doth not only best direct us unto the duties of the day but it doth also help to confirme our faith and hope in the promises of God concerning the life to come and our d Math. 8.11 sitting down to rest with Abraham Isaack and Iacob in Gods kingdome Therefore c. Fiftly we must not affect to be singular in anything not so much as in words and Phrases Loquendum cum vulgo saith the proverbe But not only the vulgar but all men whaâ—soever speak religiously and reverently of the Sabbath day Therefore c. CHAP. XII The reasons against the name of Sabbath are briefly alleadged FOr the Negative opinion stand these reasons First he speaks best of things whose language is most conformable to the holy Ghost in the Scripture But the holy Ghost doth every where in the new Testament which alone speaks of the Christian mans Holy-day as having being and existency call it the Lords day no where the Sabbath day The name of the Lords day is therefore best and fittest to be used Secondly we should retaine those names which the Primitive Church in the purest times the first three hundered yeares chiefly used unlesse through any corruption or abuse they are scandalous But the name of the Lords day hath been chiefly used in the Primitive Church and in the purest times neither is it since through any abuse become scandalous Ergo c. Thirdly we of the reformed Churches should not forsake the Roman Church but where necessity doth inforce us For then we are guilty of that Schisme which is made in the Christian world Neither should we vary from our selves so much as were it possible in sounds and Syllables for then we may be justly noted for singularity and affectation But both the Romane Church and all reformed Churches use to stile it the Lords day not the Sabbath Ergo c. Fourthly we that are Christians should beware how we gratify the Iewes in their superstitious obstinacy against Christ and his Gospell in the least things least we partake with them in their hardnesse of heart the ancient Christians fasted Saturday especially for this reason because the Iewes fasted on Sattâ—rday But in using the name Sabbath we gratify the Iewes in their obstinacy against Christ and his Gospell For they abhorre the name of the Lords day as the greatest Blasphemy Therefore c. Fiftly it is one of the chiefest points of a Christian mans wisdome so to speak as not to put a stumbling block before his weaker Brethren He that doth otherwise a Rom. 14.15 walketh not charitably saith the Apostle But the name Sabbath may be and is become a snare to many weak ones especially in reading of the Scriptures For where ever they find the name Sabbath they presently conceive it to be spoken of and to agree to the Lords day and many times by this means fall into flat Iudaisme as appears by their quoting of the old Testament in the Questions in hand Therefore c. Sixtly that name which doth lesse edify is lesse proper This I thinke will easily be agreed on by all parties But the name Sabbath doth lesse edify For it leads us only to an outward cessation from bodily labour which of it selfe and precisely considered was indeed a duty of the Iewish Sabbath but is not so of the Christian Festivall as hereafter shall appeare On the contrary the name Lords day doth best open and explain the whole nature and duty of the day as the remembrance of Christs resurrection the acknowledgment of his Lordship over the Church and all other Creatures in the world Ergo c. CHAP. XIII Wherein is briefly shewed what is to be thought of this Question IT is a frequent rule in c Cùm de re constat propter quam ver ba dicuntur de verbis non debere contendi si quis id facit imperitiâ docendum esse simalitiâ deserendum Aug. cont Acad. lib. 3. cap. 13. lib. 2. cap. 11. S. Austine that wise men should not strive about words unlesse when there is some reall difference in the things But I doubt whether this question be only a fight about words For as the d Non illos viros â—os fuisse arbitror qui rebus nescirent nomina imponere seâ— mihi videntur haec vocabula elegisse ad occultandum tardioribus ad significandum vigilantioribus scientiam suam Ibid. lib. 2. cap. 10. same father speaks of the Academicks so may we without breach of charity suspect of our Sabbatharians at this day They are not saith he such simple men as know not to give things their proper names but they purposely make choice of such words as may best serve both to hide from the simple and to intimate to the wiser sort of their disciples their opinions Else I see no reason at all why the name Sabbath should be so common and that of Lords day so seldome used I deny not but the name Sabbath is lawfull and may also be used by such as have their wits well exercised in Scriptures if without superstition fraud or scandall But yet notwithstanding the name Lords day is both more fit in it selfe serving
more for edification and the Arguments to the contrary doe not conclude To the first true it is indeed that God himselfe in Scripture imposeth the name Sabbath upon all daies of publique worship in the Iewish Synagogue and the reason was because the very corporall rest was a chiefe thing aimed at in them being both memorative of some things passed and figurative of things also to come But that therefore the daies also of Christian Assemblies should be so called doth not follow because the reason is not the same as shall appear in it's proper place The name Sabbath therefore is no more Morall and to be retained in the times of the Gospell then the name Priest Altar Sacrifice which perhaps our adversaries themselves will allow of in a common large and Analogicall construction If therefore we look to the e Si vocis primaevam significationem spectemus Sabbathum erit omnis dies festus At Scripturae consuetudine Sabbathi nomâ— ferè appropriatum est diei septimo Estius 3. Sent. d. 37. first and originall signification of the word every Holy-day wherein men rest from their labours and attend the publique worship may be called a Sabbath but if we look at the application of it in Scripture we shall find it appropriated in the first and chiefest sense to the Sabbath day or Satturday in the fourth commandements in the next and subordinate construction to all the Iewish festivals never to the Lords day To the second No man will deny but that antiquity is a good guide in the search of the truth for all errors are upstarts even those that are gray-headed The f Ier. 6.16 Prophet therefore adviseth to ask for the the old way which is the good way but his meaning is that which is simply old not comparatively only The corrupt Glosses of the Pharisees were very ancient * Math. 5.38 Ye have heard that it was said to them of old time an eye for an eye The superstitions of the Romanists are like so many old aches in the body of the Church yet as the one so also the other meere novelties in religion Should I grant the name Sabbath as applyed to the Christian Feast to be of some good standing yet without all Controversy it was not known to the true Primitive times Indeed antiquity ever used one of these foure either Sunday not from g ' Dum solâ—s lâ—ttâ—iae indulgemus longè aliâ ratione quam religione solis Tert. Ap. cap. 16. the Sunne in the firmament but h Mal. 4.2 the Sonne of Righteousnesse with healing in his wings or the Day of light from the Sacrament of Baptisme called by the Fathers our Illumination or the Day of Bread not from holy bread as Papists now use it but from the other Sacrament of the Supper administred every Lords day or the Lords day which doth and will continue to the worlds end To the third The name Sabbath doth not best acquaint us with the Nature of the Lords day as is pretended For the nature thereof consisteth not either in our corporall or Spirituall Rest or in Remembring the Rest of God in the Creation or in being a pledge unto us of our eternall rest All these are accidentall considerations of the Lords day Indeed the memory of Christs resurrection is essentiall thereunto but not so much in regard of his rest as of his conquest over death and the grave and being made the Lord of the Quick and the Dead It being therefore the Lordship of Christ made evident to all creatures both in heaven and in earth by the Glory of his Resurrection which is then celebrated it ought to be stiled the Lords day not a Sabbath To the fourth What the duties of the day be we shall see hereafter Let it be granted therefore for the present whatsoever the Argument doth suggest the consequent is denied For whatsoever duties are then performed are or at the least ought to be directed in a speciall manner unto the Lord Christ as our service of him The day therefore is to be named not from the nature of the things done but from the quality of the person to whom they are intended and therefore not Sabbath but Lords day And whereas it is said that the name Sabbath may serve to confirme our faith and hope of our eternall Rest I answere that indeed it may be so used by us but was never so intended in the first institution thereof and being a consideration so remote it cannot claime to denominate To the fifth It is indeed most rue that we ought not especially in matters of Religion to innovate though but words and Phrases although perhaps insignificant and improper much lesse ought we to swarve from such language as is most savory and religious but which name hath most salt the Sabbath or Lords day I hope it doth appear by this which hath been said And who speaks most Religiously the Apostles and the whole Church or some few private persons of late yeares is easy to determine CHAP. 14. Wherein the Question concerning the duration of the day is proposed and the arguments for the day naturall are set down AMongst those things which disquiet and perplexe the consciences of the weak concerning the Lords day this is not the least where it is to begin and how long it lasteth For God requiring of us perfect and entire obedience without diminution or defalcation and h Iames 2.10 S. Iames saying that he that faileth in one point is guilty of all unlesse every minute of time which the Lord requireth of us as his tribute and homage be duly tendred to him our whole labour bestowed upon the parts and peices of the day is not regarded It is also that which concernes the most sort of our inferiour people to be satisfied in leâ—st the Commandement requiring one thing their employments another they many times wound their Consciences and rob themselves of that peace which otherwise they might enjoy We must therefore before we proceed any farther inquire whether the Lords day be to consist of any certain determinate number of houres as being a Naturall day or Artificiall And here our Adversaries are very positive that the Christian mans Sabbath as well as that of the Iewes is to consist of full twenty foure houres and they have these reasons First all the time that the Commandement requires is to be observed But that the Commandement of the Sabbath requires a whole naturall day from evening to evening is undenyable Therefore c. If any man say the Commandement was Ceremoniall and so proves nothing for the Christian observation it may be replied that this being granted of all the other branches yet it is not so in this For no man can shew how the time of twenty foure houres can be in any respect mysticall Though therefore the rest of the latter should vanish as a shadow yet in this particular it must needs continue Morall Secondly no one
day of the week is longer or shorter then other but if the Lords day as the rest hath not twenty foure houres it must needs be shorter that which is next there unto either going before or comeing after must be longer then any other day Therefore c. Thirdly it is a good Rule which the Rabbins give that we should not take from that which is holy to adde to that which is prophane but on the contrary But if the day of Gods publique worship amongst us have not allowed it so many houres as other daies we take from that which is holy and adde to that which is prophane even our own secular imployments which were impious and sacrilegious Therefore c. Fourthly if the Iewes Sabbath were to consist of twenty foure houres then much more the Christians For we have both received more and greater benefits and we also have more and greater mysteries of Godlinesse to contemplate But the Iewish Sabbath was a whole naturall day Therefore c. Fiftly the Scripture seemes to be plaine to this purpose For the 92. Psalme was the Psalme of the Sabbath as appears by the title thereof and in the very begining thereof the Prophet sets downe the very time of its observation saying i Psal 92.1.2 it is a good thing to praise the Lord and to sing unto thy name O most High to declare thy loving kindnesse in the morning and thy truth in the night season meaning a whole naturall day Therefore c. Sixtly we must rest as God Rested begining to rest from the works of our callings when God began to rest from the worke of Creation For Gods rest is propounded in the Commandement to be our patterne but God began his rest at evening the sixt day immediatly after the making of the woman and so continued the day of his rest which was the seventh If therefore our Rest must be answerable to Gods Rest it must begin at evening and continue till evening Therefore c. Seventhly as Christ rested so must the Christian rest his actions were our instructions and we call the day of our Rest the Lords because it was dedicated unto him but Christ finished his course and began his Rest over night resting in the grave foure and twenty houres at the least Our Rest therefore being grounded upon Christs Rest cannot be lesse then a whole Naturall day Eightly as the Apostles to whom the observation of the day was immediatly prescribed by Christ himselfe kept the day in their own persons so doubtlesse must we their successors in all after ages But the Apostles Sabbath was a whole naturall day This appears by S. Pauls practice at Troas when he preached and administred the Sacrament and communed with the Disciples of holy things all duties of the Lords day k Acts 2â— 11 untill the morning Ergo c. Ninthly as our Saviour who instituted the day observed it in his own person so doubtlesse must the Church for ever But our Saviour appeared and his very apparition was the institution not only early in the morning but also l Iohn 20.19 late at night to his Disciples and even then preached unto them and gave them the holy Ghost with the keyes of the Kingdome of Heaven therefore c. If any object that by night in that place is understood the evening or shutting in of the light only making it thereby a day artificiall the very circuÌ„stances of the Text are against him For first the doores of the house were shut saith the Text which is not usually done in the evening Secondly they feared a search would be made for them which is commonly done in the dead and depth of the night Thirdly m Profundâ jam nocte Aret. in locum Aretius a good Protestant Expositor saith expresly it was very late in the night Tenthly as the Primitive Church observed the day so must we But the Primitive Church kept a night as well as a day as plainly appears by their vigills and over-night assemblies not only in time of persecution but when the Emperours themselves were Christians Every man knowes and we read unto this day the Sermons of the ancient Fathers in their vigils which doubtlesse had never been but that they held themselves obliged to a twenty-foure-houres Sabbath at the least Therefore c. Lastly divers good authorities may be brought to this purpose not only of some private men as n Sicut Antiquis praeceptum est de Sabbatho dicente legislatore à vespere usque ad veâ—eram Aug. de tempore St Augustine and o Irenaeus contra Valent. l. 4. cap. 31. Irenaeus but whole p Observemus igitur Diem Dominicum sanctificemus eum à vespere diei Sabbathi usque ad vesperam Dominici diei sequestrati ab omni negotio Con. Agath cap. 47. Noctem ipsam quae nos insseratae lucd inâ—â—cessibili redidis spiritualibus excubijs exigamus Con. Matis c. 1. Councells have so determined this point nay the very Canon law the sink and dunghill of Popery CHAP. XV. The Arguments against the day naturall are proposed THe negative Tenent hath also its Reasons First our Resting day must be proportionable to our working day for they are relatives and all relatives have their mutuall Respects in all things in which they are Relatives Certaine therefore it is that God requires for himselfe such a day of Rest as he doth proportion unto us for our own imployments But our working daies are Artificiall not naturall Man goeth forth unto his labour till the evening q Psal 104.3 saith the Prophet * Ioh. 11.9 there are twelve houres of the day saith our Saviour * Ioh. 9.4 night cometh wherein no man worketh Therefore c. Ob. May not a man then work by night in his lawfull calling Resp Yes doubtlesse if he offend not against the rules of mercy to himselfe or others or if there intervene not some other irregularity in his working and upon this caution also he may lawfully spend the Lords night in holy exercises But our question is not what some men may doe but what all men must doe under paine of sinne Ob. But doth not then the rule hold that those who sit up late at night about their own workes on week daies should proportionably watch about holy things at night on the Lords day Resp This no way agreeth with the intention of the Lawgiver which in commanding the Sabbath had a twofold intention the one his own publique worship and the spirituall good of mankind the other the corporall refreshing and reviving the bodies of his servants and of all that belonges unto them I would now gladly know what refreshing the body of a man hath by the Sabbath if he must labour about holy things not only all day but most part of the night also But I think no sober minded man will say it is a sinne to goe to bed sooner upon this night then upon
the feasts of dedication of Churches or occasionall as marriages and Christning-dinners be forbidden Christian people as prophanations of the Lords day The second generall head and Lerna of perplexities is whether the duties of holinesse by which the day is sanctified be only acts of the publique worship of God in the Congregation or whether the private exercises also of Religion appertaine unto the day as necessary and immediate duties thereof and that during the whole time And under this head a world of particular cases are raised also and many times such as neither wise men nor learned men would imagine as daily appeares by experience to men of Pastorall employment in the Church But these and the forenamed particulars being delivered as Magisteriall dictates and conclusions out of the former Positions my purpose is only to make enquirie into the two generall heads under which they are contained For these being weighed in the Ballance of the Sanctuary and true iudgement the rest will evidence themselues as Corollaries CHAP. XXII The Question concerning the Corporall rest is proposed with the Arguments for the affirmatiue THat the outward bodily cessation from all secular employments whatsoever is of it selfe a duty of the Christians mans feast-Feast-day may seeme to be proved by many undenyable arguments First that which is an essentiall duty of all Sabbaths in generall is an essential duty of every Sabbath in particular But the Lords day is the Christian mans Sabbath may so be called though improperly as hath beene formerly confessed and bodily rest is an essentiall duty of all Sabbaths in generall as appeares both by the very name of Sabbath which signifies as much as cessation and more expresly by the letter of the fourth Commandement In it thou shalt doe no manner of work confirm'd by the a Exod â—â— 15 commination of death from the Lords owne mouth upon all those that shall transgresse this Law Ergo c. Secondly the Prophets are the best Commentators of the Law and are therefore usually put together b Math. â—â— 40 The Law and the Prophets But the Prophet Isaiah saith that those who will honour the Lord in his Sabbath must not doe their owne works nor follow their own pleasures nor speak their owne words In which three whatsoever may be any businesse of our own is expresly forbidden us on the Lords Sabbath by which we honour him Therefore c. Thirdly in all Lawes whatsoever that is essentiall and for its owne sake commanded for whose sake other things in the Law are enjoyned according to the common Maxime Illud est perse propter quod est aliud But many things in the fourth precept are commanded that this duty of utter cessation from all secular employments may be performed For wherefore would God haue not only our Children and servants rest but our beasts also to rest unlesse only that all meanes and occasions of not resting might be taken from the Parents Masters and owners themselues Therefore c. Fourthly All theft is directly immediatly and for its owne sake forbidden and of thefts the cheife and capital is Sacriledge But to work upon the Lords day is theft nay sacriledge for we steale so much from God this day being his as we bestow upon our selues and our owne employments whereas on the contrary by resting on that day we abstaine from holy things and giue the Lord his own Therefore c. Fiftly whatsoever doth immediatly hinder any thing which God commandeth is immediatly forbidden in the Negatiue of every Affirmatiue This is a Maxime generally received in expounding the Decalogue But all kinds of works upon the Lords day whether serious or lusorie doe immediatly hinder that which God commands viz. To attend his worship and service suffering him to work effectually in us by his word and Spirit This Moses doth plainely teach us in saying * Lev. 23.3 There shall no work be done therein in is the Sabbath of the Lord in all your dwellings c. Where first he repeats his Commandement There shall no work be done therein Secondly he giues the reason for it is the Sabbath of the Lord in all your dwellings It is not possible for you to performe the duties of the Lords Sabbath or that God should work on you therein unlesse there be an utter cessatioÌ„ from all kindes of works It stands also with reason for worldly imployments steale away the heart from holy things and according to our Saviours rule * Mat 6.24 We cannot serue God and Mammon Sixtly that which immediatly resisteth and overthroweth the Kingdome of God in us * Rom. 14.17 Which is righteousnesse peace ioy in the holy Ghost must needs be immediatly and for its owne sake forbidden by the Law of God But all secular imployments of what nature soever upon the Lords day immediatly resist and subvert the kingdome of God in us Righteousnesse take it how we will either for the righteousnesse of justification which is imputed or righteousnesse of sanctification which is inherent commeth by hearing groweth by praier is strengthned by meditating and conferring not by journying working and sporting on the Lords day and the more these are practised by us on that day the lesse righteousnesse must needs be in us The conscience also is deeply wounded by such grosse prophanations if it be not senselesse seared as appeares by the confessions of Converts Penitents and the Godly feele in themselues by daily experience And it cannot but diminish the joy of the holy Ghost for this is chiefly fed and nourished by holy meetings and godly exercises of religion Nay if it be true which many learned men affirme at least for probable that Christ shall come to judgement on the Lords day What little joy can any man finde in things earthly and sensuall on the day when for ought he knowes he may suddenly heare the voice of the Archangell summoning him before the Tribunall of the Lord whose Sabbath he is then prophaning Seventhly if there were no law prohibiting works on this day the very law of expediency were enough For it 's no way expedient on that day to make such a medly of things heavenly with things earthly to mix the holy things of God with things prophane base and vile things with things honourable and glorious this were to make the Lords-day a garment of linsy-woolsy But the Lords day and the duties thereof are things holy heavenly and glorious All secular imployments prophane vile contemptible The * 1. Cor. 6.2 Apostle calls the things of this life the smallest things Therefore c. Eightly that which was ever blasted in all ages with some extraordinary curse remarkable judgement is doubtlesse not only unlawfull but in an high manner abominable in Gods sight For the Lord * Exod. 34.6 being gracious long-suffering and slow to anger doth not usually reveale his wrath from heaven but against some unsufferable ungodlinesse of men But the prophanation of
it will not be difficult to dissolue the arguments formerly alleadged To the first therefore I say it is utterly untrue that outward rest and cessation from secular employments is an essentiall duty of Sabbaths in generall but of Sabbaths properly so called which were only the Iewish weekly Sabbaths And this those very Scriptures used for confirmation doe make appeare being all of them branches of the law Ceremoniall The Lords day is a Sabbath but not properly so called and as the word doth signifie but Analogically and in its proportion And therefore the Christian Holy-day is no where stiled by this name either in Scripture or Antiquity as hath already been declared Lastly we deny not but there is a Rest which is Morall and eternall to all dayes of publique and solemne worship as it is laid downe in our fist Conclusion but not as any essentiall duty as essentiall is here taken that is of it selfe and its owne nature without reference to the publique worship For so it was to the Iewes in the fourth Commandement and so our Sabatharians now make it pressing the Letter of that precept in the same nay in a greater rigour then ever it did binde the Iewes This argument therefore is weake in all the parts thereof The second carrieth with it much weight with poore ignorant well-minded people as seeming to be the very words of the holy Ghost But how both they and the Text it selfe haue been abused hath already been shewed and need not here to be repeated We will only adde what the argument it selfe suggesteth that the Prophet Commenteth upon the Law and the Letter of the Law is wholy Ceremoniall as hath also been declared To the third That the Rest of the fourth Commandement was imposed upon Servants and Beasts to take away all occasions of travaile from their Masters and owners or that this was intended by the Law-giver herein is a groundlesse fancy and comes neere to wresting and perverting of Scripture For when the Law-giver shall with his owne mouth render a reason of his owne Law expressing what he aimed at in the severall clauses thereof it is not only vanity but presumption in any other to shew the depth of his reach to tell us of other reasons and those directly contrary to his and all this in his name as being sent from him with He saith It is so in this particular For God hath expressely expounded this clause in the Commandement and shewed his aime therein as first that it was to remember them of their labours in Egypt where they were servants entreated more like beastes then men Secondly it was the Lords goodnes extending it selfe euen to the meanest of his Creatures that their Servants Cattle might be refreshed as well as themselues not therefore for the Masters sakes as a restraint as is pretended but for the poore Servants and Beasts sakes to be refreshed thereby was this added in the Commandement God having thus rendred an account of this passage it is more subtile then solid savors more of acutenesse then of religion to affix to this exposition any glosses and conceits of our owne The fourth hath already been satisfied in the Question concerning the duration of the Lords day To the fift it is indeed true that all impediments of holy duties are forbidden by the same Commandement wherein the duty is required though not immediately as the duty it selfe but inclusiuely by way of reduction only as Privations are reduced to the same Predicaments with their habits But that all secular and civill works words thoughts are such impediments to the duties of the Lords day as are imagined unlesse they hinder us in the publique worship is utterly untrue The text of Leviticus speaks of the carnall Sabbathizing of the Iewes which being of it selfe a duty was broken by any thing done by them But we are Christians not Iewes And whereas it is suggested that secular diversions steale away the minde from holy things choaking the good seed of the word in us it being impossible to serue God and Mammon this is true indeed where the world is made an Idoll and a mans affections are immoderately set upon outward things and so the text alleadged doth expound it selfe Now every mans reason will tell him that there is a great difference between carking and careing for outward things which at all times is unlawfull as being the service of Mammon and the dispatching of some accidentall occurrent or secular discourses or ordinary affaires which are alwayes lawfull but when we ought to attend Gods publique worship To the sixth Were the Minor proposition true it would well neere follow that the actiue life should be most miserable and little better then prophanesse being by reason of infinite secular imployments made uncapeable of Righteousnesse Peace Ioy in the holy ghost a Magni maris fluctthâ—s quatior atque in navi wentis tempestatis validae procellis illidor Greg. dial S. Gregory indeed complaines that when he was taken out of his Monastery and made Bishop of Rome and by the greatnesse of his See forced to engage himselfe in the matters of the world it seemed a new tempest to his soule But what is this to some triviall imployments of particular men which may suddainly be trans-acted without tumult or distraction But to descend to the particulars It 's most true that faith which purifieth the heart is obtained by hearing the world strengthned by meditation and conference doth it therefore follow that by whatsoever else we doe we destroy or overthrow it It is as if in naturall things we should say naturall life doth consist in naturall heart and moisture both these be upheld by naturall food whatsoever therefore is not our naturall food overthroweth our naturall heate and moysture destroyeth naturall life in us and so war me cloathes in winner may kill Saving faith and our honest imployments of this life are so farre from being incompatible as that the one is preserved and cherished by the other when they are vndertaken and performed as they ought to be in the Lords presence with reverence and feare and obedience not intermitting the habituall bent of the soule towards heaven With these conditions the circumstance of time whether on this day or on that day is not materiall so the publique worship be not prejudic'd thereby The same is also most true of b Peractis saâ—r is anâ—mi gratià equiect quis piscetur aut simile quid jaciat non magis prophanat sabbathum quan Christus per sata â—llâ— de Sab. c. 5. Peractis sacris recreationes licitaesunt sed non carnales sâ—urriâ—es-quales in obsâ—â—nis â—udis â—osu chartaâ—â—â—â— tesseâ—acum compoâ—ationibus c. sed lusus priae nochi palesâ—rica exâ—â—citia jacuâ—atus simiâ—ia ad liberagem recreatione â—â—moâ—ò non â—â—ant cum neglectu caltus jacri qui ante omâ—iâ—pt aeceâ—ere dâ—â—er 〈◊〉 c. â— Recreations if they be honest in themselues and lawfull by the
of the new birth upon the Lords day Resp God forbid happy doubtles that man unto whom the Lords day or any day is the day of his returne unto the great Bishop and Sheepheard of his soule but the question is not of any sinners conversion But of the Sabbaths observation by men supposed to be in the the state of grace of whom the habituall practice of holinesse with the actuall duties of the publike worship is alone required CHAP. XXIX Wherein is declared what is to be conceived in this Question HAving thus laid downe that may probably be said upon either part for the better setling of the conscience herein these conclusions are to be observed First that holinesse which is required of a Christian is of a large extent taking in all the duties which we owe to God our brethren and our selues For * Pet. 1.16 We must be holy as God is holy being created after his image and this image doth consist in holinesse and righteousnesse as in the two integrall parts thereof holinesse relating in a restrained sense unto piety and godlinesse righteousnesse unto justice and judgement unto both which we stand alwaies obliged and must practise them when we are required thereunto Secondly the duties of holinesse as contradistinct unto righteousnesse are perfectly contained in the foure Commandements of the first Table which are so many distinct Predicaments of all true piety For although the duties of righteousnes in the second Table put on the attributes of holinesse as directed unto the Lord performed in obedience to his Majestie yet are they not formally so in themselues considered And although the same duties of piety may be comprehended within divers severall precepts yet there is still to be observed some peculiar and distinct consideration which puts them formally under such or such a precept Thirdly that therefore the law of the Sabbath in the fourth Commandement is no transcendent comprehending all the duties of all the rest either of the first or second Table for then it must needs be the Summum genus to the rest out of which they all may be deduced and into which they may be resolved This is verified alone of those two great Commandements as our * Math 22.38 Saviour calls them Thou shalt loue the Lord thy God with all thy soule with all thy heart with all thy minde with all thy strength and thy neighbour as thy selfe but cannot be affirmed of the fourth precept For how can we either extract the rest or almost any of them out of this or fold them up all therein It would be a strange inference to say Remember thou keep holy the Sabbath day therefore thou shalt haue no other Gods therefore thou shalt make no graven images therefore thou shalt not take the name of the Lord thy God in vaine c. and as strangely would all these being put together make up that one Remember thou keep holy the Sabbath day Fourthly that therefore there is something appertaining to pietie which is only to be found in this and in no other precept of the Decalogue Now what this is will easily appeare if we take a short view of Gods worship as it is prescribed in the severall Commandements The worship of God is the immediate act of religion which inclineth the heart and the whole man to the service of God And because God must be served not after our fancies but as he himselfe hath appointed therefore it is a good Etymologie of Religion à relegendo sese intra suos fines contracting her selfe within the bounds and limits which are prescribed her For this indeed is the difference between true false religion that the one useth a wandring extravagant licentiousnesse whereas a Major parâ— mundi quicquid obvium est temerè aâ—cipit pietas autem ut in firmo gradu consistat sese intra suos fines relegit Cal Inst lib. 10. c. 12. the other is fixed and keepes to those limits which God hath set her This our Saviour teacheth us in that answer of his unto the Pharisees * Math. 22.1 giue unto God the things which are Gods For we must not tender him any thing whereby to worship him which is not his own so that what justice is amongst men one towards another the same is religion on mans part towards God Religion is writen naturally upon the heart of man and rooted in his very conscience though the print thereof by much defaced by originall is more and more daily blotted out by actuall transgressions For not only b Quaâ—â—â—â— sui numinis intelligenti aâ—â— universis ' Deuâ— ipse indidit Cal. ibid. c. these that are within the pale of the Church but the Heathens themselues and the worst of wicked men haue a naturall sense and a feeling of religion There is a kinde of naturall pietie in the soule saith c Anima nihil de Deo discens ' Deuâ— nominat nihil de iudicio eius admittens Deo commendare se dicit c. Terâ— de carâ— ne Christi Tertullian having for it's object both God himselfe as the chiefest good and supreme Lord of the whole world and the holy things of God whatsoever The practice of this dutie of religion belongs both to the outward and the inâ—â—â—d man from the inward man are required religious Adoration Invocation Dependance and Thanksgiving Thus to giue God his own is Iohn 4.24 as our Saviour * Iames 1.27 stiles it to worship him in spirit and in truth and is properly that which we call the feare of God from whence as from a fountaine all good duties whatsoever are derived For it doth not only produce it 's own operations but doth command as a Soveraigne Lady all other vertues according to that of S. Iames true religion and undefiled is to visit the father lesse and the widdowes ad to keep himselfe unspotted of the world This is religion not formally but effectually religion being the cause which doth produce them But God having not only made us spirits but bodies in which our spirits dwell as in houses of clay the duty of religion extends it selfe unto the outside of man also which must likewise giue God his owne And religion in this notion is under the second precept of the Decalogue in which as we are forbidden all Idolatrous services whatsoever so are we commanded such bodily testifications of our spirituall worship as may best stand with the nature and will of that God which is worshipped by us This though it be distinct from the former yet is not exclusiuely to be understood as if it only exacted formal postures and corporall prostrations for the * Isai 29.13 Prophet assures us that those that think to worship God with these only are abhominable in his sight Outward reverence must ever be accompanied with inward worship and so performed it is commanded in this second precept Now it being a necessary consequence that persons so
