received for the Christian Sabbath As the name of Christians was then given when Christianity was generally professed and received and yet was there a Sabbath before professed by many as well as there were Christians and Christianity before they were so called So that what you say of the one you may as well say of the other Broad Now I have before acquainted thee with the agreement betweene divines touching this day namely that ordinarily some necessary businesses excepted it is to be spent wholly in religious exercises The difference beâ—ween them standeth in this point Some will have the Lords-day to be the Commandement of Christ or his Apostles as the Sabbath was of God heretofore Others will have it to be only an Ecclesiastical tradition or constitution yet such an one as is of greater authority then many other Zanehius hath this saying Traditionum enim Ecclesiasticarum quaedam sunt Apostolicae quâ—dam mere Ecclesiasticae * He instanceth in the Lords-day Certe quas constat ab Apostolis fuisse profectas hae plus habeant authoritatis quam relique Red. de trad Eccles. Answer It were to be wished that how-ever Divines differ in opinion concerning the Morality that yet they agreed in the divinity or holy practise of the Sabbath But there are of your opinion that sticke not to say how that the Sabbath is but an ordinary Holy-day and that the vacant hours which are besides the publike imployments ordained by the Church * For number and season are of the same nature with working dayes and their practise is accordingly So that if we may judge the tree by the fruit then may we judge their opinions by their practise which savoureth of the flesh and not of the spirit whose furthest progresse in the practicke part is like some of the choisest heathens to regulate their actions by the light of Nature And happily they have the lanthorne of notionall divinity shining in their heads * And so take up a forme of godlinesse but deny the power thereof for seeing they see not and hearing they heare not but are wholly ignorant of the understanding with the heart which Christ speaketh of Matt. 13. 15. They see the Law but Gods end in it to bring the soule sensibly sentenced under sinne and wrath to need and seeke a Saviour and to keep the soul restlesse till it enjoy him and accept him on any termes God doth offer him by the sence of the depth of their filth misery they experiment not in them as appeares by their pride and I shmaelitish persecuting the sonnes of the free woman They being flesh which lusts against the Spirit and of carnall minds which is enmity against God do persecute him that is borne after the Spirit as was prophecyed Gal. 4. 29. For the flesh despiseth and opposeth spirituall worship and spirituall worshippers and being spiritually blind sticketh not to speake evill of things they know not And professing themselves to be wise they become fooles It was ever the lot of truth to be rejected of the builders Many great Rabbies professing the key of knowledge were greatest enemies to the truth as the truth is in Christ that is to the sincere proâ—ession and practice of Christianity Christ must be set as a signe and butt of contradiction Offences must come but woe be to them by whom they come For carnal Protestants are held off from the true embracing of Christ because they see the truth and sincerity of Christ every where so resisted and hated by those that are great and wise in their Generation For Holinesse in the forehead was a chiefe grace but now with us it was become a chiefe disgrace in so much that the despised members of Christ received extreme discouragement except they have such a measure of grace as raiseth them above contempt to professe holinesse to the Lord openly the Devill spewing out after the Church a flood of poison to drowne her But be it as it will I pray both the scorner and the scorned to peruse considerately the one for terrour the other for encouragement 14 15 16 17 18 19 20 21. verses of the Epistle of Iude. a cold clymate for Religion to dwell in which they imbracing this present world use as workemen doe their tooles to get money and preferment under the colour of an outward calling for the inward they looke not after But for the knowledge of that wherein the life and soule of Religion consisteth to wit Christ and him crucified in a saving sence they are as ignorant in it as Nicodemus was in the doctrine of Regeneration which though he had read it before in the new Covenant Ezek. 11. 19. yet seeing he saw not no more doe these and therefore no wonder if they cry downe the authority of the Lords-day that have no acquaintance with the Lord of the day but instead of serving him as their Lord and Master they serve themselves of him making his Gospell wherein they should labour in season and out of season to be their stalking horse to convey them the more plausibly to their prey of preferment here on earth and leave that of Heaven for such fooles as they call Puritanes I meane not non-conformists except they be such as they meane that is Men that make not Religion to consist in knowledge but in living according to their knowledge in inward and outward holinesse not being vainly puffed up by a fleshly minde with a voluntary obedience of will-worship or meere formall holinesse or morall excellencies or civill and naturall righteousnesse but holding the Head labouring to increase with the increase of God and to grow in the excellent and humbling knowledge of the simplicity of Christ to the praise of the glory of his grace in a word such as the Scripture calleth Saints and prophane men Precisians No men greater enemies to preaching A conscionable Minister that is painfull in the discharge of his calling labouring to save the soules of his flocke preaching twice a day and the name of a Lecturer so called for distinction sake stinks in ther nostrils as they doe in Gods I wonder how such men come to be called Divines or Preachers that thus defile their owne nest accounting soule-saving preaching foolishnesse and in a spitefull pride calumniating those that with conscience and diligence labour in the worke of the Lord. How necessary is it thinke we then to maintaine the Prerogative of the Sabbath when men of this Coate like swine tread holy things under their feet But let such ponder that place of the Evangelist and apply it Matt. 5. 