which God rested and which he sanctified which the Church of Christ neither doth nor ought to keep Ergo. Fiftly if the Sabbath had been observed by the Patriarches before Moses it is no way likely but that some footsteps of such their observation would have appeared in the Story wherein many things of lesse weight lesse tending to edification are punctually recited In the first sacrifice Moses observes the names of the men the quality of their oblations the successe of both All men know that the fittest time for such observances was the Sabbath would Moses think you haue omitted this circumstance who is so exact in all other For ' its most congruous to think if they had then a Sabbath they would have offered their Sacrifices chiefly upon that Sabbath In the daies of Seth men began to call upon the name of the Lord replanting and reforming religion every man will acknowledge that the observation of the Sabbath is a maine point of reformation and therefore sure if their fore-fathers had ever observed a Sabbath day that especially defaced no question among other things would have been reformed and this had been a materiall point in the story which yet speakes nothing thereof It is afterwards said that Noah offered a sacrifice of rest what fitter time for a sacrifice of rest then the day of rest But had this sacrifice of rest been offered upon the day of rest it had been as remarkable a thing in the story as that he builded an altar and offered of every beast and every fowle yet not a word hereof Come to Abraham we read of many Altars which he made to call upon the name of the Lord a world of small things are recorded of him yet no mention of any Sabbath which he ever observed If he had been bound to any set Sabbath doubtlesse he would have sealed the promises of God unto himselfe and his family upon that day especially but the Texttels us He circumcised himselfe and his houshold the selfe same day in which the Lord talked with him It is hard to proue that this was the seventh-seventh-day Sabbath and suppose it every man will confesse it to be an important circumstance which yet we read not The story of Iacob is full and exact but neither in his flight to Padan-Aram nor in his returne to Canaan nor going up to Bethel upon speciall command and reforming his houshold nor going down into Egypt nor in his abode there the least mention is made of a Sabbath observed by him I confesse that a negative argument from authority doth not conclude de rebus agendis to shew what is or is not to be done but de rebus actis to prove what was or was not done with such a concurrence of circumstances of times places persons occasions in this case I say a negative argument is more then probable a Lâ—gant proserant aliquem ducem norbarum praecepisse ut arrup to oppido naâ—us serireâ—ur qui in illo out in illo teÌ„plo suisset inventus de civ lib. 1. c. 6. Saint Austin thinkes it strong enough even against Heathens for being to prove that Christian religion is indeed the true religion and came from God he useth this medium because the barbarous Gothes in all their bloody conquests in Italy Spaine and Africa spared the temple of Christians and all such as fled unto them for sanctuary which was never vouchsafed in any conquests to the Idolatrous worshippers of Heathen Gods But how doth this appeare His proofe is only negative from authority let men saith b An illi saciebant et scriptores earunden rerum gestarum isla rettechantâ— It inc vero qui ea quâ— laudarent maxime requir ebant ill a praeclarissima pietatis indicia praeteâ—nent lb. c. 6. he read and alleadge any such example was any such thing done and did their historians hold their peace what would they who diligently sought for matter and occasion to commend the states and persons of whom they write passe over in silence such excellent monuments of piety Sure if this argument of Saint Austin be strong enough ours much more for the Holy Ghost omits not any thing in the story of the Saints which might apparently make for the pious instructions of after ages Sixtly had the Sabbath been so anciently observed by the Patriarches in all likely hood either Moses or some of the Prophets would have reproved the profanation and pressed the observation thereof upon the Israelites from their practice and examples I am sure Nehemiah doth so after the Law was given Nehem. 13.17 Then reproved I the rulers of Iudah and said unto them what evill thing is this that you doe and breake the Sabbath day did not your fathers thus and our God brought all this plague upon us Certaine also it is that the Israelites were superstitious observers of their fathers especially of Abraham Isaac and Iacob They eate not of the sinew that shranke in the hollow of his thigh unto this day saith Moses But neither Moses nor any of the Prophets though in other things they make frequent mention of their forefathers examples speake a syllable of this upon any occasion ergo Lastly this opinion is supported by men of farre greater authority then the former c Instituta legalia quae in typo data sunt populo Jsrael Orig. Hom. 5. in Num. Gen. 32.32 Origen reckons it amongst those legalls instituted by Moses and given unto Israell as types Tertullians treatise against the Iewes is nothing but the relation of a conference which passed betweene him and a Iew in which hee proves that the legall ceremonies of Moses are no way necessary unto salvation and amongst the rest d Qui contendunt Sabbathum adhuc observandum quasi salutis medelam doceant in praeteritum iustos Sabbatizasse Et paulo post Doceant sicut iam prâ—locuti sumus Adam Sabbatizasse ant Abel c. Tert adv Iuâ— daeos Sed dicturi sunt Iudaei ex quo hoc