pretence 4 Of this I inferre that seeing in the Gospell there is no expresse command touching the keeping of a seventh day of rest it cannot be a morall point For since all other morall points are so often and so expresly injoined therein what likelihood is there that God would have omitted this without making an evident injunction thereof Nay seeing under the old Testament God was so carefull to recommend the keeping of his Sabbaths as may be seene every where in the Bookes of the Prophets is it credible that if he had intended under the new Testament to tie us to the observation of a seventh day of Sabbath he would have shewne as great care to recommend it unto us as he did theirs to the Iewes seeing it is pretended that on Gods behalfe we are as straitly bound to the observation of the Sabbath as they were CHAPTER seventh REASON 7. 1 Manifest reasons out of the three first Evangelists against the morality of the Sabbath What is meant by the Sabbath second first 2 Exposition of Christs answer to the Pharisees who blamed his Disciples for plucking the cares of corne and rubbing them to eate on the Sabbath day 3 First argument out of this answer The Sabbath is declared to be of the same nature that the Shew bread and Sacrifices were of and mercy is preferred unto it Therefore it is not morall 4 Second argument Christ affirmeth that the Sabbath was made for man not man for the Sabbath Therefore it is not morall 5 A reply to this argument refuted 6 Third argument Christ addeth that the Sonne of man is Lord even of the Sabbath day Therefore the Sonne of man being taken for Christ as he is Christ and Mediator it is not morall 7 Fourth argument Christ did handie-handie-works without necessity and commanded servile workes to be done on the Sabbath day without necessity Therefore it is not morall 8 Christ as the Sonne of man was not Lord of the morall Law but only of the ceremoniall Therefore the Sabbath is not morall 9 If the Sonne of man who is Lord of the Sabbath be taken in its vulgar signification for every man the Sabbath cannot be morall 10 Hence it followeth that the Sabbath was onely a positive Law given to the Iewes and not to Christians 1 I Adde that not onely there is nothing expresly set downe in the Gospel confirming the morality of a Sabbath day but much otherwise that it furnisheth strong arguments to overthrow it As among others those namely which are to be found in S. Matthew Ghap. 12. vers 1 c. in S. Marke Chap. 2. vers 23. c. in S. Luke Chap. 6. vers 1 c. where is related a thing that came to passe on the Sabbath day which S. Matthew and S. Marke call simply the Sabbath and S. Luke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sabbath second first or second principall which the interpretors take diversly Some understand it of two holy daies the one following the other immediately and more particularly of the second day after the first of the feast of unleavended bread For that feast was kept seven daies which all were Sabbaths although the first and the last only were solemne Sabbaths of holy convocation Others take it for the seventh and last day of the said feast of unleavened bread which was a very solemne day and equall in holinesse to the first day of the said feast whence it was called Second First that is to say another first or the first called backe againe and renued A third sort expound it of the second solemne feast of the yeere called the feast of weekes or of first fruits and by S. Luke the Sabbath Second First that is second in order after the first and as it were another first in dignity For all the feast daies were Sabbaths It may be also that this Sabbath Second First fell out on an ordinary Sabbath of the weeke Wherein there is a great apparence of truth seeing the Pharisees blamed Christs Disciples for plucking the eares of corne and rubbing them in their hands to eat on that day which they could not have done with any colour saving on an ordinary and weekely day of Sabbath wherein God had forebidden all kinde of worke and namely the making ready of meat For in all other solemne Sabbaths of yeerely feasts he had expresly permitted this particular worke of making ready whatsoever was necessary to every one to eate as may be seene Exod. 12. vers 16. But although this Sabbath Second first be understood of another day then of an ordinary Sabbath it imports not much and no exception can be taken against it to impaire the strength of the arguments which are gathered out of the foresaid places For whatsoever Christ said in defence of that which his Disciples did and the Pharisees blamed in this Sabbath second first is manifestly generall and pertaineth to all Sabbaths kept in times past among the Iewes whether ordinary or extraordinary Thus then the three Evangelists doe record that Iesus went on the Sabbath day thorow the corne fields and his Disciples plucked the eares of corne and did eat rubbing them in their hands Whereof being reproved by the Pharisees as profaners of the Sabbath whereon God forebad to doe any worke Iesus Christ to cleare them and refute the Pharisees alledgeth the example of David and of those that were with him Which when they were an hungry did take and eate the Shew-bread which was not lawfull to eate but to the Priests alone and were not blamed for this because the necessity of hunger was a sufficient excuse unto them Whence his intent was to inferre that his Disciples also in that which they did then were to be excused of breaking of the Sabbath by the same necessity of hunger which they were pinched with and which gave them liberty to doe that which otherwise was not lawfull to doe on the Sabbath day Moreover Iesus Christ addeth If yee had knowne what this meaneth I will have Mercy and not Sacrifice yee would not have condemned the guiltlesse Of which argument this is the force that if God preferred the works of mercy and of love to the Sacrifices which in all the outward service of the Law were the most holy and would have the Sacrifices to give place to those workes by identity of reason his meaning was also that the keeping of the Sabbath or abstaining from outward works on that day should give place to that mercy and love which man oweth to himselfe or to his neighbours and would not have allowed that a man should consent to die for want of meat to be hunger-starved or to bring harme to himselfe by some other evill rather then to breake the Sabbath by making meat ready or doing some other necessary worke which was otherwise forbidden on the Sabbath day Hee confirmeth this saying The Sabbath was made for man and not man for the Sabbath the meaning of which words is
that it containeth Yet in some sort all the tenne may be defended to be morall because the fourth Commandement is morall as well as the rest in its foundation and principall end although the thing expressed in it be a particular determination ceremoniall and positive Whence profane fellowes cannot with any colour of reason inferre that the substance of the other Commandements is not morall nor obligatory to Christians For whatsoever is in them saving the promise annexed to the fifth Commandement which belongeth not to the substance thereof sheweth of it selfe that it is morall because it hath its foundation in the Law of nature written in the hearts of all men and is found so frequently that no thing is more frequently ratified and confirmed by the Scripture of the New Testament which is the rule of Christianity and therefore obligeth all Christians untill the worlds end which can not be so said of the fourth Commandement in the expression that it maketh of a seventh day for a day of rest For fitly that is not of the Law of Nature and is not prescribed by the Gospell it cannot oblige Christians as a morall Law 29 By the same meanes is taken from the Roman Church the pretence which some think this doctrin furnisheth unto them that the second Commandement whereof we make so great use against their Idolatry is not morall nor perpetuall but was particular to the Iewes even as according to our confession was the fourth Commandement For all that the second Commandement aimeth at is contained and expressed most clearely in the words thereof which is to forbid to represent and worship God by Images to make Images to bowe downe to them and to serve them religiously and all that is essentially morall and perpetuall grounded on the Law of nature which of it selfe teacheth and sheweth that it is a thing most absurd and unworthy of God who is a Spirit Infinite Almighty Eternall Immortall Inuisible and the only Wise GOD to represent and serve him by mortall Images As also a thing unworthy of man to worship the worke of his owne hands as the Paynims themselve have acknowledged and written 30 Witnesses hereof are the most ancient Romanes who knowing by the Law of Nature that GOD is a Spirit judged by the same light that hee ought not to be figured nor served by Images And therefore they had no Images at all during the space of more then an hundred threescore and ten yeeres And Uarro a Romane and a Pagan saith that if that had continued so the Gods had beene served more purely adding that the first which framed Images to the Gods abolished the feare due unto them and were the cause of many errors as wee reade in S. Augustine in the fourth booke and 35. Chapter of the City of God The Prophets also in many places of the old Testament rebuke the Nations which were strangers from the Covenant of God for their Images and Statues as being guilty of a most hainous sin in making and worshiping them against a Law which pertained to them and which they were bound to know These their reprehensions they confirme by naturall reasons as may be seen Exod. 23. vers 24. Exod. 34. vers 13. Deut. 7. vers 5. 25. Deut. 12. v. 3. Deut. 29. vers 17. Psal. 97. vers 7. Psal. 115. vers 4 5 6. 7 8. Psal. 131. vers 15. 16 17 18 20 21 22 23 24. Esay 44. vers 9. 10. 18. 19. Ierem. 10. vers 3. c Ierem. 8. vers 19. Ier. 51. vers 17 18 19 47. Habac. 2. vers 18 19 20. The Apostles have likewise done the same in the new Testament and namely S. Paul who in the 17. Chapter of the Acts proved and made it knowne to the Athenians And in the first Chapter of the Epistle to the Romans condemned the Romans for transgressing the Law of Nature darkening the light thereof and smothering the secret and inward sting of their consciences by changing the glory of the incorruptible God into the Image of a corruptible man and of other living creatures S. Iohn in his first Epistle and in the fifth Chapter and last verse thereof exhorteth the faithfull to keepe themselves from Idolls And in the ninth Chapter of the Revelation the crossnesse of false Christians is noted verse 20. by this that notwithstanding so many plagues wherewith GOD had visited them they repented not of the workes of their hands that they should not worship Idols of gold and silver and brasse and stone and of wood which neither can see nor heare nor walke Therefore seeing the whole matter of the second Commandement is morall grounded upon the Law of nature and established not only by the Old but also by the New Testament the Commandement is also morall 32 For whereas some would referre and reduce to the second Commandement the whole externall service of the Iewes as contained in some sort therein to inferre from thence that if the fourth Commandement be in part ceremoniall because unto it are referred all the Sabbaths of the Iewes all their holy dayes and New Moones the second may likewise be called ceremoniall in part for the same reason To that I answer that a reduction and reference of the externall and ceremoniall service of the Iewes may in some respect be made to all the Commandements of the first Table As indeed some ceremoniall ordinances are in certain respects referred to each of them by some interpreters And may be all in this manner referred to the second Commandement which being negative GOD under the prohibition to make any kinde of Images for religious worship compriseth all will-worship And sith in all negative commandements the affirmative opposed unto them are comprehended he commandeth on the contrary that he be served according to his ordinance and Commandement Now sith at that time the manner of his service consisted in the observation of holy dayes and diverse ceremonies prescribed by him in the Law of Moses it may be said that in it he commanded them all But indirectly and a farre of Which cannot make the second Commandement to be ceremoniall because the ceremoniall and outward service appertaineth not Directly and properly to the substance thereof and is not expressed therein But whatsoever is expressed in it is of it selfe morall Whereas in the fourth Commandement the foresaid feasts and ceremonies are directly and neerly comprised For in it God ordaineth a principall holy day and under it comprehendeth all others All that is expressed in it is ceremoniall And the ceremoniall service of the Iewes maketh an essentiall part of the sanctification of the Sabbath injoyned in it So this commandement is not ceremoniall indirectly and in regard only that unto it may be referred and appropriated by a remote and farre fetched reduction the feasts New Moones and Iewish Sabbaths but it is such directly and properly in it selfe even in the neerest substance and matter which it propoundeth So the foresaid exceptions against it should be