19. Whosoever shall breake one of these least Commandements and teach men so he shall be called the least in the kingdome of heaven But to come to the difference it selfe I answer That I know no Divines that doe affirme Christ to have left it in expresse mandatory tearmes that that day should be kept Sabbath nor yet Holy-day for indeed there is no such Commandement
down the writings of the Apostles and turne Anabaptist in point of baptizing of Infants For as for the Scriptures what expresse precept of Christs have we to his Apostles for writing of them and 〈◊〉 the Epistles were most of them occasionally written by the Apostles and yet who of us for these reasons denyeth them to be the work of God universall and 〈◊〉 diviâ—o Fâ—urth Poâ—ke Church châ—p 〈◊〉 For as Feild saith in answer to the Papists 〈◊〉 the imperfection of the Scriptures because they were written by the Apostles and Apostolicall men of their own motions and not by Commandement from Christ which is a paralel argument to this of the Christian Sabbath and the answer equall to both who knoweth not saith he that the Scriptures are not of any private motion but that the holy 〈◊〉 of God were moved impelled and carryed by the Spirit of truth thâ— the performance of this worke doing nothing without the instinct of the Spirit which was 〈◊〉 theâ— a Commandement And why may not all these reasons and grounds warrant and give equall force to their practice in the point of our Christian Sabbath or Lords-day as well as to their writing of Scripture So speaketh D r. Ames med pag. 359. Si dies bac dominica concedâ—â—ur fuisse Apostoâ—â—◠〈◊〉 author it as 〈…〉 est divina quia divino Spiritâ— agebantur Apostoli non minus in Sacris institutionibus quam in ipsa doctrina Evâ—ngelii vel verbo vel script is proponenda Especially seeing that the same things that accompanied the Gospel did accompany the Sabbath the better to approve it to be of God to wit The gift of the holy Ghost And now we know there is nothing more ordinary in Scripture then for God to grace the first institutions of his Ordinances with extraordinary tokens of his savour which are of an argumentative nature and of an establishing and instituting force As at the first setting up of the Sanâ—drin among the Iewes Numb 11. 25. Every one of the seventy Elders prophecyed for a while to testifie that their calling was from heaven And though divers others besides these have had the Spirit of Prophecy bestowed on them that yet nothing detracts from Gods sealing the ordination of this Councell or Sanedrin by the Seventies prophecying So though Christ appeared to his Disciples on other dayes besides the first day of the weeke yet it detracteth not from his instituting and authorizing that day by his remarkable apparitions and operations thereon as D r. Heylyn would insinuate part 2. pag. 13. Againe at the instituting of the Leviticall priesthood and sacrifices there came a fire from the Lord and consumed the burnt offering also at Christs baptizing we see how extraordinarily the Spirit came down in likenesse of a Dove and so at Peters first preaching to the Gentiles what an extraordinary worke was there wrought Acts 10. 44. And may not we well conclude the divinity of the Lords-day from these manifold rare occurrences which fell out in the practice or usage of it * We have Davids example in a like case for in the 1 Chron. 22. he there concludeth Ieruselem to be the place that God had chosen for his more solemne worship by that speciall token of Gods favour to it in delivering it from the destroying Angell and such as are most remarkably and eminently recorded in Scripture mentioning the Time as well as the things themselves As That Christ appeared to them on the first day of the weeke and the first day of the weeke they had the gifts of the Holy Ghost given them and on the Lords day Saint Iohn was ravished in the Spirit not any other day in the weeke having the honour to be denominated the day of his appearance in all the New Testament though no doubt he did appeare to them on other dayes of the weeke besides the first in those other times of his appearances And why is all this But to give the better authority and estimate to that day Which we may the rather judge because that since then God hath shewne extraordinary judgements upon the breakers and prophaners of it which being frequently and remarkably instanced I will referre you for them to the Martyr-booke Practice of Piety and M r. Richard Byfeild pag. 99. 100. 101. As also if we consider the benefits which nationally we have enjoyed therby above all other Protestant Churches of Peace Plenty and also powerfull Preaching and Professing * Which now begin to leave us and to decline together with the Sabbaths declension For as one piously observeth The Ark shaketh through the old Sinnes and new Doctrines of our land for a long season and which doe experimentally and personally redound to the due observers of it how extraordinarily and feelingly they delight themselves in the Lord according to that promise Isai. 58. ult So that then beleeve it for the works sake as Christ saith in another case And indeed Argumentum ab effectis is an argument of no small evidence and power with those that professe Christianity in the power of it The want of which medium in the experiences of men either not at all wrought in them or else not taken notice of by them is the cause of so many false conclusions in these dayes as well as it was amongst the Galathians till Paul a man of spirit put them in minde Gal. 3. 