praeceptum datum est Per Mosen exin de observan dum suisse hee speakes of the Sabbath saying let them shew us that Adam or Abel or Enoch or Noah or Abraham or Melchisedech received the precept of the Sabbath Having made this challenge hee brings in the Iew replying that because it was given to Moses therefore it was to bee observed of all nations in Tertullians time therefore this truth was acknowledged even by the Iewes themselves To this purpose also is e Dicit Rabbi magister observatio Sabbathi in lege fuit instituta ut in fide po puli firmitèr permaneret novit is mundi Tho. in l. 2. Sent. dist 15. art 3. Rabbi Moses cited by Aquinas that the observation of the Sabbath was instituted in the Law S. f Cessanti a servilibus operibus populo iubetur ut dies Sabbathi sanctificet Cypr. de spirit Sancto Cyprian following the foot-steps of his master saith that it was commanded the
more for edification and the Arguments to the contrary doe not conclude To the first true it is indeed that God himselfe in Scripture imposeth the name Sabbath upon all daies of publique worship in the Iewish Synagogue and the reason was because the very corporall rest was a chiefe thing aimed at in them being both memorative of some things passed and figurative of things also to come But that therefore the daies also of Christian Assemblies should be so called doth not follow because the reason is not the same as shall appear in it's proper place The name Sabbath therefore is no more Morall and to be retained in the times of the Gospell then the name Priest Altar Sacrifice which perhaps our adversaries themselves will allow of in a common large and Analogicall construction If therefore we look to the e Si vocis primaevam significationem spectemus Sabbathum erit omnis dies festus At Scripturae consuetudine Sabbathi nomâ— ferè appropriatum est diei septimo Estius 3. Sent. d. 37. first and originall signification of the word every Holy-day wherein men rest from their labours and attend the publique worship may be called a Sabbath but if we look at the application of it in Scripture we shall find it appropriated in the first and chiefest sense to the Sabbath day or Satturday in the fourth commandements in the next and subordinate construction to all the Iewish festivals never to the Lords day To the second No man will deny but that antiquity is a good guide in the search of the truth for all errors are upstarts even those that are gray-headed The f Ier. 6.16 Prophet therefore adviseth to ask for the the old way which is the good way but his meaning is that which is simply old not comparatively only The corrupt Glosses of the Pharisees were very ancient * Math. 5.38 Ye have heard that it was said to them of old time an eye for an eye The superstitions of the Romanists are like so many old aches in the body of the Church yet as the one so also the other meere novelties in religion Should I grant the name Sabbath as applyed to the Christian Feast to be of some good standing yet without all Controversy it was not known to the true Primitive times Indeed antiquity ever used one of these foure either Sunday not from g ' Dum solâ—s lâ—ttâ—iae indulgemus longè aliâ ratione quam religione solis Tert. Ap. cap. 16. the Sunne in the firmament but h Mal. 4.2 the Sonne of Righteousnesse with healing in his wings or the Day of light from the Sacrament of Baptisme called by the Fathers our Illumination or the Day of Bread not from holy bread as Papists now use it but from the other Sacrament of the Supper administred every Lords day or the Lords day which doth and will continue to the worlds end To the third The name Sabbath doth not best acquaint us with the Nature of the Lords day as is pretended For the nature thereof consisteth not either in our corporall or Spirituall Rest or in Remembring the Rest of God in the Creation or in being a pledge unto us of our eternall rest All these are accidentall considerations of the Lords day Indeed the memory of Christs resurrection is essentiall thereunto but not so much in regard of his rest as of his conquest over death and the grave and being made the Lord of the Quick and the Dead It being therefore the Lordship of Christ made evident to all creatures both in heaven and in earth by the Glory of his Resurrection which is then celebrated it ought to be stiled the Lords day not a Sabbath To the fourth What the duties of the day be we shall see hereafter Let it be granted therefore for the present whatsoever the Argument doth suggest the consequent is denied For whatsoever duties are then performed are or at the least ought to be directed in a speciall manner unto the Lord Christ as our service of him The day therefore is to be named not from the nature of the things done but from the quality of the person to whom they are intended and therefore not Sabbath but Lords day And whereas it is said that the name Sabbath may serve to confirme our faith and hope of our eternall Rest I answere that indeed it may be so used by us but was never so intended in the first institution thereof and being a consideration so remote it cannot claime to denominate To the fifth It is indeed most rue that we ought not especially in matters of Religion to innovate though but words and Phrases although perhaps insignificant and improper much lesse ought we to swarve from such language as is most savory and religious but which name hath most salt the Sabbath or Lords day I hope it doth appear by this which hath been said And who speaks most Religiously the Apostles and the whole Church or some few private persons of late yeares is easy to determine CHAP. 14. Wherein the Question concerning the duration of the day is