Deuteronomie are added to the fourth Commandement Keepe the Sabbath day to sanctifie it as the Lord hath commanded thee As for the Sanctification of the Sabbath day which God ordaineth and of which it is said that it cannot be called a ceremony I answer that indeed to speake universally and absolutely it cannot be so called For the Sabbath day was and ought to be sanctified by morall duties But in as much as it was tyed to the seventh day and was practised by sacrifices offerings and other services of the like kind and by an exact resting from all worldly travels such as GOD ordaineth in the fourth Commandement it is ceremoniall 3 Secondly they stand much upon the words following Sixe dayes shalt thou labour and doe all thy worke but the seventh day c. Where as they say there is a reason of the observation of the seventh day of Sabbath which hath its foundation in equity and justice For if God giveth to men sixe dayes for their owne affaires and for the workes of their worldly calling is it not more than just that they consecrate a seventh day to his service And is it not as just for Christians as for Iewes And therefore say they Christians sith they take sixe dayes for their workes are as much obliged as the Iewes to observe a seventh day of Sabbath to God They adde also that as the labour of sixe dayes which is mentioned in this reason and whence it is taken is not a ceremoniall thing no more should the rest of the seventh day be ceremoniall 4 I answer that in the foresaid reason there is a manifest justice and equity which continueth for ever But that justice is generally in this that if a man hath many dayes for himselfe and for his owne workes it is reasonable hee consecrate one amongst many for Gods service Yea there should be a great deale more justice to imploy if it were possible a greater number of dayes upon Gods service then upon our own businesse Nay to bestow them all Also in consequence of this justice and equity we have said before that under the New Testament in whose time the Christians are farre more beholden to God then the Iewes were sith God hath discharged them of many burdens of outward ceremonies which did lay heavy upon that people and hath called them to bee in some sort a people more franke and more affectionate to his service all the dayes of the weeke as much as possibly can be should be Holy dayes unto the LORD And because they cannot possibly meet together every day to serve in common which neverthelesse he looks for as well as for a particular service they must stint some ordinary day for that end and in this stinting must not shew themselves inferiors to the Iewes appointing lesse than one day among seven to Gods service This is all that can be gathered from the foresaid reason as it is obligatory for ever For to dedicate to God precisely a seventh day after we have bestowed sixe dayes upon our selves it cannot be denyed but that it is most just yet it is not more just nor better proportioned nor more obligatory of it selfe and in its own nature specially to Christians nay not so much as to consecrate to God one of sixe or of five or of foure For the moe we hallow to God the more doe we that which is just equitable and well ordered and the more doe wee performe our duty that wee are naturally bound unto towards him If then God ordained in times past under the Law that the day which he would have his people to dedicate unto him should be particularly one of seven it was not for any naturall justice which was more in that number or for any proportion which in it selfe was more convenient in that behalfe then the appointment of any other number but because it was his good pleasure to direct and rule for that season the time of his service and to impose no more than one day of seven upon a people loaden already with many ceremonies And therefore no particular justice being tied to this number of seven more than to any other this reason contained in the foresaid words of the fourth Commandement cannot be morall nor consequently perpetuall but only positive and for a short continuance in that it commandeth to worke sixe dayes and to rest the seventh day It is morall only in the foundation and substance thereof which is this that if God giveth us liberty to bestow a number of dayes upon our owne affaires it is reasonable that there be one day appointed wherein we ought to serve him We I say that are Christians and that as frequently nay much more than the Iewes did which we accord willingly to be perpetuall But with this restriction that under the New Testament the choice of one day amongst a number of other dayes is not stinted of God and that he bindeth us no more to one of seven then to one of sixe or of five 3 Whereas they adde that as the labour of sixe dayes is not a thing ceremoniall so neither should the rest on the seventh day be placed in that ranke I answer first inferring from thence a contrary argument that as to take paines in the workes of our temporall callings considering the condition of this present life is a thing just and necessary and may be called moral but to work of seven dayes six hath not in it any speciall necessity even so it is necessary just and morall to dedicate some time to Gods publike service but that such a time should be precisely one of seven dayes is by no meanes morall Secondly that which I say to be ceremonial in the 4. Cōmandement is the Commandement it selfe to wit that which God expressely and purposely injoyneth to be kept as belonging to his outward and publike service Now he commandeth not any thing in it precisely saving the observation and sanctification of the day of rest by refraining from all temporall callings And whereas it is said Sixe dayes shalt thou labour as that maketh no part of Gods service no more doth it make a part of the Commandement although God thereby warneth men that they ought not to passe their dayes in idlenesse but should apply themselves every day to the labour of an honest calling but is a permission put only by concession and relatively to the Commandement in this sence Thou art permitted to work six dayes but on the 7th day thou shalt abstaine from all kind of work Therefore it followeth not that if these words put occasionally in the Commandement doe not impart any ceremony the Commandement it selfe is not ceremoniall Thirdly the Scripture in the labour of sixe dayes establisheth not unto us any ceremonie as it doth in the rest of the seventh day which it maketh as expressely as can be a type of the heavenly rest as we have cleerely seene before And yet in relation to the heavenly rest figured by
the whole people to come together for that end in these dayes which are otherwise common and worke dayes There are also in many Churches yeerely feasts injoyned by the order and discipline of the Church as of the Nativity Passion and Ascension of Christ c. wherein the people is gathered together to heare the word of God and all the parts of divine service Do they not know that God hath not bound them by speciall cōmandement to the observation of such dayes and that their conscience is not tyed unto them in that name And yet we see not any of them under that pretence neglect the keeping of those dayes or presume to ordaine others at their pleasure Some profane men may attempt such a thing but honest men which love the Word of God and the exercises of godlinesse will submit themselves to the order of the Church and observe such dayes not as I have said for any particular commandement that God hath given concerning them seeing in this respect they know they are free yet through respect and affection towards the order of the Church and true devotion towards the holy exercises whereunto shee hath thought fit to apply such dayes It is even so of Sunday betweene which and these other dayes there is not in effect any difference in regard of a necessity to keepe them saving that Sunday is more ordinary and frequent then these others are which being joyned to the antiquity and generality of the observation thereof ever since the beginning of the Christian Church hath worthily purchased unto it the precedence of credit and respect to all other dayes which may be extraordinarily now appointed by the Church for the exercises of Religion This is all that I have to say concerning the institution and setting a part of Sunday for Gods service which hath beene the matter of the third part of this treatise The end of the third Part. THE FOVRTH PART Concerning the observation of the Sabbath day under the Ancient Testament and of Sunday under the New Testament CHAPTER First What was the observation of the Sabbath day under the Ancient Testament 1. The two chiefe points of this fourth and last part 2. All servile workes of profit or of recreation were forbidden on the Sabbath day 3. Yea the least unnecessary workes as to goe out of doores to gather Manna 4. To prepare it on that day 5. Commandement was given to the people to prepare it the day before 6. Refutation of the contrary opinion 7. How it came to passe that the Manna being kept according to the Commandement did not stinke 8. Other examples of small things which it was not lawfull to doe on the Sabbath day 9. Workes lawfull on that day were the workes of the ceremoniall Law 10. Workes of love of mercy and of compassion 11. Workes of urgent necessity 12. Whence it is evident that the observation of the Iewish Sabbath was very precise and exact 1 HAving declared sufficiently the nature of the Sabbath day which was the maine point in this question I will dispatch briefely the last point concerning the observation thereof by a holy rest and cessation of all servile workes commanded of God and will shew how farre the Iewes were bound unto it under the ancient Testament and how farre or whether Christians are obliged unto it under the New Testament For this also is called in question 2 This is of it selfe cleere inough by that hath beene already said in the three first parts Neverthelesse to give a more full declaration and satisfaction I say that we know sufficiently what was the observation of the Sabbath day under the Old Testament seeing God had both in generall and particular ordered it by his lawes In generall he commanded a most exact rest and cessation and declared it by a redoubling of the words which he makes use of in this point saying sometimes that the seventh day is a Sabbath or Rest of Rest Exod. 16. verse 23. Exod 31. verse 15. Exod. 35. ver 2. Leviticus 23. verse 3. that is a day wherein he would have them to rest most precisely from all workes as it is said in the same places which workes he otherwhere intitleth servile workes Leviticus 23. verse 7 8 21 25. Numbers 28. verse 25. that is appertaining to their temporall and ordinary callings which they were wont to doe on the sixe former dayes of the weeke either for profit or for recreation and other uses simply civill domesticke earthly which he particularizeth in diverse places as for example to husband the ground to reape to cut grapes to tread wine presses Exod. 34. verse 21. Nehem. 13. verse 13. to buy and to sell Nehem. 10. verse 31. hold markets and faires for buying and selling of wares meat drinke to Cart to carry burthens Nehe. 13. verse 15 16 17 18. Ierem. 17. verse 21 22 23 24. to goe out of their houses for any end whatsoever besides their resorting to the holy convocations as to goe a voyage and to doe such like actions Exod. 16. verse 29. 3 This ordinance to doe no manner of work on the Sabbath day was so precise that God forbad them to doe the least workes even those which might be done without travell or distraction For example they were interdicted not only to make long and painefull voyages and courses but also to goe out of doores to walke although softly without urgent necessity as to goe out for to gather Manna when they were in the Wildernesse Exodus 16. ver 27. which they might have done without paines because it was to bee found at their doores and they were not to goe farre nor to take more paines than to stoope a little nor bestow above a very short time and that betimes in the morning because when the Sun waxed hot it melted neither could that have hindred them from sanctifying the Sabbath with all the exercises of Gods service 4 Neverthelesse God forbad them that light and small worke and least they should take that little and small diversion purposely he rained not downe Manna upon them on that day but the day before gave them bread for two dayes and when some of the people went out to see if there was any on the Sabbath day they were eagerly blamed as breakers of the Sabbath verse 27 28. And thereupon God commanded them to abide every man in his place and that no man should goe out of his place on that day to gather Manna verse 29. Likewise concerning that measure which they had gathered the day before for the Sabbath day he injoyned them also to bake and prepare it on the sixt day and to beware to delay and put off the preparing thereof to the seventh day least they should profane the Sabbath This is expressely set downe in these words Exod. 16. verse 23. To morrow is the rest of the holy Sabbath unto the Lord Bake that which you will bake to day and seeth that yee will seeth and that
New Testament just as they were commanded But that of the Sabbath was amongst the Israelites so farre vailed with a figurative observation of a seventh day and mystically commanded and prefigured by a certaine signe that at this day we observe it not but onely looke upon that which it signified And tom 4. in exposit ex ad Galat. in cap. 3. about the beginning Opera legis sunt tripartita Nam partim in Sacramentis partim verò in moribus accipiuntur Ad Sacramenta pertinent circumcisio carnis Sabbatum temporale Neomeniae sacrificia atque omnes hujusmodi innumerae observationes Ad mores autem non occides non Moechaberis non falsum testimonium dices talia caetera The workes of the Law are of two sorts for they consist partly in signes and types partly in morall actions In types such are circumcision of the flesh the temporall Sabbath New moones sacrifices and such like innumerable observations In morall actions as thou shalt not kill thou shalt not commit adultery and such like others And tom 3. de Genes ad liter l. 4. c. 13. Iam tempore gratiae revelatae observatio illa Sabbati quae unius diei vacatione figurabatur ablata est ab observatione fidelium Now that grace is revealed that observation of the Sabbath which figuratively consisted in one dayes rest was taken away from the observation of the faithfull To which Passages the Answer that some men make that the fore-quoted Fathers speake of a ceremoniall keeping of the Sabbath and meane onely that the first Patriarches did not observe the Sabbath with such ceremonies as the Iewes afterwards did This answer I say hath not so much as any shew of truth for if they had meant nothing else but that they had never spoke in so direct and expresse tearmes as they doe Moreover they expresly distinguish betwixt the Sabbath and the other ceremonies of Moses Law and flatly affirme that the Patriarches did neither observe the Sabbath nor the other Iewish ceremonies Besides the testimonies of the Fathers which above have been and of our owne Doctours which presently hereafter shall be cited If you will give any credit to Iewish Writers there are some of the old Rabbins as Galatin reporteth l. 11. de secret veritatis Catholic c. 9. 10. who writing upon these words Genes 2. And God blessed the seventh day And upon these Exod. 16. 29. See for that the Lord hath given you the Sabbath say that Abraham observed not the Sabbath that the Law of the Sabbath was given but to the Iewes onely and not to other nations and that they are not obliged to keepe the Sabbath Rabbi Salomon Iarchi in his Comment on Gen. 2. 2. God blessed the seventh day and sanctified it God blessed it saith hee in the Manna because on the rest of the dayes of the weeke there fell one Homer for every person and on the sixth day there fell a double proportion Hee sanctified it in the Manna because on it none at all fell and this is written with reference to the time to come In which words he manifestly referreth the blessing and sanctifying mentioned Gen. 2. 2. to the time that the Israelites were in the desert Amongst our owne Writers I will begin with Calvin who Institut l. 2. c. 8. sect 28. speaketh thus of the fourth Commandement Umbratile veteres nuncupare solent quòd externam diei observationem contineat quae in Christi adventu cum reliquis figuris abolita fuerat quod verè quidem ab illis dicitur Ancient Writers are wont to call this Command a typicall one because it containeth an externall observation of a day which with the rest of the types and figures at the comming of Christ were abolished in which they speake truth Ibidem sect 34. Neque sic tamen septenarium numerum moror ut ejus servituti Ecclesiam astringam Neque enim Ecclesias damnavero quae aliis conventibus suis solennes dies habeant modò à superstitione absint Quod erit si ad solam observationem disciplinae ordinis benè compositi referantur I doe not so regard the number of seven dayes as to tie the Church precisely to it for I should not condemne those Churches who should make choice of other dayes for their publike assemblies so they did it without superstition which is done if the observation of those dayes be onely for discipline and good orders sake And a little after Ita evanescunt nugae Pseudoprophetarum qui Iudaica opinione populum superioribus seculis imbuerint nihil aliud afferentes nisi abrogatum esse quod ceremoniale erat in hoc mandato id vocant sua lingua diei septimae taxationem remanere autem quod morale est nempe unius diei observationem in hebdomada Atque id nihil aliud est quà m in Iudaeorum contumeliam diem mutare diei sanctitatem eandem animo retinere Siquidem manet nobis etiamnum par mysterii in diebus significatio quae apud Iudaeos locum habebat So are refuted the foolish conceits of some false Doctors who in former ages possessed the mindes of the vulgar with a Iewish opinion saying nothing for themselves but this that what was ceremoniall in this command which in their expression they call the taxation of a seventh day is abrogated but that the morall part of it namely the observation of one day in seven remaineth still in force unto this day Which is nothing else but to change the day in contempt of the Iewes and to retaine the same opinion of the holinesse of the day For if so be the same mysterie is implied to us in the number of the dayes which was implied to the Iewes And whoso will take the paines to read over all that he saith in the fore-quoted Chapter shall finde that his opinion is that the principall end for which at first a seventh day was appointed for rest was to be a type and figure of a spirituall rest that the Sabbath is abrogated that the fourth Commandement doth onely oblige us so farre that there must be set times set a part for the publike service of God that if it were possible to make every day a Sabbath day and so take away all difference of dayes it were a thing much to be desired but seeing this cannot be done it behooveth that there be one appointed from among the rest and that this is all which is obligatorie in the fourth command in regard of us And writing on the sixteenth of Exodus vers 5. The seventh day saith he was consecrated before the promulgation of the Law although it is uncertaine whether this day of rest was observed by the Fathers which seemeth probable but I would not contest in this Item on the twentieth of Exodus expounding the fourth Commandement That the Commandement was ceremoniall S. Paul telleth in plaine termes calling it a shadow of things whose body is in Christ. We must see therefore how Christ hath exhibited