Arguments for the affirmative are propounded and inforced CAP. VII In which are set down the Arguments for the negative CAP. VIII The question is stated and explained CAP. IX The Arguments for the affirmative examin'd CAP. X. Containing two digressions the first shewing who are the best interpreters of holy things The second wherein the two opposite tenents in this question of the Sabbath are compared one with another CAP. XI Wherein the name of the Christian mans Feast-day is proposed with those Arguments which seem to conclude for the name Sabbath CAP. XII The reasons against the name of Sabbath are briefly alleadged CAP. XIII Wherein is briefly shewed what is to be thought of this Question CAP. XIV Wherein the Question concerning the duration of the day is proposed and the Arguments for the day naturall are set down CAP. XV. The Arguments against the day naturall are proposed CAP. XVI Wherein something concerning the day naturall and artificiall being premised the former Arguments are briefly answered CAP. XVII The Question concerning the institution of the Lords day proposed with arguments for the divine authority CAP. XVIII The Arguments for the negative are briefly set down CAP. XIX The Question is briefly stated and resolved CAP. XX. The affirmative Arguments are breifly answered CAP. XXI A preparative discourse to the two maine questions which follow concerning the observation of the Lords day CAP. XXII The question concerning the corporall rest is proposed with the arguments for the affirmative CAP. XXIII The Arguments for the Negative are also related CAP. XXIV The Question is unfolded in nine propositions CAP. XXV The Arguments brought for the affirmative are answered and in particular that which is drawn from the Iudgements of God is handled more at large CAP. XXVI Wherein is inquired after those duties of holinesse unto which the conscience is bound on the Lords day CAP. XXVII The Arguments which seeme to conclude for all duties of holinesse in generall are set down CAP. XXVIII The Arguments for the Negative are briefly expressed CAP. XXIX Wherein is declared what is to be conceived in this question CAP. XXX Wherein satisfaction is given to the reasons formerly alleadged CAP. XXXI Wherein is contained the conclusion of the whole setting down a short delineation of both the opinions and tenents in these severall questions THE PROEME containing the partition of the whole Work OF the questions of the Sabbath some are fundamentall serving as pillars to support the rest others are lesse principall and subordinate and are the Corollaries of the former Those of the first kinde are two the one concerning the originall and institution of the Sabbath whether it were given to Adam in Paradise or to Moses when Israell came into the Wildernesse the other of the morality of the letter it selfe as it is expressed in the decalogue for by this it will appeare whom the Law-giver intended to bind thereby and how long as also what be the severall shadowes and ceremonies contained therein Those disputes of the latter kind are such as are raised about the Christian mans Feast or Holy-day for this our late Sabbatharians haue of themselves the Scripture being in a manner silent squared in all proportions to the Iewish Sabbath both for doctrine and practice and in a sort confounded them Here therefore we must enquire first quid nominis what name is proper or at least most suitable thereunto Secondly quidrei what this Sabbath is in it selfe and its owne nature And because it may undergoe a two fold consideration the one as it is a day and portion of our time the other as it is the Lords day dedicated to his use and service it is necessary in the next place to enquire of the dimensions of this day of what duration continuance of time it must be then considered quatenus the Lords two things offer themselues to be coÌ„sidered first by what authority it came to be instituted imposed upon the Church of Christ and secondly how it ought to be celebrated observed by us The latter doth also divide it selfe for there being two things which concurre to the nature and being of a Sabbath first the outward rest of the Body or cessation from works which we may call the materiall part secondly the duties of holinesse wherein consists the life and spirit of the observation wee must examine both what that rest is which is enjoyned and what are those holy duties which are commanded CAP. I. Wherein the first question is proposed with the arguments seeming to prove the Sabbath to be as ancient as Adam in paradise AS in the maladies of the body the symptomes are removed when the roote of the disease is purged out so our errors the only sicknesse of our minds are reformed when the foundations on which they are built are overthrowne Our first question therefore is when the Sabbath had its originall whether it were commanded Adam and the Patriarches immediatly from God himselfe in the beginning or only to the Israelites in the wildernesse by the ministery of Moses The former tenent seemeth to have many evidences both from Scripture from reason and from the authority of many of the Learned First from the words of Moses So Gold blessed the seventh day and sanctified it because in it hee rested from all his works an argument may be framed thus The resting of God from all his works and the blessing and sanctifying of the Sabbath were coetaneous for when Moses saith So God blessed he referrs us both to the reason why and the time when and the manner how the Sabbath was first instituted but God rested from all his works immediatly from the Creation while Adam was yet in Paradise therefore immediatly mediatly from the Creation God blessed and sanctified the Sabbath day Secondly Gen. 1.14 in the same Scripture God said let there be lights in the firmament for signes and for seasons for daies and for yeares in which place the word in the Originall signifieth holy convocations From whence thus As soone as there was Sunne and Moone there were times appointed for holy convocations for this was one maine end of their Creation But the Sunne and Moone were from the beginning therefore from the beginning there were times appointed for holy Convocations therefore the Sabbath Thirdly Heb. 4.3.4 from the words of the Apostle who seemeth to Comment upon the words of Moses As I have sworne in my wrath if they shall enter into my rest although the works were finished from the foundation When the works were finished a rest was appointed for Gods people but the works of God creating the world were finished from the foundation therefore from the foundation was a rest or Sabbath appointed Gods people Fourthly a Nondum lata erat lex sed Sabhathum â—am servabatur Bar. Itin. Moses could not haue spoken of the Sabbath unto the Israelites in the Wildernesse as of a thing well known and practised unlesse the
Iewes resting from their servile worke to sanctify the seventh day S. g Illud unum de Sabbato usque adeo figuratà diei septimi observatione apud Israelitas velatum fuit in mysterio praeceptum fuit quodam Sacramento figurabatur ut hodie a nobis non observetur dug quest sup Exod. l. 2. q. 172. Austin affirmeth the Sabbath to be a part of the vaile of Moses h Pro die sexto in Hebraeo diem septimum habet arctabimus igitur Iudaeos qui de otio Sabbathi gloriantur quod iam tunc in principio Sabbathum dissolutum sit Hieron tradit Heb in Gen. S. Hierome observing the Hebrew text to bee in the seventh day God ended his worke inferres that therefore the Iewes had little reason to glory in their Sabbath rest because God himselfe did not rest that day I commend neither his antecedent nor his consequent but by this it appears that in his opinion there was no Sabbath commanded or observed in Paradise And more expresly in c. 20. i Haec praecepta iustificationes observantiam Sabbathi dedit dominus in deserto Hieron in cap. 20. Ezek. Ezek. Adde to these k Neque cerre ulla corporis circumcisio illis fuit quia neque nob is est neque Sabbathorum observation quia neque neâ—is est Euseb lib. 1. c. 4. Eusebius in his ecclesiasticall history and l Proinde videtur non temerè interpretibus scripturae diligentioribus praedicendo fortè dominum sanctificasse Sabbathum cum ab exordio rerum sanctificâsse legitur Bulling Praefat. de Sab. Feriâ—â— Bullinger affirming it to be the opinion of the most diligent and accurate expositours of holy scriptures of what sort soever And lastly whereas it is said that Zanchius thinkes that Adam kept holy the first seventh day in Paradise and had Christ in shape of a man to be his preacher I will oppose none other then Mr Perkins that Adam sinned and was cast out of Paradise the sixt day Adde hereunto those a Nehem. 13.8 Exod. 20.31 Ezek 20.12 places of scripture which speak of the Sabbath as given to the Iewes by Moses as a part of his Leviticall covenant with which how this other opinion can agree I understand not b Quod Moses diem septimum nominet quomodo Deut orhem is sex diebus creavit hic est temporarius ornatus quo hoc praeceptum populo suo ornat nam ante Mosen hoc non invenitur neque de Abraham c. Luth. To. 7. epist ad amic vid. Epiph haeres 8. Luther I am sure affirmes that when Moses naming the seventh day addeth that God rested the seventh day having made the world in sixe did it to set it out to the people to whom it was then commanded for before Moses no such observation is to be found either in Abhaham or any of the Patriarches Chap 3. Wherein is briefely declared what is to be thought of the present Question IN this question so hotly debated on both sides I never conceived it of any great consequence which way soever the ballance fell For though they that affirme the question thinke it to make much for the morality of one in seven yet all me know that c Evane scant nugae Pseudo prophetarum abroragatum esse quod ceremoniale erat in hoc mandato remanere veró quod morale est nempe unius diei observationem in hebaomade Calvin Instiâ— lib. 20. c. 8.33.34 Calvin who is their greatest enemy in this joynes with them in the other as well 〈◊〉 he may without coÌ„tradicting himselfe especially if we speake of Adam and the Patriarches after the fall Indeed had it been given our first Parents in Paradise and state of innocency as it must universally have bound all men so neither could it have been in any thing ceremoniall relating unto Christ to bee abolished by him as is alleaged in the third and fourth arguments and wee must still have kept that day on which God rested But if it were in practice only after the fall so were many other ceremonies Altars Sacrifices washings circumcision which yet are not therefore morall but only positive precepts and forerunners of the ceremoniall Law to be established in the hands of Moses Ob. If any man say there is not the same reason because the Law of the Sabbath was afterwards made one of the ten words written in the tables of stone which since it cannot be affirmed of Sacrifices Circumcision c. seemes to make a great difference Ans I answere that the Sabbath being in the Decalogue Sacrifices all other ceremonialls were there also for the Sabbath is there placed as the Summum genus and short epitome of the whole ceremoniall Law as d Ex hisduebus iocis Levit 19. Levit. 26 manisestum est Sabbatho annexum fuisse aultum taber naculi nec modo res fuisse coniunctas insolubili vinculo sedotium à laboribus debuisse reserri ad sacrificia Calvin in Exod. Calvin hath well observed and long before him S. e PostaquaÌ„ descendit Moses de monte opera â—ommendantur rabernaculi coÌ„struendi vestis sacerdotalis de quiâ—â—â—â— faciendis antequam aliud praeciperet locutus est adpopulum de Sabbahi observatione Aug. q. Exod. â—â— 2. q. 72. Austin To the question therefore the whole seemes to move upon two hinges matter of fact and matter of faith The matter of fact is what Adam did or should have done in the state of innocency but this and all such of like nature since Adam stood not are meere speculations knowne only to the Almighty by that part of his infinite wisdome whereby hee beholdeth all possibilities of things The matter of faith may bee thought to be the text of Scripture alleadged out of Genesis Which is not so for not the text but the interpretation is here only questioned how it is to bee understood for circumstance of time only in which case though sundry interpretations be brought none can be said to be de fide as long as all accord with the analogy of faith Vpon those words in the beginning God made Heaven and Earth S. Austin saith they may have a two fold interpretation f Video vere potuisse dict quicquid horum diceretur sed quid horum in his verbis 〈◊〉 cogitaverit non ita video Nemo mihiiam molestus sit dicendo mihi non hoc sentiâ— Moses quod tâ— dicis sed hoc sentit quod ego dico Aug. 1.12 Con. c. 24. 25. The first that God made all things visible and invisible in that perfect and glorious frame in which now they are The second that he made the rudiments of all things out of which they were in their severall orders extracted I see saith the Father both may be true but which only was in Moses mind when he wrote the Story I see not nay who is able so perfectly to know as to affirme this was it
and no other Let no man therefore contend with me saying Moses meant not as thou saiest but as I say it were foolish and rash thus to affirme If the doubt be whether the place in the second of Genesis which lies at stake in this question may admit both interpretations without any prejudice to the Analogy of faith that g Quam stultum fit in tantâ copiâ verissunarum sententiarum quae erui possunt temere affirmare quam earum Moses potissmum senserit pernitiosis contentionibus ipsam offendere charitatem which is given by our Adversaries may justly be suspected ours I am sure cannot CAP. IV. The arguments proposed Chap. 2. are fully answered and the exposition of sanctification by destination is at large handled VNto the first supposing that the words of the text blessed and Sanctified are expository this I say supposed because b Aquin. p. 1. q. 7 3. art 3. some have distinguished between them the meaning of the place is that God bestowed a speciall prerogative and preferment upon the seventh day setting it apart from the rest of the weeke for so the word signifies That this was done we all agree when it was done is the question for this circumstance we have not expresly in the Text. Now because it may be doubted whether Moses wrote the story before the deliverance of Israel as c Lib. 7. de preparation Evangeliâ— c. 2. Eusebius Caesariensis thinkes or after the Law was given as d Hexamer Beda e Abulensis in Genes Abulensis and most others are of opinion let our Adversaries make their election and this Text nothing favours them For if Moses writ after the Law was given as is most probable then the proposition that Gods resting from his works and the Sabbaths sanctification were coetaneous is denyed and these words stand not in reference to the begining of the world but to the Law given Object If any demand why then doth Moses speake of this sanctification in the history of the Creation whereas the proper place for this had been Exodus the History of Israel in the Wildernesse Answere It will be said that it is fitly mentioned by Moses in that place because there he had occasion to speak of the severall daies of the week and of the reason of the seventh daies Sanctification Gods resting from all his works As if Moses should have said you know how God hath lately separated the seventh day from others to his service here is the reason when he made the World he himselfe rested upon that day as is also expressed in the Law it selfe But sâ—â—ing Moses wrot that history before the Law we must distinguish for things are said in Scripture to be sanctified or set a part two manner of waies First by way of purpose and destination only as God sanctified Ieremy to be a Prophet unto him before he was born Secondly by way of actualluse and imployment as when the Levites were admitted to the actuall service of the Tabernacle True it is that Gods resting from his works and sanctifying the Sabbath were coetaneous in the first sense by way of purpose and intention which Moses relates but not in the latter by way of actuall execution As soone as he had ended his workes he ordained appointed that the seventh day the day of his owne rest should be that on which his Church should rest and follow his example and this was that great blessing and prerogative bestowed on that day Therefore a Musâ—m â—ee com Musculus doth well expresse sanctificatus by destinat us a day sanctified because a day destinated and fore-appointed And b Bysield against Brerewood M. Byfield himselfe hath observed and that rightly that the word in the Originall doth signifie to prepare to prepare is one thing and actually to appoint is another So then the Sabbath had not an actuall existence in the world from the begining it had only a Metaphysicall being as all naturall things are said to be in their causes For the cause or reason of the Sabbaths sanctification Gods rest was from the begining though the sanctification it selfe was long time after Object You will say doth any man write an history of things not existent Answ I answere that the Prophets and pen-men of holy writ usually doe so and this is one chiefe reason which doth manifest the Scripures to be the word of God I hope no man will deny that Moses also wrot by inspiration but heer we read what God hath done as well as what man should doe and so'tis an history of what was past if we rightly understand the Text this therefore is but a cavill Ob. It will be againe objected that never anything which had actuall being and ability unto thatservice whereunto it was used was thus sanctified and aforehand set apart and not presently employed but the seventh day was from the begining and every way fit to be the holy Sabbath Answ I would aske only Esai 45.1 whether Cyrus was not thus sanctified to be the destroyer of Babylon and restorer of Gods Church or whether this service were the first that ever Cyrus did when hee was every way fitted thereunto Nay was not Christ thus sanctified to be the Messias yet was he neere thirty yeares old before he actually manifested himselfe to be the Messias and shewed froth his glory I presume that no man will say that all the time before hee wanted abilities thereunto Ob. You perhaps will say Christ indeed was ready but the people were not fitted Answ I answere our Saviour himselfe saith the reason was neither in himselfe nor in the people but only in the time thereunto ordained his houre was not yet come And thus all things else are done by him as c Nihil incomptum â—tque intempestivum apud verbum Praecognita sunt enim huic omnia à patre perficiâ—â—â—tur autem à filio apto tempore expectante eamhoram qua est à patrc praecognita Irenae lib. 3. Cont. haeres c. 18. Ireneus well observes So heere indeed the seventh day was from the begining the day of Gods rest and might have been employed as the Lords Sabbath and some daies doubtlesse were thus bestowed and perhaps this But the time unto which God had destined or ordained it wherein solemnely to make it his holy Sabbath was not yet come viz. the redeeming of his Church out of the bondage of AEgypt for of it was the Sabbath a speciall memoriall For my part I cannot understand why any man should mislike this interpretation since the word sanctified when it is attributed to such things as are not capable of holinesse is mostly used in this sense especially since nothing hath hitherto been objected of any moment but what may be reduced unto these heads Ob. First they say there is no ground for such a destination in the text and to interpret Scripture without ground is to build without a foundation But who sees not
revelation From hence to clude that therefore God appointed them the Sabbath is no good consequent for God appoints men many duties but prescribeth no certaine time of performance For time is no part of the worship but an accident and adjunct thereof left for the most part to discretion and opportunity I hope that no man will deny but that God is publikely worshipped amongst us upon Holy-daies Wednesdaies and Frydaies and yet God never sets us thosetimes From the worship thereof to inferre the time is no good deduction But let all be granted that God both prescribed worship and time the Sabbath at most is but a positive precept as the sacrifices also were no morall duty which is the thing aimed at in this question and shall be handled in that which followeth Lastly the testimonies of the learned are not and as I conceive cannot be very many and those that are may easily be reconciled To begin with Philo the very addition which is given him that he is a Iew is sufficient exception against his testimony And so for M. Broughton it may be reputed a part of his Rabbinicall learning to which he was so much addicted M. Calvin is not constant to himselfe in this point for in his book of a Perpetuam islam cessationem Iudaeis repraesentahat unius diei ex septem observatio Cal. inst l. 2. c. 8. Institutions he plainely speaks thereof as given to the Iews by Moses b Videtur Deus per diem septimum populo suo delineâsse futurū sui Sabbathi in ultimo die perfectionem Ibid. not by God to Adam Catharinus and Alcuinus are held but Innovators amongst the Schoolemen in this point and are generally forsaken of all their followes Lastly that of Zanchius is but a fancy of his own and that also far fetched and thus much of the first question CAP. V. The second question is proposed whether the letter of the fourth Commandement be a morall precept A Law being once enacted we take into consideration the binding power thereof for all lawes doe naturally bind all such upon whom they are imposed untill it doth appeare that they be repealed Hence though Critickes say lex à legendo yet Divines take up another Etymology lex à ligādo it s therefore a law because it doth oblige But all Lawes being not of the same kind doe not bind after the same manner neither as they are lawes nor as they are intended by the lawgivers This is most true not only of humane lawes whose authors are men but of such also as proceed immediatly from God himselfe For there be some lawes of his which oblige all people nations and languages upon the face of the whole earth even every son of Adam Others of them are prescribed either to particular persons or some one people nation only some of them also are of perpetuall and everlasting continuance never to be revoked others were ordained only for a certaine period of time Lawes of the first kind are properly stiled morall which are in both the forenamed respects universall the dictates of nature and included in the divine essence which is not subject to any shadow of change Lawes of the latter kind are all the ceremoniall and judiciall ordinances The second question therefore is whether the fourth commandement of the Decalogue be a morall law binding all men throughout all ages to the end of the world or whether it were given only to the Israelites till the fulnesse of time and exhibiting of the Messiah The affirmative seems to some men as cleer as the day it selfe and to be a point of that high consequence in religion as that we ought rather to suffer as Martyrs then to quit this truth We will therefore muster up all such arguments as make to this purpose CHAP. VI. The arguments for the affirmative are propounded and enforced ANd first it is alleadged that all the commandements of the Decalogue are morall being parts and branches of the law of nature But the fourth commandement is one of these placed in the very heart of the rest spoken by Gods owne mouth written by Gods own finger and that in tables of stone to teach us their perpetuity laid up with the rest in the Arke therefore the fourth commandement must needs be morall Secondly if this be not morall as well as any of the rest not only Moses but God himselfe who placed it so might seeme purposely to confound things of different natures intending as it were to breed distractions in the Church as we see at this day But this is no way to be imagined for God is the author of peace and not confusion therefore doubtlesse the fourth commandement is equally morall with all the rest Thirdly that which is naturally written upon the hearts of the very heathen themselves must needs be morall but the whole fourth commandement is thus naturally written Ergo. First the Sabbath must be the seventh day for this number was ever reputed the number of perfection and the holy number not only a Cyprian de Spiritu S. S. Cyprian so cals it but Homer also Hesiod and Callimachus Secondly the whole day was spent even by heathens after an holy manner in publique worship and private contemplation Thirdly they also observed their Sabbaths with severe strictnesse from all manner of works Their Idolatrous Priests affirmed that the holy daies were polluted if any work were done in them By all which it is plaine that the very Heathen observed the Sabbath not by revelation for this they never had but by the very light of nature therefore c. Fourthly that commandement is moral which hath all the characters of morality As first that it appertaines to all nations in all ages Secondly that the more understanding amongst the Heathen approved and taught it Thirdly that it may be discerned by reason rightly informed Fourthly that it containes something which is necessary to humane nature to attaine its end and finall happinesse Fiftly that it is such as if it were observed with the rest would make the conversation of man compleat without the addition of any other law but all these markes of morality are to be seen in the fourth commandement The two first are apparent by the precedent argument for it was ever observed approved and taught by Heathens in all ages The third is a necessary consequent of the former for if the Heathens observed it this their observation must needs proceed from reason rightly informed The fourth no man can be so wicked as to deny for if any thing be necessary to bring men unto everlasting happinesse it is the observation of the Sabbath The last also is evident for if all the rest of the Decalogue together with this were observed what need we any other lawes either of God or man Ergo. Fiftly that commandement is morall whose reasons are morall but such are the reasons in the fourth commandement As the first which is taken from the equity
place in Hosea 3 That he doth therefore begin a new argument against the Pharisees consisting of two things the first of the end and intention of the Law which was the good of man the other from his own office which was to be head both of men and Angels and therefore being to dispose of all things which tended unto mans good 4 That he intended by those words to rectify their superstitious conceits of the Sabbath As if he had said you magnify the Sabbath as if it were one of the greatest of all the commandements a maine end of mans creation but you must know that it was made for man and not man for it as were all the legall rites and ceremonies And if this be so I that am the Messiah am by my office Lord of the Sabbath and can and will abrogate the same in due time And that this abrogation of the law of the Sabbath was that which our Saviour did there at least insinuate unto them is plaine if we compare the text with that other of S. Matthew where he tels them that he is greater then the Temple having absolute jurisdiction a Templum Sabbatho serviebat ipse autem dominus erat Sabbathi Mald. in locum and Lordship over all Legall and Mosaicall rites Secondly that for which no man is to be censured and condemned is not a Morall Law for the Law of nature teacheth us to condemne the transgressors of all Morall precepts but no man is to be judged or condemned for the Sabbath b Col. 2.16 Col. 2.16 If any man say that the Apostle speaketh of the other feasts of the Iewes which also are called Sabbaths not of the seventh-day Sabbath in the commandement I answere First that he contradicts all Ancient and Moderne expositions Secondly that in all other places of Scripture where mention is made of their Sabbaths the weekly Sabbath is also included Nehem. 20.33 Esai 1.13 Hose 2.11 why not here Thirdly the Apostle had reason to have excepted this especially considering that his doctrine in that place is a doctrine of liberty for in cases of this nature unlesse men have their bounds set them they easily turne their lawfull and warrantable liberty into unwarrantable licentiousnesse Fourthly it is not likely nor agreeable to any rule that when all which are denominated are expressed as Sabbaths that which doth denominate viz. the weekly Sabbath should be excepted but on the contrary Fiftly the enumeration of the text is sufficient New-moones Holydaies What Ceremoniall feasts had the Iewes distinct from their weekly Sabbath which stands not under one of these heads Either therefore the Apostle useth tautologies which is not likely his discourse being in that place Polemicall a Multa festa habebant Iudaei quaedam quotanuis celebrari oportebat quaedam ineunte quolibet mense quaedam fingulis septimanis ut SabbathoruÌ„ haecomnia tanguntur ab Apostolo hoc in loco Salisbut in locum Or that Tripartite enumeration of new-moones holy daies Sabbath daies includeth also the weekly Sabbath Lastly the weekly Sabbath which the Iewes observed and circumcision were the two maine heads of Iudaisme for which in those times the Seducers so much contended therefore this weekly Sabbath is there especially to be understood Thirdly that which is a shadow of good things to come whose body was Christ cannot be a morall law for morall duties are eternall verities no fleeting and vanishing shadowes But the Sabbath in the fourth Commandement was such a shadow of good things to come As hath in part appeared by that place of the Apostle Heb. 4. and shall be farther evidenced in that which followes and hath generally been taught by all a Epâ—ph l. â— hae 8. Antiquity Ergo. Fourthly that which cannot be deduced out of the principles of naturall reason rightly informed without revelation cannot be Morall But the sanctifying of the Sabbath as it is set downe in the letter of the fourth commandement cannot be so deduced For first naturall reason cannot teach us that one of seven must be observed much lesse that it must be the seventh from the creation or that it must be one of seven in imitation of Gods rest For though men by the light of nature may know the creation and that God was the Creator I will adde though it be impossible the order how things were made yet that all this was done in sixe daies which is the ground of the Sabbath naturall light cannot reveale Neither can nature teach that a whole day from evening to evening is to be kept holy For this is the rule of the Sabbath in the fourth commandement which is rather against nature For nature teacheth to calculate from morning to evening as b Aquinas 1 â— 2. ae q. 74. Art 3. ad Sextum Aquinas sheweth nor doth nature shew us that straight exact resting from all manner of works as the Commandement and the exposition thereof given by Moses doth require If any man say that some shreads of all these were found amongst the Heathen in practice and that they were doubtlesse guided thereunto by the light of nature He speaks nothing to the purpose The question being not of their practice but the principles of naturall reason which must be produced and the deduction made according to those principles Now let any Philosopher or Divine laying aside his Bible make the demonstration out of meere naturall principles erit mihi magnus Apollo Fiftly which is also a Manifestum est itaq non aeternum nec spirituale sed temporale fuisse praeceptuÌ„ quod aliquando cessaret Tert. advers Iud. Tertullians reason whatsoever is de facto abrogated and abolished for practice whether by Christ or his Apostles cannot be morall for precept For whatsoever is morall must be perpetuall but the letter of the fourth Commandement is thus abolished for practice For first not the seventh from the creation but the eight is observed Secondly this eight was never observed by the Christians as the Iews observed their seventh neither for time from evening to evening nor for manner in any respect Lastly we keep not our day upon the same reason and ground with theirs as in memory of the creation of the deliverance out of Egypt of the fall of Mannah but of Christs resurrection Nor to the same end to represent unto us our spirituall rest in Christ For the faithfull have already obtained that for parts though not degrees neither was the Lords-day ever appointed to Shadow out unto us the eternall consummation thereof in Heaven The letter therefore of the fourth Commandement is in all the branches thereof vanished and abolished Ergo. Sixtly that which is morall admits no dispensation upon any ground of necessity Charity Piety or what else soever And this b Chrysost Hom. 40. in cap. 12. Math. St Chrysostome makes good saying in those things which are altogether unlawfull as whatsoever is forbidden by a morall Law 〈◊〉 excuse whatsoever