proposed and the arguments for the day naturall are set down AMongst those things which disquiet and perplexe the consciences of the weak concerning the Lords day this is not the least where it is to begin and how long it lasteth For God requiring of us perfect and entire obedience without diminution or defalcation and h Iames 2.10 S. Iames saying that he that faileth in one point is guilty of all unlesse every minute of time which the Lord requireth of us as his tribute and homage be duly tendred to him our whole labour bestowed upon the parts and peices of the day is not regarded It is also that which concernes the most sort of our inferiour people to be satisfied in leâ—st the Commandement requiring one thing their employments another they many times wound their Consciences and rob themselves of that peace which otherwise they might enjoy We must therefore before we proceed any farther inquire whether the Lords day be to consist of any certain determinate number of houres as being a Naturall day or Artificiall And here our Adversaries are very positive that the Christian mans Sabbath as well as that of the Iewes is to consist of full twenty foure houres and they have these reasons First all the time that the Commandement requires is to be observed But that the Commandement of the Sabbath requires a whole naturall day from evening to evening is undenyable Therefore c. If any man say the Commandement was Ceremoniall and so proves nothing for the Christian observation it may be replied that this being granted of all the other branches yet it is not so in this For no man can shew how the time of twenty foure houres can be in any respect mysticall Though therefore the rest of the latter should vanish as a shadow yet in this particular it must needs continue Morall Secondly no one
c Lex nova in exterioribus illa solum praecipere debuit vel prohibere per quae in gratiam intrâ—ducimur vel quae pertinenâ— ad rectum usum gratiae ex necessitate Aquin 1.2 q. 108. art 2. Gospell commands only such observations which are either meanes of Grace as the word and Sacraments or wherein the use and excercise of grace doth consist as the duties of love towards God and man But that the first day of the weeke should be observed Sabbath nothing concernes the kingdome of God within us because it s neither a meanes of grace nor exercise of grace Ob. If any man say the keeping of the Lords day Sabbath is both these first a meanes of grace by reason of the word and Sacraments then administred and an exercise of grace for then we returne prayses and send vp our prayers to the throne of grace and manifest our loue both to Christ and our brethren Sol. I answere that he wholy mistakes for the question is not whether the duties done upon the day be either meanes or exercises of grace for this is of it selfe manifest but whether the keeping of this day Sabbath more then an other be such The day is one thing the duties are an other these belong to the kingdome of God preserving and encreasing them in us that is but a circumstance of time and of it selfe nothing in this respect All things of this nature as time place manner are not precisely and of themselues considered of the essence or necessity of grace and therefore are not commanded in the Gospell but left to the wisdome and descretion of the Church Fiftly that day which cannot be kept universally through the whole world was never commanded the whole Church of Christ by an Evangelicall Law for the law of the Gospell is given to all nations But the first day of the weeke which is the Lords day observed in memory of the Lords resurrection cannot be thus universally kept considering the diversity of Meridians and the unequall rising and setting of the Sunne in diverse Climates in the world Some of our adversaries foresaw this objection but could never avoyd it only they tell us that it was so with the Iewes in regard of their Sabbath and therefore d Practice of piety affirme that they were not bound to keepe their Sabbath upon that precise and just distinction of time called the seventh day from the Creation For the Sunne stood still in Iosuah's time it went back ten degrees fiue houres in Hezekia's time besides the variation of the Climates throughout the world Vpon this they inferre two things 1. that God by his prerogatiue might dispence with men in these cases 2. that the Commandement meaneth not the determinate seventh from the Creation but indefinitely a seventh But what absurdities doe hence follow First they seem to affirme that the standing still and the going back of the Sunne made an alteration in the day as it was the seventh from the creation Indeed they made it longer and to consist of a greater number of houres for the present but what is this to the number of seven One and the selfe same day may be longer in Summer shorter in Winter yet keeps its ranke amongst the other daies of the week for place and number Secondly they affirme that the Iewes were not bound to any determinate day not to this seventh but a seventh Expresly contrary to the words of Moses * Exod. 20.10 the seventh is the Sabbath Thirdly there is the same reason in all the forenamed particulars between the Iewes Sabbath and the Christians If therefore their day were indefinitely a seventh ours must also be indefinitely a first and by this meanes they say and unsay with one and the same breath the first day is our Sabbath by divine institution and yet not the first but a first which is to yeeld the question Sixtly there is the same reason of keeping a determinate set Sabbath under the Gospell that there is of preaching praying and administring the Sacraments Ordaining of Ministers doing