to Gods service to wit 1. If it be a thing of naturall justice of perpetuall necessity and whereunto all are tied by a morall commandement appertaining to the New as well as to the Old Testament that of seven daies of the weeke one be kept for the end aforesaid 2. If before the Law was given by Moses to the people of Israel yea if from the beginning of the world God himselfe made the particular designation of this day setting it apart for his service and commanding to Adam and to all his posterity the hallowing and keeping of it 3. If under the New Testament there be a divine ordinance of such a day of rest as well as there was under the Old Testament 4. And if by Gods command the consciences of faithfull Christians are under the Gospell as much obliged to hallow it as the Iewes were under the Law and for the better and more religious sanctification thereof to abstaine from all outward workes which are lawfull and are practised on other daies lest they should transgresse that divine Commandement and so finne against religion and conscience These are the maine points which some learned Divines and godly Christians instructed by them demurre upon 1. Some of them deeme that the keeping of one of the seven dayes of the weeke is a morall and naturall duty that God himselfe sanctified it for his service by an expresse and perpetuall Commandement that so it was from the beginning so it is still and shall never be otherwise till the end of the world 2. That before sin came into the world as soone as Adam was created God prescribed unto him and to Eve our first parents and in them to all men which were in their loynes and were to come out of them the hallowing of one day of the weeke which was the seventh day 3. That he reiterated and renewed this Commandement in the fourth precept of the morall Law which he gave in Horeb to the people of Israel and hath bound all Christians under the New Testament to hallow and keepe it religiously because it is of the same nature with the rest of the Commandements of the Decalogue which are all morall 4. That for this cause our Lord and Saviour Iesus Christ and his blessed Apostles have ordained and prescribed it unto them And so all men have beene all men are all men shall in all times be tied to the religious observation thereof by the necessity of a divine and morall Commandement 5. That we are bound in conscience by the binding power of this Commandement to refraine alwayes on this seventh day of Sabbath or of rest from all earthly workes used on the other dayes of the weeke 6. This onely they acknowledge that the particular observation of one constant day amongst these seven as of the first or of the last of seven is not morall nor of a like obligation under the Old and under the New Testament that it is onely a point of order and of ecclesiasticall government which God did otherwise order and settle under the Old than he hath done under the New Testament That under the Old Testament from the creation of the world till the comming of Christ he ordained the observation of the last day of the weeke in remembrance that he created the world in six dayes and rested on the seventh or last day from all the works that he had made whereas he hath ordained that under the New Testament the first day of the weeke shall be religiously solemnized in remembrance that on that day our Lord Iesus Christ rose from death to life and by the exceeding greatnesse of the power of his glorious resurrection hath performed the worke of the second creation which is the redemption of the world from the slavery of the devill the power of the Law the bondage of sinne And therefore it behooveth the first worke of the Creation to yeeld to this worke the prerogative of excellencie of nature as likewise of the possession which it had till then of the solemne day of rest That for this cause so important and peremptory the day of Gods service was to bee changed and removed from the last day of the weeke wherein was finished the first Creation unto the first day wherin the second was fully accomplished by our Lord Iesus Christ who hath himselfe appointed this alteration 5 Others doe hold that verily it is a duty naturall morall and perpetuall to serve God publikely 1. That all men are obliged unto it and bound to meet together in the Church for that purpose 2. That being there they ought to give their mindes to the exercises of religion with a more particular earnestnes diligence than they are able to do every day at home or abroad 3. That they must have a set day purposely stinted for the fulfilling of a duty so religious so necessary and so fruitfull 4. But that such a day must be one of seven or of another number which in order of that nūber they deny to be a morall point to have in it any naturall necessity For their tenet is that it is a thing of order of Ecclesiastical government depending intirely of institution 5. That indeed under the Law which God gave by Moses to the children of Israel this holy and most perfect Law-giver amongst other points whereby he directed the Ecclesiasticall order and Church-government which that people was to be ruled by instituted and commanded the consecrating of a severall day for his service even of one of seven and of the last of those seven which he had rested on from all his works a most strict precise forbearance of all worldly works on that day 6. But appeareth not at all that God gave any commandement to Adam either before or after his fall binding him or his progenie to the keeping of any day whatsoever as to a thing morall and necessarie neither is there any trace of such a Commandement to be found till the comming of the Israelites to the wildernesse for till then God had left it free 7. That under the New Testament one day of seven is kept to wit the first day of the weeke wherein our Lord Iesus Christ rose from the dead But not for any morall necessity tying all men to observe one day of the weeke Nay not for any expresse Commandement which God the onely Law-giver hath given by Iesus Christ or his Apostles to keepe such a day and namely the first but through an usage which hath beene introduced and conserved in the Christian Church since her first beginnings till this present time 8. That therefore this observation is simply of Ecclesiasticall order and that a cessation from ordinary workes on this day is more particularly requisite than in another day of the weeke seeing the Church hath appointed and set it apart for Gods publike service Yea that an universall refraining from all these workes to the intent that the whole day bee without
his owne pleasure but in the extreme necessity of his just and reasonable interests is as much as to say that man is not made in that respect for the sanctification of the Sabbath but that the said sanctification is subject to him Now this is the point in question to wit Whether to keepe a seventh day for a day of rest or of cessation according to the injunction given in so precise termes in the fourth Commandement be a morall duty I cannot see what other sanctification of the Sabbath day can be understood by those which say that man was made for it in the sense that Christ taketh this kinde of speech is a morall duty For if they understand a sanctification by workes truely and properly morall such as are workes of godlinesse mercy and charity whereby God is principally and directly glorified and we and our neighbours are edified and maintained for his glory and say that man is made for this sanctification ought to observe it carefully and to make if neede be the rest of the Sabbath day to stoope and give place unto it this is most true but our question is not about this kinde of sanctifying the Sabbath day neither is it proper and peculiar to the seventh day but is equally required in all the daies of the weeke And by this is confirmed our saying that the sanctification proper to the Sabbath as it is such and which is the maine point that we treat of pro and contra cannot be morall seeing it yeelds and submits it selfe to the morall duties of every day and for their sake may and ought to be violated 6 Thirdly for the cleerer and better confirmation of the foresaid truth is very usefull that which Christ addes after these words The Sabbath is made for man saying For the Son of man is Lord even of the Sabbath day For whether by the son of man we understand particularly the Son of God as he is Christ and Mediator as he is often in that respect so named whether generally every man according to the common signification which it hath in holy Scripture the one and the other sense overthroweth the morality of the Sabbath If Iesus Christ speaketh of himselfe as he is Christ and Mediator under the name of the Son of man as in my opinion he doth his meaning is that as such and in that quality he had power over the Sabbath as Lord to dispense with the keeping of it whom and when he would as he said in the same sence and to the same purpose In this place is one greater then the Temple Yea hee insinuates that he was come to make this abrogation of the Sabbath as of the Temple and of all the ceremonies practised therin For what other end had hee to alleadge his soveraignty and maistery over the Sabbath but to say that he had power to dispose of it at his own pleasure and to cause men worke in it as he should thinke fit To declare only the lawfull use and practice of the Sabbath argued not that soveraignty and authority that Christ challenged to Himselfe 7 Fourthly to shew effectually his dominion in that behalfe he chused often the Sabbath day to doe or to injoyne to others on that day workes which might have beene done in any other day of the weeke and were not simply workes of mercifulnesse or of urgent necessity permitted by the Law nay were servile and unnecessary workes which the Law forbad As is manifest by his healing the sicke ordinarily on the Sabbath day and that with handy worke whereas he might have done those cures with a word of his mouth As when hee restored to sight the man that was borne blinde making clay of his spittle and anointing the eyes of that blind man with the clay Iohn 9. ver 6. 14. As also when he commanded some sicke whom hee had healed to beare burdens on the Sabbath day which GOD had forbidden Ierem. 17. ver 21. Thus hee commanded on the Sabbath day the man whom he had cured of the palsie to rise take up his bed and walke Ioh. 5. ver 8 9 10. which was not lawfull to him to doe no more than to anyother such man who by ordinary meanes had recovered his health if it had not beene for Christs command notwithstanding that miraculous deliverance after a so long and incurable disease For he needed not ntither for the glory of God nor for his owne good to take up his little bed on the Sabbath day seeing that without any such worke his recovery was doubtlesse cleere and manifest to all 8 Now if the Sabbath day and the keeping thereof had beene morall Christ had never spoken never done so For he had not as hee was the sonne of man any authority and Lord-ship over the things that are morall and of the Law of Nature to dispence with men for the doing or not doing the keeping or not keeping of them Because in them shineth the justice of the most righteous and holy God his glory to command them the excellency of man to yeeld obedience unto them as having a naturall righteousnesse and equity inherent in them carrying with them an universall obligation and being of perpetuall continuance grounded essentially in themselves and on their owne nature Such are these commandements Thou shalt love God with all thine heart and thy neighbour as thy selfe Also we see not that Christ at any time hath done or caused to be done by any man any thing whatsoever against them nay he hath rather backed and confirmed them hath himselfe kept them most religiously and hath injoyned also to others the keeping of them But as Mediator he had power over all things which were simply ceremoniall positive adiaphorous that is neither good nor evill in themselves wherein the true service of God consisted not which were no thing but helpes to that service for a time and were established of God simply for certaine reasons relative to some better things For as Iesus Christ himselfe was not lyable unto those things but so farre as it was his reason to apply himselfe unto them least he should give offence to any man And as the reason of their institution could not take hold on him so likewise was it in his power to exempt from them whom hee would For although they were to be usually in strength and practise till the houre of his death that was no hinderance to that authority which he had in his life time and during his conversation in these lowest parts of the earth to give particular commandements whereby hee dispensed whom he pleased with their observation Such things were the circumcision the sacrifices other legall ordinances and among the rest the Sabbath whereof upon this occasion he declared himselfe to be Lord. If Christ when he said The Sonne of man is Lord of the Sabbath will have us to understand by the Sonne of man every man as many interpreters doe take it so meaning that every