serm 50. in Cant. S. Bernard sticks not to say that the literall observation of the Sabbath was one of the precepts which Ezechiel calls not good and numbers it with the Law against Swine-flesh p Damascen de fide orthod lib. 4. cap. 4. Damascen is large and particular in this point shewing where and how it was Ceremoniall q Quies ab operibus licet non amplius sit in Christianismo praecepta ficut scribit Apostolus Col. 2. necessaria tamen est instituta ab Ecclesiâ propter imperfectos Luth de bonis operibus Luther saith plainly that the outward Rest of the Sabbath is not commanded us Christians under the Gospell and alleadgeth for proofe the Prophet Isaiah cap. 66. and the Apostle S. Paul Colos 2. r Evanescant nugae pseudo-prophetarum qui Iudaicâ opinione populum superioribus saeculis imbuerunt nibil aliud asserentes nisi abrogatum esse quod ceremoniale erat id vocant diei septimae taxarationem remanere autem quod morale est nempe untus diei objervationem in hebdomade atqui id nihil aliudest quam in Iudaeorum contumeliam diem mutare diei sanctitatem eandem animo reâ—inere Calv. inst lib. 2. c. 8. Calvin sharply confuteth the maintainers of a seventh day Sabbath for false Prophets and Iewes All the Protestants by what names soever distinguished follow these their leaders except a few in comparison in the Church of England which have all started up since the daies of Queene Mary And therefore s Bellarm. de cultu Sanctum lib. 3. c. 10. Bellarmine setting downe the Doctrine both of the Lutherans and Calvinists reduceth all to these heads First they affirme that the Law of God requires us to keep some daies holy Secondly that those daies are not determined by the Law of God but that this determination is left wholy to the Church Thirdly that those daies which the Church shall determine are not in themselves more holy then other daies Fourthly that this determination of the Church doth not bind the conscience but in case either of contempt or scandall Now if this be the Doctrine both of the Lutherans and Calvinists they cannot affirme the fourth Commandement to be morall For if so then God had determined a set day and time wherein to be worshiped then one day had been more holy then another being set thus a part by God himselfe for his holy use and then also all mens consciences had been bound to the observation thereof even out of the case of contempt and scandall If any man suspect Bellarmines honesty in this his report of Lutherans and Calvinists let him shew wherein he hath unfaithfully collected I am sure Amesius who hath taken upon him to weakeÌ„ enervate his whole Doctrine toucheth not upon this It were an endlesse piece of worke to set down the particular writers of the reformed Church I will only name Bullinger and Pellican and that in those places where they purposely treat of this subject Because the common evasion is that heretofore the Protestants of all kinds were so taken up with the common adversary of the reformation that they never sufficiently studied this point a Seimus Sabbâ—thum esse Ceremoniale quatenùs coniunctumest cum sacrificiâ—s reliquis Iudaâ—cis Caeremoniis quatenus alligatum est tempori Caeterùm quatenus Sabbatho reli gio pietas â—opagatur iusâ—us oracretinetur in Ecclesiâ ipsà charitas proximo servatur perpetuum non temporale est Bul. dec 2. ser 4. Bullinger therefore writing purposely of this subject saith we know that the Sabbath was Ceremoniall as joyned and annexed to the Sacrifices and other Iewish rites and as confined to a set time b Die septimo vacandum catenùs morale est quod sâ—ato tempore domino vacandum sit quod ne deferatur ob occupationes temporarias Caeremoniale decretum est ut septimum diem non praetereat quocunâ— tandem die supputare incipias Pell in Exod. 18. Pellican likewise thus expresseth himselfe A seventh-seventh-daies rest is so farre Morall as that God must have a certaine time appointed for his worship but that we must not let slip the seventh day wheresoever we begin to reckon is Ceremoniall I know arguments from humane Authority are unartificiall and that some men are so wise in their own conceits as that they stick not to cry down all others when they oppose their fancies The immediat symptome of singularity This therefore shall suffice CHAP. VIII In which the question is stated and explained THe Morality of the letter of the fourth Commandement is thus eagerly maintained even with way wardnesse to make way only to that which concernes the Lords day of which we will also speak God willing in its place For there being neither precept nor practice in the Scripture nor any other good record for that which hath of late yeares been imperiously thrust upon the consciences of men in that point the broachers of those doctrines were of necessity to shelter themselves under the letter of the fourth Commandement And indeed this hiding place being once granted them we could never be Iewish enough in Sabbatizing But if it be made appeare that this is but a pretence only and a covering of Fig-leaves the nakednesse of their doctrine will soon be seen and that they have though unawares laid snares and ginnes for mens consciences therein For the opening now of this point we must first enquire what a Morall law is And then how the fourth Commandement is Morall and how not Lastly what be the particular Ceremonies therein contained Morall is derived a Moralus sunt de illis quae secundum se ad honos mores pertinent cum autem humani mores dicuntur in ordinâ— ad rationem quae est proprium principium humanorum actuum illimores dicuntur boni qui coÌ„gruunt rationi Aq. 1. 2. ae q. 100. art 1. in corpore from Mores which signifies manners That therefore in a large and generall construction of the word may be said to be a Morall law which doth any way prescribe concerning the manners of men Now the manners of men being good or evill as they either agree or disagree with right reason a Morall Law is that which prescribeth a man to governe himselfe as right reason neither blinded nor corrupted doth require Hence it is that the Law Morall is the Law Naturall for that only is right reason not corrupted which God imprinted in the heart of manin the creation with an indeleble character never to be blotted out And therefore the reliques thereof remaine ever since the fall of Adam in the worst of the heathen This kind of law is alwaies in force though it never be proclaimed because it commandeth those things that are of themselves simply good and forbids those things which are of themselves simply evill Yet because it was much obscured in mans heart the fall of Adam making us the children of darknesse God was
day of Gods rest It is not á Sabbath but thé Sabbath even that which God sanctified and is pretended to have been as ancient as Adam The Sabbath must be the same with the seventh or else there is no tolerable sence or congruity in that Law Or Materially as challenging a tribute of our time As if it said put a part some certaine and set time from thine own employments for Gods publike worship and in this sence m Hocest quod usitatè rectè dicitur novum testamentum non genus quod morale est sed speciem quae caeremonialis est abrogâsse Chem. part 4. exam Morale est quant ùm ad hoc quo l homo leputet aliquod tempus vitae suae ad vacanduÌ„ divinis Aq. 2.2 ae q. 122. art 4. in corpore Festa quoà d genus instituta sunt quoad speciem manent in liber â potestate Ecclesiae Bald. c. de Sab. Casu 2. they affirme it to be Morall and not otherwise That God therefore must have some of our time allotted out for his publike service is the substance of that commandement to continue for ever unto the worlds end The whole letter as it is expressed in the decalogue is the shadow vanished away being either Ceremoniall Iudiciall or mysticall Therefore saith o An vero propter unum praeceptum quod ibi de Sabbatho positum est dictus est Decalogus littera occidens quoniam quisquis illum diem huc usque observat ficut litera sonat carnaliter sapit Aug. de spirit lit c. 14. S. Augustine he that keepeth the Sabbath as the letter soundeth is carnally wise not spirituall To which purpose p Quod in lege quae duabus tabulis lapide is conscripta est solum inter caetero in umbr â figurae positum est in qu â Iudaei Sabbathum observant ib. he speaketh continually And q Bedae Hexa Bede affirmes that the Apostles of Christ took clean away the letter of the Sabbath But we will as was promised descend to particulars declaring and following herein the footsteps of the holy Ghost and reverend Antiquity First that in regard of the rest and precisenesse thereof it was Ceremoniall Secondly that in regard of the persons it was Iudiciall Thirdly that in regard of the determination of the time and imitation of Gods rest it was mystically to be understood That is properly a leviticall ceremony which God commanded Moses in the Leviticall Law to shadow out Christ or his offices or his benefits and doctrine of the Gospell And therefore the Apostle defines the Ceremoniall Law to be r Heb. 10.1 Co. 2.17 a shadow of good things to come whose body is Christ These Ceremonials are farther marked unto us by s Vsus Caeremoniarum erat primo ut essent imagines cultus interioris secundo ut demonstrarent immunditiem hominis inhaerentem tertio ut palpabiles essent conciones de passione Christi quarto ut essent maceries quibus Jsraelis Ecclesia â— reliquis gentibus discerneretut Buc. de leg Divines by diverse characters First the Ceremonies were notes and badges of distinction between Iew and Gentile parts of the wall of separation set between them Secondly they were helps to discover unto them their naturall filthinesse in Gods sight Thirdly they did shadow out unto them that inward and invisible worship which God requireth of all such as worship him in spirit and truth Fourthly they were unto the people so many visible sermons of the death of Christ and glad tidings of the Gospell not that the ceremonials did alwaies look only to things to come for many of them had as it were two faces and pointed historically to things past as well as mysteriously to things to come The Passover did remember them of their deliverance out of Egypt the Pentecost of the law given in mount Sinai the feast of the Tabernacles of Gods protection of them the wildernesse the Sabbath of the Creation of the world in sixe daies Yet as s Quamvis instituta erant obrecordationem beneficiorum praeteritorum ut Sabbathum in memoriam creationis tamèn habebant coniunctam adumbrationem promissionem spiritualium beneficiorum in Christo exhibendornm scilicet Sabbathum gaudiâ—m spirituale et requiè confeientiae datam in Christo Ioh. Sarisb Episcop in Col. 2. v. 17. a learned Prelate of the Church hath observed all these had thereunto annexed the shadowes of things spirituall As their passover was a type of our redemption by the bloud of Christ their Pentecost of the powring out of the spirit writing Gods lawes in the tables of our hearts their feasts of Tabernacles of our present pilgrimage to Ierusalem which is above their Sabbath of the peace of conscience and joy of heart which we receive by a lively faith their new Moones of the Churches illumination So that their looking back to some remarkable Histories of things past did nothing hinder them from being shadowes of good things to come These therefore being the undoubted and generally received cognisances of Ceremoniall observances we must examine whether they doe agree unto the law of the Sabbath And first that the Sabbath was a part of the wall of partition given to distinguish Iewes from Gentiles appears both by the law and the Prophets keep you my Sabbath saith god by t Exod. 31.12 Moses for it is a signe between me and you in your generations that ye may know that I the Lord doe sanctisy you therefore shall ye keep my Sabbath And by z Ezek. 20 21â— Ezechiel the Lord saith I gave them also my Sabbaths to be a signe between me and them By comparing of which places plaine it is that God spake this not of their other feasts and solemnities the common evasion but also chiefly of the weekly Sabbath for though in the Prophet it be in the plurall number Sabbaths yet in Moses it is the Sabbath The Sabbath was a signe between God and his people viz. Of his covenant made with them having discarded all other nations making them only a holy and a peculiar people to himselfe leaving others in their pollutions and to their manifold abominations The Law of the Sabbath was of the same nature with that of the circumcision as a Ergo Sabbathum circumcisio in signum data sunt veri Sabbathi verae circumcisionis Hier. in Eze. 20. S. Hierom hath well observed upon that place of Ezechiel b Hoc quidem illustre esse voluit Deus discriminis symbolum inter Iudaeos profanas gentes unde diabolus quo infamiam aspergeret purae sanctaeque religioni per protervas linguas Iudaica Sabbatha saepe traduxit Cal. in Exod. praeceâ— 4. M. Calvin calls it an illustrious sign of greater note and use to separate the Iew from the Gentile then circumcision could be And this was the reason why the Devill raised up so many blasphemous tongues against it amongst the heathen c
which could not be without kindling of fires But I cannot conceive that any Mosaicall ceremony once instituted could be abolished till they were altogether nailed to the crosse especially having reference to any benefit which the faithfull receive from Christ as hath this of the Sabbath Now though the Iews rest were so strict and exact yet we may justly wonder at the penalty inflicted on the transgressors death since God passed over greater things with lesse censures as fornication and theft which are contrary to the Law and light of nature it selfe i Nisi eximium aliquid singulare fuisset in Sabbatho videri posset aequa atrocius iubere hominem interfici tantùm quoniam ligna deciderat Calv. in Exod. Calvin therefore saith rightly that unlesse there were some excellent and singular thing in the Sabbath more then is expressed in the letter it might seeme to savour of cruelty to put a man to death for gathering a few sticks and kindling a fire with sticks already gathered But saith he what was this great and excellent thing in the Sabbath Doubtlesse not the litterall rest for then the punishment should continue still the same and the precise observation of this rest ought to remaine It is therefore the mystery that is so excellent and highly esteemed of the Lord viz. that the faithfull should sanctify unto him an k Sabbathum commendatum est priori populo in otio corporali temporaliter ut sigura esset sanctificationis in requiem spiritus sancti Aug. ad Ian. ep 119. entire rest from all even the least servile works of sinne and Sathan leaving no one lust unmortified to raigne in them into which absolute liberty Christ will also at last bring us This is the meere reason why God doth by his Prophets so punctually stand upon the observation of the Sabbath because in the violation of the litterall rest they did in effect spurne at this spirituall rest which was the substance of that shadow If any man aske whether then under the Gospell no bodily rest be at all commanded we shall I trust in due time give him satisfaction herein when we come to those questions which concerne the Lords day The next thing in the letter of the commandement are the persons there named thy sonne thy daughter thy man servant thy maid servant cattell and stranger although l Damasc lib. 4. sidei vnbodox cap. 24. Damascen avoucheth it for Ceremoniall making children Servants Strangers a Type of our sinfull and naturall affections and the Oxe and the Asse figures of the flesh or sensuality Yet I rather consent with those amongst whom also are some of our adversaries in this question who affirme this passage to be partly Memorative looking back to their seruitude in Egypt partly Iudiciall teaching that mercilesse people that God expected that their servants nay their beasts should then at that time have rest and refreshing We have in the next place the prescribed time the seventh day even that day which God himselfe rested on which how and in what respects it was mysticall and figurative let others speak m Magdeb. Cent. 12. Petrus Alphonsus a Iew baptized in the Christian faith 1106 being then 40 yeares of age and having for witnesse of his baptisme Alphonsus that pious King of Aragon from whom he received the name of Alphonsus in honour of his worth and learning This Alphonsus I say presently upon his baptisme and being a Christian had many and great contestations with the Iewes from whom he revolted Amongst other things was questioned the law of the Sabbath which he affirmed to be Ceremoniall even in this very part thereof which concerned the time For said he as God the Father ended all his works in six daies and rested the seventh at the worlds Creation so the sonne finished his course also upon the same day and rested with it is finished on the seventh at the worlds redemption His conclusion therefore is that since that is accomplished of which the observation of the Sabbath was a signe it is altogether needlesse that any such observation should be longer continued And indeed it may well be thought to be more then casuall that Christ should pronounce his Consummatum est upon the Crosse much about the same time as we may probably conjecture in which God the Father made the woman last of all his creatures n Ipso die Sabbathi requievit in sepuichro postquà m sexto are consummavit omnia opera sua Aug in Gen. ad lit lib. 4. c. 11. St Augustine teacheth the same almost in the same words and o Omnes solennitates veteris legis fuerunt institutae in coÌ„memorationem alicujus beneficij divini vel iam exhibiti vel figurati ideo observantia Sabbathi in quâ commemoratur beneficium creationis figurabatur quies corporis Christi in sepulchro fuit potissima Durand lib. 3. dist 37. q. 10. ad quartum Durand also upon the third of the sentences and many others Lastly Gods example is proposed but upon this the Apostle hath a plaine comment when he saith he that entred into rest hath ceased from his own works as God did from his which being a reason of that which immediatly goeth before there remaineth a rest unto Gods people must needs make Gods resting from his works a Proto-type of our resting in Christ which is indeed the rest of God as St Chrysostome expounds it This day therefore of which the Commandement speaketh as of the day of rest is observed to have no evening annexed unto it as the others had when it is said the evening and the morning were the first day because Gods rest which we have in Christs is permanent to last for ever This p Ego vero non dubito quin Deus sex diebus condiderit mundum ac septimo quieverit ut documentum ederet summae operum suorum perfection is it a ut dum se typum proponit ad imitationem significat se ad veram fâ—licitatis metam suoâ— vocare Calv. in Exod. Mr Calvin puts to be out of question the meaning of the letter God saith he made all the world in six daies and rested the seventh to shew us the perfection of his works And therefore he proposed himselfe in the Commandement to be imitated by the Iewes in the Mosaicall law to teach them that he calls all them that believe in him to compleat perfect and everlasting happinesse even that spoken of Esai 66.23 CHAP. IX The Arguments for the affirmative examined THe first which is commonly famed for invincible and unanswerable is as weak as any of the rest All the Commandements of the Decalogue are Morall but still with that distinction and difference of Morality spoken of in the former Chap. All are Morall but every one in his proportion and degree and so is that of the Sabbath Morall it is for substance not circumstance Morall in regard of the purpose and intention of the Law-giver that some
the Sabbath day Doct. Hollands Apology for the Queenes day folded up the whole Ceremoniall worship for so Sabbath is sometimes taken it might well challenge its place amongst the Moralis both in the Tables and in the Arke that so the whole Law Morall and Ceremoniall might at once be preserved together unto which Gods covenant did equally oblige the people of the Iewes To the third that this Commandement is naturally engraven upon the hearts of the Heathen is utterly untrue And whereas it is said in confirmation thereof that the Heathens generally admired the number of seven we nothing doubt thereof but to inferre that therfore they acknowledged the Sabbath for a naturall law were too loose a consequence The number of three was I thinke in as great esteem amongst them as the number of seven it were a pittifull inference therefore they naturally discerned the blessed Trinity The like may be said of the number of ten may we therefore say they knew there were ten commandements It is true that g Clemens Alexand Strom. lib. 5. Clemens Alexandrinus brings many authorities out of Homer Hesiod Callimachus to prove that the very Heathen knew the seventh day was to be kept holy But how As Naturall and Morall Nothing lesse but to shew that the wisest of the Heathens were theeves of holy things having stolne them out of Moses writings for these they had translated Or Israels practice and this is the maine scope of that place alleaged out of the fift book of his Stromata and therefore he doth not only instance in the seventh-day Sabbath but in the article of the Trinity the resurrection of the body the fire of the last day and the judgement following Besides that the Heathen in all ages gave great heed unto numbers is confessed But whence Not from any light of nature which directed them but partly from the delusions of Sathan in Sorcery Geomancy and curious arts partly from Pythagorean superstition and partly from their own experiments observations To insist a little upon the latter whence did they admire the number of three but that they observed there were three principles of every naturall body matter forme privation three kinds of soules that informed those bodies vegetative sensitive and rationall three sorts of good things which compleated the happinesse both of soule and body three regions of the soule like the three regions of the aire and thus they collected tria sunt omnia all things consist of three The number of ten was also in esteem and because ten is the greatest amongst the unites they conceited this to be the number of greatnesse even to the tenth egge of an hen and the tenth wave of the Sea But the Poet sets down their observations men have i Hic numerus magno tunc in honore fuit Seu quia tot ligiti per quos numerate solemus Ovid Fast 3. ten fingers women goe with child ten months when we have told unto ten we must begin again with the unites As for the number of seven they held it sacred and the number of perfection but k Gellius Noct. Attic. lib. 3. cap. 8. Gellius shews out of Varro whence they made that collection as seven Planets seven starres the Moone varieth her course by sevens mans conception in the womb is absolved in seven daies all his proportions are perfectly formed in seven weekes he is safely borne in seven months but he that is borne in the eight month never lives every seventh yeare is their climacterical the arteries of mans body keep a kind of musicall motion to the number of seven and a world of such stuffe Not only the Heathens but the Fathers themselves have exercised their wits but wantonly this way l Ego ad Deum potius argumentabor hune modum temporis ut decem menses decalogo magis inaugurent hominem ut tanto temporis numero nascamur quanto disciplinae numero renascimur Sed cum septimo mense nativitas plena est facilius quam octavo honorem Sabbathi agnoscam Tertul. lib. de Anima â— cap. 37. Tertullian speaking of mans nativity in the seventh and tenth month though he will not superstitiously attribute any thing to the force of numbers yet he dares say that God by the tenth would acquaint man with the ten Commandements and by the seventh honour the institution of the Sabbath m Septenarius iste numerus ex quaternario ternario constans habet ex partibus suis excellentiam maximam ternarius Creatorem propter Trinitatem enunciat quaternarius Creaturam propter quatur Elementa Cyp. de Spiritu Sancto S. Cyprian also speaking of the giving the Law upon the day of Pentecost saith there is a great mystery contained in that number for seven times seven with the addition of one unity makes the Pentecost in which the nine and forty are an embleme of this life and the unity of the life which is to come And that you may think he had great reason to call it the holy number he proves it to be so from the parts of which it doth consist foure and three for three is the number of the holy Trinity by whom all things were created and foure the number of the Elements of which they were made with much more to this purpose But what poore speculations are these to sway any mans reason in a point of Religion I leave to the judgement of any sober minded man It borders upon superstition and Cabalisticall Iudaisme to be observant of numbers which the holy Ghost hath not commended unto us for mysticall as the weekes of Daniell and the number of the beast To the fourth the letter of the Sabbath hath not one much lesse all those characters of Morality which are set down not to question the things themselves That God should have tribute of our time for publique worship was never by any man denied to be naturall and morall but for the determination of one in seven of this one more then of another that it must be a whole naturall day of twenty foure houres that it must be thus and thus observed and all these grounded upon Gods rest at the Creation hath no character of Morality at all That the wiser of the Heathen taught and practised most of them is confessed but as stolne amongst other holy things as hath been shewed The Law of the Sabbath appertained not to all nations neither did God give it unto mankind in Adam nor was it ever intended to any but to the Iewes as an especiall pledge to distinguish them from other nations That those things which are laid down in the letter of the law are necessary directions unto perfect happinesse hath lesse ground then the former for let any man shew how the number of seven doth guide to happinesse more then three five ten or to begin the day rather at night then in the morning or to doe no manner of work till this appear this argument
concludeth not To the fift briefly both propositions are faulty The first that whatsoever is backt with a Morall reason is a Morall Law for what think you of the Law of the first fâ—uits No man I think but will say it was Ceremoniall yet the reason given of it is morall n Prov. 3.6 Honour the Lord with thy substance So the reason of the fift commandement is it Morall or Ceremoniall If Ceremoniall then how standeth it writen in the tables of stone If Morall then that which is Morall may be the reason of a law Ceremoniall and so the proposition is not true ex gr o Deut. 26. â— Thou shalt not kill the damme with the young that thy daies may belong in the land c. The second proposition is also faulty for let the reasons of the Commandemen be well scand and they will come farre short of that Morality which is pretended Aske naturall reason at best refin'd what proportions were fit to be observed between God and man would it answere we must have sixe for one and not rather on the contrary or any other what principle of naturall reason can guide us to the number of six herein God you say hath interest in the seventh but this is the question let this interest be discovered by naturall light we will grant the Morality All men are as much bound to follow Gods example in resting as the Iewes but First we deny that this example of God is or may be known by the light of Nature Secondly that it is there proposed to all men in their generations being given particularly to the Iews only For the commandement speaketh not of the seventh but of that seventh from the creation wherein the Church followes not Gods example keeping the first of these seaven For unlesse we rest that very seventh in which God rested we no more resemble his rest then a man that hath a ladder resembles Iacob that had a vision of a ladder But God hath promised a blessing unto our rest as well as unto theirs for the Lord even blessed the seventh day to the right observers thereof But the text is strained for though God hath promised alway to blesse his own ordinances in the publique worship yet for any blessednesse to be communicated to the day or affixed to one more then to another we read not That servants and beasts should now rest and be refreshed is confessed to be Morall but that they should have rest upon such and such a day just so many houres from all manner of imployment was partly Ceremoniall partly judiciall as hath bin said Which also farther appears because it is added o Levit. 26.5 as a reason of the seven yeares rest which I think no man will say was Morall neither doe I see why the one should not hold as well as the other Lastly true it is that the Sabbath was a token unto them that they were the Lords people and that we under the Gospell are also the Lords people is most true But was not Circumcision also a badge unto them that they were the Lords people must Circumcision therefore be Morall and perpetuali God forbid We see therefore the vanity of this argument likewise To the sixt first if by strangers we understand all that are aliens from the commonwealth of Israell plaine it is that the Sabbath was no more given unto them then Circumcision for it was a signe of Gods covenant and God never covenanted with the Heathen Moses was the Law-giver of the Iewes neither doth any law bind the Gentiles because Moses gave it but because only it is written on their hearts If by stranger we understand bondslave or sojourner not yet made Proselyte the commandement indeed speaks of him but not to him of him for his ease and restraint not to him for his observation such were not obliged unlesse first adopted as appears in the law of the Passover If any say why then did Nehemiah threaten the Merchants of Tyre for breaking the Sabbath day I answere he did it not because he thought them bound to keep the Sabbath but because a Ne quid occâ—rreret Israelitis ante oculos contrarium c. Cal. in Deut. 5.15 they occasioned the breaking of it amongst the Iews and offended against the present goverment of the state For if Nehemiah conceived those Tyrians to be under the Sabbath why did he shut the gates to keep them out he should rather have compelled them to come in and constrained them to keep the Sabbath being now under his power and jurisdiction To the seventh how superstitious the people of the Iews were in their observation of the Sabbath even in case of life and death notwithstanding they had the example of divers of Gods Saints their predecessors to the contrary as of b Elias fugit à facie Iezabel die Sabbathi Anton. tit 9. Elias and Iudas Machabeus and how their superstition continued not only when the City was destroyed by Titus and Vespasian but long after as appears by the history of the Iew in Rome that would not be taken up out of a Iakes because it was his Sabbath what advantages the enemies of that nation took from their superstition in this kind is evident of it selfe Our Saviour therefore in the Scripture glanceth at their superstitious and d Quod malum luxuriae hoc nomine significatum est quia haec erat nunc est pessima Iudaeorum consuetudo Aug. de Cons Evangelist c. 75. lib. 2. luxurious observation of the Sabbath foreshewing that it should be no small promoter of their lamentable destruction e Orate ut fuga vestra fit expedita nullis impedita remoris vel tempestatis vel religionis Marl. in locum so the best and ancientest Expositors c Sabbatha sancta câ—lo de stercore surgere nolo Laziard in hist universali But you will say what was this to the Disciples that they should pray against it I answere that the Christians also observed the Sabbath among the Iewes f Dicet aliâ—uis Iudaei sciebant licere in Sabbatho fugere ut vitam morti â—riperent Respondeo Iudaeos plerosque hoc ignorâsse vel putâsse fugere quidem fas esse hostibus insequentibus aliter esse â—efas Bar. in locum till the Gospell was sufficiently preached and the Synagogue was honourably buried Some therefore that were weak amongst theÌ„ might be entangled in that superstition Others that were stronger might be hindred and prejudiced in their safety by those that were contrary minded and all were bid to pray against the judgement of God which hanged over the head of the bloody City and whatsoever might in any degree further and increase the same though themselves were not engaged therein To the eight the riseing of mans corruption against any law gives no true estimate of the Morality thereof It is generally the effect of lawes of restraint to beget an appetite in men to the thing forbidden
the motions of sinne are set on work by the law Besides if the rule given were a certaine Maxim then on the contrary that law against which humane corruptions doe least rise which without question are the Commandements of the first table should be least Morall which I think no man will affirme But to passe by this I would gladly know against what in the Sabbath mans corruptions be so rebellious I doubt not but you will say against the strict and holy observation thereof but the manner how the law bids is one thing and the manner how the day is to be observed is another of which we shall also speak in due place To the ninth taken from experience in forraine parts in the first place I answere that the reformed Churches of God beyond the seas are much beholding unto you for branding them with laying religion on the back setting up Atheisme and Epicureisme And I believe many of this judgement are as free from those evils as any Sabbatharian in the world But strange it is that some men cannot vent their novell fancies unlesse like new wine they break the old bottles of love Perhaps you will say men will take liberty to be prophane when all tye of conscience is taken off as when the Morality of this law is denied But we must know that the conscience is not let loose as is supposed but only bound in another way as we shall see hereafter It hath ever been the custome of all sorts of people thus to palliate their errours under the titles of holinesse To the tenth the Homily is very briefe in this point the Summa totalis is this First that although God be at all times to be glorified for his mercies yet his pleasure is there should be set time for this purpose Secondly that this Commandement given in the Decalogue doth not bind us Christians as it did the Iewes Thirdly that whatsoever is found in the Commandement appertaining to the Law of Nature as a thing needfull to the setting forth of Gods glory ought to be received of all men Lastly that the set time of Gods publique worship ought to be on one day of seven This indeed which is last seemes to be something but seemes only for it must receive construction according to the foundation on which the Homily buildeth viz. that nothing herein is Morall but what appertaineth to the law of nature Seeing therefore that this particular cannot be deduced out of the Law of nature the Homily never intended it for Morall Ob. It will be said that then the Homily doth contradict it selfe for if nothing but what is naturall must be retained and one in seven be not naturall how can the Homily affirme that one in seven must for ever be observed and that by the will and commandement of God himselfe Sol But for answere hereunto first let it be considered that the Homily speaks by way of exhortation ad populum and in treatises of this nature every passage is not rigorously to be pressed for advantage in disputation This favour must be yeelded to all the popular tractates of the ancient Fathers else many things may well be quarelled at in them Secondly let the passage it selfe be well construed and the Homily clears it selfe for it saies indeed that Gods commandement was so to the Iewes but the Christians have followed this example voluntarily and of their own choice and if of their own choice then doubtlesse not by any necessity of Morall precept To the eleventh what if the Church retaine and read this amongst the Moralls Doth she not also appoint by her Liturgy Leviticus and Deuteronomy to be read amongst other parts of Scripture Or doe we thinke with the Maniches that the old Testament is not the word of God or with the Anabaptists that it appertaines not unto vs. We retain and read the Ceremoniall law in our congregations not so much for the Ceremonâ—es themselves which are vanished away as for those eternall truths of which they were shadowes And as we retain and read them so we also pray unto God for his mercy and grace that wee may fulfill and practise them so farre forth as they doe concerne us There be therefore two things which we aske in that short petition following the commandement First that our hearts may be graciously inclined to sanctify all such times as are set apart for Gods publique worship Secondly that as long as we live here in the vale of misery and sinne we may be enabled by his grace to keep a perpetuall spirituall Sabbath in righteousnes and holines and peace of conscience all our daies To the twelfth this takes deep impression amongst the vulgar who have been taught their ten Commandemens perhaps for their prayers from their cradles and therefore stand for this tanquam pro aris focis But in one word to give them satisfaction the argument is denied for there are and ever will be ten Morals though the letter of the fourth be Ceremoniall That God must have his set and appointed Sabbaths which is the essence life spirit of that Commandement is for ever Morall though the circumstances expressed in the text be Ceremoniall And this is no novell assertion but the common doctrine of all antiquity And therefore a S. Chrys Hom. 40. in Math. S. Chrysostome speaking of this commandement insteed of Remember to keep holy the seventh day reads remember to keep a spirituall Sabbath And b Aug. in Exod lib. 20. cap. 172. S. Augustine expresly saith that the nine rest as they are literally set downe are doubtlesse to be observed in the new Testament but that one of the Sabbath was given under the vaile of Moses and mystically commanded His reason is out of the text when Moses saith he returned from God out of the mount and had received from him the patterne of the Tabernacle and all holy things he speaks to the people only of the Sabbaths observation by which it appears that this was given only as the head of the Ceremonials c Alia quippâ— nona sicut praecepta sunt in novo testamento observanda minimè dubitamus illud autem unum de Sabbatho adeo iâ— Mysterio praeceptum fuit ut hodiè à nobis non observetur sed solum quod significabat intuemur Inter omnia illa decem praecepta solum id quod de Sabbatho positum est figuratè observandum praecipitur Aug. ad Ian ep 119. In istis decem praeceptis exceptâ Sabbathi observatione dâ—catur mihi quid non sit observandum à Christiano Aug. de spirit lit c. 14. The same Father disputing in another place how the Commandements of the Decalogue were a killing letter as well as the Ceremonies makes frequent distinction between this one of the Sabbath and the rest affirming that not only this but those nine also were a killing letter So that St Chrysostome and St Augustine acknowledged ten commandements Morall but with our