2. And observe it as a maine argument in this way of experience That at the first beginning of mens conversions when God enlighteneth and convinceth the Conscience commonly the first thing the Conscience fastens on is the mispending the Sabbath and the first duty that he conscionably putteth in practice upon his conversion is commonly the better sanctifying and keeping the Sabbath Now as touching the baptizing of Infants there is neither an expresse precept for it nor yet an example of expresse practise delivered in Scripture and yet the grounds causes and reasons of the necessity of that practice and the benefit or good that followeth on it are evidently contained in the Scripture and for this respect it is named a tradition But yet the grounds of it being in Scripture as Feild in the fore-quoted place observes it is not therefore a bare tradition but is therefore of Divine authority and unalterable in the Church of God The same in all respects holdeth good concerning the Sabbath and with some advantage for that there is the expresse practice of the Apostle Paul in this point mentioned in the Scripture which is not so in the baptizing of Children And this is apparant that those things which had their grounds and reasons in Scripture the Apostles were not curious or exact in commanding them expressely nor intreating of them largely except they were then controverted and scrupled at which it seemeth the Lords-day was not but was currantly received and practised among the Gentile converts the Infant Iewes being born withall for on that day they ordinarily were wont
other types had which notwithstanding were of afarre different nature and institution to this for they were appointed since the fall and occasioned by it and in themselves temporary but this was before the fall and given for ever to the whole Church for a standing type which yet it doth not to us and yet so as the primary force and use of this is no lesse appertaining to us then them For so that other ordinance which was instituted in innocency marriage it also lasted in respect of diverse circumstances of their times and discipline which yet wee retaine pure from the first institution Secondly wee under the Gospell have also an alteration made of the individuall but not of the numerall day for wee now keepe the seaventh day according to the commandement remember that thou keepe holy the seaventh day but not theirs Thirdly in respect also of the reason whereupon the commandement was inforced upon them to wit Gods resting from the creation For whilest the law or first covenant was in force the creation was in force which still remaines with us but subordinated to the adequate reason of our Sabbath where to use Master Dowes words pag. 24. All lawes being onâ—ly positive though made by God himselfe admit mutation at least when the matter concerning which or the conditions of the persons to whom they were given is changed For as the Iewish types so many grosse and sensitive grounds and reasons are pilled of and swallowed up by the comming of Christ and more spirituall ones risen in their stead As wee see it very apparant in the 65. Isa. 17. I will saith God create a new Heaven and a new Earth and the former shall not bee remembred nor come into mind * Old things are possed away behold all things are become new Which to mee seemes a pertinent prophecy of the alteration of the Sabbath from the Iewes day to ours it being as much as to say that in comparison of the excellency of the things that shall bee under the Gospell the other things shall bee nothing worth Sence shall bee swallowed up of Spirit types of truth And though the creation bee admirable of it selfe and so also is at this day the consideration of it being exceeding usefull yet nothing comparable to our redemption Our rejoycing in the one is nothing comparable to our rejoycing in the other * So that the â—lteration of the Iewes Sabbatâ— into ours by reason of the new creatiâ— which God made 〈◊〉 the time of the Gospell doth further typisâ—â—â—nâ— assure us of the last and best alteration of new Heaven and new Eaâ—â—h â—â—okâ—n of in thâ—â— of the first of 〈◊〉 which we shall be made partakers of by the Goâ—spell As a right worthy Doctor Sibbes by name observes Gods last works are his best works the first being but preparatives and occasions of the later the new Heaven and the new Earth are the best the second wine that Christ created himselfe was the best Spirituall things are better then naturall And Master Dow pag. 27 saith as mucâ— that the reason Drawne from the example of God who rested upon the Sabbath namely when the creation was finished endured onely till the time of the new creation in which all things were made new by Christ at which time it ceased or at least a second reason taken from the new covenant comming in place the former both reason and day become now old are passed away And behold all things are become new For this worke of redemption or new creation being the greater may deservedly take place of the other and as the Prophet Ieremy speaking of the deliverance that God would vouchsafe his people from the Babylonish captivity saith Behold the dayes shall come saith the Lord that it shall no more bee said the Lord liveth that brought up the children of Israel out of Egypt but the Lorth liveth that brought them up from the land of the North so may wee say of the day appointed for his worship that the day wherein hee finished the worke of creation shall no more bee observed but the day wherein our Lord Christ by his resurrection from the dead finished the worke of our