pleased to subject him unto and to stint unto him that time to wit the seventh day for the particular time of his service even as he appointed unto him the garden of Heden for the place where he would have him to make his residence and there to apply himselfe to admire the workes of his Creator to serve and to worship him And indeed any man may with as good reason conclude that it must needs be a morall thing to serve God in Heden because it was the place where God had setled Adam to be served by him there in the state of his innocency as they doe which seeke to prove that it is a point of morality to keepe a seventh day of Sabbath because God ordained in that state a seventh day to Adam For the determination of a certaine time can no more be a morall point then the determination of a place neither of them being founded in the principles of nature and of naturall justice and equity as should be whatsoever is morall and as indeed is all that is written in the ten Commandements saving the Commandement of the seventh day of Sabbath which is a thing depending entirely on institution and government as shall be seene more fully afterwards Or why may it not be inferred that not only a seventh day but the last of seven is morall because if God ordained a seventh day to Adam it was the last of seven as those against whom we doe dispute doe avouch 6 Now if a seventh day could not be ordained to Adam in quality of a morall thing but onely as a point and rule of order granting that it was prescribed unto him it is inconsequent that it was to continue afterwards by a perpetuall ordinance given to all men For there is no necessity that all men after sinne came into the world ought to be alwaies ruled in Gods service by the same outward order that Adam was ruled by before he sinned seeing things pertaining meerly and simply to order are subject to alteration 7 It is most true that if in the state of innocency God had ordained to Adam a particular day amongst others to serve him it should be as much nay farre more fit and necessary that wee under the state of sinne should alwaies have alike ordinance for us But I say withall seeing it is supposed that Adam had one of seven daies prescribed unto him in that estate although he applyed himselfe every day to Gods service without distraction that we in the estate we are in and wherein we give our selves so seldome and so sparingly to Gods ordinary service by reason of our worldly imployments should have beene tyed to more then one in seven Yet for all that Seeing God hath never prescribed to sinfull men but one seventh day and that as I pretend for the time of the bondage of the Law only Seeing also under the new Testament although we be alwaies sinners he would not stint unto us any day but in that point hath left his Church free I inferre from thence that it is not likely that hee ordained and limitted to Adam a seventh day nay not any other day of Sabbath For by such a limitation he had tyed and inthralled him in that estate of innocency as much and more then his off-spring in the estate of sinne which seemeth to imply that hee was as much and more led daily away from Gods service then are poore sinners which goe farre beyond all reason CHAPTER Third Answer to the second Reason 1. Second reason for the morality of the Sabbath that before the Law was given the people of Israel went not out to gather Manna in the wildernesse on the seventh day of the weeke 2. First answer Of this argument the morality of the Sabbath cannot be inferred no more than of many ceremonies which were religiously observed long before the Law was given 3. Second answer In the wildernesse God commanded the observation of the Sabbath and of sundry other ceremonies before the Law was given and then onely beganne the keeping of the Sabbath 4. Therefore in vaine are urged the words of Exodus Chap. 16. vers 29 30. The Lord hath given you the Sabbath c. which have relation onely to the command newly made 5. Third answer If the institution of the Sabbath had beene more ancient and if it had beene kept by the Patriarches their children had knowne it and practised it in Egypt 6. Nullity of the reply made to this answer that they had forgotten it first because God did never rebuke them for the inobservation of the Sabbath in the land of Egypt 7. Secondly because many godly men which were in Egypt had not forgotten it and yet before the commandement concerning it was given in the wildernesse made never mention of it nay knew it not as is proved by the Text. 8. And by other places of the old Testament 9. Second reply that besides the generall reason which moved God to give the Sabbath to all men he appropriated it to the people of Israel for some other reasons besides 10. First answer to this reply it cannot be proved that GOD gave it to all men nay it is absolutely appropriated to the Iewes 11. Second answer There is not one of the reasons why God gave the Sabbath to the Iewes adapted to other nations although they were capable of many of them 12. Nor also to the Patriarches who had no notice of the Sabbath 13. If in the Scripture any thing be adapted to the Iewes which was common to other men it is knowne to have beene common either by the nature thereof or by the testimony of Scripture But it is not so of the Sabbath 1 THe second argument alledged for the morality of the Sabbath is that before the Law was given by Moses it was observed which is proved by the sixteenth Chapter of Exodus where it is said that on the seventh day the Israelites went not out to gather Manna but rested every man in his place on that day because it was the holy Sabbath unto the Lord which the Lord himselfe had ordained Whence they would conclude that it was already an ancient ordinance knowne of the Israelites to be such that for this cause they went not out on the seventh day to seek Manna that for the same cause God powred it not downe on that day lest it should be an occasion unto them of violating the Sabbath For all this was done before the Law was given the giving whereof is described afterwards in the same Booke of Exodus Chap. 20. 2 To this I answer first that although it could be most cleerely shewed that the Sabbath was observed from the beginning before the Law which notwithstanding cannot be proved that availeth nothing for the morality of the Sabbath We see that from the beginning and in all times before the Law the firstlings of the slocke and the first fruits of the ground were offered to God Genes 4. ver
first three commandements concerning the morall and perpetuall service and next the fourth concerning the ceremoniall service established by him at that time 14 Neither is it a diminishing from Gods Commandements against the prohibition which he hath made Deut. 12. vers 32. to say that the fourth Commandement of the Decalogue was ceremoniall and for a season no more then to say the same of all other commandements manifestly ceremoniall which God gave of old to the Iewes and in consideration whereof as well as of those of the Decalogue God gave in that place objected against us Whatsoever thing I command you observe to doe it Thou shalt not adde thereto nor diminish from it It is not a diminishing from it to explaine the nature thereof and to shâ—w of these ten Commandements which are morall and perpetuall which are ceremoniall and temporall No more is it an unjust usurpation of authority to change times with the wicked Antiochus Dan. 7. vers 25. to keepe no more the seventh day ordained by the fourth Commandement As it is no changing of times to forbeare the keeping of all other daies ordained of God under the Law but it is a submitting of our selves to that changing which God himselfe would have to be made seeing hee had not ordained the Sabbath nor the feast daies but for a certaine space of time to wit til the time of the new Testament as it is manifest by that hath beene said 15 But secondly albeit that which the fourh Commandement enjoineth in expresse termes concerning the seventh day the sanctification of that day and the ceasing from all workes in it be ceremoniall neverthelesse I grant that it is morall in its foundation end marrow and principall substance which must be distinguished from particular determinations laid upon this foundation and added to this principall substance The foundation and principall substance hid and infoulded in the termes of the Commandement is that there must be an order according unto which God is to be served and worshipped not onely by each person by himselfe and in his particular conversation but also openly publikely and in common by the whole body of his people assembled and drawne together that consequently it is necessary a certaine time be appointed for this publike service and applyed ordinarily to that use For without a stinted time how can many meet together to give their minde to the publike practise of Religion This is morall grounded upon the principles of nature Witnesses be the Gentiles which having no other Law but the Law of nature have acknowledged and practised this appointing all of them set dayes for the publike exercise of their Religion This also is ratified by the Gospell which recommendeth unto the faithfull the assembling of themselves together for the preaching of the word administration of the Sacraments common prayers collections and other holy exercises which are in use under the Gospell and consequently that they have appointed times to attend upon them and as under the Old Testament the word of Moses and of the Prophets was read and preached every Sabbath day Acts 13. verse 27. Acts 15. verse 21. that even so the word of the Gospell have dayes appointed wherein it to be read and preached In this doe agree and shake hands together the Law and the Gospell Moses and Christ. Because this is morall God hath injoyned it in the morall Law and this is the scope of the fourth Commandement For as in the three first God ordained the inward and outward service which hee will have every particular man to yeeld unto him every day in private and severally from the society of other men so in this fourth Commandement he injoyneth a service common and publike which all must yeeld together unto him forbearing in the meane while all other businesses to give themselves without disturbance to that necessary duty This is the end of the fourth Commandement for as in the three first he had ordained his service according as it may and ought to be rendred unto him every day upon all occasions particularly by every one apart and out of the company of other men so in this fourth Commandement he injoyneth a solemne time for a publike service which all are bound to render unto him ceassing in the meane while from all other occupations that they may without any disturbance apply themselves unto it with all religious zeale and devotion 16 The thing which is not morall in the fourth Commandement and that I affirme to be an ordinance appertaining to the Iewish government and to the time not of the New but of the Old Testament is that which is expressed by the tearmes of the Commandement to wit the determination of a seventh day and of a particular seventh even the last of seven For in this there is no thing that hath any taste of morality It is not founded on the Law of nature the Gentiles had never any knowledge thereof the Gospell hath not ratified it as hath beene shewed before 17 They object that if there be no thing morall in the fourth Commandement more than I have said the ordinance of the Sabbath day for Gods service shall no more be morall then was the Commandement concerning the building of the ancient Tabernacle to be the place of Gods service seeing this command teacheth us also that of necessity there must be some place assigned for ecclesiasticall meetings and that it was no more needfull to put in the Decalogue Thou shalt keepe the Sabbath day then Thou shalt frequent the Temple 18 To this I answer that verily there is a morality in this point that the faithfull resort of ten to some place where they may attend on GODS service But it was not at all so needfull to make expresse mention thereof in the Decalogue as of an ordinary and set time for that this ordinance concerning such a time draweth of necessity after it the ordinance of some place because it is not possible to flocke together on an ordinary and solemne day to serve God if there be not a place appointed for that purpose But the appointing of a certaine place includeth not the institution of an ordinary time For a place may be ordained for publike meetings wherein there is no ordinary meeting Farre lesse was it necessary nay it was no wayes necessary in regard of the morality to put in the Decalogue a commandement concerning a particular house such as was of old the Tabernacle because although there be some morality by consequence in it or rather a necessary sequele of a morality for as much as necessity being imposed to the faithfull to meet together there must be some place appointed for their meetings but it is not needfull that those meetings should be with that absolute necessity alwayes in a house builded and erected for that end For although they should come together in an open aire having no other cover but the skye in grots and dennes under the ground or
absurd and impertinently inferred upon our saying concerning the fourth Commandement because these two Commandements stand not in equall tearmes 33 If any Papists should make such an inference Bellarmine himselfe will lend us his helping hand to refute it For in the seventh Chapter of his second booke of Relikes and Images he acknowledgeth and affirmeth that saving the Commandement of the Sabbath all the rest are explications of the Law of nature and are naturall precepts which all Christians are bound to observe 34 This being so the Roman Church cannot cleanse her selfe of a great crime for cutting off from the Decalogue in all her service bookes the second Commandement and for not propounding it ordinarily to the people for that it fighteth against her idolatry And in my judgement it should be also an hainous fault although not in the same manner and respect to nip away from the Decalogue the fourth Commandement or to make no mention of it in the Church For though it be not morall and obligeth not Christians under the New Testament in the particulars which it expresseth yet sith it is morall in the foundation whereupon it is built and in the generall end that it aimeth at as hath beene said before and sith God would insert it in the abridgement of his Law which he gave of old to the people of Israel it should be foole-hardinesse to pull it away and to remove it out of the roome where God hath placed it Even as although that which is said in the preface of the Law concerning the deliverance of the people out of the land of Egypt and out of the house of bondage and in the fifth Commandement of the prolongation of dayes in the land of Cannaan is not addressed to us directly in that which these termes doe expresse yet it should be ill done to cut these clauses quite off or to make no mention of them when we learne write rehearse or teach the Decalogue We must keepe religiously and mention whatsoever God hath beene pleased to put in it But we must also understand every thing conveniently appropriating to us whatsoever belongeth to us as well as to the Iewes and to the Iewes only that which was proper to them And such was the ordinance of the seventh day 35 Which day if it be not acknowledged to be ceremoniall and therefore Subject to be abrogated by IESUS CHRIST and comprised among the points of the Law which the Gospell declared to be annulled place should be given to an inconvenience that will follow thereupon farre better then the former which is inferred upon the opinion that the fourth Commandement is ceremoniall for so the bridle should be loosed to the immoderate transcendent and irregular authority which Papists challenge to the Church to have power to change and alter the things which God himselfe hath established For it is evident that God by the fourth Commandement hath established the seventh and last day of the week to be a day of rest and it is agreed upon as most true that under the Gospel that seventh day hath been changed into another neither can it be sufficiently and clearely proved that Iesus Christ or his Apostles have made that innovation as shall be seene hereafter whence they doe inferre that the Church having done it of her selfe without commandement she may change the things established