home or abroad This done give not your selves a breathing while suffer neither Child nor Servant to have any recreation for this were to prophane the day Assemble therefore your selves together recount what the Afternoon hath brought forth doe also likewise after supper Nor yet are you by all this discharged of the duties of the holy Sabbath unlesse the former practices have made such deep impression in your phansies as to season the nights sleep with holy dreames which is the last duty of the Sabbath These things thus done you may not only well expect a blessing upon what you have heard but upon all that is yours the whole week after For so highly is the seventh day in Gods favour that he doth not only sanctify it but also blesse it Now let another come and say the commandements of the Decalogue be not all of the same rank but amongst these the fourth is partly Morall partly Ceremoniall The Morall part is that God must have set and standing times for his outward and solemne worship all which times are religiously to be observed But the letter concernes only the Iewes written indeed as other holy things of Moses for our edification and consolation of which every part if full For first we must consider that the Sabbath as it is there litterally expressed was a signe of the separation of the Iewes to be Gods people from all other nations of the world which is now by the coming of Christ abolished as all other peices of the wall of partition are taken down that the Gentiles may glorify God as it is written a Deut. 32.43 Reioyce ye Gentiles with his people It did also shew them the pronenesse of our corrupt nature to doe our own wills and to fulfill our own lusts not suffering the Lord to rule in us by his Spirit whereas he requires perfect conformity of the whole man with an utter cessation from all his servile works of sinne and Satan It did in the third place lead them unto Christ who alone gives us test from these cruell Taskmasters who hath crucified the body of sinne in us and triumphed over Satan in his crosse And therefore as God the Father having made the World in sixe daies rested the seventh so God the Sonne finished all things which were written of him for our redemption on the sixt day and began his rest on the seventh obtaining for us the rest both of grace and glory The rest therefore of the Sabbath given in such severe precepts unto the Iewes doth lead us Christians under the Gospell unto the rest of sanctification which we must endeavour to keep inviolable with all watchfulnesse not suffering the least fire to be kindled in any of our lusts And as it doth thus edify so it ministreth no small comfort assuring us that as God rested from all his works and Christ from his so we also by degrees shall enter into rest in the Church militant till it be perfectly consummated in the Church Triumphant as the Apostle saith b Heb. 4.9 there remaineth a rest for Gods people Now let the indifferent Reader judge whether the former of these doe not burthen and indeed ensnare the consciences of men with many outward unprofitable impossible performances even to superstition and without end whereas this latter doctrine containes the very pith and marrow of Religion promotes the care and study of true sanctification and is most quickening and cordiall to weak and tender consciences But not to stray in this by-path any farther it were much to be wished as one of the greatest blessings of God upon his Church that a Sacra Theolegia pium prudentem Lectorem requirit Brad. L. 2. c. 31. Bradwardines rule were once well observed on all hands the study of Theology saith he requires both a pious and a prudent Reader pious in himselfe prudent in his doctrine a dove for the one a serpent for the other When these are divided in the Ministers divisions must needs be amongst the people and a house divided cannot long continue One looks at the holinesse of his Minister another to the learning of his neither as they ought and therefore the one straines at Gnats the other swallowes Camels both pester the Church the one with loosenesse the other with singularity He that is licentious like the Camels of the Ishmaelites carrying many a sweet burthen but never tasting them Against whom b Erasm Dial. Erasmus hath a bitter Satyr in his Cyclops Evangeliophorus is in shew a friend of the Churches peace a zealous promoter of the goverment thereof but indeed an enemy occasionally increasing that faction which he verbally cries downe For men think of him and all his disciplinarian invectives as c Non nisi magnum bonum à Nerone damnatum Tert. Ap. c. 5. Tertullian speaks of Nero and his persecuting the Gospell it must needs be some good thing which so wicked a man as he condemned In vaine doe these Vipers goe about to devoure with their mouthes that faction which themselves either breed or cherish at least by their lives On the other side he that is singular whom with Aelians Tiger either the sound of a Bell or musick of a Timbrell causeth to run mad cares not whether he runs and drawes others after him so long as he runs as the phrase is on the right hand By this meanes his duties in Religion daily grow and multiply as either his own or some other mans head and fancy runs this is Idolatry that superstition this is prophane that is abomination and Antichristian and what not And he that dares think otherwise is tantùm non Anathema But did these men rightly consider of errours they should find little difference in regard of their malignity He that fals from a bridge hath as little safety as comfort though it be on the right hand Nay it would be no paradoxe to affirme that errours of this kind are most dangerous being lesse discerneable in themselves lesse burdensome to the conscience lesse hopefull to be reformed and being indeed the illusions of Satan transforming himselfe into an Angell of light in which shape he becomes the fowler Divell CHAP. XI Wherein the name of the Christian mans Feast day is proposed with those arguments which seem to conclude for the name Sabbath THe names of things if rightly given serve much to disover their natures On the other side a Omnia periâ—litanâ—ur alitèr accipi quà m sunt amittere quod sunt dum aliter accipiuntur si aliter quà m sunt cognominantur Tert. de car Chr. Tertullian saith well all things are in danger to be mistaken if they retaine not their true and proper names Being therefore to treat of the Christian festivall and the Questions moved concerning the same the first thing which offers it selfe is whether it must or fitly may be stiled the Sabbath day The affirmative tenent is supported by these reasons First those names which God himselfe
others or if any doe few I presume will believe him therein Secondly if the Christian Holyday were to consist of a certaine determinate number of houres either the new Testament which alone speaks of this day or the Church of Christ who alone observes it would have directed us where to begin those houres and where to end them For the Iewes were expresly so directed but neither the new Testament nor the Church of Christ hath given any such directions If any say we need no such new information in this point having already the same which the Iewes had in the fourth Commandement we shall I hope give him satisfaction in the answere to the first Argument of the precedent chapter which it doth concerne Thirdly if a Lords night be to be sanctifyed as well as the day this night and all the parts thereof must differ from other nights by some speciall appropriation to the Lord as the day differs from other daies But how can this be unlesse we rest not at all that night in our beds or serve God by dreames and visions Which to affirme were notoriously absurd Ob. If any man demand how did the Iewes then keep their Sabbath from evening to evening Sol. I answere that the reason is not the same for the very corporall rest of the Iewes was simply and of it selfe a Sabbath daies duty so that it was as unlawfull for them not to Rest in their beds that night as to work about their callings that day which I think no man will affirme of Christians under the Gospell Fourthly there is no morall law in nature nor positive law in Scripture but is in it selfe possible to all men in all parts of the world in regard of the thing commanded But a naturall day-Sabbath as it is made to consist of a day and a night is absolutely impossible for some men in some parts of the world in regard of the thing commanded in some parts there being nothing but day and in other places nothing but night for a long space together This is so apparent as needs no proofe Therefore c. Ob. It is objected that the Iewes also by this rule might have been as we say perplext had they at any time travailed towards either of the Poles Vnto which I answere Sol. First that the Iewes were in a manner confined unto the land of Canaan except in cases of necessity for the blessing and promise was annexed thereunto being therefore stiled the Lords Land Commerce indeed they had with other nations which proved their ruin but for any voyages they made or Colonies they deduced we read none Solomon it is true sent a navy unto Ophyr which is Peru as most conceive or as Iosephus some place in the East Indies Iehosaphat attempted the like but his ships were broken at Ezion Geber 1. Kings 22 48. For though Solomons navy found prosperous successe intending therein the glory of Gods house yet Iehosaphat having no such warrantable grounds failed in his expectation Some think that the Iewes travelled and tâ—â—ded into that part of the Indies which at this day we call New-England for there they finde a harbour which the natives call Nahum-Keik the harbour of him that comforts or of him that repents It 's usuall in this language to have contrary significations But let it be granted that they meet with some Hebrew words in that tongue what nation is there in whose language you may not make the like observation Say also that the Iewes travailed into the East and west Indies for Gold and Spices I think it easy to shew that those parts of the world in which are either continuall day or night were not known untill after Christ and the destruction of Hierusalem In a word had the Iewes at any time travailed into such places where they could not have kept their Sabbath from evening to evening it had been sinne unto them For when a man shall by any voluntary action of his own cast himselfe into an utter impossibility of fulfilling any positive precept of the law of God it becomes evill unto him though otherwise it be both lawfull and commendable The case therefore is not the same with the Iewes and us in this point they being precisely bound both to places and houses from both which Christ hath set us free The objection is of no weight Fiftly to make the night part of the Lords day to be observed by the Church of Christ is contrary to the ground of the institution thereof which is the Resurrection of Christ For Christ rose not in the night but early in the morning and being risen his Resurrection hath no night But how can the night remember us of that which hath no night If we keep the night before we solemnize not Christs resurrection for he was not as yet risen if the night after we seeme to be enemies of his resurrection as if the Sunne of righteousnesse were set the second time whereas r Rom. 6 9. Christ being risen dieth no more death hath no more dominion over him If any man say he keepeth not the night as a part of the Lords day the memoriall of Christ Resurrection but as a part of his Sabbath in the fourth Commandement He seemeth expresly to forsake Christ and to cleave to Moses and being weary of being a Christian defires to turne Iew. Sixtly A night Sabbath is contrary to the end of the Institution under the Gospell which was Gods publique worship in the congregation for other use thereof we find not in holy Scripture If any man object collections to be made for the poore private prayers and christian exercises c. we shall God willing speak thereof also in its place But night assemblies for the publique worship except in time of persecution are contrary to the Apostles Rule * 1. Cor. 14.40 let all things be done decently and in order Experience in former ages hath made it manifest what abuses were practised under such pretences Ob. If any man say that the publique was appointed for the day and the private for the night Sol. First there is no such rule in Scripture Secondly the Church hath no such custome Thirdly private night-conventicles are as little nay farre lesse to be trusted then publique meetings in the night Lastly the practice of the primitive Church was utterly without any set number of houres and there was much variety in their observation sometime they began their publique worship on Saturday after supper as in Syria and Aegypt Some-time they began their Lords day about the s Tempus publici conventûs fuit Anteluâ—anum Con. Antis cap. 11. dawning the time as they conceived of Christs Resurrection others also began upon satturday noon and held on untill Sunday morning At this day our Sabbatharians are devided in this point some affirming from evening to evening others from morning to morning others from midnight to midnight so that their position of a twenty-foure houres Sabbath
or lessen the time appointed by the Church for holy duties but this makes no more for twenty foure houres then it doth for forty or fifty or any other It is all men will confesse sacriledge to rob God of his time but it must be made to appear that God hath claimed unto himselfe this time in question till when nothing can be concluded The fourth indeed were unanswerable if the case were as is pretended between us and the Iewes But First the ground upon which this argument is builded is sandy for it supposeth that God appointed them from Evening to Evening to contemplate the mysteries of Godlinesse and mercies vouchsafed unto them whereas it was both memorative and mysticall as hath been proved neither did they spend the night of their Sabbath in contemplation but in bodily Rest Secondly it is utterly untrue that we under the Gospell have more work for the Lords day then the Iewes had for their Sabbath For as e Lib. 4. c. 4. Eusebius observes their religion was the same with Christian Religion which at this day we professe f 1. Cor. 10.2 For they all were baptized unto Moses and did all eat of the same spirituall meat and drink of the same spirituall Rock which was Christ his meaning is that the body and substance was the same only it was cloathed with many shadowes and as the Apostle cals them * Gal. 4.9 Beggarly rudiments so that their Sabbath daies work was in this respect as much as our Lords can be Thirdly I say it was much greater for how cumbersome was Gods worship to them by Sacrificings Purifyings Washings How did God seem to hide himselfe and his mercies from them in Types and figures whereas he reveales himselfe to us even in the face of Iesus Christ * 2. Cor. 3. And not only Moses had a vaile put upon him * 3.15 but also their hearts which remaineth unto this day There was also a restraint of Gods spirit unto them as of the raine in the daies of Elias whereas now the fountaine is opened and the spirit powred out All men know that when any thing is enquired after it is sooner found when it lies open then when it is hid by a man of understanding then by a child one that hath eyes to see then by one that is hoodwinked by one that hath many helpes then by one that hath none So is it between the Iewes and us in holy things This argument therefore is a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can any more prevaricating reason be produced To the fift it were to be wished that Scripture might be handled if not with more reverence yet with greater gentlenesse not thus to be racked The 92. Psalme was the Psalme of the Sabbath and it makes mention of night and day to be spent in the Lords prayses But what then will any reasonable man imagine that they then had night meetings in the Temple or sate up late in their families that night Those times of morning and evening if we restraine them as spoken of the Sabbath day are metonymically to be understood for the whole worship of God whensoever performed upon that day and are as much as when we say Morning-prayer and Evening-prayer But farther notwithstanding the Psalme was the Sabbath-Psalme yet whatsoever is therein contained may not respectively be spoken of the Sabbath only And this is i Tantùm vult docere nisi nos nostra socordia impediat nunquam deesie argumentum laudandi Deum nec verè defungi officio gratitudinis nisi in eo siâ—â—us assidui sicut ipse bonitatem fidem erga nos perpetuat Calvin in locum Mr Calvins observation upon the very words alleadged affirming that day and night are there put in indefinitely for all times whatsoever as appears saith he by that which followes For his loving kindnesse and his truth are alwaies towards us But as those that have yellow eyes think every thing to be of that colour so these men cannot meet with the Lord to be praised night and day especially in the Sabbath-Psalme but it must presently conclude a foure and twenty houres-Sabbath To the sixt as Gods rest began so must ours is a proposition Atheologicall For the Iewes themselves who observed the Sabbath in imitation of Gods Rest looked not at their patterne in this particular but only at their deliverance out of Egypt into which deliverance they entred when they sacrificed the Passover The example of God is not proposed without limitation in the Commandement he so rested as that he never since returned to his labours from which he rested he so rested as that he blessed it in neither of which ought we to presume to imitate his Rest Lastly I wonder how the example of Gods rest proposed in the Commandement can concerne our Lords day which was not the day of the Lords Rest but the begining of his labours The seventh is not much unlike First therefore we observe not the Lords day in memory of Christs resting in the grave For though in some respects he may then be said to have entred into Rest yet was the grave part of his humiliation also and our Redemption and no compleat and perfect Rest Secondly let it be supposed that the grave to Christ was only a place of Rest and that he entred thereinto over-night what is this to a twenty foure houres-houres-Sabbath unlesse perhaps Christ rested but just so many houres in the Grave but how then was he three daies and three nights in the Bowels of the earth This therefore is a meere pretence no proof The eight drawn from Apostolicall practice is in all parts thereof unsound Plaine it is that Apostolicall practice binds not the conscience but where there is a precept annexed Nay where there is a precept annexed both precept and practice may be as they say ambulatorium in lege of no lasting continuance But in this point we have neither precept nor practice either for the present or for after ages I presume that no man well considering the place alleadged can deny what k Curavit scriptor libri causam producendi sermonem produ cere Aug. epist 86. ad Cus S. Austine long since observed that S. Paul at that time took the advantage of the present occasion and necessity and not otherwise Sure I am that if the Apostles practice there recorded were a president for us to follow neither the whole Church of God can be excused who never since hath observed such a Sabbath nor the Apostle himselfe can be acquitted who for ought we read never did the like before or after in any part of the world Besides all this l Calv. in locum Mr Calvin thinks that the day there spoken of was the Iewes Sabbath not the Lords day reading in stead of uno Sabbathorum quodam Sabbatho upon a certain Sabbath day not Lords day But if any list to be contentions herein sure wee are out of
For all these are commended to Christian Liberty in regard of determinating circumstances as where when in what manner how long how often And some of theÌ„ whether at all yet are things of greater importance and haue more probability of Divine precept then bodily cessation on the Lords day Ergo c. Sixtly that which is not so much as mentioned in the new Testament for a Christian duty is not commanded Christian people under the penalty of sinne This must needs be true of all such duties which Christ and the Gospell hath brought in imposed upon the Church as distinguished from the Iewish Synagogue But corporall rest such as our Sabbatharians require upon the Lords day is not so much as mentioned in the new Testament and yet the Lords day the observation thereof was brought in and imposed upon the Church as contra-distinguished from the Iewish Synagogue Ergo c. Seventhly Had this been an immediate Christian duty so essentiall as it 's now made doubtlesse the first Christians living under persecuting Emperours would haue made as great a conscience of this as of any thing else whatsoever Especially because it concern'd the Lord himselfe to whom the day is devoted and persecution maks men stick closest unto Christ and all Christian duties commanded by him But the Primitiue Christians did all manner of works upon the Lords day under the persecuting Emperours unlesse whilst they assembled themselves by stealth to break bread This appeares by Constantines edict against working upon this day wherein notwithstanding are excepted all labours of Husbandry whatsoever It is a true rule that the manners and customes of men are the Mothers of the Lawes of Kings and States A law prohibiting the doing of any thing is a strong presumption that the thing was done especially when the Law is exceptiue Plaine therefore it is by the Law of Constantine who was the first Christian Emperour that the Primitiue Christians made not cessation from works upon the Lords day a matter of conscience Ob. If any man say that Constantine did only reviue the duty which Persecution had almost defaced Sol. I answer that Constantine was not the reviuer but the first enactor of this observation in regard of bodily cessation if not why can it not be shew'd who preceded him herein But let it be that Constantine renewed the Discipline which was decayed it seemes then that the labours of Husbandry then what more toylesome were in use amongst Primitiue Christians upon this day because they are excepted by Constantine which renewed the Discipline of the Church in this behalfe or else Constantine insteed of a reviuer must needs be made a depraver and corrupter Ob. If any man say the nature of the times required this indulgence Sol. I answer that those were the most peacefull and happy times that ever the Church saw But suppose what malignity you please in the times sure I am that nothing can make a sinne to be no sinne or let the conscience loose from any necessary and essentiall duty though but positiuely commanded vnlesse as David did eate the Shew-bread which cannot be averr'd of those times of Constantine Lastly authorities also are not wanting e Cont. Manich lib. 2. Epiphanius against the Manichees saith that God regardeth not outward cessation from works more upon this then any other day because by his providence the Sunne riseth and setteth the Moone waxeth and waneth the Winds blow and Women bring forth as well on this as any other dayes And against Ebion the same f Idem cont Ebion Epiphanius saith that the Disciples plucking the Eares of Corne upon the Sabbath day shewed that the outward rest of the Sabbath was ended when Christ who is our great Sabbath was once come g Cogitans requiem in Deo tuo propter ipsam requiem omnia faciens abstine ab opere â—ervili omnis enim qui facit peccatum servus est peccaâ—i Aug. Ps 32. S. Augustine also upon the 32. Psalme which is mistaken by our Adversaries as speaking against all sorts of works serious and lusory faith We must seeke rest in the Lord our God abstaining from all servile works for he that committeth sinne is the servant of sinne Our servile works are our sinfull works from which to abstaine is all the rest required of us under the Gospell h Luther de bonis operibus Luther expressely faith that the outward rest spoken of in the Commandement is no longer under precept in the profession of Christianity Calvin thinks it strange that man should imagine that God is delighted with bodily cessation And to confesse my ignorance I know none either Protestant or Papist new or old our English Sabbatharians set aside which teach corporall rest to be of it selfe a duty of the day under positiue precept CHAP. XXIV The Question is briefly vnfolded in nine Propositions THE whole question may be easily clear'd in these following propositions First I conceiue it is out of all controversy that the outward rest from all manner of works as it is expressed in the letter of the fourth Commandement was of it selfe precisely considered and without relation to any thing else to the Iewes an especiall duty of religion and part of Gods worship For though it be true which i Calvin in Levit. 19. v. 13. M. Calvin hath observed upon these words of Moses You shall keep my Sabbaths and reverence my Sanctuary that God commanded them cessation from works with reference to the duties of the Sanctuary yet were it also of it selfe a Sabbath-dayes duty For that which is of its selfe and for its owne sake commanded may also be made a subordinate duty to help and further another duty So Prayer which is of it selfe a maine part of Gods worship is made a subordinate help to encrease our dependance upon God and to beget in our hearts an awfull reverence of his Majestie It 's so here for also if it had stood commanded only in relation to the worship of the Sanctuary why were they to begin it over night where as nothing was done in the Sanctuary till the next Morning If any man say that which was done ouer night was only by way of preparation He much deceived himselfe For the preparation is one thing the Sabbath another They had their preparation and their prepreparation which tooke up almost the whole day precedent both of their owne invention But they began not their sabbath-Sabbath-rest till after Sun-set in the evening And howsoever they imposed many things upon themselues of their owne Traditions by way of Preparation yet the first use and true end thereof was to provide for themselues what to eate upon the Sabbath in which it was unlawfull for them to dresse any thing or so much as to kindle a fire Their over-nights rest had no relation at all to the Sanctuary but to their comming out of Egypt the memory whereof they were commanded to solemnize thereby As therefore unleavened
together to haue seene the sight and to haue gloryfied God for the same But I doe not obserue that our Saviour affected either ostentation or publication of his Miracles but pro renatâ shewed his glory in them as occasions offered themselues By this therefore which hath been said our third Conclusion doth appeare viz. That the Iewes might lawfull haue done whatsoever was not only of absolute necessity but also of conveniency unlesse in such things as were expressely forbidden them Fourthly It s also as I conceiue out of question that Christian liberty hath freed us by the Gospell from some part at least of the burthen of the Sabbath in regard of the strictnes of that rest which was commanded the Iewes This proposition is found in expresse tearmes in our Sabbatharians Treatises unlesse in some one or two who would perswade Christian people to Super-Iudaize Keeping the Lords day in a stricter and more precise manner then ever the Iewes kept the Saturday Sabbath But this being a strange fancy and almost singular I trust this fourth conclusion also will passe without contradiction And there is good reason it should for not only the rest of the Sabbath but the strictnesse of that rest was Typicall as hath been already shewed prefiguring that accurate holinesse which God requires of his people and that fulnesse of joy and perfection of happinesse unto which Christ admits us that belieue his Gospell Besides the whole Christian Church in all ages hath delivered this for an undoubted truth and b Vacent tanquam Christiani Qui inventi fuerint Iudatizare anathema sint Con. Load c. 29. abhorred a Iewish resting on the Lords day and ever accursed it where they found it By this then it is plaine that in the time of the Gospell we are not only allowed the same things on our day of rest which were permitted the Jewes upon their Sabbath but even those things also which they were expresly inhibited And if this be so it must needs follow that since no particular works are forbidden us as were forbidden them and in generall works either of absolute extreme or of moderate and convenient necessity are allowed us as well as them no restraint at all lies upon us in things appertaining to common life Fiftly there is notwithstanding a cessation from works required of Christian people under the Gospel upon all daies of their publique worship and Assemblies For nature her selfe teacheth all men saith c Natura dâ—ctat aliquanâ—ò vacandum quieti orationi Dei. Gers de decem praecept Gerson sometimes to rest from their owne imployments and to spend that time in the praises of God prayer to him This is evident of it selfe and therefore there is scarce any Nation so barbarous void of reason which obserues not this Law written in their hearts by sequestring sometime or other to such rest The Turks nay the Indians haue their Sabbaths And indeed these two viz to attend Gods publique worship and at the same time to follow our own imployments are incompatible and imply a contradiction as on the other side to be taken up with our owne affaires and neglect Gods publike worship is open irreligion and prophanenesse This conclusion therefore will passe for currant upon both sides also Sixthly Although the Law of nature in the Generall and Morall part of the fourth Commandement requires us to rest upon the day of Gods publique worship yet how long we are bound to abandon the labours of our callings either before or between or after the publique worship is neither set down in Scripture nor can be determined by the Law of Nature Generall directions the light of every mans conscience will suggest unto him and may be deduced out of the writen word concluding that whatsoever may hinder either the worship it selfe or our profiting thereby should be forborne and avoided But when we descend to practice no generall rule is or may be given For as they say Practica est multiplex and no Law can justly be framed of Particulars in this kinde For all men are not alike of themselues that which may be an impediment to one may not hinder another more time is allow'd some men though to dispatch but a little businesse then others need haue for weighty matters How therefore to governe our selues therein we must haue some other direction besides the generall rule and dictate of nature Ob. If any man say that the case is already overruled by Moses in the Commandement which requires a whole dayes rest of twenty foure houres of all men whatsoever Resp I answer that this is to proue a thing unknown by that which is more unknowne For the Christian Church knowes no such commandement of Moses as being her children under the Gospell the letter of the Law of Moses being wholy ceremoniall as hath formerly been shewed Seventhly Therefore it must needs be that the determinate time of cessation from works together with the manner in regard of the strictnes thereof is wholy left to the power and wisdome of the Church and Magistrate It is therefore the common direction of the Casuists d Quilibet eâ— die abstine at ab omni labore aut mercatione aut alio quovis laborioso opere secundum ritum consuetudinem patriae quam consuetudinem Praelatus spiritualis illius loci cognoscens non prohibet quod si aliqua super talicoâ—â—uetudine â—â—bietas occurrat consulat superiores Gers de Decal praecepâ— that men abstaine from the works of their severall callings according to the custome of the place in which they live and if any scruple happen to arise herein they should consult with their Superiors in the Church and Communâ—â—y who only may dictate unto them their pleasures herein And thus hath it been in all ages of the Church with great variety contrariety of Lawes and constitutions as the state of the times wherin they lived required How it was before Constantines time who was the first ChristiaÌ„ Emperour the History of the Church doth not shew but very imperfectly This we may be assured of that had their cessation from works been such as at this day is pressed on mens consciences by our Sabbatharians CoÌ„stantine might haue sau'd his labor in ordering this point Constantine having begun divers Synods in particular nationall Churches followed together with sundry Lawes of Kings and Princes in their Territories dominions some restraining others enlarging the peoples liberty For when some had brought the people even to a Iewish superstition equaling if not exceeding that which is now required by the Adversaries Others taught the people to stand fast in this part of their Christian liberty For proofe whereof I will only trouble the Reader with two instances Synodus e Quia ersuâ—sum est populo die dominicâ cum caballis bobus vehiculiâ—itinerari non debere neque ullam rem ad victum comparare c. Syn. Aurel. 32. c. 10. Aurelianensis Can.