redemption Thus speakes Master Dow. And how ever in other things the constitution of the Iewish Church and ours differ yet in this they are united the Sabbath being first ordained before there was distinction made or wall of partition built for an ever-lasting signe betweene God and his Church for his sanctifying it and a perpetuall rule of duty and practise chalked out to his Church for the direction of his more solemne worship Like as was his marrying of Adam and Eve in innocency both a perpetuall type of that union which is betweene God and his Church as also a perpetuall rule for the ordering of that affaire amongst mankind ever after both which were alike given in innocency and were alike both perpetuall rules and perpetuall types unto his Church Broad This booke beeing the last I intend to write of this Argument my desire is it should bee read of many before it bee published that if just exceptions can bee taken to ought I have written or that an objection of moment bee not here fully answered I may know it and afterwards may alter or adde as there shall bee cause Iohn 3. 21. Hee that doth truth commeth to the light that his deeds may bee made manifest that they are wrought in God Broad 2. Treatises 1. Concerning the Sabbath or seaventh day 2. Concerning the Lords day or first of the Weeke Gal. 4. 10 11. YEe observe dayes and monthes and times and yeares I am afraid of you least I have bestowed on you labour in vaine Answer You play the Souldier in the On-set at first discharging your greatest ordinance to impresse the greater feare but as you use the matter you misse the marke For this place of the Galath fals farre short of your aime as you might have perceived if without prejudice you would have perused Master Perkins upon that place whose whole discourse thereof is worth inserting if it were not too long And if you examine the context you may perceive how that the Apostle was angry at the Galathians for leaving Christ the substance and betaking themselves even in point of justification to the carnall observation of Iewish shadowes and ceremonies which in comparison hee calleth beggerly Rudiments and hee the rather tearmed them so because they were then utterly uselesse and insignificative being fulfilled and so abrogated But the Sabbath is for the equity and substance of it still of the same use as ever to wit fit for the beâ—ter procuring of mans refreshing and Gods more solemne worship Nor is it in-significative or ever shall bee till wee sing a requiem to our soules in heaven For as it concluded our creation so shall it our salvation And therefore by no meanes to bee numbred with the observation of dayes and monthes and yeares seeing that the
Israelites out of the Egyptian captivity a figure of our deliverance from Satans bondage as he led them through the Wildernes towards the Land of Canaan a Type of the Heavenly Paradise he gave them Mannah to to eate 1. Cor. 10. 3. so that they did eate the same Spirituall meate with us even the Lambe Christ Iesus slaine from the beginning of the World who though he be not called the Tree of Life yet tearmes himselfe the bread of Life that came downe from Heaven This Mannah they gathered sixe Dayes and on the seaventh Day Moses commanded them to rest for this Commandement was first given by the hand of Moses for ought that wee do find in the Scriptures and not long after God called it againe to their remembrance Consider that the word Remember is not used Deut. 5. nor else wherein the Law or the Prophets saying Remember the Sabbath Day to sanctify it Answer The summe of this your objection is that nor Adam nor his posterity for any thing we can find santifyed the Sabbath day till it was given the Israelites by the hand of Moses * I could reply that throughout the History of Ioshua Iudges Samuel we find not the observation of the Sabbath And touching that you say you finde no mention of Weekes before the Israelites comming out of Egypt I could put you to answer that Gen. 29. 27. fulfill her Weeke but it is truth and not victory that I seeke and therfore I rather desire to resolve my Reader then to pusle my opposer To which I answer that whether the Sabbath was observed or not observed yet notwithstanding it was of force For 1. I aske whether you thinke those words of Gods sanctifying the Sabbath in Innocency were but a bare narration without any use or efficacy towards man Yes say you they were spoken to man as considered in Innocency and had he still remained in Innocency then had he kept the Sabbath Wherto I reply that there was nothing that was instituted to Adam before his Fall but it was of force after his Fall excepting such things from which he was expresly debarred by manifest voyce of Scripture by the curse and fiery sword whereof the Sabbath is none Againe I say if this Institution were proper only to the state of Innocency how comes it to be renewed unto the Israelites and that upon the primitive reason Which indeed shewes it to be a thing given unto his Church for speciall use and to be coequall with the Law of Nature for wee see that so soone as God had chosen out of the world a remarkeable and established Church to which he renewed the Law of Nature he also as coincident there with reneweth the Law of the Sabbath including and determining in this positive Commandement of the Sabbath the Law of Nature like as other Commandements in the Law directly forbid the actions of sinnes inclusively the habits 2. Exconcessis Putting the case the Sabbath never was kept by the Patriarchs I answer to it two things First that neither did they keepe for the most part the Law of Marriage for generally they lived in Poligamy and yet was that Law of force even in their times for one man to marry but one Woman And therfore when the Pharises alledged Moses his Law of Divorcement for the