and ordained of God in the morall Law Whereunto it is impossible to give a pertinent answer but by saying as it is most true that the prescription of the seventh day of Sabbath although it be among the Commandements of the morall Law is not morall for that but pertaineth to the government of the Iewes and is to be numbred with these things which were but for a time to wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the time of reformation as the Apostle speaketh Hebr. 9. vers 10. of these shadowes of things to come whereof the body was in Christ as they are named Col. 2. vers 16 17. where amongst other shadowes the Sabbaths are specified That therefore the Church in not keeping any more the Sabbath prescribed by the fourth Commandement but another hath not usurped any authority upon the things established of God but hath followed the order of God who had not established that day but for a certaine time to wit untill the comming of the Messias by whose death the ceremonies were to be abolished and consequently the Sabbath day was to expire and give up the Ghost CHAPTER Seventh Answer to the particular reasons taken from the words of the fourth Commandement 1. First Objection The Sabbath was long before the Law because God commanded to remember it and remembrance is of things past 2. Three answers to this Objection 3. Second Objection from the first reason of the keeping of the Sabbath sixe daies shalt thou labour c. which is a reason of equity binding Christians as well as Iewes 4. Answer to this Objection shewing what is morall and obligatory in this reason what not 5. Third Objection If the labour of sixe daies be not ceremoniall the rest on the seventh day likewise is not ceremoniall refuted by three answers 6. Fourth Objection from the second reason in the words but the seventh day is the Sabbath of the Lord thy God it is Gods day therefore it is sacriledge to rob him of it 7. Two answers to this Objection 8. Fifth Objection from the third reason in the words In it thou shalt not doe any worke c. where a great regard is had unto servants beasts strangers whereunto Christians are also obliged 9. Answer shewing what in this reason is morall what belonging to order onely 10. Sixth Objection from the words For in sixe daies the Lord made heaven and earth and rested the seventh day shewing that God after his example will have all men to keepe the seventh day till the end of the world 11. First answer denying that God ordained the seventh day for a memoriall of the creation 12. Second answer although things past should be kept in perpetuall remembrance their memorialls ordained in the old Testament are not perpetuall 13. Third answer to the instance taken from Gods example shewing in which attributes God is to be imitated in which not 14. As also in which of his actions in which not we are to follow his example 15. This answer is applyed to the seventh day shewing that it hath not inherent in it any essentiall righteousnesse why God did rest in it but as many other actions hath no other foundation but Gods free-will 16. Whereby hee ordained the observation of that day to the Iewes and not to Christians 17. Who in the observation of their holy day follow not Gods example as they should if it had any morality in it 18. Instance the seventh day was changed into the first day of the weeke in remembrance of our redemption by Christ which is a greater worke then the creation 19. First answer hence it followeth that
the rest of the seventh day I may say that the painefull labour of sixe dayes before the Sabbath was a type and figure of these troubles and afflictions wherewith the faithfull are tossed to and fro during the ages of this life before they come to the rest of the kingdome of heaven and that so this labour also was ceremoniall 6 They take their third argument from these words The seventh day is the rest of the LORD thy God that is it is the day which God hath not only created and made as the other dayes but also hath put a part to the end that it be applyed to his service Whence it is often called The day holy to the Lord the rest of God or Gods Sabbath c. Of this they inferre seeing it is not lawfull to steale from God that which pertaineth unto him nor to commit sacriledge by devouring that which is holy Pro. 20. ver 25. we must if we will not incurre this crime consecrate alwayes to God one of seven dayes 7 But I answer first that if this argument be of any value it shall prove that it is the last of seven which all are bound to keepe alwayes as the rest of God For it is this particular seventh day which is understood in the words before alleadged and which also was the Sabbath holy to the Lord. Secondly I say that these words serve not at all to prove the morality and perpetuity of the Seventh day In them it is truly said that the seventh day is the Lords rest to wit because at that time he ordained it to the Iewes to be observed by them in their generations and if the Iewes had not observed but applyed it to their owne affaires undoubtedly they had beene guilty of sacriledge but doth it follow that because it is called the Lords Rest in regard of the ordinance whereby he injoyned the Iewes to keepe it we also are obliged under the New Testament to sanctifie it Doth he not also in the Old Testament when he speaketh of the Leviticall sacrifices and offerings c. call them most frequently His sacrifices His offerings and all the other Sabbaths of the Iewes His Sabbaths as well as the Sabbath of the seventh day In a word doth hee not claime all other things which hee commanded to the Iewes concerning his service as his owne Shall we then conclude by the same reason that seeing it is not lawfull to touch holy things and God did claime all these things as belonging unto him we must yet dedicate and consecrate them unto him under the New Testament Who seeth not the absurdity of this consequence and by the same meanes of the consequence which is inferred of these words The seventh day is Gods Rest For as these things which I have mentioned did belong to God but did oblige the Iewes only to observe them it fareth even so with the Sabbath 8 In the fourth place they urge also these words In it thou shalt not doe any worke thou nor thy Sonne nor thy Daughter thy man-servant nor thy maide-servant nor thine Oxe nor thy Asse nor any of thy Cattell nor thy stranger that is within thy gates Where they observe that God hath respect to the easing of servants and of cattell to the intent that when they have beene kept sixe dayes at worke a seventh of relaxation be given them to rest and as it were to breath a little and specially that the servants as well as their masters may set themselves about Gods service to learne and practise it For which cause in the fifth Chapter of Deuteronomie this particularitie is added at the end of the 4th Commandement That thy man-servant and thy maide-servant may Rest as well as thou The same is likewise to be found Exodus 23. verse 12. All this is of perpetuall justice and equity For God under the New Testament hath not stript and cast away the bowels of compassion and forsaken the care of servants and poore beasts They take also in consideration that the stranger is by name and specially obliged to keepe the Sabbath day by refraining from all kinde of worke from whence they inferre that it was not a Iewish ceremony but a morall point because nothing is universall binding strangers as well as Iewes saving that which is morall whereas the ceremonies were only for the Iewes and as it were a middle wall of separation between them and all strangers Eph. 2. ver 14. And therefore seeing the strangers which were Gentiles were by Gods command bound to keepe the Sabbath day as well as the Iewes and when they were in the Land of Canaan were constrained unto it by the Magistrates as may be seene in the 13. Chapter of Nehem. vers 28. it followeth that the observation of the seventh day of Sabbath is a morall point and not simply ceremoniall 9 I answer that to give refreshment to servants and poore beasts after they have beene wearied with labour and to be carefull that servants learne to serve God and apply them to so holy a duty as well as their Masters is a thing naturally just and equitable and that the words of the fourth Commandement as farre as they have respect to that duty doe denote a perpetuall morality and therefore Christians ought to give a time of relaxation and rest from labour to their servants and beasts instruct their servants in the feare of God and be carefull that they serve him both in their particular devotions at home and publike abroad with the rest of the faithfull in such times and places that are appointed for that service by the order of the Church which if they doe not they sin But to set apart for the rest and easing of servants and their imployment in Gods service one of seven daies rather then one of another number and to rest precisely on the seventh day according to the words of the Commandement The seventh day is the rest In it thou shalt not doe any worke that I say againe and againe is a thing simply belonging to order and Church-governement and bindeth not necessarily for ever As for the instance taken from the words whereby strangers are bound to keeke the Sabbath day it is altogether vaine and frivolous For there mention is made onely of strangers that were within the gates of the Iewes that is dwelling and sojourning among them These strangers were either Proselytes converted to the religion of the Iewes which were in effect obliged by religion to the observation of the Sabbath just as the Iewes themselves because they were of the same religion that the Iewes were of and by their conversion were become Iewes Or they were strangers Pagans and Infidels sojourning in Iudea for divers temporall occasions such as were those of whom mention is made in Nehem. Chap. 13. These indeed were constrained by the Magistrate to keepe or rather not to violate the Sabbath publikely as those were of whom mention is made in the foresaid Chapter
on the Sabbath day if not for your owne sake who being well informed and instructed in the faith shall know that yee may flee on that day and make no difficultie for conscience sake yet in regard of others who shall be distressed with the same necessity to flee with you but who being altogether ignorant of the liberty of the Gospell as the Iewes not as yet converted or the weake ones retaining after their conversion and profession of the Gospell a religious respect towards the ceremonies of the Law of Moses as many Christians who for conscience sake towards the Sabbath will be scrupulous to flie on it for whom in respect of their ignorance and weakenesse you ought to pray that your common flight be not on that day For yee are all members of one body 6 I say more that although Iesus Christ by the Sabbath day had signified the first day of the weeke which after his Ascension was to be observed by all Christians and had commanded his Disciples to pray that their flight should not fall out on Sunday least they should be compelled to imploy upon bodily working travelling and hurrying up and downe a day which otherwise they had applyed to GODs service of that no man can conclude neither that a seventh day of rest is a morall point nor also that Christs minde was to injoyne the observation of the first day of the weeke but only that he foresaw that after his Ascension the first day of the week should be kept by Christians of their owne free will through respect to his resurrection which should befall on that day and that it should be loathsome and grievous unto them to weary themselves with fleeing on a day wherein they were wont to rest from all worldly imployments and to addict â—hemselves to serve God in his house Verily although a day be not ordained of God to be stinted for his service yet if by the custome of the Church it be ordinarily imployed for that use a true Christian will be hartily sorry that hee should be forced by necessity to busie himselfe in other exercises then those which are proper to Gods service and he may with good reason make humble suit unto GOD that he be not brought to such a hard strait And therefore CHRIST might advise his Disciples to pray that their flight should not befall on the Saturday without any other inference that can be gathered from thence saving a future use and custome to observe such a day in the Church and not any obligation proceeding from him farre lesse a naturall and morall obligation towards a seventh day of the weeke which is the point in question CHAPTER Eleven Answer to the Ninth Reason 1. Ninth Reason the Apostles kept the Sabbath 2. First answer they entred into the Synagogues of the Iewes on the Sabbath day not for conscience sake but for the commodity of the place and time to convert the Iewes 3. Second answer In this and in the observation of other ceremonies they applyed themselves to the infirmity of the Iewes 4. Passages alleadged to prove that the Apostles absolutely and simply did keepe the Sabbath of the Iewes 5. First Answer Acts 13. ver 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be interpreted indifferently people folke 6. Second answer the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be interpreted of the weeke betweene 7. If wee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they signifie in a day betweene the Sabbaths this answer is not refuted by the 44. verse 8. Third Answer The 44. Uerse may be truly translated not of the next Sabbath day but of the next weeke 9. Fourth Answer in both verses the Sabbath being taken for the next Sabbath they prove not that which is intended 10. The passage alleadged Acts 16. verse 12 13. cannot be understood but of those that were Iewes in Religion 11. Whether they had a Synagogue or not they met together out of the townes 12. There they had a place appointed for prayer c. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an Oratory or place of prayer 15. Where Saint Paul and his fellowes joyned with them to seeke to gaine them to Christ. 14. Why the Apostles which taught sufficiently the abrogation of the Sabbath and of Holy dayes did not preach against them as they did against Circumcision and other ceremonies 15. Answer to the last Reason concerning the Sabbaticall River 1 IT is with as little shew nay it is rather against themselves that to prove a necessary and perpetuall obligation to keepe the Sabbath some make use of that which is noted in diverse places of the Acts of the Apostles as in the Chapter 13. verse 14 43 44. and 16. verse 13. and 17. verse 2. and 18. verse 4. and other where that the Apostles after the Ascension of Iesus Christ kept the Sabbath going to the Synagogues of the Iewes and expounding the Scriptures there 2 For this argument if it were good for any thing would prove that under the New Testament the Iewish Sabbath day to wit the last of the week is to be kept because in the foresaid places mention is made of that day only But the going of the Apostles to the Synagogues on that day came not from any obligation of the law tying them to the Sabbath nor from any religious respect to that day as if it had beene still a necessary point of Gods service but because it was the ordinary day of the congregations of the Iewes whom they desired to convert and it was expedient for that end that they should be present at such times and places that the Iewes did meet in to wit on the Sabbath day and in their Synagogues as for the same reason they observed also the annuall feasts and indeavoured to bee at Ierusalem on such dayes as may be seene Acts 20. verse 16. I adde that they applyed themselves in this point as in many other legall ceremonies to the infirmitie of the Iewes Acts. 15. v. 29. Acts 16. verse 3. Acts 21. verse 24 26. and 1 Cor. 9. ver 20. to gaine them more easily to the faith and to preserve them in it after their conversion For it is certaine that the faithfull Christians converted from the Iewish Religion to the faith of Christ kept still a great zeale for the ceremonies as it is said in the Acts Chap. 21. verse 20. and consequently for the Sabbath day 4 There be some who would have the Iewish Sabbath to be still kept in the Christian Church and to prove that the Apostles did particularly and carefully observe the seventh day of the weeke without any occasion of condescent to the Religion and devotion of the Iewes towards the Sabbath doe alleadge the thirteenth Chapter of the Acts verse 42 43 44. where it is said that when Paul and Barnabas were on the Sabbath day gone out of the Synagogue of the Iewes the Gentiles besought them that they would preach the word unto them the next Sabbath