Lord as much presseth the time as the duties Secondly by the Law of contraries For if any sinne as drunkennesse uncleanenesse blasphemie and prophanenesse be more abhominable in the sight of God upon the Lords day then upon any other day it must needs be that the coÌ„trary vertues are more acceptable unto him also from the circumstance of the day But the former is generally affirmed especially of the Scotists and is grounded upon that common Maxime in Morall Philosophy Bonitas malitia actionum pendet à circumst antijs the good and evill of our wayes are to be measured by the circumstances thereof and amongst these the circumstance of time is not to be sleighted Ergo c. Fourthly the day of Christs corporall resurrection from the graue requires of us aboue other dayes a spirituall resurrection from sinne in all the duties of holinesse of what kind soever for this being the generall use to be made of our Saviours resurrectioÌ„ as appeares by the Apostle Rom. 6.4 it should be chiefly practised on that day on which the memory thereof is solemnized All men will acknowledge that when we doe the duty of the day upon the day it selfe it is most seasonable and duties seasonable doth the * Prov. 25.11 wise man compare to apples of gold in pictures of silver But the Lords day is the day of Christs resurrection Ergo c. Fiftly that Law which doth enjoyne publike worship doth also require of us all such duties as are furtherances of the publike For where the end is commanded all such meanes as directly tend unto that end are also under precept But the Lords day requireth publique worship as all acknowledge and the private personall and oeconomicall duties of holinesse are maine helps and furtherances thereof both preparing us thereunto and putting life into our performances and causing us to profit thereby Therefore c. Sixtly that which was shadowed as a Type in the old Sabbath is required as an Evangelicall duty in the new Sabbath which is the Lords day for all the Mosaicall ceremonies were shadowes of good things to come to be performed partly by Christ partly by his spirit in us But this quiet rest of the soule and repose of the spirit in the Lord by all the duties of holinesse was shadowed as a Type of the old Sabbath therefore are they Evangelicall duties on the Lords day Seventhly though the letter of the fourth precept be Ceremoniall yet is the equity thereof morall and of this there is no question But the letter of the Iewish Sabbath required not only publique sacrificing but commanded also private rest For no man was to goe out of his place saith the * Exod. 16.29 text The Christians therefore on their Lords day are in allequitie and proportion bound not only to the publique but private duties of holinesse it is a Iuxta illud legis Mosaicae maneat unusquisque apud seipsum nullus egrediatur ostium domus suae die Sabbathi Bern. S. Bernards argument in his Octo puncta Eightly it is morall in the commandement that every man learne vpon the Sabbath those things which belong to his salvation This proposition is sett down in terminis by a b Quicquid sit de ecclesiae praecepto cer tè lege naturae fidei tenentur Christiani ea discere quae suae Saluti sunt necessaâ—ia Est 3. sent dist 37. par 14. Festivis maximè in praecipuis solennitatibus magis circa â—a quae solennitat is sunt immorandum videtur ut paâ—â—tèr eruâ—iatur animus exciâ—etur affectus Bern. Ser. 3. in Epipâ— Popish Schooleman farre be it from any good Protestant to speake lesse honourably of the Lords day then such But it is not possible for us to learne from the publique those things that belong unto our salvation unlesse we adde thereunto private exercises of holinesse as praying meditating conferring together with actuall motions of all habituall graces in us for by the one wee fasten them in our memories by the other wee incorporate them into our hearts Therefore c. Ninthly the Lords-day is a holy-day not in it selfe and in its own nature as the Anti-Sabbatharians themselves confesse but as it makes us holy by performing holy duties But the exercise of Gods publique worship alone makes us not holy without the private Therefore c. Tenthly the proper duties of this Iewish Sabbath besides publike worship were contemplatiue of the Creation as appeares by the reason of the rest prescribed in the Commandement for in six dayes the Lord made heauen and earth c. recognition of their deliverance out of Egypt remembrance of the fall of Mannah and their setling in the land of Canaan The equity therefore and the proportion of the Commandement requires that we not only worship God in publique but also privately study and be good proficients in the Schoole of nature in regard of the great works of Gods majestie and power and in the Schoole of Christ in regard of the great mercyes of our redemption Ergo c. Lastly Authorities are infinite The c Syn. Arelat c. 19. Syn. Turon c. 40. Syn. Mogun c. 37 Syn. Matiscon c. 7. Syn. Agath c. 47. Synods generally say we should continue in holy duties untill night having our eyes and our hands stretched out unto him all the day long sequestred from all other imployments let us only attend the service of God untill night Hugo de Sancto Victore saith that all the Festivals were appointed as for other ends so that we might be vacant unto prayers and contemplation To which purpose also many passages out of the Fathers might be brought especially in their popular Sermons as every man knoweth Ergo c. CAP. XXVIII The arguments for the Negatiue are breifly expressed FOR the Negatiue tenent it is also said First that which is every daies duty is no duty of the Lords day as it is the Lords day for then there should be no difference at all between the Lords day and other dayes in regard of the duty therein required which were to confound the Lords day to the great disparagement thereof with other dayes But the private exercises of those fundamentall graces of faith hope loue are the duties of every day If any say that the difference consists in this that to common dayes appertaine only private duties to the Lords day both private and publike The scruple still remaineth in regard of those dayes wherein the publike worship of God is also in use as Lecture-dayes Holy-dayes c. unlesse we account those daies also to be Sabbaths which our adversaries in this question will not agree unto If it be farther said that the difference stands in this that in other dayes they are only habitually but on the Lords day actually required I answer that in their other Tractates an habituall serving of God is so farre rejected as that they thinke it impossible to walk with any comfort with the
day that the reason why wicked ecrable upon that day that the reason why wicked Christians are worse then Godlesse Heathens manytimes is because they abuse all such things whereby the Lord would draw them unto himselfe amongst others the Lords day that all thoughts words and waies which separate from God are alwaies damnable but much more upon the Lords day from this ground and no other But hence as it doth not follow on the one side that it is not lawfull elsewhere to repent of our sinnes or to make our prayers unto God saue in consecrated places or that whensoeuer we come there we sin if we performe not these duties so neither here on the other side must we conceiue that no holy duties are to be done but on the Lords day or that we break the Law of the Sabbath if during the whole day we doe not performe them And by this which hath been hath said not only the present argument receiues full satisfaction but if I mistake not that great stumbling block of these times of bowing toward the Communion Table is removed out of the way of all well-affected people For the Table being amongst consecrated things either it acquires something by vertue of its consecration or a Consecrationes Ecclesiae nan sunt rantùm opera sed sunt efficaces Cajet in Tho part t. qu. 83 Art 3. Res Consecratae habibes dicuntur ad excâ—tandam in nobis reverentiam devotionem ibidem else the action of the Church is not only voyd but also vaine idle which no man will I think affirme That which the consecration conferres cannot be any reall quality of holinesse for of this it is not capeable it must needs be therefore only a fitnesse or aptnesse in the thing consecrated to work upon the minds and understandings of men considering it as consecrated And is nothing else but an b Deus est preseâ—s Altari Ecclesiae aliis hujusmodi speciali modo sicut novo instrumento ad excitandam reverentiam devotionem circa divinum cultum c. Cajet ibidem aptitude to stirre them up to holy thoughts upon those things represented and acted upon that holy place which multiplying themselues doe at last break forth into the act of holy worship in generall of the whole Trinity but particularly of the glorious person of the Sonne of God who humbling himselfe unto the death of the Crosse tendred unto his Father an universall and holy sacrifice for the sins of the whole world Not the Table therefore is worshipped for this is so palpable Idolatry as cannot be incident to any Heathen nor any thing set upon the Table the reserving of the consecrated Elements we leaue to the Church of Rome and therefore there is no thought here of Transubstantiation but Christ as the Messias slaine the propitiation for our sinnes by whole stripes we are healed The Table is only a memoratiue instrument unto which the assistance of grace is never wanting either to beget in our minds such thoughts of the death of Christ or to extract from our persons such a worship of him if we c Ecclesiâ Alrare alia huiusmodi ex consecratione adipiscuntur quandam spiritualem virtutem per quam apta redduntur divino cultui ut scilicèt homines devotionem quandam exindè percipiant sint paratiores ad divina nisihoc propter irreverentiam impediatur Aquin. parte 3. qu. 83. art 3. ad tertium be not otherwise wanting to our selues And for my part if this be all which is practised I am sure it 's all which is taught by the Learned even in the Popish Schoole it selfe I see no reason why if a day quatenus a separated day may be thus memoratiue a Table or ALTAR call it what you please thus separated may not be so likewise or why we should not readily imbrace all occasions opportunities helps and furtherances of worshipping the person of our Lord Christ whose honour is generally impaired by sundry Heretiques and most maliciously fought against by Satan Anti-Christ and all his complices Which is some had well understood it had not been possible for them to haue stumbled thereat at least they would haue forborne many uncharitable invectiues against their brethren who upon those grounds exercise this worship To the fifth all meanes directly tending to any good end are included in the precept of the end but private duties as they are here required are no where commanded as meanes unto the publique but rather on the contrary for we doe not therefore accustome our selues to private duties that so we may be able to serue God in publique but we therefore attend the publique that thereby we may be the better enabled to worship him the whole week after So that if the Lords day be indeed sanctified by the syncere performance of publique duties the conscience is not farther obliged under the penalty of sinne by any precept yet reveal'd concerning the Lords day To the sixth it is most true that the spirituall repose of the soule was shaddowed out unto us by the corporall rest of the body in the Iewish Sabbath so that our whole life should be a holy rest unto the Lord from the servile works of sinne and Satan and how men sinne against the Lords day in particular if the Consecrated day be not a motiue unto them of holynesse hath already been said But that the day it selfe and the sanctification thereof such as is here prescribed us was prefigured by the old Sabbath we vtterly deny that which was shaddowed thereby being the duty of the whole time of the Gospell not of any particular day To the seventh there is no proportion at all betweene these pretended observances and the Iewes private rest for certaine it is that when amongst them no man went out of his place upon the Sabbath day they performed a publique duty celebrating thereby that common rest which they had now obtained from the slavery of Egypt wherein every family and person amongst them shared Ob. If you say it 's so here God being privately worshipped by all there doth result out of the particulars the publique honour of God acknowledging our spirituall deliverance from sinne and Satan Resp I answer that though this be most true yet the case is most different for First they had an expresse precept in that kind and the whole time was chalked out unto them it is not so with us Secondly that only was required of them which was most easy for every one to performe whereas those holy performances which are here required come not within the reach of every mans measure To the eight supposing that which many of the Schoolemen teach concerning our edifying in holy things on the Lords day the argument is faulty in its other proposition For that we cannot learne of the Lord in publique without private exercises so varied and spunne along throughout the whole day is not true neither can any
thing be universally affirmed herein considering the different states graces and abilities of men To the ninth the Lords day is said to be holy no otherwise then other things which are consecrated to Gods publique and holy worship and how farre things of this nature are apt of themselues and therefore doe often cooperate unto holinesse in us hath already been declared To the tenth it is most true that God intended by the Law of the Sabbath to mind his people of the worlds creation in six dayes but that he did bind them thereby to contemplate the particulars thereof which few but Philosophers are able to doe I think no man will affirme So the Lords day was sett a-part for the memory of Christs resurrection But what those private duties are unto this I see not unles you say that article is to be studyed And to speak truth if men would upō this day preach Christ in publique spend their private meetings only upon this subiect for Christ is a Theame seldome insisted upon true Christianity would be better knowne mens consciences would be better setled those meetings more charitable and innocent and none could oppose them therein But as the Proverb is Quid haec ad Icphali boves to the continuate and un-interrupted exercises of which we speak Lastly those Authorities which are and may be brought to this purpose to which may be added that Canon of the Church of England in the dayes of King Edward for spending the Lords day in private prayer and thanksgiuing acknowledging our offences reconciling our selues unto our brethren visiting the sick comforting the afflicted releiving the necessities of the poore instructing children and servants in the nurture and feare of the Lord are not delivered by the Church or ancient Fathers as expositions upon the fourth Commandement as if they were the duties of the Lords day as it is a Sabbath but only as pious and Godly admonitions where by to traine up men in religion and allure them unto holinesse Num. 11.29 Moses would had been glad if all the Lords people had been Prophets but no man will say that Moses therefore commanded them to prophecy The * Acts 26.29 Apostle wisheth all men were such as himselfe was shall we therefore condemne as transgressours those that were not such It is so here for although the Church doe not account for evill doers those that either cannot or doe not spend the Lords day as aforesaid yet I assure my selfe that both the Magistrates and every good man will be glad to see men make a good progresse in true piety and religion But what may commendably be done by some and what must necessarily be done by all are distinct things and herein stands the present Question Ob. If any say that therefore the Sabbatharian tenent must needs be better and safer then the contrary Resp I answer it doth no way follow for though the practice may be better being rightly qualified which seldome is yet the doctrine is worse for First it is false in it selfe Secondly unnecessary burthens are laid upon the conscience Thirdly many doubtfull perplexities are occasioned thereby Lastly an apparant schisme is made and fomented in the Church CAP. XXXI Wherein is contained the conclusion of the whole setting downe a short delineation of both the opinions and tenents in these severall Questions FOR conclusion of the whole it will not be amisse to present the Reader with a summary of the doctrine on both sides that so with one cast of his eye he may be able to see both wherein they dissent and which is more rationall in it selfe and more suitable to the word of God And here let the Reader take notice first of that which a The observation of the Christian Sabbath Pag 15. Mr Sprint hath well observed that in the most materiall points we consentingly agree though in certaine circumstances we differ each one abounding in his severall fence which makes it strange to me that our Adversaries should so stick in these points even against Authority it selfe since we so consentingly agree in points materiall This I say being premised not to take notice of every thing which might be collected out of the severall treatises hitherto extant I conceiue that the finest thread in which these Sabbatharian positions can be spun may be thus drawn First that God having created Adam in Paradise revealed unto him the creation with the order and manner and time thereof within the compasse of six dayes That the seventh therefore was the day of his rest which he would haue observed as a Sabbath by him and his posterity That this day was most fit to be appointed not only in regard of God who then rested but in regard of man also who was on the seventh day to enter upon the domion of the world as the Master thereof and what better entrance then with the service of his Creatour in sanctifying the Sabbath day That hence came all his time to be divided by weeks the boundary whereof was and that by diuine institution the Sabbath God having blessed the seventh day and hallowed it That this hallowing the day was the declaration of Gods will not what himselfe meant to doe long after but what he would haue men to doe from that time forth in all their generations That thus it continued in the practice of the Patriarches before and after the flood for else it had been impossible for the Israelites to haue known as it is plaine they did by their gathering of Manna which were the six dayes of the creation and which the seuenth of Gods resting For sure we are the time was first divided into weeks moneths yeares being not knowne till by long observation found out by the course of the Sunne Moone That though in this manner the Sabbath was given Adam by positiue Law yet easy it is to follow the footsteps of nature guiding us thereunto For all men acknowledge even by naturall light that some time is to be sett a-part for the publique worship but being to seek of the proportion in speciall and portion in particular nature kindly reacheth forth her hand guiding us to these also assuming as followeth That not only some time but a sufficient proportion there of is necessarily required as to all other workes so to this of the publique service That reason teacheth it is fit the Creature should waite the leasure of his Creatour in the designation of this sufficient proportion the Creature being under his absolute power and being no equall carver to it selfe in things of this kind and reaping also greater comfort in any observance for which it hath the warrant of its Creatour That seeing the week was the originall partition of time it must needs be more convenient to sett one day of the week a-part for the service of God then one in a fortnight or one in a month That herein an uniformity ought to be observed by all man-kind throughout all generations
without which there must needs follow a manifest Schisme in the Church rent in the State and also in the world if some in some places obserue one day Sabbath others in other places another day That there is no such ground of uniformity as the word of God to whom all men owe and professe there ready subjection as for mens constitutions though upon never so good groundes there are others as wise good as they at least in their owne opinions which will take liberty to vary from them That therefore it is fit God himselfe should shew us not only the specificate proportion but the particularity of that specification That in such designations as these the will of God is made manifest unto us sometimes by his words sometimes by his works so that if the Scripture were silent as it is not yet this is a generall direction that the work of God done upon any day is and ought to be the ground of its hallowing If therefore we discerne one day to be preferred before another in some great and notable work naturall reason teacheth that day of all others to be chosen for our publique Sabbath That thus stands the case both in regard of the Iewish and Christian Sabbath God having marked out unto them their Sabbath by the work of creation ours by the work of resurrection That there needs no such recourse notwithstanding to the works of God having so expresse a Text as that of the second of Genesis for the making good whereof against the fond Dreame of Anticipation may be brought whole Iuries of Fathers and moderne Divines And reason it selfe averreth it by an unanswerable Dilemma for that passage must be written either before the Law and then God must reveale to Moses before hand what he meant to doe in the Mount which is not probable or after the law and then what reason had Moses to speak there of in the story since it was so fully declared in the Tables That of those three things before spoken of the time in generall the proportion in speciall and taxation in particular the first only is generally received for Moral the other two are Positiue rather then Ceremoniall for what need of Ceremonies in Paradise That the specification of one in seven was ceremoniall only respectiuely to the rest of the seventh day not of the seventh it selfe for what ceremony can be found in the time indefinitely considered which is one of seven That the Iewes resting upon their seventh did prefigure Christs rest in the graue in which fence also it is abolished but not our rest from sinne here and from misery hereafter for these were common to the Iewes together with the Christians The rest therefore of the day was partly Morall partly Ceremoniall but not that one in seven should be sanctified for that this is simply Morall we haue the full cry of the Schoole-men themselues That the particular taxation of this one in seven more then of another was also Positiue not Ceremoniall for there is the same taxation of one in seven under the Gospell and yet no Ceremony is put therein nay God having as it were chalked it out unto us by his works it may well be reputed Moral As therefore God commanded the Iewes their day so hath he also appointed us ours even the first day of the week for our Christian Sabbath That herein the wisdome of God is most remarkable in his Law saying not Remember the Seventh day but Remember the Sabbath day the day of Rest to sanctifie it For by this meanes we also keep the fourth Commandement in sanctifying the Lords day For as the Jewes were tyed to the observation of the Sabbath and had one of he seven preferred unto them So we haue also our Sabbath and one also of seven prescribed us That though we take not the Lords day as it is such a day of seven from the Commandement yet the rest and sanctification thereof we justly deriue from thence That undoubtedly the Gospell doth not allow a worse proportion of time for the worship of God nor a worse manner of observing it then the law did and a greater doth not well stand with our ordinary callings That seeing the day of the Creatours rest is abolished none of the seven can be more proper for a Christian mans observation then the day on which his Redeemer rested whom the * Mark 2.23 Scripture stiles Lord of the Sabbath For God marked it out unto the Apostles to whom the translation of the day appertained by the resurrection of Christ a work no way inferiour to the Creation This therefore is the day which the Lord himselfe hath made faith the Prophet Psalme 118. ver 4. That although there be no expresse proofe in Scripture yet sufficient it is to proue an institution from the continuate un-inrerrupted practice of the Church which cannot be casuall and indeed nothing else can satisfie any whose judgment and conscience cannot be overawed by the ordinance of the Church That therefore we must remember this to be our Christian Sabbath for so we may justly call it though neither Scripture nor Antiquity so stile it because all acts of Parliament and Proclamations of the State so entitle it being I say our Sabbath we are to sanctifie it in all points as the Iewes did theirs both for the time which must be 24. houres and for the rest doing nothing which may be an avocation from holy things As for sports and pastimes howsoeuer the guilded titles of Christian liberty honest recreations and the like be put upon them yet it may justly be feared least prophanesse and luxurie be thereby intended and a wide gapp set open to all licentiousnesse That all men know how syncere soever the mind of the Magistrate be how greedily the vulgar are set upon these sports how incroaching upon liberty how undiscreet in enjoying it how impatient of any restraint therein On the other side that the Saints delight in consecrating a Sabbath gloriously unto the Lord so that when others instead of refreshing toyle themselues in May games or Morricedaunces or worse finding perhaps their own pleasure therein the Saints finde nothing so sweet as the Lords statutes nothing so ravishing as the refreshings of the holy Ghost nothing so amiable as the Assemblies of their Brethren being made thereby more painefull and conscionable in their severall callings the whole weeke after How these things which seeme thus handsomely contrived doe hang together like a rope of sand consisting of some truths more falsehoods most uncertainties let the indifferent Reader judge It is true that God created Adam in Paradise but not true that the creation of the world was made knowne unto him by revelation for then to what pupose was his excellent knowledge in which he was created and which many preferre beyond that of Solomons imparted unto him That God commanded the first seventh day to be his Sabbath is very improbable for what needed Adam a
Sabbath in Paradise And if he sinned the sixt day as most conceiue this was a bad preparation to the next dayes Sabbath such as was likely to disturb the whole work If he stood the sixt day and sinned the seventh long he stood not all agree was the day of his fall think you the day of his Sabbath That he entred upon the dominion of the creatures upon the seventh day contradicts the very Text it selfe which saith they were delivered up unto him upon the sixt day unlesse we like to interpret Moses by the figure Anticipation in that Chapter which is so much condemned in the next That time was first divided by weeks afterward by months which is the very pillar of all the rest is as weakly as confidently affirmed For not to speak of the circle here used the division of time into weeks being brought to proue the Sabbath to haue beene from the beginning the Sabbath being blest sanctified from the beginning to proue this division of time by weeks no such thing can be concluded from that Text unlesse we grant that all separated and sanctified daies and such were all the Iewish Festivalls are presently to be the divisions of time On the other side sure we are that man in the beginning was put to Schoole unto the creature and that the Sunne and Moone were purposely set in the Firmament to shew him times and seasons Is it now probable or can it stand with the intention of the Creator that man should come by the divisions of times otherwise then by observing the Sunne and Moone especially since the Changes of the Moon doe so punctually lead us unto weeks In the next place it was wisely foreseene that a positiue precept serues not our turne and therefore we fetch about for a morality also therein which cannot be without sundry suppositions That nature tels us of time to be set apart for Gods worship is most true but that shee directs us to this in speciall or that in particular is fallaciously collected For what if the creature be under the absolute power of the Creator are therefore no Circumstantials left to the discretion of the Church in holy things What though some particular persons would unequally carue therein as Prometheus did betweene himselfe and Iupiter would the Church alwaies assisted by Gods spirit think we doe the like So for the comfortable performance which is pretended I would aske which is more comfortable when we haue some things voluntary which may be a free gift or when we are fettered in our performances like flaues more then sonnes Lastly that uniformity in publique actions cannot be observed unlesse God interpose his immediate authority savours of something else then Sabbatharian tenents If those daies are alwaies holy which are honoured with some notable work of God I see no reason why the day of our Saviours incarnation and hypostaticall union the most unsearchable a Nunquam ' Deus adeò grande fecit miraculum in caelo aut terrâ sive resuscitando mertuos sive illuminando caecos sic de aliis sicut est miraculum hoc ' unionis humanitatis addivinitatem Gers parte 4 â ser de Nativitate and glorious work ad extra or Friday wherein was finished the work of our redemption should not be a Sabbath as b Euseb lib. 4. c. 18. Constantine made it Surely although all Sabbaths haue beene kept upon daies chalked out by Gods famous works yet all daies thus chalked out haue not been forthwith Sabbaths by divine institution That the proportion of one in seven to be kept Sabbath cannot be ceremoniall that never any found any Ceremony therein is utterly untrue For to omit others c Videri ergo possit Dominus per diem septimum populo suo delineasse suturam sui Sabbathi perfectionem Cal. de 4. prae Sic eliam Clemens Alexandrinus ex Elatone lib. 5. Stlomaâ— Calvin hath long since observed that it did not only historically teach the Iewes the perfection of the works of nature but mystically also the perfection of the works of grace and that nothing should be wanting unto us in the person of the promised Messias the number of seven being the number of perfection Alike solid is that which followeth that the Rest of the seventh day had relation unto Christs rest only in the Graue but was not mystically referred unto the grace of the Gospell which is contrary both to the Scripture and to the streame of all Divines Ancient and Moderne And what if the Iews were partakers of the grace of Christ yet were they led thereunto by the hand as children in these and the like figures and how doth this hang together There is a taxation of one in seven under the Gospell therefore that which the Iewes had under Moses could not be ceremoniall That we under the Gospell keep the fourth Commandement is most true understood in generall of the substance of the Commandement for times of publique worship but in nothing else For thought it say Remember the Sabbath day not the seventh yet immediatly it addeth by way of exposition the seventh is the Sabbath and which it meaneth of the seventh even the next after the creatioÌ„ We must not then make God wise according to our fancies by making his word a Lesbian rule broken asunder and patched together at our own pleasures But say it speaks of a Sabbath in generall how doth it speak of a seventh day-Sabbath in speciall under the Gospell or of the Lords day in particular This therefore must be helped with another heap of superstâ—â—ons Christians you say must not giue a worse time unto the Lords service then did the Iewes must it therefore be just the same that a better would proue a publique grievance is a plausible put off why might we not giue him every sixt day if the whole Church should think it fit would it not be all one upon the matter to Trades-men Labourers But the Lord hath marked out unto us his own day by his own resurrection This is most true and therefore the Church alwaies hath and I doubt not but ever wil obserue it to the worlds end though only by the Churches authority But supposing it to be our Sabbath must it not be kept for time and manner as that of the Iewes was If it be not the Iewish why should we keep the Iewish time of just so many houres with the Iewish manner of rest for such or such cessations As for the rest he that is a Teacher of prophanenesse and an Abettour of licentiousnesse an untempered morter-dauber let him be accursed The other patterne of doctrine therefore in this point is That God created man in that high measure of knowledge as made him little lower then the Angels Psal 8.5 That man continued in this estate but a very short time perhaps not many houres That notwithstanding his fall a great part of his wisdome remained with him especially his naturall knowledge of the creature and the worlds creation That God admitting fal'n man into the state of grace through repentance was pleased to converse with him though not so familiarly as otherwise he would haue done by apparitions and revelations That the light of nature remaining taught him that this God must be publiquely worshipped That he being not unmindefull of his fall and the curse which thereby was brought upon him death and being instructed in the faith of the Messias to be slaine hence God came to be publiquely worshipped by the sacrifices of slaine beasts That the set time of this publique sacrificing is not mentioned in Scripture That the place in the second of Genesis was written by Moses after the Law was given and had relation thereunto That nothing can be averred of the Patriarchs practice till Israels comming into the wildernesse and the fall of Manna That the Law delivered in the fourth precept is morall for substance as that God must haue times for publique worship Ceremoniall for circumstance in the rest binding the Iewes only leading them partly backward to their state in Egypt the fall of Manna partly forward to good things to come in Christ That Christ therefore and the Gospell being exhibited this circumstantiall Sabbath must cease but expired not quite untill the destruction of the Temple That during this while the Apostles kept the Iewish Sabbath as they did other Ceremonies That withall they kept in a manner the Lords day also for breaking of bread though this was not alwaies done upon that day only That whatsoever the Apostles did in the Churches by them planted was not by Apostolicall authority they being the Churches Pastors as well as Christs Apostles That the discipline of the Church of which the time and manner of publique Assemblies is not the least part was established by them as Pastors not Apostles and might afterward receiue such changes as the state of succeeding times should require That therefore the institution of the Lords day is by Ecclesiasticall authority and that this is a sufficient tye of conscience to all such as list not to be obstinately wilfull That the Lords day thus established must be observed and set apart for Gods publique worship and all meanes used for the supporting thereof That those that joyne not with the Congregation therein are guilty of prophanation That whatsoever doth hinder this in any man of which no generall rule can be given ought to be avoided by him and that herein every mans experience can best informe him That such things as are used only as diversions of the minde and recreations of the body are lawfull on this day so they offend not in any other circumstance That those that are inclined and inabled to private holy exercises performed without fraud or sinister respect doe that which is most profitable and commendable though not bound thereto by the Law of the Lords day That all men should be watchfull over themselues to keep a spirituall Sabbath from the servile works of sinne throughout the whole course of this life having alwaies an eye to that Sabbath of Sabbaths promised us in the kingdome of GOD our Father and of his deare Sonne IESUS CHRIST to whom be honour and glory now and for ever more Amen FINIS