priviledging them to put away their Wives which might better authorize their practice therein then the Patriarchs omission can justify our neglect of the Sabbath but how did Christ answer them saith he how was it from the beginning as who say tell not mee of Moses his Law which you plead only to maintaine your licentiousnes and which was only a concessary Law granted for the hardnes of your hearts but looke beyond Moses at God what he did in the state of Innocency for that must be the rule of your practice So say I looke not at the errours of the Patriarchs to do what they did when wee have Gods example to the contrary Secondly that to draw an argument de facto from mans not keeping the Sabbath against the right and institution of the Sabbath is improper * For by the same reason you may as well argue against the second exhibition of it because of the interruption which for any thing wee find it received in the time of the Babilonish Captivity as against the first because it appeares not that the Patriarchs observed it in their time Especially if wee consider man falne whereby the very Law of nature suffered but doubtlesse the Sabbath being grounded upon the covenant of works and having by the fall lost its vertue being thereby made void its Law was blotted out and quite raced by the speciall hand and permission of God and noe wonder seeing that even in innocency nay and after his Fall too during his abode in Paradise he remembred not to eate of the Tree of Life where by he should have lived for ever Gen 3. 22. by a like secret but just worke of God the cause wee shall further see anon being no Law of Nature but a necessary improvement and determination of the Law of Nature in that particuler for the better accomodating Man for the publicke and more solemne service and worship of his Creatour and therefore was renewed when Gods Church came to be publicke and nationall * Damascen de fide Orthod lib. 4. cap. 24. sayth that when there was no Law nor Scripture that then there was no Sabbath neither but when the Law was given by Moses then was the Sabbath set a part for Gods publicke worship as M. Breerwood implyes from his observation upon the word Remember annexed either saith he it is because it is not meerely morall and a Law of Nature as the others are and therefore being not so effectually imprinted by Nature in the heart of man needed a speciall admonition for the observance least it should slip out of mind c. as it seemeth it had done of a long time before and therefore was renewed with a Memento as who say doe thou remember to keepe holy the seaventh Day which thy Fore-fathers have so long forgotten Indeed it is evident that it was lost and Adam despoiled of it by his Fall because it was written in Moses his first Tables which were broken and defaced by a Fall to shew the fruit of Adams fall and renewed together with the rest of the Law in Moses his second Tables to shew that it suffered as well as the rest they in the Conscience it in the memory at the first ordeyning them and therefore is renewed together with the rest in the second with a Memento prefixed for this Memonto imports more then a bare Memorandum even a different quality of this Law from the rest els it was as requisite to have beene prefixed to the second as to the fourth Commandement considering the Israelites were as inclinable to Idolatry as they were averse from the Sabbath see Deut. 31. 16. And
a fault most obvious as may appeare in that amongst other workes hee instanceth most their bearing of burthens as the thing most frequent and abusive so doth hee complaine of their prophaning the Sabbath by working in it because that being a fault most obvious they would bee the soonest convinced thereby For man can naturally better conceive of his outward grosse and sensitive errours then of his spirituall ones which notwithstanding was implyed therein Like as at the day of judgement hee will judge us by our works and yet therein wee shall answer for our infidelity for in the one hee involues the other God tooke the same order with the Iewes under the Law that Christ did under the Gospell that is still to blame them for those faults which were either most apparant or most proper to those times and persons knowing that if they failed in those they must needs faile in the more materiall But when they were diligent to doe the outward duty and neglected the inward then God blameth them in that respect also As wee may see by that which hee telleth them touching their sacrifices how that hee that sacrificed a sheepe was as if hee cut of a dogs necke whereas had they neglected to have sacrificed hee would first have called on them for his outward service because without that the inward could not bee performed So of the Sabbath-rest hee must first bring them from prophaning the Sabbath before hee could bring them to a due sanctifying of it For except they made good their bodily rest according to the commandement they could never meditate rightly their rest in Heaven Againe in the second place I say that though God in this 17. Ier did thus sharpely reprove their prophaning the Sabbath by working yet hee never meant that in resting consisted its chiefest sanctification as may appeare by the 58. of Isa. 13. Which Master Calvin in his institutions upon the fourth commandement bringeth to prove that we were to rest from our works that day that God might worke his works in us and that the Prophets did call backe the Iewes from thinking themselves discharged by their carnall rest In the third place I answer that this rest being a transcendent type and of speciall sanctitie in those times could not bee neglected no not in the letter of it without grosse prophanation of the Sabbath besides the injury done to the usefull signification of it because that then it was a part of the