of God commanded by him 2 But here is the point which will furnish us with a new reason why it is neither necessary nor likely that although the Iewes were bound to abstaine from all manner of worke on their Sabbath day we should be bound to a like cessation on our Sabbath seeing the time of the Old Testament was a time wherein Gods service consisted in Ceremonies Elements and Rudiments which were servile childish weake and beggarly as the Apostle saith Gal. 4. vers 3. 9. Col. 2. vers 20. The observation of a certaine day of Sabbath rather than of another and on it a cessation from all outward workes made in it selfe a part of that service and was not ordained by accident as a helpe to Gods service required onely for that end but as being of it selfe properly a point of religion and of Gods service and an essentiall duty of the Sabbath day For which cause it was so exactly injoyned with an interdiction even of the smallest and least things as to gather and prepare Manna to kindle fire to walke a few steps abroad and such like which was not lawfull for any person to doe although hee were alone and out of danger by doing them to give offense to any man Although also they might have beene done as it were in a moment of time without any diversion of the minde to think on better things as on God on godlinesse and on other holy exercises because that not to doe such workes was at that time a part of Gods service and that which belonged to Gods service could not be too exactly recommended and observed 3 For otherwise if the substance of Gods service had not at that time consisted partly in this exact cessation from all workes and if it had beene injoyned but as a helpe and furtherance of that service such little workes which were of no paines and of lesse distraction had not beene forbidden because in effect they are no let to a true spirituall Sabbath And when the Iewes were come backe to their houses from the place of their holy convocations it is evident to consider the matter according to the state we live in under the Gospell that they might easily compasse these actions and other such like without any prejudice thereby to true godlinesse and to the sanctification of their hearts But as they were bound to serve God on the Sabbath day by divers sacrifices offerings perfumings with-incense and other ceremoniall and bodily exercises for which they had need of a carnall holinesse and purity and to restraine themselves from a great deale of ceremoniall pollutions as to touch a dead man or any meat declared to be uncleane c. and as Gods service consisted in keeping themselves unspotted with such things even so an exact refraining from all outward and servile workes made a part of that Sabbaticall holinesse and purenesse whereof I have spoken If they had put their hand to any ordinary worke that worke had polluted them And all the legall workes of the Sabbath such as were the sacrifices c. had beene in some sort profaned by the common workes of other dayes if they had beene done on that day Therefore they were bound by necessity to abstaine exactly from them all 4 I adde that as I have said formerly the Sabbath was given them expresly to be unto them a type figurative of the spirituall rest whereby a man resteth from all iniquity and namely of the heavenly wherein there shall be a perfect cessation not only from all sinne but also from all bodily labours that the Saints may give themselves wholly to glorifie God And therefore that the figure might correspond the neerest that could be to the truth the signe to the thing signified and to represent to the Iewes and give them to understand that they ought to abstaine from all kinde of sinne the most precisely and exactly as possibly they could because sinnes are verily opposite to Gods service and pollute all the actions thereof and that in heaven they should injoy an intire and perfect rest a most precise cessation from all bodily workes and imployments was injoyned them And these are in my judgement the true reasons of that injunction 5 Now these reasons concerne us not under the New Testament Wee have no day of rest ordained of GOD to be unto us a type and figure of the spirituall and heavenly rest And if sometimes our Sunday which is our day of rest bee imployed to represent the heavenly rest as it is by some of the ancient Fathers it followeth not that the end of the institution thereof was to bee a figure and a type seeing it is not so much as a divine institution Wherefore the Fathers have called it so by application and allusion onely grounded upon some outward resemblance 6 No more doth Gods service under the Gospell to speake properly consist in the observation of any particular day more then of another nor in the abstinence of outward workes on it And as one of the contrary opinion speaking of the prohibition given to the Israelites to kindle the fire on the Sabbath day hath vouched and said that it was unto them a childish restriction and instruction and as for us who are Christians and who live also in countreys farre colder than was Iudea that wee have a greater liberty than they had to kindle the fire and that the said prohibition tieth us not saving in the equity thereof to teach us that we must not abuse our liberty to the intertainement of a carnall licence and hinderance of Gods service Verily there is the same reason of all other outward workes which God prohibited so exactly to the Iewes on the Sabbath day for that was also a puerile instruction we have a liberty to doe them that they had not on that day and nothing obligeth us but the equity of these prohibitions to wit that we must not doe these workes licenciously making of them a pretence to neglect Gods service Indeed we are bound to serve God under the New Testament as much yea much more than the Iewes under the Old Testament because we are farre more beholden unto him than they were But this obligation is to a more spirituall service which is such essentially consisting in the carefull practice of actions of true godlinesse holinesse and righteousnesse But we are not obliged after the same manner as they were to serve him with a rudimentall materiall and servile service to which appertained this abstinence so exactly prescribed of all workes on a certaine day and which was one of the points of the unsupportable yoke of the ceremoniall Law And as wee are made free from these actions which the Iewes were obliged to performe on the Sabbath day with twice as much as on other dayes such as were double sacrifices double meat and drink offerings c. Num. 28. 9. by which things God fashioned them to the outward and typicall sanctification of the
observation of foure and twenty houres practised by the Iewes on their Sabbath day 2 This opinion is absurd and bringeth backe under the New Testament a ceremonie which is meerely servile and Iewish For times and places were in themselves to the Iewes a part of the legall and ceremoniall service as hath beene shewed before And therefore they were precisely named and stinted unto them When God appointed unto them Sabbath dayes hee would that they should rest as long as the day lasted that is foure and twenty houres even as when hee granted unto them dayes of worke hee permitted them to worke night and day which may bee gathered out of Leviticus Chap. 23. vers 32. where God said unto them From Even unto Even shall ye celebrate your Sabbath In Hebrew ye shall rest your Sabbath To rest all that time was unto them a part of the observation and hallowing of that day But under the New Testament the times appointed in the Church make no part of Gods service and are not observed but relatively to the publike exercises of Religion and of godlinesse which are established to be practised in them And therefore that practise being ended they oblige not necessarily 3 And indeed if Christians were bound for conscience sake to observe exactly full foure and twenty houres by abstinence from all works they should be in a marvellous great trouble vexation of minde For ere ought else be done they must know certainely where they shall begin the sanctification of the foure and twenty houres of that day if it must be from Even unto the next Even beginning the day at the setting of the Sunne as under the Law or from the morning unto the next morning beginning the day at the rising of the Sunne For if they be not clearely informed of that they may sinne by working during a part of the time which makes a part of Sunday 4 The Authors and Fautors of the foresaid opinion cannot give a certaine resolution of this Point For they are at variance among themselves about it Some deeme that we must begin our Sunday by the evening and continue it unto the next evening like to the fashion of the Iewes who rekoned so the houres of their Sabbath And so is this time stinted by the Authour of the 251. Sermon de Tempore in S. Augustines workes Others will have it to begin by the morning at the same time that our Lord Iesus Christ rose from the dead and to end at the next morning and there are some which hold that the Iewes ordered so their Sabbaths We finde others who beleeve that God obliged not his people on the Sabbath day to a cessation from all workes saving from the rising till the going down of the Sun The one and the other have arguments for their opinions but which want a sufficient perspicuitie to give a full satisfaction and resolution to a Christian about the time when he must begin to forbeare all bodily and servile workes least he should profane the Sabbath day by doing them in a part thereof 5 And so he shall be perpetually troubled in his minde with that difficultie and farre more with the exact abstinence which is required of him An unnecessary walke a bodily action about something concerning this present life which he hath done by occasion will disquiet him If he hath put his hand how little soever to the doing of any temporall and earthly thing without urgent necessity if he have given but one stitch with a needle hath fastened a button to a garment if he hath swung a broome about his chamber wiped a vessell dusted his apparell or done any other thing which he might have done the day before or put off till the next day he shall stagger and make a question whether he hath broken the Sabbath or not 6 Yea although the defenders of this opinion avouch that it is lawfull to eat drinke sleepe on the Sabbath day because these are workes of charity and are necessary to every man for his subsistence yet seeing the sanctification of the Sabbath consists not in such actions and they are not permitted but in case of present necessity I know not if according to their maximes a person that can well enough and without incommoditie be without meat drinke sleepe all that day or at least can well enough away with lesse meat drinke and sleepe must not be grieved and pestered in his spirit and feare lest he hath profaned and broken the Sabbath in bestowing too much time to eat drinke and sleepe and giving to his refection and sleepe a portion of time which he might have set a part for religious actions As if he hath beene halfe an houre at table whereas a quarter of an houre might have beene sufficient If he hath slept six or seven houres when a nap of three or foure houres might have served his turne In summe no bodily thing can bee done which shall not afford an hundred difficulties and matter of great doubtes and scruples of conscience Experience sheweth often in many which are made to beleeve that it is not lawfull to doe any worke on the Sabbath day according to the precise tearmes of the fourth Commandement pitifull carkes strange scruples and troubles of conscience a superstitious precisenesse tending to the detriment not onely of the quietnesse and peace of God that should be in their soules but also of the families whereof they are members and of the Common-wealth wherein they live 7 Nay the Doctors that are the broachers and teachers of this opinion intangle themselves and their followers in the explication of the workes that are permitted or forbidden on the Sabbath day They prescribe so many limitations upon divers actions of temporall callings that may bee done so but not so after this manner not after that manner in that respect not in this respect that to pause on their minced distinctions is to runne into a labyrinth of most intricate difficulties and inextricable vexations of spirit Verily I beleeve that the observation of the Iewish Sabbath day was not so onerous and full of difficulties as is the observation of Sunday wherewith many of these Doctors seeke to master and bring under the consciences of Christians 8 To verifie that I have said by some instances First the foresaid Doctors agree not among themselves about the obligation of Christians to abstaine from all bodily and worldly workes whether it be as exact and precise under the New Testament as it was ordinarily to the Iewes under the Old Testament whether we be in the same servitude that they were in or if they in that respect injoyed the same liberty that we possesse under the Gospell For there be some among them that deny it and doe say that the rigorous observation of the Sabbath prescribed of old to the Iewes is abrogated and the prohibitions to kindle the fire to make meat ready and other such like which they acknowledge to have beene perpetuall