that this is meere sophisme supposing that which is in controversy viz. whether the word sanctified in that place doth signify destinated For if so then this interpretation is warranted from the letter it selfe If not this must be proved by some other medium for to say the text doth not warrant your exposition is only to deny that the world sanctified is in that place so to be understood which is the question Ob. Secondly it is said that the very connection of the words overthroweth this desination and restraineth the act of God spoken of in the third verse unto that period of time spoken of in the second verse else how can And the copulative tye all together Now plain it is that the words of the second verse are to be under stood of the time present immediatly after the creation for then God ended his works then he rested from his works therefore he then sanctified the seventh day to be forthwith observed by Adam and his posterity Answere Vnto this I answere that the connection between the verses is acknowledged that as God then actually rested so he then actually sanctified the day but that therefore he then commanded Adam to observe the day doth no way follow For that God did then sanctify that is destinate the day to be the Churches Sabbath in due time is one thing and to command Adam to observe it is another A man may determine with himselfe that one of his sons having many shall be his heire may we therefore conclude that he did presently put him into the inheritance the antecedent is true the consequent false Ob. Thirdly to interpret sanctified by destinated for times to come is not warranted by any other place of Scripture therefore it may justly be suspected in this Answere I answere that it is cleere enough by that which hath been already said that the word sanctified is put for destinated very frequently in Scripture a Es 13.3 The Medes were Gods sanctified ones that is destinated to be in time to come the destroyers of Babylon and the restorers of his Church b Ioh. 10.36 The father sanctified his sonne sent him into the World ordaining or destinating him to be the redeemer of the World And the same word which is here translated sanctified is used in the c Ier. 12.3 12. of Ieremy third verse to signify to prepare or preordaine And that it is so to be understood here also it shall I hope appeare by other places of Scripture in answere to that which followes Ob. Fourthly it is said that the great works of God as soone as they are wrought are forthwith to have their memorials observed and it is unreasonable to thinke that God working so great a work as the creation never to be forgotten would only destinate a day for its memoriall to be kept holy so many yeares after Answere But I answere that this is no new thing nor any way unreasonable For what were the great festivals of the Iews but the memorials of Gods great works wrought by his outstretched arme Yet were these ordaine â— in Sinai to be kept when they came into the land of Canaan forty yeares after neither were any of them observed before in the Wildernesse no not the d Numb 9.2 Passover save once that we read of which was by an especiall command from God himselfe Concerning this the words of c Exod. 13.5.11.12 Moses are plaine when the Lord hath brought thee into the land of the Canaanites c. then shalt thou keepe this service in this month So that I affirme two things First that although the great works of God are so done as to be had in remembrance yet many of them had never any set times appointed for their memorials by God himselfe unlesse perhaps by such a destination of which we speake Was not the drying of the earth from the flood much the same with creating the sea and dry land Yet Noah who was then as it were another Adam is not commanded to keep that day holy Was not the birth of our blessed Lord not to speake of his conception passion ascension c. as glorious as the first daies workes and was it not then also in a manner said let there be light a light to lighten the Gentils and the glory of his people Jsrael Yet the Angels which rejoyced to see that day had no commission to proclaime it holy neither did God himselfe appoint it for holy unlesse by destinating it to be hereafter observed by the precept and practice of the Church as we see at this day Secondly when God actually commands his Church the memorialls of his mercies there is many times a great distance set betweene the institution and the observation as appeares in the instances given in the Iewish festivals Ob. You perhaps will say that the reason is not the same betweene those feasts and this of the Sabbath and that they were put off till the sanctuary was built and the people setled in the land of Canaan because till then they could not with any conveniency haue beene observed But the Sabbath was the great festivall of all man-kind in memory of the creation and might without any incongruity have beene observed from the beginning Sol. Vnto this I answere that the Patriarches retained without question the memory of the creation with the manner and order thereof all which they received from their ancestors by tradition yet that in all probability they observed not the Sabbath for the selfe same reasons for which those other Iewish festivalls were put off in the wildernesse For the Sabbath also as well as those others had relation unto their bondage in Egypt and rest in Canaan f Deut. 5.15 Remember saith Moses that thou wert a servant in the land of Egypt and that the Lord brought thee out thence with a mighty hand therefore the Lord thy God commanded thee to observe the Sabbath day Plaine therefore it is that the law of the Sabbath was grounded upon their deliverance out of Egypt for the one is rendred as a reason of the other So that howsoever it please some to tell us that the word Remember call'd the people back to consider the practice of this law in former ages and that this precept hath morality in it because of the word Remember yet they must give us leave to thinke Moses the best Expositor thereof saying remember thou wert a servant in the land of Egypt Ob. You will reply that it remembred them indeed of the bondage of Egypt but primarily of the works of creation for God rested the seventh day saith the commandement and therefore he blessed and sanctified it The Sabbath therefore was grounded upon the creation as well as upon their redemption nay this last seemes to be but accidentall and accessory to the former Sol. But who sees not that this is to little purpose For wee say with a Est duplex Sabbathi
sanctificatio una qua sanctificatum est a Deo altera qua praecipieâ—atur Israeli Sanctificatio Deiest quâ dics septimus statim initio est quieti deputatus consecratus sanctificatio Israelis est diem septimum â— Deo quieti sanctificatum pro sancto habere Mus praecept 4. Musculus that there is a twofold sanctification of the Sabbath For both God sanctified it and Israel sanctified it God sanctified the Sabbath when presently from the begining he deputed and consecrated the seventh day unto rest Israels sanctifying was the keeping holy that day which God had long before deputed to be kept According to this twofold sanctification there is a twofold respect of the word Remember For in the commandement they are bid to remember the ground of the seventh-daies destination to this holy use from the begining In that of Deuteronomy they are bid remember the immediat ground or reason of the actuall institution and observation of the day The word therefore Remember in the commandement hath not as is supposed primarily any reference either to the works of God or to the finishing of those works but secondarily inclusively only as being the occasion of Gods destinating the day to be in time to come the Churches Sabbath which they are primarily and immediatly commanded to remember And in that other place Remember hath respect unto their deliverance out of Egypt as being the primary and immediat reason of the Sabbaths institution actuall observation And indeed if wee will speake of things as they are wee shall finde that the Sabbath could not congruously have been instituted and observed untill this time of their deliverance For now God makes to himselfe a glorious Church which before lay hid in private families in the midst of Idolaters without Ceremony without sanctuary and therefore without Sabbath for Sabbath and Sanctuary are relatives in Moses a Levit. 19.30 Ye shall keepe my Sabbaths and reverence my Sanctuary No Sanctuary no Sabbath Now and not till now God hath a separated people unto himself and the Sabbath we know was given them as a pledge and seale of this separation Therefore the Prophet Speaking of the great favours of God to this people as distinguished from others saith b Ezek. 20.12 moreover I gave them my Sabbaths to be a signe betweene me and them that I am the Lord that sanctify them Where first the prophet speakes of them Emphatically he gave his Sabbaths to them and none but them to be a signe between him and them and none but them that he doth sanctify them and none but them and all this when he lifted up his hand unto them to deliver them Secondly he speaks of Sabbaths in the plurall number meaning all their three sorts of Sabbaths of daies months and yeares all which are made the signes and pledges of their separation That this is the common exposition of that place by all but himselfe is confessed by a Aliqui consent dici hic Sabbatha in plurali ut significet triplex Sabbathum primum dierum quod proprie dicebatur Sabbathum secundum mesium tertium annorum nam Sabbata haec o ania dedit Deus Iudaeis in signum salutis quietis danâ—â— per Christum Cor. Lap. Cornelius à Lapide the Iesuite as great an enemy to this destination as any other But if any list to be contentious herein declining this place as they doe that of the Colossians as if the prophet spake not of their weekly Sabbath but only of their other feasts the words of b Neh. 9.13.14 Nehemiah seeme to me as cleare as the noone-day saying thou madest knowne unto them thy holy sabbath the weekly sabbath and commandest them precepts and ordinances and lawes by the hand of Moses thy servant God we see made known now unto them not unto their fathers this weekly Sabbath by the hand of Moses his servant Ob. If any say it was now made known unto them only by way of remembrance reviving that old ordinance of his which had now been a long time intermitted by reason of their bondage in Egypt Sol. I answere that our Sabbatharians when it serves their purpose tell us that this law of the Sabbath and the practice thereof was ever on foot from the begining amongst the very heathen by the light of nature and that from hence the number of seven came to be so highly magnified amongst them if this be so it s in vaine to tell us now that the Sabbath was either forgotten or neglected especially in Egypt where all kind of knowledge at this time flourished how can that be revived which never perished Ob. You will perhaps reply to that place in Nehemiah that the whole morall law was given unto Israel by the hand of Moses in the wildernesse may we from hence conclude that therefore they never were in the world till then in precept or practice Sol. I answere that the text it selfe puts a remarkable difference between the other commandements of the decalogue and this of the Sabbath named there as the head of the Ceremonials and Iudicials For those words thou madst known unto them thy holy Sabbath and commandedst them precepts and ordinances and laws by the hand of Moses thy servant cannot in any congruity be understood of the morals which are immediatly engraven upon the conscience and I thinke are no where said to be made known by the hand of Moses But let this be granted yet let it be considered what he saith in the words immediatly going before Thou camest downe also upon mount Sinai and spakest unto them from heaven and gavest them right judgements and true lawes good statutes and commandements and then I conceive we may well conclude that when he addeth and thou madest knowen unto them thy holy Sabbath and commandedst them precepts and ordinances and lawes by the hand of Moses thy servant either he meaneth the same lawes spoken of immediatly before which were such a tautology as I think cannot be paraleld in Scripture or that the text apparently distinguisheth between the morals in the thirteenth and the ceremonials and Iudicialls of which the Sabbath was head in the fourteenth verse Ob. Fiftly it is objected that the words of the commandement in the twentieth of Exodus have expresse relation to the words of the story Genesis the second and that therefore the word Remember bids them look back to what God had appointed from the begining Now the words of the commandement speake not of any destination but of an institution therefore that also in Genesis must so be understood Answ I answere that since the booke of Genesis was written after the law was given as most of the learned acknowledge and were very easy to be demonstrated the contrary is most true that the words Gen. the second have relation to the words of Exodus the twentieth as being first written in the tables of stone and from thence transferred by the historian Neither doth the word
Remember which is more frequently then solidly insisted upon look to the practice of former ages and Gods institution from the begining but is a plaine caveat if men list to see it for the time to come And I appeale to common sence how the words remember thou keepe holy the Sabbath day can be construed remember how your fathers kept it or how God did institute it from the begining It is far more rationally said by some of our adversaries in this point that Remember is added to this and to no other commandement of the decalogue as for other reasons so because of the ceremoniality thereof For they indeed were formerly practised by all man kind and were naturally though imperfectly knowne so that they could not be forgotten but this of the Sabbath was a new ordinance of another nature and made known by the hand of Moses It was withall the chiefe of all the ceremonies containing in the mystery thereof the Epitome of Gods mercies in Christ in whom the father blesseth us with all spirituall blessings therefore is this Remember thus prefixed Object Lastly it is said that the sixe daies of Gods working were presently exemplary unto Adam even in the state of inocency and therefore as soone as he was created he was set to dresse the garden and to worke therein in imitation of Gods working There is the like reason of Gods resting as of his working that the one should be exemplary as well as the other no doubt therefore but that this was injoyned him as well as that Ans I answere that here I must confesse my ignorance for how Gods working on the sixe daies was exemplary to Adam in the state of innocency as binding him to follow Gods example herein I understand not Sure I am it hath no footing in Scriptures and is spoken gratìs and the whole argument a pari is a meere fancy Especially considering that as Calvin hath well observed Gods example recorded in the commandement binds not us at this day though in the estate of corruption For the words of the commandement sixe daies shalt thou labour are not preceptive but only permissive And a Pro sua â—bertate permittit Neque enim ut inscitè quidam putârunt exigit sex dierum laborem sedipsà facilitate â—oâ— ad parendum allicit Calv. in Exod. Calvin bitterly but justly derides those that expound them otherwise saying God doth not as some have ignorantly thought exact of his people the labour of sixe daies but allures them by the facility of that which he requires to obey the command If those words therefore set not a binding precedent before us but permit us only to follow our occasions on the sixe daies as shall seeme good unto us much lesse was Gods example preceptive unto Adam in that condition Vntill therefore something else shall be more substantially alleadged I shall ever read with Musculus sanctified that is destinated for time to come To conclude whereas the argument might seeme to be inforced from the particle So in the Originall it is only a copulative our last translation therefore reads it And God blessed the seventh day and hallowed it To the second be it granted that the word in the originall be the same which is elsewhere used for holy convocations and that God when he made those great lights had an eye to this their use to which also he afterwards appointed them in the new moones and other festivals of the Iews yet from hence to inferre that from the begining there were such times thus observed by the course of those great lights draws blood from the text For this was neither a principall nor naturall end of their creation Though therefore God did appoint the Iewes in their solemne feasts to be guided by the Moone yet we see the Christians follow no such directions If this had been either a principall or a naturall end of the moone from the begining surely that which was naturall is become mutable and we that looke not to this use of the Moone in our times of holy convocations save only in a few moveable feasts are most unnaturall The whole argument thus grounded upon the signification of the word is in all the parts thereof unsound To the testimony of the Apostle Heb. 4. the Iesuit a Hinc satis clare elicitur evincitus Sabbathi cultum requiem in usu fuisse apud homines ab origine mundi aliâ—s vim non haberet discursus argumentum Pauli Corn. à Lap. in loc Cornelius à Lapide saith it is by this place cleerely evinced that the Sabbath was in use amongst men from the begining or else the whole discourse of the Apostle in that place is overthrowne For tryall whereof and clearing of this Scripture we must first set downe the Iesuits deduction and then compare it with the text out of which it is deduced The words of the Apostle are We which have beleeved doe enter into rest as it is said As I have sworne in my wrath if they enter into my rest although the works were finished from the foundation of the world These words b Est occupatio per quam ascendit Apostolus ad explicandam anagogen Sabbathi c. saith he are brought in by way of preoccupation wherein the Apostle ascendeth in his discourse to explaine the anagogicall meaning of the Sabbath and from the rest thereof and that of Canaan to prove that there remaineth to the true believers a third rest in heaven As if the Apostle should have said c Quod duplex requies promissa fuit patribus nostris primarequies fuit Sabbathi God did heretofore promise a twofold rest unto our fathers the first of the Sabbath in which he commanded them to rest from their daily labours the second of Canaan where he gave them rest from all their enemies But David speaks Psal 9â— neither of the test of the Sabbath because all men were already brought into that rest from the begining of the world when God having perfected the creation commanded men to rest therein in imitation of his rest neither doth the Apostle speak of therest of Canaan as appears v. 7.8 therefore a third rest is there meant by the Prophet even the rest of heaven If this be compared with the Text it will be found out of square in three things First in that he makes the Sabbath to be a promise to the Patriarches but where doe we finde any such promise Nay how could it be a promise if instituted in paradise For a promise is of a thing to come not already in being Secondly the Apostle speaks of those rests which were given the Iewes as types and figures of our spirituall rest but the Iesuit affirmes the Sabbath not to have been given to the Iews but man kind from the begining which indeed overthroweth the whole scope of the Apostle Lastly the maine intention of the Apostle is mistaken which is not to explaine the Anagogicall or heavenly
Sabbath but only the spirituall rest which the faithfull under the Gospell receive in Christ The words are plaine we which doe believe doe enter into rest nor is the present tense put for the future as the Iesuit suggests without any ground For it is the sin of apostacy falling from the faith of Christ against which the Apostle so much laboureth in that place and throughout the whole Epistle and apostacy is a falling away from some estate in which we already are Indeed our spirituall rest which we finde in Christ Rev. 21.4 endeth in that heavenly rest described Revel 21.4 but this was not first and immediatly typified by the Sabbath and the land of Canaan and therefore in a secondary and subordinate construction only to be found in that place of the Apostle Leaving therefore this lesuiticall interpretation to those that like to follow it the text is plaine enough as a Praecipua huius loci difficultas hinc provenit quòd violentèr à multis torquetur Marâ—o in Loc. one hath well observed to all those that desire not to wrest it For the Apostle exhorts the Hebrews to whom he writes to take heed least by their Apostacy they deprive themselves of that rest of God which he ever proposed and promised to their Fathers and so preventeth two objections For they might say we can be in no such danger having already entred into Gods rest two manner of waies First into that rest of his which was from the begining when he finished his works into this the Sabbath which he gave our Fathers as a speciall pledge and badge of his people hath admitted us Our imitation of him is our communication with him To this the Apostle answereth that indeed the Sabbath was given as a memoriall of Gods rest but that this is not the rest of God of which the Prophet David speakes Secondly we are entred into Gods rest being brought by Ioshua into the land of Canaan the land of rest But this plea is also rejected by the Apostle because David whose text is quoted lived long after Ioshua The summe therefore of that Scripture is only that neither the rest of the Sabbath nor the rest of Canaan was that rest into which God promised to bring his people but only types and shadowes thereof To conclude this argument hangs together like a rope of sands because the text saith the works were finished from the foundation when God rested it infers that therefore also Adam and the Patriarches kept a Sabbath from the begining in which is no coherence at all as any man may see To the fourth it is confessed that there was a Sabbath before the Law was given in Sinai but the question is not of Sinai but the wildernesse after Israels departure out of Egypt till when we say there was no Sabbath And whereas it is said that Moses speaks thereof in that place as of a thing well known he that looks better into the text shall easily perceive the contrary To this purpose observe these circumstances First the occasion of those words of Moses to morrow is the rest of the holy Sabbath unto the Lord they are his reply to a relation of a new accident in the gathering of Mannah viz. that whereas all the weekbefore whether they gathered more or lesse every man had an Omer full now on the sixt day every man gathered two Secondly this new accident is expounded by a new oracle or revelation this is that which the Lord hath said for so the words are used v. 16. Thirdly what is this new Oracle but the reason of this new accident God teaching them thereby a new observation viz. that of the Sabbath For surely if the Sabbath had been so well known as is pretended neither the rulers of the congregation would have wondred so much at the double portion of Mannah which fell on the sixt day they might easily have concluded to morrow is Gods resting day neither needed Moses have given them a new oracle for their satisfaction Fourthly we may observe the peoples disobedience for notwithstanding all this some went out upon the seventh day By this it probably appeares that they knew not yet what belonged to the keeping of a Sabbath This was it seemes the first that they ever heard of therefore they neither beleeved nor observed it whereas afterwards being acquainted therewith they kept it even to superstition Fiftly marke the Lords expostulation with them how long refuse you to keep my commandements and my lawes Had he spoken in the singular number then indeed how long might have seemed to intimate that the law of the Sabbath had been of greater antiquity but when the Israelites are reproved for breaking the Lords commandements and lawes it is still meant of those which God gave them by Moses neither can any place be shewed to the contrary Sixtly we may note that God doth only reprove not punish this violation whereas afterwards when the Sabbath was known and established the gatherer of sticks must be stoned Now what difference I pray you between stick-gathering and Mannah-gathering but that the one sinned of presumption against an ordinance newly setled and by consent established The other against a law only newly proposed and made known but not fully assented unto And this I am sure is the reason rendred by a Quare qui 〈◊〉 colligebut punichatur certe quoniam si statim dâ—principio quando feruntur leges ac jere in promulgatione ipsâ— contemnerentur nullo mode possunt postea cusâ—odiri Chain Mat. c. 12. hom â—â— Saint Chrysostom for stoning the stick gatherer because if lawes should be contemned as soone as they be made and almost in their very promulgation they would never afterwards be observed Seventhly the words of Moses are remarkable see how the Lord hath given you the Sabbath see betokeneth the novelty of the thing how sheweth the occasion of the Sabbath to you saith the text not to your Fathers or to all man kind To which point the words of Nehemiah are so plaine as it is a wonder to me how any man can imagine a Sabbath commanded before Moses b Nehem 9.14 Thou madest knowne unto them thine holy Sabbath by the hand of Moses thy servant Lastly marke the conclusion of the story so the people rested on the seventh day By reason of this new accident new revelation gentle reproofe and admonition were they brought to keep a Sabbath Vnto all which adde the glosse of c Trem. in locum Iunius Tremelius affirming that there were three causes of the Sabbaths institution the remembrance of the creation the deliverance out of Egypt and the fall of Mannah No effect can precede its cause in nature and time which the Sabbath needs must doe if it preceded Mannah in observation and yet the fall of Mannah be a cause of its institution It doth not therefore appeare by this Scripture that the Sabbath was a thing well known and practised
Neque circumcisio ita ipsos ab aliu distinguebat ut Sabbathum Theod. in Ez. 20. Ioh. 7.22 Theodoret also saith that many other nations communicated with the Iewes in circumcision and we know it to be true at this day in Turkes and Mahumetanes But the Iewes alone even unto this day observed a Sabbath as the only proper seale of Gods covenant Lastly our Saviour is observed to have joyned the Sabbath with circumcision as being both of like nature and use The second Character of ceremonies is that they served to mind the people of their naturall uncleannesse This we see in all their washings cleansings purisyings sacrifices therefore called also expiations The same like wise did their feasts and new Moones represent unto them some more some lesse And this also did the rest of the Sabbath For as circumcision remembred them of the superfluity of malitiousnesse to be done away by the circumcision of the spirit so did the rest of the Sabbath mind them of their pronenesse to follow their sinfull lusts walking in their own waies and of their aversnesse from suffering God to dwell and raigne amongst them This also appears out of that which hath already been said for being a signe and representation of their covenant with the Lord it not only remembred them of a Vt scilicèt ludaei seirent non aliter vitam suam posse Deo prohari nisi rationem consilia sensus omnes carnis exuerent Calv. in Exod. what he required of them but also of their own crooked dispositions thereunto It appears also by the Prophets expostulation with his people to this purpose for seeking their owne wills doing their own works and speaking their own words for by these things cannot be understood ordinary works thoughts words at other times lawfull as is commonly expounded to the entangling of weak consciences For first though the commandement forbad them ordinary works and their very sitting still was a Sabbaths duty as we shall shew hereafter yet to speak common words in ordinary communication or to think of any ordinary things as occasion required was never forbidden If any man say that the other negative precepts take in also the heart and the tongue and therefore that this also in the Sabbath must be so extended I answere that all other negative precepts are of things simply and in their own natures evill To kill with the tongue by slandering and railing so to murder in the heart by malice envy hatred evill wishes are things in their own nature simply evill and therefore no marvaile if in this case negative commandements thus enlarge themselves it is not so here Secondly this interpretation crosseth the maine scope of the Prophet which is to discover the deep hypocrisy of their hearts not any outward visible prophanation of the Sabbath As if the Prophet should have said the Lord hath sent me to cry aloud against your deep dissembling with him in two principall points the one of fasting the other b Esaias hypocritas objurgat quod in externo tantum cessandi ritu insistâ—rent Cal. ibid. Instis lib. 20. of resting before him In both these you are so outwardly formall for they did outwardly fast and Sabbathize most precisely as that you think God doth you much wrong not to accept both your persons and c Arguunt dominum quòd bona opera non respiciat Hier in locum performances d Sinon prophanes Sabbathum sequendo volantatem id est libitum passionum tuarum à vitij suti ab opere otium agas Cornel. à Lapid in locum You seek me daily and will know my waies even as a nation that did right and had not forsaken the statutes of their God and aske of methe ordinances of justice they will draw neere unto God saying wherefore have we fasted and thou seest it not But saith the Prophet I am sent to tell you you neither fast nor rest aright you should fast unto sinne and rest unto holinesse fast unto mortification rest unto sanctification not following in either regard your own corrupt immoderate desires Fast and rest in this manner then see whether your light all manner of felicity break not forth as the morning and thou mount not up on the high places of the earth Thus it is generally understood by all ancient and moderne Expositors and therefore is quitted by Amesius as being nothing to that purpose for which it is commonly avouched and by e Greenham Catech. Mr Greenham not to belong to the Christians at this day but in proportion The third character of Ceremonies is that they represented unto them that inward and spirituall worship which God requires of them that fear him So unleavened bread signified sincerity truth and the like This also is plaine in the Sabbath representing unto them the inward repose which we ought to have in the Lord denying of our selves crucisying our carnall wills and affections suffering the Lord wholy to governe our hearts by his holy spirit Lastly the Sabbath was a visible Sermon of the glad tidings of the Gospell of that rest which Christ should bring us of reconciliation with God of peace of conscience through the powerfull operation of a true and lively faith For this last the f Heb. 4. Apostles testimony is so evident as whosoever gainesaieth it fighteth against the light it selfe we which have believed doe enter into rest What restâ— even g Interpretatur Apostolus Sabbathum cum dicit remanet igitur Sabbatisinus pobulo Dei Aug. contra Adam c. 16. that which is shadowed in the Sabbath instituted and grounded upon Gods resting from his works from the foundation and what rest was thus shadowed but that which Christ and his Gospell brings them By all which I think it is manifest that the Sabbath was not only a Type or figure as the brazen Serpent as many of their Iudges Priests Kings Prophets also were for this is that which is replyed but properly and truly a Leviticall shadow and ceremony abolished in Christ the true Sabbath indeed as h Epiph contra heresi lib. 1. Tom. 2. cap. 30. Epiphanius stiles him To proceed therefore if the rest commanded in the Sabbath were thus a figure of our spirituall rest in Christ then doubtlesse also that proportion of rest which is the strictnesse of Sabbathizing according to the sound of the letter shadowed unto them that proportion of holy and spirituall rest which God requires of his redeemed ones and unto which Christ will at last bring them by degrees The Iewes we know were forbidden all kinds of servile works even the kindling of fires and that upon paine of death I confesse some are of opinion that this was but a temporary injunction during Israels abode in the wildernesse Their reason is because our Saviour dined saith the Text with a chiefe Pharisee upon the Sabbath and it is probable so great a man entertained so great a personage with a great feast
time should be set apart not Morall in regard of the letter in which it is expressed If therefore the proposition be of the sounds and syllables of the Decalogue so that whatsoever is written in the letter thereof is affirmed to be Morall it is utterly untrue For what think you a Jllud in primo praecepto quieduxit te c. illuà in quinto ut diù vivaâ— c. of those words in the very front of the Decalogue I brought thee on t of the land of Egypt and out of the house of bondage are they Morall If any say these words are a preface no law he speaketh nothing to the purpose for the proposition in question is universall of whatsoever is written in the tables of stone with Gods own finger Besides give us liberty to exclude from being morall whatsoever is not a law and thereby the reasons of the fourth Commandement will be denied Morality for the reasons of any Law are no more the law it selfe then the preface thereof Indeed there is an implicit Morality in that preface Egypt being a type of the Kingdom of Sathan the house of Bondage the dominion of sinne and under the deliverance of these are contained the rest of Gods mercies to his Church If such a morality as this be all they seek for in the law of the Sabbath no man I presume will gainsay them herein But to give an other instance what shall we think of that clause in the fifth commandement That thy daies may be long in the land which thy Lord thy God giveth thee I am sure it is no principle in Nature nor conclusion flowing from any naturall principle nature can only say God will blesse all dutifull and obedient Children but that it shall be with this or that particular blessing as this is nature cannot teach us Besides this is only a positive and conditionall promise not universally and perpetually performed therefore not Morall And farther let us consider not only what is promised but to whom and it will appeare that those words concerned b Nullo modo ad nos possumus accommodare Luther tom 7. Epist ad Amicum the Iewes only and the land of Canaan and are applyable to us only by way of proportion I am not Ignorant how some labour to patch up a Morality in these words perhaps because they find them written in the tables of stone But their distinction of old in yeares and old in grace though otherwise of good use is in this place of no validity For the promise is without equivocation of long life in the earth as the Apostle expounds it Ephe. 6.3 But what speak we of things circumstantiall Our adversaries confesse the taxation of the seventh day to be Ceremoniall though the very heart of the Commandement and written with Gods own finger Although therefore it be written in tables of stone and that by Gods own finger and that in the very heart of the whole Decalogue which also is pressed that therefore it must be Morall must needs be acknowledged no good consequent unlesse men have a mind to play fast and loose with this argument Ob. Oh! but this commandement is in the very heart of the Decalogue Sol. To which I answere that if by the heart of the Decalogue we understand the midst then c Philo deleg Philo the Iew tels us that the first Commandement is the heart of the whole being written part in the first part in the second table But if by the heart we understand that which gives life to all the rest so the first commandement Thou shalt have no other Gods but me is the very vitall spirit of the whole Law of God Ob. Yea but the Decalogue was spoken with Gods own mouth and so were not the rest this therefore must needs be Morall Sol. Not to trouble the reader about the manner of Gods delivering the ten Commandements I briefly answere that the Ceremonials and Iudicials were also spoken by Gods own mouth so that herein there is little difference save that he delivered the Decalogue publikely in the audience of all the people the rest only apart but still face to face and mouth to mouth And the reason hereof is given in the text not to be any precedency in the lawes themselves but fear in the people being no longer able to hear the voice of so great and terrible a lawgiver When therefore Moses presseth this circumstance Deut. 5. 22. thus he spake and added no more d Quod refere Moses Deum nihil adjecisse eo perfectam vitae regulam decem praeceptis comprehendi significat Calv. in Deut. 5. v. 23. Calvins glosse which was the common marginall note viz. that these ten words are perfect directions needing no additions is indeed true but comes short of the meaning of the holy Ghost in that place for the true reason of that clause is expresly set down in the words following when you heard the voice out of the midst of the darknesse you came unto me and said if we heare the voice of the Lord our God any more we shall dye As if Moses should have said you heard but these ten words he added no more and you were thus afraid What if he had held on as he began So that it is their feare at that time of which Moses puts them in mind to beget in them an awfull reverence of God and heedfull observation of his Law and is nothing to our purpose To the second by placing the fourth commandement being Ceremoniall amidst the Morals in the Decalogue there is neither confusion of things nor distraction of the Church unlesse by accident as the law begets sinne through our own corruptions For will any man say that in Leviticus and Deuteronomy Moses did purposely confound things to distract the Church this were blasphemy and yet Morals and Ceremonials are commonly mixed in those Scriptures Nay we may with more reason affirme that had not this law of the Sabbath been thus place we might justly have complained of confusions and distractions For it being a Commandement mixtly Ceremoniall it could not without distraction have been ranged amongst the meerly Ceremonials and on the other side it being mixtly Morall reason requires it should be e Si quaeratur quare aliae Iudâ—â—orum festivitates praecipiebantur in decalogo diâ— quòd fuerunt tantum Caremoniales Sabbathum autèm magismorale est quum Caeremoniale Greg. de 10. praeceptis Caeremoniale islud determinabat naturale Greg. de Val. tom 2. disp 7. q. 7. p. 4. set amongst the meerly Morals in honour to the Morall parts thereof For the Morall and Ceremoniall parts thereof cannot well be severed one from the other the generall which is Morall from the particulars which are Ceremoniall Lastly though it were in no respect morall yet the Law of the Sabbath being that wherein is f The Lord prescribeth the feasts of the old Testâ—mentin these words Remember that thou keepe holy