Sabbaths sanctification I meane of its very positive sanctification And therefore had God just cause to complaine his Sabbaths were not sanctified when they were so notoriously prophaned Fourthly now I come to speake to your third proofe touching the prophanation of the Sabbath which is say you by working to which I answer First that a man by working if it bee seasonable sanctifieth the Sabbath and againe by resting if it bee carnall and unfruitfull he may prophane it Secondly to argue from the prophaning to the sanctifying is no good argument as because works prophane it therefore rest onely sanctifieth it It may as well bee argued from the second commandement that hee that doth not make Images to bow to them is consequently a true worshipper of God For though it bee most true that every one that resteth not from worldly imployments on the seaventh day doth prophane the Sabbath and breake the commandement Yet on the contrary every one that doth rest cannot bee said to sanctifie it no more then every one that doth not make Images to bow to them may bee said to worship God aright and yet every one that doth make Images to bow to them doth prophane the true worship of God So Master Hisdersham to keepe a bodily rest on that day from all our owne works is but the outside of the commandement and concerneth onely the outward man and the outward and bodily observation of the fourth commandement which as the whole Law is spirituall and may bee performed by a man which hath no truth of Grace in him at all Thus also Musoulus on the fourth commandement after hee hath shewne how those words of the commandement Thou shalt in it doe no manner of worke doe forbid all manner of lets which may hinder the sanctifying of the Sabbath because saith hee that is to bee done not with a patched mind but with all our indeavour and with a whole mind In his conclusion speaking against such as prophane the Sabbath by licentiousnes the very cattle saith hee doe use the Sabbath-day better then wee which though they doe nothing towards the sanctifying of it yet their rest is so farre forth to bee preferred that they doe nothing whereby the holy rest is prophaned and defiled and the eyes of Gods Majesty offended As concerning the proofe you bring to backe this last argument withall to wit the example of Gods severe punishing worke though but a small one when yet sins and other things which might seeme more to prophane it were passed over I answer First that God was curious in maintaining in violate their discipline in their dayes which was then both his owne ordinance and the proper meanes of their instruction for shadowes were then substances so that if they were remisse in observing to doe the type such as was this rest they sinned both against God and their owne soules and under went a double guilt of punishment and losse like as wee under the Gospell doe sin more in not beleeving in Christ then in breaking the whole Law Secondly I say that God was the severer in menacing and punishing this because else they would have beeue apter to thwart it judging of it rather by matter of fact then by matter of duty or command which I thinke was a notable aggravation of his sin that gathered stickes judging the offence by the thing As its like Adam did and as you doe afterward when hee ate the apple which happily God fore seeing imposed the greater judgement to over-awe him And this Sabbath-rest as that of eating the apple not being a Law written in the conscience and therefore they not having their conscience so lively in that as in other sins had need of the stronger barre to keepe them of from breaking it Thirdly this instance you give was whilest they were in the wildernes as the Scripture phraseth it Num. 15. 32. when the type was more lively and significative and they better in abled to observe it and therefore was the sin so much the more offensive and presumptuous and consequently worthy of severer punishment * Hee himselfe typifying that the neglect of Gods rest brings certaine and unavoidable ruine Which you never read of to bee executed after they came out of the wildernes and yet were their prophanations in regard of their works farre greater As for the mans carrying of his bed I answer to it two things First that it was no breach of the Sabbath but a manifestation of the miracle by a lawfull action
words Therefore the Lord thy God commanded thee to keepe the Sabbath day A place of Scripture if soberly consulted especially considering withall the preterition of the Creation in that place whereby this becomes not only a motive but the sole reason not easily answered by our Antisabbatarians For as one saith well In the 5. Deut. The reason of the Redemption from Egypt is put as a cause of sanctifying the Sabbath so that there beginneth a translation though not of the day it self yet of the use and sanctification of the day as to be kept in an holy and thankfull memory of the Redemption from Egypt which was but a Type and figure of our spirituall Redemption by Christ which their Redemption from Egypt if taken only literally was not to be compared to the worke of Creation that it should challenge to it selfe a right in the Sabbath before the Creation but only as it typified and prefigured that glorious worke of Redemption Now if the Redemption from Egypt which was but a Type were so glorious a worke as that the Sabbath day should be kept rather in memory of that then of the Creation then what shall we say of the worke of Redemption it selfe which doth so farre exceed in glory that from Egypt as the Sunne doth the shadow If therefore Gods ancient people were to keep the Sabbath day in memory of their Rest from Egypt how much more when a greater Rest from a greater worke of Redemption even the true and eternall Rest is come in and we in Christ doe enter into it as Heb. 4. 