Altera ceremonialis ac temporaria videlicet ut tempus illud sit dies septimus There are two parts of this Commandement one morall and perpetuall namely that a Sabbath be sanctified that is to say some set time is to bee appointed to divine service or the publike worship of God Another ceremoniall and temporary namely that that time should be a seventh day Item Cùm igitur Sabbathum septimi diei typus fuerit admonens populum de suo officio seu de pietate erga Deum de beneficio Dei erga populum per Christum praestando unà cum aliis ceremoniis adventu Christi per quem est impletum quod illa significabant abrogatum est Quod etiam Paulus testatur Col. 2. Seeing therefore a seventh dayes rest was a type remembring the people both of their duty or piety towards God and also of Gods bountifulnesse towards them which in Christ was to be manifested both it and the other ceremonies at the comming of Christ were abolished by whom was fulfilled that which they signified Which also S. Paul Col. 2. doth testifie Item Decalogus est perpetuus quatenus est Moralis Appendices autem sive determinationes moralium praeceptorum significationis causâ usque ad Messiam servandae The Decalogue is perpetuall so farre as it is morall but the appurtenances and determinations of the morall precepts such as is that of the Sabbath are because of that which they typifie to last till Christ. Et capite de lege divina Quaest. 1. Quae sint partes legis divinae Leges morales inquit non sunt certis circumstantiis definitae sed sunt generales ut tempus aliquod esse dandum ministerio c. Leges verò ceremoniales forenses sunt speciales sive circumstantiarum determinatio quae observandae sunt in ritibus vel actionibus externis Ecclesiasticis politicis ut septimum diem esse tribuendum ministerio c. The morall Lawes are not limited by circumstances but are generall and indefinite as that some time is to be assigned to divine service c. But the ceremoniall and judiciall lawes are speciall or are the very determination of the circumstances which are to be observed in outward rites or actions whether Ecclesiasticall or civill as that a seventh day is to be assigned to divine service c. Viret on the fourth Commandement towards the end We must distinguish as is fit betwixt the ceremonie of this precept and that which it retaineth of the law of nature imprinted in every mans heart for setting apart the ceremonie of it yet notwithstanding our conscience beareth witnesse unto us if we hold this for a certain truth that there is a God to whom we owe honour and glory that it is necessary that we hearken to his word and that both we and all ours be carefull of the ministery of the same which he hath ordained Zanchius in explicat 4 praecept Apostolus ad Col. 2. 17. aperte ait praeter alia ceremonialia Sabbatum etiam fuisse umbram rerum futurarum corpus autem hoc est veritatem earum rerum esse in Christo. The Apostle Col. 2. 17. saith in plaine termes that besides the other ceremonies the Sabbath also was a shadow of things to come but that the body that is to say the truth of them was in Christ. Item Mandatum quartum ceremoniale est quatenus talem diem nempe septimum diem quem Sabbatum vocant exercitio divini cultus destinat praescribit Ita ad solos Indaeos pertinuit nsque ad Christum Per Christum autem unà cum aliis ceremoniis abrogatm fuit The fourth Commandement is ceremoniall so far as it appointeth and prescribeth for divine worship such a day namely a seventh day which is called the Sabbath And thus considered it pertained to the Iewes onely till Christs time But by Christ it was abrogated together with the rest of the ceremonies Item Although elsewhere he declareth his opinion to be that the Sabbath hath beene celebrated since the beginning of the world notwithstanding here he speaketh of it as of a thing questionable as of a private opinion of certaine men Quomodo autem sanctificavit inquit non solum decreto voluntate sed re ipsa quia illum diem ut non pauci voluâ—â— probabile est mandavit primis hominibus sanctificandum How did he sanctifie it speaking of the Sabbath Not onely by his decree and purpose but really and in very deed because he commanded our first parents to hallow it as is the opinion of a great many and it is also probable And afterwards disputing against the Sabbatarians who will have all Christians obliged to the observation of the seventh day because the fourth Commandement is morall and concerneth all nations which they prove thus because say they from the beginning before Moses Law was given God sanctified it and the Patriarches kept it holy To which he answereth Quod â—iunt Patres ante legem diem septimum sanctificâsse quanquam hoc non facili apertè demonstrari potest ex S. literis sicut Tertullian adv Indaeos contendit ego tamen non contradixerim Sed quod inferunt esse igitur naturale ita ut etiam ad nos pertineat tam facile sequitur si dicas Patres ante legem offerebant animalia item circumcidebantur Ergo utrumque naturale est ideò utrumque etiam à nobis praestari debet As for that which they affirme that the Fathers before the Law kept holy the seventh day although this cannot easily and clearely be proved out of Scripture which also Tertullian adv Iudaeos doth maintaine notwithstanding I for my part will not gainesay it But the consequence which thence they inferre that therefore this Law is morall and concerneth us also is as pertinent as if you should argue thus The Fathers before the Law did offer the sacrifices of beasts and were also circumcised therefore both are morall and are to bee performed by us also Item Non ita morale est quin etiam sit ceremoniale mandatum hoc de Sabbato Morale est quatenus natura docet piet as postulat ut aliquis dies destinetur quieti ab operibus servilibus quo divino cultui vacare possit Ecclesia Ceremoniale est ad Iudaeos particulariter pertinens quatenus septimus fuit praescriptus non alius This precept of the Sabbath is not so morall but that also it is ceremoniall It is morall thus farre in that nature teacheth us and piety bindeth us to it that some one day be appointed to a rest from servile works that the Church may more freely give it selfe to the worship of God It is ceremoniall and peculiarly belongeth to the Iewes so farre as a seventh day is prescribed by it and no other Item Substantia hujus praecepti quatenns ad nos quoque pertinet confirmatum à Christo non est ut diem septimum
non autem tertia quarta quinta aut sexta It is manifest that the Sabbath was a part of the ceremonies because it is called a signe of the old Covenant betwixt God and the Iewes Exod. 31. 17. and it is joyned with the Sanctuarie Levit 19. 30. Also S. Paul reckoneth it amongst the ceremonies Col. 2. 16. Heb. 4. 9. The Sabbath in a double respect was ceremoniall first in that it was an absolute and precise cessation from all servile or bodily worke Secondly in that a seventh day was expresly by God commanded not a third fourth fifth or sixth Item Sabbatum significat ab omni opere vitioso ab omni peccato abstinendum esse Erat Sacramentum Iudaeis vitae quietisque aeternae in quo non modò ab omnibus peccatis liberatio contingit sed etiam cessatio ab omnibus operibus c. The Sabbath did signifie that wee must abstaine from all wicked workes and from sinne It was a Sacrament to the Iewes of life and rest eternall in which we shall not onely be freed from all our sinnes but also we shall rest from our labours c. PASSAGES Concerning the Lords-day commonly called Sunday its institution and how farre it obligeth us ANcient Writers when they speake of the Lords-day put this for the ground and reason of the observation of it that Christ did rise againe on that day But they say not that Christ ordained it Ignatius in epist. ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All that love Christ let them keepe the Lords-day as a festivall day which was the day of his Resurrection Iustin. Martyr Apolog. 2. versus finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 On Sunday wee have our publike meetings because it was the first day that was in which God having changed the darknesse and Chaos or confused Masse in Heb. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made the world and because Iesus Christ our Saviour on the same day rose againe from the dead Augustin tom 2. ep 119. quae est ad Ianuarium cap. 13. Dies Dominicus non Iudaeis sed Christianis Resurrectione Domini declaratus est ex illo habere caepit festivitatem suam The Lords-day was declared so to bee not to the Iewes but to Christians by the Resurrection of the Lord and with reference to him or since that time it began to be a holy day Idem l. 22. de civ Dei c. 30. Dominicus dies Christi resurrectione est sacratus aeternam non solùm spiritus verumetiam corporis requiem praefigurans The Lords-day became sacred by the Resurrection of Christ and prefigureth the eternall rest not onely of the spirit but also of the body Idem Tom. 10. Serm. 15. de verb. Apost Domini Resuscitatio consecravit nobis Dominicum diem Qui vocatur Dominicus dies ipse videtur propriè ad Dominum pertinere quia eo die Dominus resurrexit The Resurrection of the Lord hath consecrated to us the Lords-day That which is called the Lords-day seemeth to belong to the Lord properly because the Lord that day rose againe Idem Serm. 251. de tempore which notwithstanding and the most of the Sermons De tempore are suspected not to bee his Dominicum diem Apostoli Apostolici viri ideò religiosa solemnitate habendum sanxerunt quia in eadem Redemptor noster à mortuis resurrexit The Apostles and Apostolicall men have therefore appointed the Lords-day to be kept with a religious solemnity because on it our Redeemer rose againe from the dead S. Augustin in expos in Ioan. Tract 120. Una Sabbati est quem jam diem Dominicam propter Domini Resurrectionem mos Christianus appellat The first day of the weeke is that which Christians usually call the Lords-day from the Resurrection of our Lord. Calvin Institut l. 2. c. 8. sect 33. Dies Dominici citra Iudaismum à nobis observantur quia longo intervallo differimus in hac parte à Iudaeis Non enim ut ceremoniam arctissimâ religione celebramus quâ putemus mysterium spirituale figurari sed suscipimus ut remedium retinendo in ecclesia ordini necessarium We observe the Lords dayes without Iudaizing because in this particular we much differ from the Iewes for we doe not celebrate it as a ceremonie with a precise observation by which wee thinke a spirituall mystery is typified but we use it as a remedie necessarie to keepe good order in the Church Item Quod ad evertendam superstitionem expediebat sublatus est Iudaeis religiosus dies quod decoro ordini paci in Ecclesia retinendis necessarium erat alter in eum usum destinatus est Quanquam non sine delectu Dominicum quem vocamus diem veteres in locum Sabbathi subrogârunt c. The day which the Iewes religiously observed was abrogated which was expedient to take away superstition Another was substituted in its place which was necessarie to retaine decencie good order and peace in the Church Nor was it hand over head that the Primitive Church made choice of that which wee call the Lords-day in stead of the Sabbath c. Item Com. in ep ad Gal. 4. 10. Quando discernitur dies à die religionis causâ quando feriae pars divini cultus esse censentur tum dies perperā observantur Nos hodiè cum habemus dierum discrimen non induimus necessitatis laqueū conscientiis non discernimus dies quasi alius alio sit sanctior non constituimus illic religionē cultū Dei sed tantùm ordini còncordiae consulimus Ita libera est apud nos omni superstione pura observatio When a distinction is made betwixt dayes out of devotion when a feast or holy day is esteemed a part of Gods worship those dayes are observed amisse We in having now a distinction betwixt dayes do not put a snare of necessity upon mens consciences we make not such a distinction as if one day were holier than another nor in this doe we place religion or Gods worship but in so doing provide for the good order and peace of the Church And so such observation of dayes amongst us is free and pure from all superstition Bullinger Decad. 2. Serm. 4. Vetus Ecclesia diem mutavit Sabbati ne videretur Iudaizare ceremoniis affixa haerere caetus otiaque celebravit primâ Sabbati quam Ioannes appellat Dominicam haud dubiè propter gloriosam Domini resurrectionem Et quamvis nullibi legatur praecepta in Apostolicis literis Dominica dies quia tamen quarto hoc praecepto primae tabulae praecipitur cura religionis exercitium externi cultus diligenter alienum à pietate charitate Christiana foret Dominicam nolle sanctificare praesertim cum sine tempore stato citra otium sanctum cultus ille externus constare non possit Idem sentiendum arbitror de pauculis quibusdam Christi Domini feriis aut fostis quibus peragimus memoriam Nativitatis Incarnationis Circumcisionis
in some other place without house or Temple as the Christians were forced to meet together in the Primitive persecutions in such a state of the Church this sufficeth and no more is required as morall It is only the decency and commodity which obligeth us to have houses and Temples builded expresly for Gods service For these reasons GOD would not make mention in the Decalogue at a particular place as hee did of a time stinted for his service 19 This is a sufficient answer to another objection when they say that God might as well have put in the Decalogue Thou shalt keep the New Moones or the yeerely feasts as the Sabbath day because that command as well as this had taught us that there must be a time appointed and stinted for Gods service For I deny that such a command could have taught us this duty as well as the other because such dayes being rare and returning only from moneth to moneth or from yeere to yeere had not taught us the convenient and sutable frequency of GODS publike service as did the Sabbath day which returned weekely Therefore it being more frequent yea more holy and venerable then all the rest of festivall dayes ordained of GOD under the Law he made mention of it in the fourth Commandement rather than of them wherein GOD hath observed a way like unto that which he hath kept in the other Commandements which is to set downe a principall head under which he compriseth all other points that have relation unto it Wherefore as in the second Commandement he forbiddeth to make Images to how downe to them and under that point prohibiteth all will-worship As in the fifth Commandement under the name of Father and Mother and of the honour which he commandeth to give unto them hee comprehendeth all superiours and the respect due to them As in the sixth under murder he compriseth all other violences against our neighbour And as in the seventh under Adultery he understandeth all uncleannesse of fleshly lust so likewise in the fourth Commandement under the Sabbath day and the observation thereof which was his principall festivall he understandeth all other holy dayes and all the ceremonies which he had injoyned and the practice of them all As also which I have already marked his custome is other where in the Old Testament to range under that point all other semblable points of his service yea all godlinesse and Religion and make it in some sort to consist altogether in the observation of the Sabbath whereof the reason is that a man cannot bee pious and religious to God-ward unlesse he observe the externall meanes and aides of Religion and godlinesse which he hath ordained Now the principall meanes of this kind ordained by him at that time was the sanctification of the Sabbath All other meanes of the same kinde were referred to it and were established and dressed as it were upon the mould of it even as whatsoever is the first and head in every kind of things is the rule of all others that are inferiour and subordinate unto it wherefore it is no wonder that GOD would in expresse termes set downe this particular determination of the observation of the Sabbath day rather than any other and comprise under it the morall substance of that Commandement For having thought expedient to ordaine and stint to the Iewes the ordinary celebration of his publike service on a set day to wit on every seventh and on the last of the seven dayes of the week the morall substance of the said commandement which is to have a time regulate and frequent for his publike service could not be so well comprised and designed under any other ordinance relative unto it as under this which was the most notable and principall of them all So the fourth Commandement is morall and perpetuall in one respect to wit in this principall substance which it infoldeth covertly and ceremoniall and positive in another to wit in the foresaid determination as also of the sanctification which it expresseth 20 For when God saith in the beginning thereof Remember the Sabbath day to sanctifie it he understandeth by the Sabbath day not a day of rest indefinitely and without limitation but a seventh day and the last of the weeke wherein he rested as is manifest by that is said after in the same Commandement For in sixe dayes the Lord made heaven and earth the Sea and all that in them is and rested the seventh day Wherefore the Lord blessed the Sabbath day and hallowed it where the day of rest or the Sabbath day signifieth manifestly the same day whereof mention is made in the beginning of the Commandement which is the day of Gods rest to wit the seventh that he rested on as it is likewise so restrained in the second Chapter of Genesis And God blessed the seventh day and sanctified it because that in it he had rested from all his workes Therefore it was not a day of rest in generall that he sanctified but the particular seventh day of the Creation and not any other Also this name The Sabbath day or the day of rest doth never signifie in the Scripture any other day besides the seventh and last day of the weeke which GOD had ordained to the Iewes For these two appellations The Sabbath day and the seventh or last day of the weeke are indifferently taken for the same thing and the one is the explication of the other as may be seene in infinite places Exod. 16. verse 29. Exod. 20. ver 10 11. Exod. 23. ver 12. Exod. 31. verse 15. Exod. 35. verse 2. Levit. 