distinction that there be but nine litterally morall Oh! but this is to curtoll the Decalogue cutting it short by a distinction But what ingenuity there is in this exception let any man judge When our adversaries themselves say that the taxation of the particular seventh day and the rest required therein was at least in some respect Ceremoniall may we cry out you curtoll the Decalogue let us have ten wholy and entirely Morall There may therefore be ten Moralls though the letter of the fourth be more or lesse Ceremoniall by their own confession To the thirteenth this stands in termes of comparison between the Patrons of the two opposite opinions but all comparisons as they say are odious and such as these more then any other My charity shall cover the want of charity in this objection But because it is a very disputable point whether the more spirituall taking Spirituall for strict zealous well affected desirous to walk before God as the Apostle speaks unto all well pleasing for this I take to be meant by spirituall in this place whether I say the more spirituall the man be the more sound and Orthodox are his positions it will not be amisse by way of digression to speak a word or two hereof especially it being amongst the Vulgar in these daies a point of no small importance CHAP. X. Containing two digressions the first shewing who are the best Interpreters of holy things The second wherein the two opposite tenents in this question of the Sabbath are compared one with another AS light and truth multiply themselves by reflection so doth darknesse and errour One errour therefore admitted many others are entertained either by way of consequence or imitation It was heretofore an opinion which at this day is ingrafted in the hearts of many of our people that an unconverted Minister could not convert his hearers being unregenerate himselfe he could not be used as an instrument of an others regeneration This position the very pillar of Puritanisme being rejected at least in shew by those that wished well to the cause an other point of doctrine began to be broached in the roome thereof but in effect much the same viz. that an unsanctified man cannot acquaint the people with the truth of God at least so well as others that God hides himselfe from men of corrupt mindes revealing himselfe only to some peculiar and selected ones If therefore we would at any time have our understandings informed in things we know not our consciences satisfied in things doubtfull or be directed in any of our waies either with God or men we must repaire to those that are of strictest lives of precisest carriages and sanctified conversations for the more holy the man the more sound and orthodox are all his resolutions Hence it hath come to passe that by pretending to holinesse so many Oracles have been of late yeares erected in sundry corners of this land unto which our well minded people have repayred as the Heathens did to the stoole of Apollo the Iewes to the breast of the high Priest the Papists this day to the Sea of Rome And to speak truth this point is nothing but Popery taken in at the back doore for why doe the Romanists think the Pope to be infallible but that they hold him to be as they stile him His holinesse being that spirituall man of whom the Apostle speaks that judgeth all things himselfe judged of none as a Soto in 4. sent dist 25. art 1. concl 1. Soto hath interpreted The difference only is the Pope challengeth unto himselfe absolute infallibility these men only likelyhood and probability and eminency above others This last errour is worse then the former for that was not only odious being raked out of the graves of some ancient Hereticks but destitute also of tolerable probability This latter is somewhat more refined and perfumed and seemes to be supported by Scripture reason and authority The ancient Prophets say they which only were the Lords Seers inabled to discover truth from falshood to separate the pretious from the vile and foretell the judgements of God upon the Church and State were as b Mich. 3. Micha speaks of himselfe full of the spirit of the Lord men sanctified throughout c 1. Cor. 7. St Paul when he would have his doctrine believed and imbraced sets it on with this I think that I also have the spirit of God d 1. Cor. 2. The naturall man as the same Apostle witnesseth perceiveth not the things of God they are spiritually discerned For it is the anointing that teacheth saith e 1. Iohn 2.27 S. Iohn f Rom. 12.2 Whosoever fashioneth himself according to the world can never prove try search or find out what the will of God is Men therefore g Math. 18 3. must be converted and become as Children new borne or else they cannot enter into the Kingdome of Heaven the doctrine of the Kingdome which is the Gospell This h Instituianimum meum intendere in sacras scripâ—uras ut videren quales essent ecce video rem non compertan superbis non eram talis ut intrare in eaÌ„ possem acies meanon penetrabat interiora 〈◊〉 Aug. Cons 3. c. 40. S. Augustine found verified when before his regeneration he addressed himselfe to the reading of the Scriptures he confesseth that he was not as yet such a one as could enter into theÌ„ He that will know Christs voice must be one of Christs sheep and if any man doe his will he shall know the doctrine whether it be of God And there is great reason it should be so because God and wicked men are meere strangers nay enemies and we know that amongst strangers and enemies there is no communication of counsels and secrets On the contrary those that are spirituall are not only his servants but i Iohn 10. friends nor friends alone but sons and daughters from whom their father concealeth nothing but k Psal 25. the very secret of the Lord is revealed to them that fear him This the very Schoolemen themselves faw and acknowledged Iohannes Damascenas videtur non parum â—rrâ—sse in vitâ cur ergo non potuit errare similiter in dectrinâ— Brad lib. 2. de causâ— Dei cap. 3â— Bradwardine setting down how many of the Ancients either did indeed or might be thought to comply with Pelagius reckons up Damascene amongst the rest but slighting his authority saith Damascene erred greatly in his life he meanes his dissembling at the Tombe of Mahomet and being thus erronious in his life why might he not also erre in his doctrine The learned m Contingit sâ—pe quòd Simplex aliqua bona persona melius intelligit aliquod Dei mysterium quà m magnus aliquis Doctor cum malus sit iniquâ—â— Ideo dicebat Christus Gratias tibi ago c. Gers par 4. serm de nativit Chancellour of Paris acknowledgeth that one good pious holy
earnest when he condemned the Orthodoxe of those times for Carnalists and that guided thereunto by the very heresy that he had sucked from Montanus as appears by a treatise of his written to this purpose Our new prophesies saith he are refused not that Montanus and his two Prophetesses Priscilla and Maximilla preached any new Deity or denied Christ or overthrew any rule of faith and hope but that they plainly teach that men should fast more and marry lesse And in the words immediatly going before he describes his adversaries by stuft puddings or sausages d Ptlagii nomen non sine lande altquâ posui quia vita eius à multis praedicatur Aug. retract 11. c. 33. Mark 13.22 Pelagius also the professed enemy of Gods grace whose heresy overthroweth the very Basis of Christs kingdome was not only in outward shew and formality but indeed a man of a well governed life and blamelesse carriage S. Augustine that damned his doctrine extolled his conversation nay it is the generall marke of false Prophets to come in the rough garments of austerity sheeps cloathing innocent outsides else it were impossible they should deceive so many nay almost the very elect This therefore must needs be a most deceitfull ballance to weigh any mans doctrine in To draw therefore to a conclusion e August ad Hier ep 11. S. Augustine unto S. Hierome saith I confesse vnto your brotherhood that I have learned to give such reverence and honour to the books of Canonicall Scripture only that I most firmely believe none of the pen men thereof to have erred in the least things so that when I meet with ought in their writings which seemes contrary unto truth I presently think that either the book was false printed or that the Translators were mistaken or that I my selfe understood it not aright But all other authors I so read as that though they excell in learning and holinesse yet I think nothing true because they so thought it but because they make it appear to be true by those Canonicall Authors or probable reasons at the least f Doct. Twist praef con Armi◠A learned man also of these times hath spoken so home in this point that nothing more need be added thereunto If at any time saith he the Lights of the Church think not the same things but dissent one from another in divers points and those of moment in religion what is to be done But to try all things and to hold that which is good But how may we doe this shall our labour be to search which Side was more docible and desirous to learne had more humble minds did more tremble at Gods word were more obsequious to the guidance of his spirit were more ready to renounce themselves and their own wisdomes worshipped God with greater fear and reverence were more frequent and earnest in their daily prayers fasted oftner to keep the body in subjection were more exercised in the reading of the word and meditating therein Who sees not this kind of touchstone of Ecclesiasticall doctrine to be neither commanded of God nor approved of men nor to be attempted with any hope of good successe God forbid that as often as we dissent one from another we should presently object to the adverse part that they neither fear God nor serve him nor doe his will For neither are we able to dive into mens hearts and the better we our selves are the more conscious of our sins more ready to amplify our own misdeeds more mild and mercifull in censuring of others Leaving therefore this kind of search which after many obscure and slippery Meanders gives but a doubtfull issue and scarce ever brings us to the truth what remaines but to bring the dictates of the greatest Divines to the Law and to the Testimony If they indure not this tryall those other are but popular and gawdy shewes wherewith simple people are deluded Let this be the tryall It were easy to answere the weightiest arguments against which nothing can be said with an answere ad hominem as they call it against whom whatsoever he be some exception or other may be taken But though the persons of the Teachers may not be weighed in this ballance yet their doctrines may Because therefore the adverse part doth so highly advance theirs of the Morality of the Sabbath for pious and religious as if without it holinesse it selfe could not subsist in the world and so farre depresse the contrary as if it were the only floodgate to let in Atheisme It will not be amisse briefly comparing each with other to see which doth most advance Gods glory most edify his Church give most life to religion and bring most comfort to a Christian mans conscience Suppose therefore one should tell us in effect this The fourth commandement is wholely and meerely Morall only indeed there be some Appendices thereof which concerned the Iewes viz. the day spoken of in the commandement the seventh from the creation whereas not that Seventh but a Seventh which the Lord should choose is Naturall and Morall and the strictnesse of the Rest which was injoyned them in kindling of a fire This indeed is in a sort permitted Christians under the Gospell Yet men may doe well to forbeare even this and to dresse their meat over night all the rest of the Law binds us strictly nay more then ever it did the Iewes We must therefore remember not to doe either by our selves or those that belong unto us the least servile work from Saturday sunset till Sabbath-day sun-set or as others from Saturday midnight till next day midnight or as others from Sabbath-day sun-rising till Munday sun-rising for a naturall day of twenty-foure houres must precisely be observed In all this time all works words and thoughts are to be abandoned which may at any time else be done spoken or had so that both in publique and private we be imployed only in the holy things of God Therefore the publique exercise being ended for a Sermon must of necessity be heard neither may men satisfy themselves with the common Liturgy of the Church if they purpose to sanctify to the Lord an holy Sabbath The publique exercise I say being ended a short meale may be made for this is no day to feed the body in and to make a feast on this day is utterly unlawfull After dinner see that you fetch not your wonted walkes or any way recreate your selves or have any communication but of holy things and what was delivered in the Congregation If any man not acquainted with the mysteries of Godlinesse deliver you a message or letter upon that day you may receive it of civility but see you neither dispatch the businesse nor think thereon untill next morning upon paine of sinne Be sure also to take your notes and repeat to all such as shall assemble themselves what you have writen and so repaire unto the evening Sermon which also must be heard either at
shall be broken fulfilled both in the paschall a Numb 9.12 Lamb and b Ioh. 19.36 Christ our passover Out of Egypt have I called my Sonne first verified of c Hos 11.1 Israel his adopted Sonne then of d Math. 2.15 Christ his naturall Sonne A voyce was heard in Ramah understood first of the captivity of the Iewes foretold by the e Jer. 31.15 Prophet then f Math. 2.18 of the number of the Innocents by the cruelty of Herod As it is in these and divers other places of this kind so it is in the letter of the fourth Commandement where either we have two literall sences one for the Iewes Sabbath an other for the Christians or at least one literall sence twice fulfilled once under Moses and once under Christ Now whatsoever is commanded the Church in the Scripture under any literall Sence is of divine institution But the Lords day is commanded in the fourth precept though not in the first yet in the second literall sence Therefore c. Fourthly that which was foretold and typified in the old Testament is of divine institution in the new for where the ceremony is commanded the Iew the substance is commanded the Christian for example where unleavened bread is commanded them there sincerity and truth is commanded us But the Lords day was thus typified and foretold in the Testament This the Rabbins themselues have observed in sundry passages First in the words of God saying let there be light therefore the Messiah should rise the first day of the week Secondly from the fall of Adam on the sixt day therefore the Messiah should suffer that day rest in the grave the seventh and rise the next Thirdly from the words of Boaz to Ruth g Ruth 3.13 sleep untill the morning therefore the Messiah should sleep in the grave all night and rise in the morning Fourthly from the cloud covering the people first on this day from Aaron and his sonnes executing their Priesthood first on this day from the Princes of the congregation who made their offerings towards the erecting of the Tabernacle on this day From the fire also which first came down from heaven and consumed the Sacrifices upon this day And if any man be so prophane hearted as not to be convinced by these grave collections of the Iewish Rabbins he shall find the same averred by the Fathers and Synods in the Church of Christ Both h Hic dies octavus i. e. SabbathuÌ„ primus praecessit in imagine quae imago cessavit superventente post-modâ—â— veritate Cyp. ad Fid. Ep 59. Saint Cyprian and i Sanctos patrer plenos spirita octavae dieâ— sacramentum non latebat quo figuraâ—atur resurrectio nam pro octavâ— Psalmus inscribitur octava lic circumciâ—e bantur â—â—â—â—nteâ— Aug. ad Lan. Fo. 119. Saint Austin make the Administration of the Circumcision on this day a Type and Figure of its future observation The Synod called Foro-Iuliensis affirmes that Isaiah prophesied of this day An other Synod held at Matiscon said expresly that this day which was intimated unto us by the shadow of the Iewes seventh-day is made known unto us both by the Law and Prophets what can be more evident Fiftly that day which the Lord himselfe hath made must needs be a day of the Lords own instituting for to make and to ordaine and appoint are in this case termes equivalent But the Lords day is a day of the Lords own making and appointing k â—pse est dâ—e◠〈◊〉 perpetâ—â—â— ipse nobis per septimae dici umbram insinuatus noscitur in lege Prophetis Câ—nâ— â—â—â—atis c. â— Syn For. c. 13. so saith the Prophet David l Psal 118. This is the day which the Lord hath made And therefore m Exultemus Laetemur in eo qui à lumine vero nostras tenebras fugaturus illuxit nos ergo constituamus diâ—m dominicam in frequentationibus usque ad cornua altaris Arnob. in locum Arnobius upon this place saith let us also make our Lords day a great day since God himselfe hath so made it A learned Prelate also of our Church hath a Sermon extant upon that text much to the same purpose Therefore c. Sixtly that day which the Lord ever doth and will blesse unto his Church and people which religiously observe it is doubtlesse a day of his own ordaining and appointing therefore sanctified and blessed are put together in the Commandement But God hath and continually doth and ever will blesse this day with groth of grace and all spirituall blessings in Christ to all such as Religiously observe it Therefore c. Seventhly that which the example of God the Creator resting from all his works was to the Iewes in regard of their Sabbath that also the example of God the Redeemer is and must be to us that are Christians in regard of ours But the example of God the Father resting from his works was a sufficient institution of the Iewes Sabbath for therefore they rested because God rested it should therefore be a sufficient Institution unto us under the Gospell to rest on the Lords day because in it Christ rested Eightly If a day of holy rest were instituted by God the Father in memory of the worlds Creation which was the lesse much more was there a day of holy rest instituted by God the Sonne in remembrance of the worlds redemption which was the greater The consequent is authorized by n Athan Hom. de â—â—â—en Athanasius in his Homily of the Sower But a day of holy rest was ordained by God the Father in memory of the Worlds creation as is undenyable Therefore c. Ninthly Certaine it is that nothing but divine authority can bind and overcome the Conscience in regard of any outward observations in their own natures indifferent for the Conscience is a Throne in which God only sits and commands But the conscience is bound and over-awed to the observation of the Lords day as all men confesse and feel by experience unlesse they bely their consciences Therefore c. Tenthly That day which the Church observeth in regard of some mysticall signification therein contained is a part of Gods worship and must therefore be under precept unlesse we will worship God after our own fancies But the Church observes the Lords day in regard of some mysticall doctrine therein contained the Lords resurrection our own future glorification therefore it must be under precept Eleventhly Whatsoever is not under divine precept is mutable and may utterly be abolished in the Church of God by the authority of the Governors thereof but the Lords day cannot by any humane authority whatsoever be changed and abolished Therefore c. Twelfthly If the observation of the Lords day be not of divine but only Ecclesiasticall constitution then are all festivalls or holy-daies of the yeare of equall dignity and honour with it But it were little lesse then blasphemy to affirme
obseruation of the Lords day-Sabbath been of divine institution it is very probable that the * 1. Cor. 6. â— Apostle reproving the Corinthians for going to Law one with another under the heathen Iudges would not have omitted the advantage of this circumstance For plain it is that their pleadings were ordinarily upon the Lords day By their going to Law therefore they not only scandalized the Gospell and devoured one another but were also prophaners of that day which Christ himselfe had Commanded to be kept holy it being impossible at once to keep a Sabbath and attend a Court of Iudicature under an Heathen Iudge But the Apostle makes not the least mention of this circumstance though so pregnant and advantagious to his purpose it is therefore very likely there was not as yet any divine precept for the Lords Day Tenthly if Christ had appointed this day because it was the day of the Resurrection then the Eastern Churches which followed St Iohn did ill and transgressed this ordinance of Christ when they kept their Easter which only and properly is the day of Christs resurrection upon any other day as it happened in the Leviticall account And so d Apud Euseb lib. 5. c. 24. ' O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soc. lib. 5. c. 21. Pope Victor may well be justified who did excommunicate them for this offence but the Disciples of S. Iohn though perhaps they did not so well yet cannot be simply condemned for evill doers and to have been justly excommunicated by Pope Victor as Iraeneus in his Epistle to Victor makes it appear Ergo c. Eleventhly Had it been a divine institution doubtlesse those Fathers and Synods that have spoken so much in praise of the day displaying the glorious prerogatives thereof to commend it thereby to Christian mens observation would never have omitted this which is the greatest of all the rest But neither the Councell of Palestina setting down the severall Benedictions of this above other daies nor the Councell of Matiscon in France attributing the irruption and prevailing of the Gothes and Vandalls to the neglect of this day nor e Cyprian ep 66. S. Cyprian nor Leo which have writen large panegyricks hereof ever affirmed a divine institution Twelfthly That which the Orthodox condemne to be indeed Popery should not be consented unto by us especially by such of us as would be held the great Reformers of the Church and therefore startle at the very sight of harmlesse ceremonies because they have been polluted by Papists as the Crosse after Baptisme Surplice c. But that the Lords day is not only a part of the Churches order and policie but of Gods worship also and is more holy then other daies as it must needs be if from divine authority is condemned by f Paraeus in cap. 14. ad Rom. Ames Bell. enervat Reformists in the Papists farre therefore be it from our adversaries to Symbolize with them Lastly Authorities also are not wanting g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soc. ib. Socrates affirmes that the Apostles never intended to establish Lawes concerning Holy-daies to be observed by Christians but to be unto them the Masters of true piety and holinesse And because saith the Historian no man is able to produce any precept to this purpose upon authenticall record plaine it is that the Apostles left these things to the liberty and appointment of men The historian speaks indeed of Easter in that place but first he delivers for Maxims and Principles that which hath been said Secondly that question of Easter as I conceive differs not any thing from this of the Lords day viz. whether the day celebrated by the Church in memory of Christs resurrection ought necessarily and by vertue of Divine precept to be the first day of the week only h Hoc in iis culpat Apostolus in omnibus qui serviunt creaturae potius quà m creatori nam nos quoque dominicam diem Pascha solenniter celebramus sed quia intelligimuâ— quò pertineant non tempora observamus sed quae illis significantur temporibus Aug. cont Adam Man c. 16. S. Augustine also made it not only will-worship but the service of the creature which is Idolatry to observe any day as commanded of God and answering what the Manichee against whom he wrote might object viz. that Christians themselves diligently observe the Lords day and Easter true saith the Father we solemnly keep all these but the time is not that which we obserue as if it were coÌ„manded but we look wholy to those thins to which the times lead i Dicat aliquis nos quoque simile crimen incurrimus observantes diem dominicam ad quod qui simpliciter respondet diâ—et non eosdem Iudaicae observationis dies esse quos nostros ne inordinata congregatio populi fidem minueret in Christo quòd non celebrior sit dies illa qui verò acutius respondere conatur illud affirmat omnes dies aequales esse Hier. in Gal. c. 4. Tyndall in his answere to Sir Thom. Moores first booke Frâ—ths Declaration of Baptisme Barnes supplication to the King S. Hierom likewise makes the Quaere whether our Christian Lords-day incurre not the Apostles prohibition in his Epistle to the Galathians and resolves negatively upon these grounds They differ saith he from those there condemned first materially for they are not the same daies Secondly formally for our daies have not in them any holinesse and necessity from divine institution as theirs had but are at liberty to be kept upon any day whatsoever Thirdly in regard of their end which in ours is only to preserve order and to avoid confusion in our Ecclesiasticall Assemblies The book of Homilies affirmeth plainly that Christian men did of themselves without any divine precept follow the example of God commanding the Iewes a Sabbath so took upon them the observation of the Lords day we have also the unanimous consent of al the reformed Churches of God at this day in Christendom Adde hereunto the suffrages not to say the sufferings of our own Martyrs in those Marian daies How the tenent came to be changed Mr Rogers in his preface to his Comment upon the Articles of Religion established in the Church of England hath at large set down Lastly M. Perkins who I think was one of the first that took up this tenent speaks waveringly and doubtfully herein And surely his modesty is to be commended if you compare it with the violence of his followers with whom any man of contrary judgement is tantùm non a reprobate But * Mat. 11.19 wisdome is justified of her children CHAP. 19. The Question is briefly stated and resolved BEfore we come to answere the arguments made to the contrary some few things are to be premised for the better opening of the truth in this point And first though our adversaries agree in generall upon a divine institution of the Lords day yet they vary in
Synod and Fathers produced in the argument are nothing to the purpose For in the first place S. Cyprian is wilfully mistaken he treats in the place cited of Baptisme for Infants at two or three dayes old this Fidus a Bishop to whom he wrot held very unfit if not unlawfull for diverse reasons amongst the rest because circumcision was not administred unto any untill the eight day To this p Quod in Iadaticâ circumcisione carnali octavus dies observabatur sacramentum est in umbrâ in imagine nam quia octavus dies iâ—est post SabbathuÌ„ primus futurus erat nos viâ—iâ—icaret quo dominus resargeret circumcisâ—nem spiritualem daret hic dies praecessit in imagine Cyp. ad Fidum S. Cyprian replyes that to the Iewes the eight day was to be that where on Christ should rise and spiritually circumcise us the legall circumcision was given upon that day as a Type and figure thereof In which words of S. Cyprian we haue two Types and two things Typified first the carnall Circumcision is made a Type of the spiritual secondly the day wherein one was administred is made a Type of that day wherein the other should be performed but what is either of these to thâ— keeping of the Sabbath S. Augustine ad Ianuarium is no better handled for he saith indeed that the Type of the eight day was not unknowne to the Fathers filled with the spirit of prophecy for David hath a * Psal 118. Psalme intituled for the eight day Infants also were circumcised on that day A figure it was then and well knowne unto the Fathers but of what This followes expressely in S. Augustine of Christs resurrection and of our quickning and circumcision by him The q Inchoante noctis initio idest vespere Sabbathi c. 13. Omnibus mandamus Christi anis abstinere ab omni peccato ab omni opere carnali etiam â propriis coniugibus Ibid. Synod called Foro-Iuliensis commands divers things concerning the Lords day viz. to begin with Saturday Evening prayer to abstaine from all works sinnes companing of Men with their Wives c. Their reason is because the choysest of Gods mercies were vouchsafed unto the Church on this day they adde also that this is the Sabbath of the Lords delight spoken of by the Prophet * Isai 58.13 Isaiah for r Diceret taÌ„tùm Sabbathum non delicatum Jbid. saith the Synod had he spoken in that place of the Iewes Sabbath he would haue called it barely a Sabbath without any such attributes of delightfull or mine When this interpretation of the Prophet shall be averred by the Opponents we will thinke of an answer to this authority The Synod of Matiscon is more ancient then the former and purposely held concerning the Lords day here amongst other things we have this passage This is the perpetuall day of rest which is knowne by the law and the Prophets and insinuated unto us by the shaddow of the seventh day But that Synod intends no more then the former viz. That upon the day of Christs resurrection we were admitted into everlasting rest appeares evidently by that which followes it is Å¿ Iustum est ut hanc diem celebremus per quam facti sumus quod non fuimus Con. Matis ubi supra but equall therefore that we should celebrate this day by which we are made that which we were not Not therefore the keeping of the day it selfe but the mercies of the day peace and liberty in Christ is that which the Synod affirmes to be intimated unto us in the Type and to be knowne by the law and the Prophets To the fift the day of which the Psalmist speaks is literally the day wherein David was setled in his Kingdome and the unction of Samuell took effect As if the prophet should have said God long since annointed me to be King over his people but this was a day on which he decreed to settle me actually in my Kingdome There is no question but that Psalme is mystically spiritually to be understood as well as litterally of Christ and his Throne as of David and his Scepter one was a figure of the other I deny not also but that Davids day was a figure of Christs day though it did not appeare that David was setled in his Kingdome the same day of the week that Christ rose out of his grave But understand the place how we please all that can be gathered thence are but these three things First that God had in his counsell determined a sett day to performe his promise unto David making him King of Israel Secondly that God had also decreed a sett period of time wherein Christ should be exalted and set upon the Throne of his glory in the Kingdome of the Church Thirdly that as the Iewes had cause to rejoyce in the dayes of David God having given them a man after his own heart so the Christians have much more reason to rejoyce in Christ their King and to embrace the mercies of his glorious resurrection If any man now say that either the ancient or moderne Arnobius mentioned in the argument collect from hence the institution of the Lords day I answere they find it there instituted no otherwise then the whole Church hath ever found it viz. Logically because they ground the observation of the day upon the mercy of the day not morally as being formally and positively instituted either in that or any other Scripture To the sixt we have here a well known fallacy the effect being attributed to that which is no way the true cause thereof As when the wolfe in the fable quarrelled with the Lamb for troubling the water when the Lamb stood all the while below the Woolfe in the river And when the heathen in the daies of t Mala quae civitas pertulit Christo imputant bonâ— verò non imputant Christo nostro sed fato suo Aug. de civit lib. 10. c. 1. S. Austine charged the Christian religion to be the cause of the scourge of the Goths and Vandalls and all other evills which then afflicted the world But to returne to our Opponents I will only demand whether God doth not blesse his ordinance unto his people upon Lecture daies as well as upon Lords daies If not why are they in vaine so much frequented if so then evident it is that Gods ordinance may blesse the day and make it happy unto his people But the day doth not blesse the ordinance unto us the words in the Commandement hath blessed and sanctified are Exegetically put the one expounding the other To the seventh the example of God the Father resting from his works of creation was that indeed upon which the institution of the Iewes Sabbath was grounded but not the institution it selfe For to this there was required a law to be given which was not untill the daies of Moses and the fall of Manna in the wildernesse The
the text saith expressely from the day after the first Sabbath or as our old translation hath it thou shalt number unto that day And g Verba includuut diem non excludunt Ioseph Ant. lib. 3. c. 13. Iosephus himselfe a Iew saith the words are inclusive not exclusive Others h Bell. de cultu Sanctorum lib. 3. cap. 13. therefore say that the first day of unleavened bread which was to be a Sabbath happening to be Friday and the morrow after being their weekely Sabbath the Iewes transfer'd the former into the latter and kept two Sabbaths in one as their custome was propter olera mortuos making it by this meanes a greater or higher day as the * Ioh. 12.31 Evangelist cals it This being done they begin to account from that great or high day and so the Lords day was the first and last of those fifty But when all this stirre is made about the day of Pentecost on which the holy Ghost was given first this fell out by meere accident and from the superstitious conceit of this people concerning their Sabbaths that it was not lawfull for them in them to bury the dead Secondly what loosenesse is in the conclusion gathering any thing from any thing The holy Ghost was given on that day therefore it was a Sabbath of Divine institution To the seven and twentieth This also savours of the like loosenesse Indeed if God did never reveale himselfe unto his Prophets but on Sabbath dayes the inference were tolerable but this I thinke no man will affirme I presume God revealed as much to Daniel in his kind as S. Iohn in his must therefore the daies of Daniels revelations be Sabbaths Besides who can tell whether the Lords day of which S. Iohn speaks were the Lords day which we keepe or Easter day the solemnity of Christs resurrection which S. Iohn his Disciples observed as it fell out according to the Iewish supputation To the eight and twentieth This being drawne from the Iudgements of God is full of rash presumption For * Esa 55.8 Gods wayes are not as mans but secret and unsearchable his judgements past finding out But in this place it is as fallacious as presumptuous affirming Non causam pro causa assigning that to be the cause of the judgements which is not For the day is one thing the prophanation irreligious contempt of Gods ordinances appointed upon that day by the Constitutions of the Church and the law of the Land is another These indeed be sinnes highly provoking Gods wrath but no respects which God hath to this day more then to another doth pull down his judgements And therefore I doubt not but if the day were changed into any other there would be as exemplary judgements of God revealed from heaven against this kind of ungodlinesse of men as ever were in any ages upon the Lords day I denie not but that a Synod held at Paris reports diverse strange accidēts which befell the Prophaners of this day Some killed with Lightnings whil'st they were at Plough others taken with a suddain shrinking of the Sinews others consumed in a moment as Iobs * Iob. 1.16 Cattle and Servants by fire from heauen Et multa alia terribilia iudicia many more dreadfull Iudgements as that Synod speaks But let any man cast his eyes upon the beginning of that i Nullo modo divinae authoritati concordat quod religio Christiana sicut à sanctis patribus traditū accepit et Ecclesiae authoritas se habet diem Dominicū reverentèr venerabiliterque non colit Con. Par. cap. 50. Chapter and he shall find that they esteemed and taught the Lords day to be observed only by Ecclesiastical authority And though they enlarge themselves in the praises of the day yet they speak not a syllable of any divine institution either from Christ or his Apostles To the nine and twentieth Indeed here is a Cloud of witnesses as darke as thick and I hope sufficiently dispelled by the light of truth That these arguments are all probable I cannot find but on the contrary they cannot therefore be Demonstratiue that are not Topicall But grant them to be probable let them be pressed for such and no more let not the conscience of our hearers be fettered with probabilities Lastly the authorities alleaged are for the most part also satisfied in their severall places CAP. XXI A preparatiue discourse to the two maine questions which follow concerning the observation of the Lords day HAving examined the originall and institution of the Lords day it remaines only that in the last place wee enquire after what manner it ought to be observed in the Church what be those duties of the day unto which in particular the conscience is bound under the penalty of sinne For how soever this be the last conclusion in our adversaries positions yet it is the first in their intentions and I doubt not but they would willingly shake hands with us in all the rest might this be yeelded Necessary therefore it is that this be knowne not only for the satisfying of many weake consciences who are wavering herein and therefore daily wounded but also for the better according of these Questions formerly disputed But should we be exact in the discussing hereof it would proue to be a Hydra of many doubts For it being agreed betweene us that the whole observation of the Lords day doth consist in a Dichotomy being divided betweene rest and holinesse there arise out of both sundry scruples which may be ranged under these two heads First whether they be ioyntly and equally commanded as essentiall duties or whether the duty of holinesse be essentiall and that wherein the sanctification of the day consists The duty of rest being on the other side only accidentally commanded as it stands in relation to the duties of holinesse Now supposing as it is commonly taught that corporall rest and cessation from workes is enioyned as an essentiall dutie it is necessary to know in what measure and degree it is required of us Christians in the time of the Gospell whether in that rigour and strictnesse as was exacted of the Iewes under the Law And under this head come fiue particulars by name about which many disputes haue beene raised amongst the weake First whether all workes of profit which are not of absolute necessity be forbidden as sinnes upon that day how lawfull and commendable soever they be upon other daies as journyes Harvest workes ordinary trades Secondly works of pleasure honest recreations in themselues lawfull and not prohibited by the Church and State Thirdly works of the minde as the studying of Arts and Sciences which are not parts of Divinity but only usuall hand-maids thereof as the tongues Philosophy Fourthly all conferences discoursings consultations about things of common life and meerely civill Lastly Whether a more liberall use of Gods creatures in feasts and entertainments of friends neighbours either Anniversary as