3. ought that day of the weeke be kept holy wherein the Lord rested from his most glorious and gracious worke And this may serve to answer your unanswerable conclusion following if you will weigh it without prejudice Broad To conclude By no wayes or meanes yet found out can it be That the precept of the Sabbath should bind to sanctifie the Lords-day And I could wish my brethren not to busie their braines to finde out more wayes as having busied them too much hereabouts already Were the fourth Commandement a law in force still it should bind to sanctifie the Iewes Sabbath and none other Broad But suppose that the fourth Commandement did bind to sanctifie the Lords-day What would follow were the fourth Commandement a law still in force and did bind to sanctifie the Lords-day See my Latine Tract Chap. 5. what would follow thereupon That we might doe no more work on our dayes then the Iewes might doe on theirs for there is not the least colour of dispensation in Gods word for doing of more and indeed after some mens doctrine we may doe no more not picke up a few sticks nor buy a little oyntment nor step over the doore sill to gather up Mannah c. See M r. Dod and M r. Cleaver on the fourth Commandement Answer It matters not what would follow now no more then what did follow when the Commandement was confessedly of force For certainly if we be to keepe a Sabbath to the Lord if we could herein doe the will of God on earth as it is done in heaven by keeping it here in the Type as they keepe it in heaven in the Antitype it were so much the better wholly heavenly free from all carnall and earthly distractions so farre as necessitie will give leave and to doe even these necessary things with such heavenly mindednesse as that the rules both of Pietie to God and charitie to our selves are fulfilled therein If at any time much more on that day â—it ought to be our meat and drinke to doe the will of our heavenly father in earth as it is done in heaven And it is apparent in Christian experience that he which that day keepeth himself and his heart diligently from terrene thoughts words and actions imploying them contrarily groweth most in grace hath the sweetest Communion with God the greatest measure of Divine comfort for a Christian never feeleth such sound comfort as when he spiritually observeth it and is the ablest to long after his dissolution * For God blessed the Sabbath day that is appointed it to be a day of blessings to them that sanctifie it which they doe that observe to dâ—e these three things 1. That they keep it delightfully not with tediousnesse grudging 2. That they busie themselves in all holy things acting them in the spirit 3. That they spend the whole day wholly and not partly thus These as M. Dâ—d rightly observeth only inhâ—rit the blessings entailed upon the Sabbath by promise which shew it to be Gods ordinance for he is wont to give a blessing to his own ordinance Whereas those that fight so much against it it is like never felt the sweetnesse of it as for your self I will passe no censure of you for I know you not but some I am able to produce that are of this licentious opinion concerning the Sabbath and are as little strict in other things which are uncontroversably naught to the scandall of the Ministery and to the palpable arguing that because they entertaine not the truth in the love of it God hath either given them over to beleeve a lie or else that they take up this opinion more to countenance their corruptions then to maintaine Truth For non-residency a formall and lazy ministery and such like follow as naturally upon this as falling away doth upon free-will Your manner of instancing is naught thus to goe about to lessen the Commandement it self and our obedience to it by a sleightie expression of the things commanded Had Adam thus excused himself to God when he accused him of rebellion and told him why it was but a mouth-full of an apple c. the aggravation had been worse then the fault a few sticks a little oyle c. is it the fewnesse of the sticks the littlenesse of the oyle that give ens and non-ens to the Sin He that hath his eyes anoynted though but with a little of Gods eye-salve knoweth that the thing commanded is to be judged by the commandement and not the commandement by the thing commanded Me thinks that Memento or watchword set at the beginning of the Commandement and so usefully expounded by M. Dod and M. Cleaver to quicken our circumspection in providing for the sanctifying of the Sabbath by prevention and foresight should have answered this Argument in the hatching especially in these petty things you speake of considering that the lesse the temptation the greater the sin But to your instances themselves I answer That in all things whatsoever a lawfull necessity granteth a lawfull liberty on the Sabbath as for gathering of Mannah I have formerly shewed you why it did bind and for what time And therefore instead of further answer I will insert for a conclusion the positive truth of such workes as may be done on the Sabbath day as you shall find it in M r. Richard Byfeild pag. 95 96. There are saith he