23. verse 3. Luk. 13. verse 14. c. Yea this name The Sabbath day is the proper and particular name of the seventh and last day of the weeke whereby it was distinguished from all the rest which as hath beene observed before did take from it their denomination being called the first second third of the Sabbath c. 21 Also by the sanctification of this day which God injoyneth in the foresaid words of the commandement is not expressed and particularised formally any other then that which consisteth in the abstinence of severall workes whereof mention is made in the words following which may be taken for an explication of the sanctification before injoyned even as in this abstinence is expressely established the sanctification of the said day Evod. 31. verse 16. Neh. 13. verse 22. Ierem. 17. verse 22 24 27. And it is indeed that sanctification which ordinarily God betokeneth and requireth of the people of the Iewes in the Old Testament when he speaketh of the sanctification of the Sabbath day as on the contrary the profanation of that day whereof he blameth them is that which they committed in doing workes which he had prohibited But if it be referred to a sanctification which was to be practised by the use of certaine actuall duties of Religion God understandeth a sanctification by the observation of legall ceremonies as
well as of morall duties Yea he understandeth rather that then this because the observation of morall duties is not tyed more particularly to one day then to another but is a service appertaining equally and alike to all dayes of the weeke whereas the ceremonies of Gods outward service were to be observed more particularly on that day then in all the rest And therfore this Commandement in as much as it injoyneth the sanctification of the seventh day is ceremoniall and if in regard of this sanctification it is abolished what inconvenience is there that it be likewise abolished in regard of the day Neither is it a thing singular to this Commandement to have some particular determination belonging to the Iewes only added to the substance which is morall universall and perpetuall For the preface of the Law which some had rather make a part of the first Commandement concerning the deliverance out of the land of Egypt and out of the house of bondage and the temporall promise of long daies upon the Land of Canaan added to the fifth Commandement are manifestly circumstances which have relation to the Iewes only and have no morality in them nay were ceremoniall and typike Now if a ceremoniall promise hath found a roome in the Decalogue there is no greater inconvenience that a ceremoniall and temporall Commandement be found in it also Neither is it a whit more repugnant to say that the fourth Commandement is both morall and ceremoniall because it is not so in the same but in a diverse sense and respect as I have shewed Among the Lawes given by Moses many are to be found which are ceremoniall and temporall in that which they expresse and morall in their foundation and end As for example the Lawes forbidding to muzzle the Oxe when he treadeth out the corne Deut. 25. verse 4. to seethe a Kid in his mothers milke Exod. 23. vers 19. to take in a birds nest the Dam with the young ones Deut. 22. vers 6 7. to plow with an Oxe and an Asse together Deut. 22. vers 10. and others such like 22 And indeed those against whom I write must acknowledge nill they will they that in the fourth Commandement there is some thing that is not morall that obligeth not for ever and that did pertaine onely to the Iewes and to their ceremonies and Ecclesiasticall governement to wit the ordinance about the observing not onely of one day of seven but the last of seven For wee keepe not any more this last day under the new Testament wherein wee should sinne if it were a morall thing Neither can an instance be made from the fourth Commandement that the observing of a seventh day is a thing naturall and morall but by the same meanes it shall be proved against the intention of those that make use of this argument that to observe a seventh day is also morall because the Commandement ordaineth not without restriction a seventh day but stinteth particularly and by name the last of seven 23 There be some who to avoid the strength of this argument doe say that the fourth Commandement enjoyneth onely a seventh day as the genus and as a morall thing but none of the kindes whether the last of seven observed by the Iewes or the first of seven observed by Christians is particularly enjoyned because in this there is no moralitie Or if in the fourth Commandement besides the seventh day in generall a particular seventh is injoined the generall is injoyned as morall the particular as ceremoniall and so the genus to wit a seventh day as being morall continueth for ever as well under the Gospel as under the Law and the particular seventh to wit the last of the weeke is only abrogated by the Gospel This is a bold reply and maketh me to wonder at it seeing on the contrary it is evident by that hath beene already said that wee may affirme with good reason that the fourth Commandement maketh not at all any generall mention of observing an unlimited day but particularizeth expresly a certaine seventh day to wit the last For God after he had said Sixe daies shalt thou labour and doe all thy worke addeth but the seventh day is the Sabbath of the Lord thy God which expression alone and by it selfe although there were no other thing said sheweth that he meaneth the seventh in order following the other sixe When a man uttereth his minde in this sort the third the fourth the fifth c. his intention is to denote that which is such in order relatively to others going before neither is there any man that will take it otherwise But besides this God unfoldeth forthwith which seventh he meaneth to wit the particular seventh wherein he rested after he had made all his workes in the sixe daies which went before which was the last of seven Moreover it is evident that in the fourth Commandement the seventh day and the day of rest are the same as also wheresoever mention is made of them And the day of Rest is there taken for the day that God rested in as is manifest by these words following And he rested the seventh day wherefore he blessed the Sabbath day and hollowed it the which day wherein he rested is the seventh or the last day after the sixe of the creation as is evident by these words also He made his workes in sixe daies and rested on the seventh day Wherefore it is the last seventh and none other that is designed in the fourth Commandement as the object of the blessing and hallowing of God which is yet more cleare by the second Chapter of Genesis and third verse where after Moses had said that God in sixe daies made the heaven and the earth and all the hosts of them and after he had ended his workes rested the seventh day he addeth And God blessed the seventh day and sanctified it because in it he had rested from all his workes to wit that seventh which afterwards he blessed 24 For the Pronoune It hath a necessary relation to a particular day specified in the foresaid words as blessed of God and limited forthwith as the day of his rest so it is manifest that the day which God blessed is the same that he rested in the same I say by correspondency in the order and succession of daies as I have shewed before Otherwise what should be the sense of these words God hath blessed and sanctified the seventh day that is as is pretended a seventh day undetermined because in it he rested c. This Pronoune It can it fitly and conveniently denote a day uncertaine and unlimited Where is to be found a seventh day unlimited wherein God did rest Moreover Gods blessing and sanctification can it have an indefinite and uncertaine object so that God in particular sanctified nothing Againe can it be a convenient reason having any likelihood that God having rested on a certaine seventh day and having considered in it all his workes which hee
the observation of one of seven daies is not morall 20. Second answer shewing divers absurdities following the opinion of the morality of one of seven daies and of the substitution of the first of seven to the last by Christ himselfe 21. Their reply that when Christ made the first alteration of the Sabbath the Disciples observed the Sabbath of the last and of the first day of the weeke consecutively is but an imagination 22. Christs resurrection was of as great force to change the generall order of the observation of one of seven daies as of the last day of the weeke nay to ordaine each fourth day of the weeke for Gods service as well as the first 23. The day of Christs resurrection is no more obligatory then the day of his nativity of his death or of his ascention and is a meer institution of the Church 24. Seventh Objection from the last words of the Commandement And God blessed the seventh day and sanctified it whence they gather that the keeping of the seventh day is a meanes of all kinde of blessings whereof Christians have as great need at Iewes c. 25. First answer Christians have as great need of Gods blessing as had the Iewes but not by the same meanes 26. Second answer the Sabbath was not a meanes of blessing to the Iewes by any inherent and naturall quality but by reason of the exercises of godlinesse practised in it and so the exercises of our Christian religion bring a blessing upon us whensoever they are practised 27. It is a fond assertion that if God hath not appointed to Christians a particular day for his service as he did to the Iewes our condition shall be worse then theirs 28. All the particularities of the fourth Commandement may be applyed to Christians as well as to Iewes 29. As the reasons of the institution of their holy-daies 30. Which neverthelesse we are not bound to keepe 31. Item the remembrance of the creation c. 32. The necessity of a new day for Gods service inferreth not a divine institution 1 BEsides the generall argument which is taken from the nature of the fourth Commandement and hath beene refuted in the former Chapter others more particular are taken from the termes and words of the said Commandement and first they urge vehemently these first words thereof Remember the Sabbath day from whence as they pretend it may be inferred that seeing the remembring of a thing denoteth that it was knowne before God when he commanded the Israelites to remember the Sabbath day supposeth that it was not a new ordinance which he gave unto them then but an ancient one yet which undoubtedly they had forgotten and whereof it was necessary they should be put in remembrance and the observation urged for the time to come 2 It is said also that the sanctification of the Sabbath day which God enjoyneth saying Remember the Sabbath day to keepe it holy cannot be called a ceremony but this instance is very feeble For first although it should prove that the institution of the Sabbath day which is here debated did preceed the Law from the beginning it cannot for all that inforce the morality thereof Nay much otherwise some doe thinke that God in the beginning and entrance of the Commandement used the word Remember because it not being naturall and morall as the rest are the Iewes might have more easily forgotten it Secondly it doth no manner of way prove the antiquity of this ordinance For when he that commandeth any thing saith to him to whom he giveth instructions Remember what I say and command thee such a speech implyeth not alwaies that an injunction is given him of a thing he knew before which is againe recorded unto him that he may call it to minde Nay most often his intention is only to advise him to consider exactly to meditate carefully and to accomplish faithfully in time to come that which at that time is injoyned him For this terme Remember when commandements are given is not alwaies relative to the time past but sometimes hath regard onely to the time to come which joyning and continuing for some daies or yeeres successively the time wherein they were given is past and so men have need to call them to minde as a thing past So God instituted the Passeover for a memoriall of the deliverance of the first borne of his people from the destroyer when the first borne of the Egyptians were slaine although it happened after the said institution Exod. 12. vers 14. 27. 29. So Moses said unto them Remember this day in which yee came out from Egypt Exod. 13 vers 3. willing them in time to come to call to minde that whereof they had the first knowledge and experience and not before but at that instant So Christ instituted to his Disciples the Sacrament of the Eucharist saying This doe yee in remembrance of me that is of my death 1 Cor. 11. vers 24. 25 26. although hee was at table with them and was not put to death till the next day after So this speech Remember the Sabbath day must be taken relatively to the time to come as if God had said Take heed that afterwards yee keepe in minde the ordinance which I give you at this instant that you may observe it carefully and in the 12. verse of the fifth Chapter of Deuteronomy in liev of Remember it is written Keepe the Sabbath day or Take heed to the Sabbath day to sanctifie it Hee that commandeth another to doe any thing of moment in a time future ordinary and regulate may very well speake unto him in these termes Remember such a thing and the time that thou art to doe it in before it come to the end that when it shall come thou mayest be prepared to doe it and mayest doe it accordingly which is all that God intended to say to the Iewes in his Commandement touching the Sabbath to wit that before that day should fall out they should remember it in the precedent dayes and dispose themselves in time to sanctifie it Thirdly although it should be taken as relative to the time past it is needlesse to extend it to a long time before and namely to the beginning of the world but only to some few dayes foregoing when GOD through the occasion of the Manna spake unto them of the Sabbath day forbidding them to goe out of their place on that day to gather of it because they should find none and commanding them to rest and to abide every man in his place which day when afterwards he gave the Law he commanded them more particularly and expressely to remember because they heard mention made of it a short while before and to beware of profaning it as they had done already Exod. 16. verse 28 29. And questionlesse to that which he said unto them concerning the Sabbath in the sixteenth Chapter of Exodus are to be referred these words which in the fifth Chapter of