the Lords day by servile works hath beene ever thus blasted whether done about sun-rising that day and being a matter of no great importance or after evening prayer in the afternoone to take away all evasions from the circumstance of time Of this there hath beene much and lamentable experience ever since the Kings Declaration he being confuted as it were herein by the King of Kings Ninthly The consent of the whole Church ever since Constantines time as appeares by the Edicts of that Emperour with sundry Synodicall constitutions in all ages many wholsome statutes made to this purpose in all parts of the Christian world The Fathers also haue been large in the same argument utterly condemning even those speeches and conferences which withdraw our mindes from the serious meditation of what we haue heard in the congregation a Chrys Ho◠5. c. 1. Math. S. Chrysostome hath much to this purpose which he doth also illustrate by two familiar similitudes The one of men that goe into the hot Bathes for their health as soone as they come out they retire themselues to rest and sweat in their beds least by going abroad about their businesse they depriue themselues of the benefit of their bathing The Lords day is as it were the day of the soules spirituall bathing in the living and wholsome waters of the word of God and the blood of Christ. This day therefore should be a most retired day wherein we should be secluded frō all earthly things least we depriue our selues of the wholsome profit thereof The second is of Scholars at Schoole when they haue their tasks sett them they labour and beat upon it the whole day and all is little enough Vpon the Lords day we sitt at Christ feet in his Schoole to be taught from his mouth What we haue heard from him in the Congregation must be our worke the whole day after unlesse we affect to be like broken vessels which receiue much but retaine little S. b Aug. in Ps 32. Augustine also bitterly inveighs against sports and pastimes upon this day and by name against Dancing saying a man were better upon the Lords day goe to plough By which it seems he condemnes all kinde of works and recreations concuring with that c Oportet Christianos in laude Dei gratiarum actione usque ad vesperam perseverare Syn. Tur. c. 4. Synod held at Tours in France which faith that Christians ought upon the same day to persevere in the praises of God and in giving of thanks untill the night To which purpose runnes the unanimous consent of all those worthies in the Church of England which haue treated on this subject almost since the Reformation CAP. XXIII The Arguments for the Negative are also related THE Negatiue also is supported by sundry reasons First that which is not under any Law Naturall or Positiue can be no essentiall duty unto which the conscience is bound under the penalty of sinne for where there is no Law there can be no Transgression But cessation from work upon the Lords day is under no Law Naturall or Positiue not naturall for it is neither a principle in nature knowne unto all men nor any conclusion to be deriv'd from any naturall principle I meane such a totall cessation as is here questioned For that men should haue times of rest and refreshing is naturall that God should haue part of our time sequestred for his worship is also naturall but neither the question nor arguments produced intend this naturall rest but an artisiciall kinde of cessation which our Sabbatharians haue fancied unto themselues and cannot be knowne unto us unlesse by Revelation Neither is it under any positiue precept for then it might be shewed in some Evangelicall writer and we need not fly to the Law and the Prophets of the old Testament to which satisfaction will soone be given Secondly Nothing commanded the Iew as a Ceremonie under Moses is or can be an essentiall duty of Religion unto the Christians in the time of the Gospell And the reason is plaine for the ceremoniall law was the application of things in their own natures indifferent to mysticall and holy uses and otherwise there could be no distinction between Morall Ceremoniall But that utter and totall cessation from works here spoken of was a ceremony commanded the Iew under Moses hath already been manifested Therefore c. Thirdly That which is not in it's selfe in its own nature an act of Religion cannot be in its selfe and its own nature a universall Christian duty binding all men under the penalty of sinne But an utter cessation from bodily labour upon the Lords day is not in its selfe and its own nature an act of Religion for then it must be some part of Gods worship inward or outward wherewith if rightly performed God is well pleased But God saith M. Calvin is not taken with any bodily rest and cessation of his creatures precisely and of it selfe considered upon what day soever which I think all men of sober mindes will acknowledge it cannot therefore be of it selfe a Christian duty upon the Lords day If any man say it is a part of Gods worship being an ordinance commanded by him Let him shew us any such command for the Christian festivall and I will subscribe Fourthly that which of it selfe doth no way further our spirituall edification in Christ is not a Christian duty binding the conscience upon any day But corporall rest from the works of our lawfull callings doth no way further our spirituall edification For if * 2. Tim. 4.8 Bodily exercise profiteth nothing bodily cessation profiteth lesse If any man say it helpeth much to Edification for by this meanes we may wholy attend the things of God I answer that is not the thing in question for then it edifieth not by and of it selfe but by and through the holy exercises If it be further said that it doth edifie remembring us of our spirituall rest required of us and the eternall rest promised unto us I answer that this Edification proceedeth not from the d Significatio alia est divina seu à Deo rebus addita a◠ob signationem cultum ut significatio Sacramentorum alia humana ecclesiastica hominū instituto rebus addita utsit occasio memorandi rem gestam illa est necessaria haec libera significatio dominicae est humanitūs Parae in Ro. 14. thing it selfe but as affix't thereunto by our own inventions and institutions And so the Surplice the Crosse standing at the Creed all Church Ceremonies doe edifie which yet of themselues are not Christian duties Fiftly if Christian liberty extend it selfe to things of greater consequence carrying with them far greater shew of divine command then doubtlesse we are much more free in things of lesse importance But we are left free under the Gospell to many things of greater weight as Vowing Fasting Preaching Catechizing receiving the Sacraments Confession
bread the not Ploughing of their Land in the yeare of Iubile were necessary duties of the ceremoniall worship so was the outward rest in the fourth Commandement This I take to be k Sabbathum commendatur primo populo in otio temporalitèr ut figura Aug. ad Ian ep 119. Colebatur Deus Sabbatho in ipsâ exteriori quiete ab operibus servilibus quia quiescebant ad repraesentandam divinam quietem à creatioone mundi Cajet in Aquin. 22. q. 122. art 4. generally agreed upon Secondly It is also out of question that this utter cessation which was unto the Iewes a duty of Religion permitted them notwithstanding first works of piety for the Priests saith our Sauiour * They oblerved their rest as being properly and simply and in its selfe a Sabbath dayes duty But vve c. Willeâ— Syn. 9. Gen. Cont. q. 7. breakethe Sabbath and were blamelesse Secondly works of mercy both to men and beasts It was lawfull on that day to heale the diseased as appeares both by our Saviours practice and those defences which he makes for himselfe justifying his practice against the calumniations of the Pharisees It was lawfull also to * Math. 12.3 help a beast out of the ditch to * Math. 12.11 giue him meat * Luk. 13.15 Elias fugieâ—at die Sabbathi Antoâ—â—n tit 9. to leade him to the water which be our Saviours owne instances upon the former occasions Thirdly works also of necessity were allowed them whether they were the necessities of nature or casuall or accidentall necessities as defending themselues from unexpected incursions of their enemies The lawfulnesse of works of this kind they learned from deare bought experience as appeares by Iosephus and the history of the Macchabees Thirdly I conceiue it also to be evident that whereas works of mercy and of necessity be of two sorts some which are of extreame necessity which cannot be deferr'd if we hope to preserue the being of our selues and others some which are only of moderate and convenient necessity which may be put off though with some losse and detriment The Iewes were allowed not only the former but those also of the latter kind unlesse such as were by name expressely forbidden them Those were three First Iournying They were not to goe out of their places this day Exod. 16.29 This they afterward interpreted of themselues to be 2000. paces or two Italian miles which they called a Sabbath-daies Iourny concerning which God never delivered any thing unto them in his word As therefore in other things they superstitiously contracted the Law and made it straighter then ever God intended so in this they extended it and made it larger then the Letter of the Law could beare Ob. If any man say that Christ himselfe journyed upon the Sabbath day with his Disciples when they passed through the fields of Corne which surely he would not haue done had all journying on that day been forbidden Resp The answere is easie if we compare the Evangelists together For that which * Mat. 12.1 S. Mathew * Mark 2.23 S. Marke call the Sabbath * Luk. 6.1 S. Luke cals the second Sabbath after the first By which it appeares for the latter Evangelists doe ever expound the former that this Sabbath was some anniversary Festivall not the weekly Sabbath secondly They were not to kindle a fire upon this day in all their habitations Exod. 35.3 This also was an absolute precept admitting of no exception unlesse in cases of Piety Charity and extteame necessity Ob. If any man say that it had relation only to their dressing of meat or service of the Tabernacle on that day Resp First the Text is against him which forbids in that place all manner of worke upon paine of death and giues instance in the kindling of fire without reference to the dressing of their meat or any other addition whatsoever Secondly they had an expresse prohibition for matters of Cookery upon the Lords day Exod. 16.23 and therefore the day before was the Preparation to the Sabbath Thirdly they were forbidden to carry Burthens on the day of their Sabbath too and fro as appeares by * Nehem. 13.19 Nehemiah the Prophet * Ierem. 17.21 Ieremiah These therefore excepted the Iewes were permitted any workes whatsoever which were of convenient though not of extreme and eminent necessity This conclusion appeares both by our Saviours doctrine and practice By his doctrine in those Maximes delivered to this purpose * Math. 9.13 I will haue mercy and not sacrifice * Mark 2.27 The Sabbath was made for man and not man for the Sabbath By his practice * Math. 12.3 when he justified his Disciples for plucking the eares of corne on the Sabbath day though mistaken by the Pharisees For I beleiue no man will say that they were in extreme necessity that they must either haue starved or fainted or incurr'd any incurable disease The Text tels us they were hungry and the place was not farre from the City When our Saviour vsually healed men diseased upon that day and most of them carried their greife many yeares I think no man will say the diseases would haue killed them or growne mortall had they not been taken upon the very instant But to giue instance in a thing beyond exception when he commanded those whom he healed to take up their beds and to carry them to their owne houses was this any worke of extreme or pressing necessity Or might it not haue been deferred with little or no inconveniency at all Ob. If any man say that Christ gaue such extraordinary dispensations to some such particulars to make his Miracles the more glorious and conspicuous Sol. I answer First with m Iraeneus adversùs Valent cap. 16. Irenaeus that our Saviour never did any thing which was contrary to the Law of the Sabbath which God commanded his people by the Ministery of Moses And the reason hereof is evident for he was made under the Law and performed perfect and entire obedience thereunto Neither can any man shew any particular in the Law Morall Ceremoniall and Iudiciall which he alwayes observed not and therefore doubtlesse he was as farre from dispensing with others as he was in dispensing with himselfe Supposing therefore that this had been a meanes to make his Miracles more illustrious yet had the thing in its selfe been repugnant to the Law he neither would haue permitted it in any much lesse haue commanded it so often though to haue gayned both credit to his doctrine and glory to his Miracles He well knew that evill is not to be done that good may come thereof But that which is thus supposed hath no ground or shew of truth For I conceiue it to be more rationall to affirme that the differring of the taking up of their beds and carrying of them to their owne houses the next day upon notice given thereof a greater concourse of people would haue been gathered
6â— saith that because the people are perswaded that none ought to travaile with horses and wagons upon the Lords day and that nothing might be done in dressing of meat or making clean of houses which thing appeares plainly to belong rather to the Iewish then to the Christian observation of the day we appoint therefore that what was heretofore lawfull shall still be lawfull only we think fit that men abstaine from workes of husbandry that so they may the better attend the exercises of the publique worship A f Haec sunt festa in quibus prohibitis aliis operibus conreduntur opera agriculturae carucarum viz omnes diâ—s dominicae c. Syn. Oxon. Synod also held in our own land at OXFORD doth allow both husbandmen Carmen to follow their imployments even upon this day We need not goe beyond our own memory for who knowes not that Markets and Fayres were usually kept upon the Lords day some good space in the raigne of Queene Elizabeth and how afterwards Parliamentary Lawes provided to haue the Lords day kept as it is now in use that to rectifie mens judgements and to settle their consciences his Majesties Declaration hath since been published Ob. If any man reply as our Saviour upon another occasion did to the Pharisees * Math. 19.8 Non fuit sic à principio It was long so and the longer the worser but it was not so from the beginning Sol. I appeale to Ignatius who for ought I know is the the most ancient and authentique witnesse that can in this case be produced Let us keep the Lords day saith he no longer after the Iewish manner with cessation from works for he that doth not labour let him not eat and God hath commanded us in the sweat of our faces to eat our bread First he condemneth all Iewish Sabbathizing in generall Secondly he makes cessation from works to be a part of Iudaisme Thirdly he proues by two places of Scripture that Christian men may lawfully and with a good conscience work upon the Lords day The one taken out of * Gen. 3.19 Moses In the sweat of thy face thou shalt eat bread the other out of the Apostle grounded on that of Moses * Ep. ad Magnes He that will not labour let him not eat * 2. Thes 3.10 It was then lawfull to work on the Lords day why is it not now Vnlesse the Lawes of the Church and State haue since inhibited them Eightly Though it be a thing in it selfe lawfull to labour upon the Lords day unlesse in prohibited cases by the publique Magistrate yet it is not unlawfull for any to obserue it with as great strictnesse as ever the Iewes did so that his observation be accompanyed with these conditions First that we haue no opinion that such a rest is of necessitie to be observed under paine of sinne putting Religion therein for then the conscience is ensnared and our rest is not religious but superstitious For though the Dictates of an erroneous conscience be to be obey'd and therein a man doth well yet his conscience therein subjects it selfe to an Idoll fancie or Chymâ—ra of its own making and so a man doth ill Secondly that when we thus practise it in our own particulars we neither labour to draw others into the like nor presume to condemne those that are contrary minded For by the former we shall betray an unquiet spirit in our selues and may become authors of evill unto our brethren and by the latter we break the common peace and uniformity of the Church wherein we liue and being guilty of schisme become evill members both of the Church and State With these cautions Vnusquisque abundet sensu suo Every man may doe as he listeth For the Law of the Magistrate allowing works of any kinde serious or lusorious doth not forbid any man to forbeare them Lastly any work of what kinde soever which may be beneficiall unto any in a speciall and extraordinary manner the benefit whereof would be utterly lost were the present opportunity neglected may lawfully be done upon the Lords day unlesse some circumstance adhere thereunto which may make it unexpedient as in case of scandall or the like For example the husbandman may lawfull saue his corne in the time of long dangerous unseasonable weather Fisher-men may doe well to take Fish offering themselues upon the Coast upon the Lords day which would be carried away the next tide to which adde drawing of Cole-pits and Mines travailing of publique Posts the sittings and consultations of the Councels of State c. This also is consented unto in regard of some of the particulars even by our adversaries themselues as in cases of Mines and publique Posts But upon what grounds they should dissent from us in the latter I understand not unlesse they will condemne themselues in those things which they doe allow Ob. Perhaps it will be said that those former works are imployments of extraordinary consequence which is equivalent to extreme necessity Resp But let things be impartially considered and compared together it will appeare to be otherwise at least many times I conceiue a greater benefit may redound to the Common-wealth by a Shole of fish taken upon the Lords day then doth many times by a packet of Letters brought by a publique Post a day sooner then otherwise The substance of the Letters may perhaps be of great importance most times though not alwayes but the comming of them upon the Lords day may not be so So the saving of Corne in hazardous weather may sometimes happen to be a greater benefit to the state then the assembling of the Councell of State and conferring together for some short time Ob. But say they what if a present benefit offer it selfe he is very earthly minded and neerely allied unto prophane Esau that will not denie himselfe all advantages where the Lords honour is so highly interested as it is in this particular Nay it argueth not only a carnall minde but an heart full of vnbeleife For may not the Lord and will he not think we make a recompence of all such losses sustained in Contemplation meerely of his holy Sabbath Resp These be I confesse goodly popular shewes but empty of substance and a begging of the question For were such precise restings under any precept of God or the Magistrate Gods deputy the honour of the Lord were indeed engaged therein and we should for his sake wholy deny our selues without all hope of recompence though never any man was a looser in this kind but let it be first proved that such an utter cessation as is here spoken of is that wherein the Lords honour is any way engaged Sure I am the arguments already produced doe not conclude it CAP. XXV The Arguments brought for the affirmatiue are answered and in particular that which is drawne from the Iudgements of God is handled more at large THese Conclusions being thus premised
Mor. l. 1. c. 10. Gregory setting before their eyes our Saviours mildnesse we men saith he for for the most part labouring to preserue judgement justice utterly abandon mildnesse and mercy and on the contrary when we would be milde we cease to be just But our Saviour cloathed with our flesh was never so milde but that withall he was just neither was he so severely just as to forget to be mercifull and he giues instance in the womaÌ„ taken in adultery in which he excellently observed both For when he said Cast the first stone at her he satisfied the rule of justice even in the rigour of the letter of the Law but when he added Let him that is without sinne amongst you cast this first stone he so qualified it with equity and moderation that the woman escaped Let us be zealous in Gods name against all prophaners of the Lords day but let us not be so intemperate in our zeale as to usurpe Gods throne pronounce our pleasures upon our brethren take them out of their graues and brand them to posterity as men plagued and smitten of God for prophanation I will conclude with the words of the same c Postulatus â—udicare dominus de peccatrice non station dedit judicium sed priùs incâ—inans se deorsùm digito scribebat in â—errâ nos typicè instituens ut cùm proximorum peâ—â—ata conspicimus non haec antè reprehendenda iudicemus quà m digito discretionis soâ—ertèr exculp amus Greg. S. Gregory upon the same story in another place Our Lord saith he being required to judge the Adulteresse did not presently pronounce her doome but first stooped downe and wrote with his finger upon the ground he intended hereby to instruct us saith the Father that when we seethe apparent errors of our brethren before we proceed to our peremptory sentences we first wisely consider of the thing and with the finger of discretion note what was pleasing or displeasing unto God therein What our Saviours intention was in this action of his I cannot say I am sure S. Gregories observation is graue and substantiall according unto which if we reflect upon the clamorous determinations of our Sabbatharians the point being yet in controversie and defin'd against them by the most and the learned'st in the Church it will appeare that they neither weigh things in the ballance of moderation nor distinguish of things with the finger of discretion To the ninth the authorities alleaged speak for the most part as forced witnesses quite contrary to that for which they are produced as the Edicts of Constantine the Synodicall decrees The rest shall receiue answer in the next Question to which they more properly belong Those who haue writen to this purpose in the Church of England of late yeares are parties and therefore cannot be competent judges in this controversie CAP. XXVI Wherein is inquired after those duties of holinesse unto which the Conscience is bound on the Lords day THere remaines only the last scruple which is or can be incident to this subject viz. What duties of holinesse are proper and essentiall to the Lords day whether only the acts of publike worship with the congregation or the private exercises also of those head-graces faith hope loue unto which whatsoever is in Christian Religion may be reduced And this is indeed a point of chiefest consideration because it is practicall and practice being the life and spirit of knowledge the conscience can never be throughly setled untill this be discovered Our literall Sabbatharians affirme in this question and so affirme that they make the observation of the Lords day the very abridgment of Godlinesse in respect of the first Table and of righteousnesse in respect of the second Table And from hence proceed these wide outcries against any that shall contradict them that Religion is laid upon the back and prophanenesse set up in the roome thereof Nay they so affirme in this point as that their doctrine is made an open and professed snare such a manner of holinesse being exacted as that it is impossible for any man living in the state of corruption to sanctifie a Sabbath in that manner as is required of him either in thought word or deed I confesse were it true that upon the Lords day a man forsaking the naturall rest of his bed sooner then vpon other daies must begin early in the morning with the acts of repentance then proceed to the acts of faith and after the duties of loue conclude with repentance and this with that manner of solemnity and formality which some require it must needs be even to the best an utter impossibility whether we looke at parts or degrees But that the observation of the Lords day in that manner as the Lord himselfe expects whatsoever men please to impose is not such a Chimaera as they fancy will appeare I hope in its due place In the meane while we will set downe these arguments which seeme to support this opinion CHAP. XXVII The Arguments which seeme to conclude for all duties of holinesse in generall are set downe FIrst from the letter of the Commandement Remember to keepe holy the Sabbath day we many reason thus where no one kind of holy-daâ—â—s are spoken of there all duties of holinesse are to be understood it is generally so in other places of Scripture as in that of the Apostle * Peter 1.16 be yee holy for I am holy and elswhere * Heb. 12.14 follow holinesse without which no man shall see God But in the words of the Commandement holinesse in generall is required of us Therefore c. Secondly that which is and ought to be a common duty of all daies is much more a particular duty on the Lords day The reason hereof is both because the Lords day is in many respects to be preferred before all other daies and because it is set apart from all others unto holinesse But the private exercises of all gracious habits with our selues and our families are and ought to be common performances upon all daies For as they binde alwayes so are they indefinitely commanded without restraint to any set dayes they are therefore much more required upon the Lords day being the common duties of all dayes Thirdly any duty is more required upon that time on which if rightly performed it is more acceptable to God then at any other time For by this appeares that God hath regard as well to the time as to the duty But all the duties of holinesse even the private and personall and oeconomicall are more acceptable unto God if performed on the day of his Sabbath this appeares first by the words of the * Isay 58.13 Prophet saying if thou turne away thy foote from the Sabbath from doeing thy pleasure upon my Holy-day and call my Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine owne wayes c. In which words plaine it is that the
griefe of heart to others of Gods people Resp I answer that such haue the greater sin It is a fearefull condition when even the truth it selfe shall thus cooperate unto their destruction but better it is that some offences come then either truth be lost or people nurst up in Hypocrisie and superstition For my own part I think all kinds of holy frauds under which perhaps these Sabbatharian tenents may be ranged by whomsoever practised or what advantages soever may acrue there from to be grosse delusions of men meere mockings of God and most unbeseeming the profession of the Gospell As for the well-minded Christian that takes offence he is rather to be pitied then humoured and ought to be well informed of passiue scandalls For it is not enough to say we are offended but we must consider how justly whether of weaknesse or obstinacy I meane in regard of the publique declaration of the Magistrate For in cafe of this nature a reason being rendred protesting against the prophanation of the day nothing being intended but the informing of the judgement the setling of the conscience the good of poore people preservation of unity and uniformity howsoever our private judgements incline us we should rather comply with Authority then be scandalized especially in points that are so disputable These things thus premised we shall easily satisfie the adverse arguments CHAP. XXX Wherein satisfaction is given to the reasons formerly alleaged TO the first the words of the Commandement are mistaken for not all holy duties in grosse but only that kinde of holinesse which is proper to the Lords day is there spoken of the words are plaine Keep holy the Sabbath day and the fourth precept is no transcendent as is said in the second third conclusions Ob. If any say that the Lords day differs from others in this that the whole Sabbath is to be spent in holinesse whereas in other dayes such portions only as may be well spared from other imployments are required of us Resp I answer first this is only said secondly we haue no president hereof in the Iewish Synagogue Thirdly the contrary doth appeare by the Question formerly disputed concerning the duration of the Lords day Lastly how can the conscience be satisfied herein being utterly lest to seeke by our adversaries themselues where to begin or where to end the day nay the scripture being utterly silent in this particular if we speak of the Lords day as being our Christian Sabbath To the second the Lords day may be considered First in it's absolute nature as a part of our time in this respect it is most true that what is the common duty of all daies should be also that daies duty the rather because all other imployments are abandoned and therefore more leasure is afforded Secondly in his relatiue nature as separated from the rest of the week to the service of the congregation and so there are especiall duties appointed which are not common to other daies by vertue of the fourth Commandement The reason from the lesse to the greater is of no force because it speaks not adidem for the Lords day as it is a day and part of our time is no better then other daies but as it is the Lords day devoted by the Church to the Lords service it is indeed the Queene of daies and therefore therein the highest and noblest Christian duties are performed in the publique worship even by the precept of sanctifying the Sabbath day To the third Familie-duties are not acceptable unto God performed upon one day more then upon another if there be no other considerations concurring thereunto He that is no accepter of persons is likewise no accepter of times otherwise then the Apostle expresseth it out of the Psalmist ◠Heb. 3.7 To day if yee will heare his voice harden not your hearts by which is meant the whole time of the Gospell Nor are the sinnes of men more hatefull because committed upon that day unlesse they carry with them an open or secret malignity hindring either the duties of the day themselues or our holy and religious performing of them as the * Aquin. Sylv. Cajet Nav. Sot Canus Med. Schoolemen teach And so the words of the Prophet Isaiah are to be understood for their covetous desires voluptuous living and cruell practices made them come before the Lord in his sanctuary onely in outward appearance formally personating what God really required nay abounding and persevering in their wicked waies as * An circumstantia divini sesti sit necessariò consitenda Duae sunt opiniones prima Modernorum qui tenent partem affirmantem 2d sancti Thom. Ios Ang. Iustin Martyr expounds that place More to this argument in that which followeth To the fourth the day of Christs resurrection from the graue requires no more our resurrection from sin then other daies unlesse only by way of motiue or remembrance Thus indeed this day * Vide Iustinum Martyr◠in Dial. cùm Triphone as all other consecrated things doth receiue from its consecration an especiall qualitie to beget in the hearts of men the sparks of devotion unlesse they be hindred in them by want of reverence What therefore a Quanquam vallis haec miseriae universalitèr sit locus poenitentiae nihilominùs Templorum locus suâ quidem religione qualitate est adpoenitentiam provocativus Gersen de vita Clerico Gerson affirmes of Churches consecrated places in regard of repentance we doubt not to affirme of the Lords day in regard of all holy duties The Church or consecrated place saith he is by reason of its venerable condition ad poenitentiam provocativus a place provoking unto repentance from hence he hath these conclusions First that ordinarily it is a work more holy in it selfe more pleasing unto God more profitable unto us to pray in consecrated places then elsewhere because the Majestie of the consecrated place doth more incite us unto devotion Secondly that all blasphemy either in words deeds or signes is so much the more execrable by how much the place is more holy Thirdly that one cause why wicked Priests are worse then wicked Lay-men which S. Augustine faith he often found by experience is that they abuse those things which should winne them unto repentance Fourthly that those affections which separate from God are every where damnable but much more in the Temple as appeares by our * John 2 16. Saviours overthrowing the Tables of the mony-changers there So say we that the Lords day by reason of the glorious dedication of it to the Lord Christ as the memoriall of his resurrection is in it's selfe provoking unto newnesse of life that holy duties are on this day ordinarily performed with greater fervency of spirit benefit to our selues and therefore acceptance with God because the Glory of the day is apt to put life unto our performances that all irreligious conversation is therefore the more execrable upon that
pleased to give a copy thereof in writing to his people and in them to his whole Church for ever The Morall law therefore of which we speak in this place in its proper and restrained sence is not every rule of right reason but only that which is naturally engraven upon the conscience So that the Schooles have well distinguished the rules of right reason into three kinds First there be some so common and obvious as that man retaining humane reason cannot erre in them as that God is to be loved good to be embraced evill to be avoided and such like practicall principles ex terminis evidentia and all conclusions necessarily and immediatly flowing from the same And so Morall saith b Non omnia decalogi praecepta sunt de lege naturae strictè acceptà lib. 3. sent dist 37. q. 1. art 2. con 1. Duo praecepta negativa primae tabulae sunt de lege naturae propriè â—b con 2. Gab. Biel extends it selfe but only to two Commandements of the decalogue Thou shalt have no other Gods but me and Thou shalt not take the name of the Lord thy God in vaine For it being a naturall principle nay c Quod Deus fit est primum principium complexorum Bradvv de causâ Dei lib. 1. cap. 12. the first and ground of all the rest that there is a God those practicall conclusions are known of themselves without farther teaching Lawes thus Morall are utterly undispensable even by God himselfe who cannot deny himselfe Secondly some of these rules and directions of manners are not so obvious and manifest of themselves yet such as every vulgar and mean capacity may easily find out even by the light of nature as that parents are to be honoured that God is publikely to be worshipped with d Secundae tabulae praecepta sunt de lege naturae non strictè sed largè accepta Biel ib. con 3. the precepts of the second table These are not so plaine and evident as the two former and therefore men doe the more easily erre in them as we see by the practice both of heathens and of the ignorant Christians These may in particular cases be dispensed with e Non rapiebant alienum quia Deus erat superior verus Dominus omnium bonorum Aegypti totius univer sitatis ita poterit transferre Dominium infilios Israel Biel. ib. Dub. 4. by changing the nature of the things about which they are conversant as hath already been shewed Thirdly some of the rules of right reason directing mens actions are yet more dark and obscure then the former and therefore are known only to wise men or by revelation Such are all good positive lawes superadded to those of the decalogue either by God or man and may be stiled Responsa prudentum the answers of the wise In this last and largest construction of Morall all the Holy rites prescribed by Moses being appendices to the fourth commandement and all the Iudicials appendices to the severall precepts of the first and second table may be termed Morall The question therefore is not of this kind of Morality but of the two former only viz. Whether the law of the Sabbath be either a principle in nature known and evident of it selfe or at least such as every man that hath the use of pure naturall reason may without revelation easily find out For that it is under positive precept in the fourth Commandement was never doubted We must in the next place understand how we speak of the fourth commandement in this question whether of the whole and every part thereof or of one or more parts and clauses And first there are that say that according to the law of God and rules of right reason there ought not to be in the time of the Gospell any distinction of daies as being directly contrary to Christian liberty So our Anabaptists Perfestists Libertines On the other side there are that affirme every letter and Syllable therein to be Morall as the lews and such Christians as in this particular doe Iudaize expresly as the Familists and others together with our rigid Sabbatharians who although they stand not for that very day of which the commandement speaketh the seventh from the creation as the others yet keep the Lords day as being a seventh intended also in the commandement and to be observed in all things according to the sound of the letter by all men in all ages which is no better then implicit Iudaisme And herein they stand for ought I know alone unlesse they will claime kindred of the ancient Hereticks the Ebionites There are others in the third place that affirme the fourth commandement to be partly Morall partly Ceremoniall And this is the most generall voice of Divines ancient and moderne Protestants Papists Lutherans Calvinists except those before named But this their agreement is not without great disagreement some affirming in one sence some in another some of more some of fewer branches of the commandement Many in the Popish Schoole with some Protestants especially Lutherans put morality in two clauses the first is Remember thou keep holy the resting day where a day is commanded say g Morale est sanctificare unum è septem Baldvv c. de Sab. casu 2. Manet hoc morale esse nimirum aliquod tempus vel diem aliquem singulis septimanis ad exercitia divina peragenda tribuendum Conradus Dietericus dom 17. post Trin. Morale est quod sacra requies die septimo non determinatè hoc vel illo sed uno è septem piè observanda est Thum. in expl d ee they in generall They second is the seventh is the Sabbath of the Lord thy God wherein say they the former generality is restrained and determined to be one of seven But k Evanescant nugae pseudoprophetarum qui Iudaic â opinione populum superioribus saeculis imbuerunt nihil aliud asserentes nisi abrogatum esse quod caeremoniale erat in hoc mandato id vocant su â linguâ septimae diei taxationem remanere vero quod morale est nempe unius diei observationem in hebdomade Calv. instit lib. 2. c. 8. Calvin and all those that insist in his steps flye from this as from false doctrine and Iudaisme I meane this latter assertion for they joyne with them in the former and acknowledge a morality for a set day but say they the determination to one in seven or five or ten c. is wholy arbitrary and in the power of the Church to prescribe And herein Calvin hath the voices of many both Papists and Lutherans One thing more must be added that when Divines put morality in the first clause Remember thou keep holy the resting day those words may undergoe a twofold consideration for they may be taken Either formally as they lye in the commandement and thus considered they are not Morall because they speak of that particular Sabbath given unto the Iewes even the