commanded to build them Some call the Church Gods house whose meaning is not that it is Gods expresse Commandement to build Churches now as it was to build the Temple heretofore The most that can be gathered from these Texts is that after a time Christians used to assemble on the first day of the weeke and that Christ and his Apostles approved this manner which I acknowledge but that Christ or his Apostles would have the observation of the Lords-day be a matter of Religion in the time of the Gospell Excepting the two sâ—craâ—ets there is no outward thing required to make a good Christian. M. Fox in the page before the Acts Monuments as the keeping of the Sabbath was in the time of the Law is not to be beleeved God is a spirit and the time is come wherein he will be worshipped in spirit and truth The kingdome of God consisteth of a matter of another nature Rom. 14. 17. Answer From these Texts may wellbe gathered the laudable and Evangelicall practice of the Apostles and the excellent confirmation countenance and authority that God gave thereto in this point of sanctifying the Lords-day so that God bare witnes thereto by signes and wonders and gifts of the holy Ghost according to his owne will besides the benefits and fruits of it at this day to every mans experience that observeth it conscionably of peace of Conscience Ioy in the holy Ghost and sensible increase of knowledge grace do also make it good according to that where it is said That it is a signe that the Lord doth sanctifie you as also according to that promise Isai. 58. 13 14. It was by these two Arguments of Christs speciall appearing to him and the fruits thereof that Paul proved his Apostleship and so may we prove the Sabbath For the name Lords day and force of that argument to prove Christ the instituter thereof see Eatonus pag. 73. saith he Arguinus ex appellatione eius Apocal. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. sic autem dici non potuit nisi eam Dominus instituisseâ— ut in Câ—na 〈◊〉 oratione â—actum est Hic respondetur doâ—inicâ—â— diem dici potuisse quia in commemoratione domini licet non â— domino fuerit instituta Sed assertionis 〈◊〉 racionâ—â— non videâ—â—s Cum eâ—im Ecclesia 〈◊〉 ascensionis eius memoriam retinuerit dies tamen illos 〈◊〉 non voâ—â—it Lastly the Iewish superstition we disclaime but the true spirituall worship of God we retaine as it is requisite in the present state of the Church and why a solemne day should be prejudiciall to solemne service and why wee stand lesse need of rest and opportunity to serve God then the Iewes or Adam in Innocency I see not Broad CHAP. IIII. ENough hath been said to make it appeare that we are not bound to sanctifie the Lords-day by vertue of that Commandement in the Decalogue neither by any expresse Commandement from Christ or his Apostles and now if any thinke though this doctrine be true yet happily it were better that it were not taught publikely Answ. Be the truth alone preached the greatest good doubtlesse will follow thereupon Doe not we know that though Paul plant and Apollos water yet it is God alone which giveth the increase Indeed if any man were able to give increase it were another matter but shall I fetch water from the devils well and looke that God should give increase after such watering neither is the Church now in the infancy that we should feare to make knowne the abrogating of Moses Law Broad The truth being taught this good will follow 1. Thou shalt not Iudaize The good will come of this doctrine as they will be found to doe who observe the Lords-day in obedience to the precept of the Sabbath 2. That thou shalt not doe any thing doubtingly on the Sunday which doubtlesse many in England doe and if he which eateth doubtingly be damned shall not he which worketh doubtingly be damned likewise Rom. 14. 3. That we shall not have such building on the foundation hay and stubble hence forwards as hath been heretofore especially of late yeres Answer You will not say he Iudaizeth that upon his obedience to father and mother shall now in the time of the Gospell expect the fulfilling of that promise in the first Commandement of the second Table because that now we live not in the land of Canaan And why pray you may not this Commandement concerning the Sabbath stand good now as well as that promise and challenge obedience as well as that doth faith If we observe the one or beleeve the other as the Iewes did * As in offering double sacrâ—â—ces c. which yet in the Analogy is now also proper then I confesse we Iudaize but if according to the present state of the Church we obey the one and put trust in the other this must needs be free from Iudaisme and yet be good Christianity For the secoÌ„d Good Call you that Good to work on the Sabbath-day which yet anon you make to be the property of such as belong not to God but are the children of the devill so a mans conscience accuse him not or so he doe it not doubtingly â—ndeed you salve the soare well but take heed of dawbing with untempered morter M r. Byfeild giveth a good rule If we must needs doubt it is better to doubt and obey then to doubt and disobey And for your third Good That we shall not have such building on the foâ—ndation hay and stubble Be you aware betime lest you bring an old house over your head For you know what is threatened to him that breaketh one of these least â—ommandements and shall teach men so he shall be called the least in the kingdome of Heaven Broad As touching the hurt which in some mens imaginations may come of the publishing of this truth No â—urt can coâ—e of this 〈…〉 It is not to be doubted but that when Luther preached Iustification by faith such as were not good trees brought forth lesse good fruit in shew and be the truth taught concerning the Lords-day it is I confesse likely enough that such as belong not to the Lord will serve the Lord the lesse in outward shew too But shall I conceale any good thing from the children of God because the children of the devill will shew themselves more in their colours He that is unjust let him be more unjust still 〈…〉 If a man had not the feare of God before his eyes and any should preach as formerly they have done he would not forbeare as formerly he hath not to follow his worldly businesse to haunt the Alehouse and the like on the Lords-day If a man truly feareth God as I hope gentle Reader thou doest enough may soone be said to make him spend the Lords-day in the holy exercises of Religion as 1. Though in this time of the Gospell God would not have any part