works of mercy at set-times For I think no man is so farre infatuated with this paradox as either to preferre the Sabbath before these or to sever the day from the duties which are the main end of the daies observation But all these are commanded in generall not prescribed in particular when or where or how so all things be done decently and in order We no where read how often in a year we must receive the Sacrament of the Lords supper how often we should hear a Sermon or when to give or how much either publikely or privatly If therefore there be no set times appointed for the maine duties of religion under the Gospell there is no set time appointed to be kept Sabbath Therefore c. Seventhly That which is expresly against Christian liberty was never commanded by Christ or his Apostles but to have the conscience burthened with any outward observations putting Religion in them as being parts and branches of Gods worship is directly against Christian liberty for how is he free that is thus bound to times and daies We have then only exchanged not shaken off the Iewish bondage If any man say that this was both the argument and error of the Patrobrusians of old and Anabaptists of late he is much mistaken for they pretend not to Christian liberty when the conscience is not burthened immediatly from God but to unchristian licence and confusion to be exempted from the lawes of men and decent order of the Church Eightly There is no duty I think essentiall in religion ordained by Christ or his Apostles of which we find not either exhortations in respect of performance or reprehensions in regard of their neglect either in the Gospell the Acts or the Epistles But the keeping of the first day of the week Sabbath is no where pressed or exhorted unto the neglect thereof no where reproved or forbidden in all the new Testament Ergo. Ob. If any man say it is frequently mentioned with approbation Resp I answer that so are divers things besides which are no divine institutions binding the Church of Christ as extream unction the Presbytery womens vayles widdowes these are mentioned with honour but so is not the manner of observing the Lords day which is now cried up nor any divine institution thereof Whereupon these things will necessarily follow That either the Apostles never held this observation to be a divine precept or that having given it for such to the primitive Christians in the Churches planted by them they never failed in the observation thereof which is not imaginable considering what grosse abuses and prophanations were found amongst them or lastly that the Apostles knowing the Lords day which they had injoyned theÌ„ as a divine precept to haue been neglected winked connived thereat though so ready even with the rod to reforme all other disorders which also cannot be well conceived Ninthly Had the
Sabbath had been observed by them their fore fathers before their comeing thither but Moses doth thus speake unto them of the Sabbath in the wildernesse before the law was given in Sinai To morrow is the rest of the holy Sabbath unto the Lord Exod. 16.23 and the seventh day which is the Sabbath Where note that first he calls it the holy Sabbath Secondly he saith it is the Sabbath but unles it had been already instituted it could neither he holy nor be at all therefore c. Fiftly that which was observed by Noah at the time of the flood was doubtlesse observed of him before the Flood and so from the begining but the Sabbath was religiously observed by Noah Gen. 8.10.12 in the time of the flood For having sent out the dove and shee returning finding no rest for the sole of her foot he abode other seven daies and afterward other seven daies therefore c. Sixtly that which Iob and his children observed was long in use before Israell came into the Wildernesse for all agree that Iob was descended either from Shem or from Nahor or from Ishmaell and b Moses magnus homo non ita scripsir quemadmodâ— Diabolus locutus est sed deceÌ„tius utpote devotus Dei famulus Orig. in v. 11. c. 1. Origen affirmes that Moses wrote that story but Iob and his children kept holy the Sabbath day for there was a day c Iob. 1.6 saith the Text wherein came the sons of God to present themselves before the Lord these sons of God are Iob and his children and this day the Sabbath saith d In cap. 1. Pineda the Iesuit therefore c. Seventhly that which hath ever been the boundary of the weeke was ever from the begining but the Sabbath hath ever been the boundary of the weeke for time hath ever been divided by weeks therefore the Sabbath hath ever been from the begining Eightly God left not Adam and the Patriarches without any necessary instructions for God never failes in necessaries but the Sabbath contained matter of necessary instructions for Adam the Patriarches both in regard of their faith in the article of the creation of the World in sixe daies and in respect of their hope that there remained a rest for them in Gods Kingdome Therefore God left them not without the ordinance of the Sabbath Ninthly to whom God appointed publique worship to them he appointed the time of worship which is the Sabbath but God appointed to Adam and the Patriarches publique worship for men called on the name of the Lord neither was this any will-worship of their owne Therefore c. Lastly the testimony of many of the Learned a Est enim festus dies non untus populi regioni soâ— sed in universum omnium quae sola digna est ut dicatur popularis festivitas natalis mundi Philo Iud. de oper Mund. Philo the Iew saith that this feast did appertain to all nations from the beginning Mr Broughton affirmes that the Fathers observed it before Moses b Benedictio ista nihil aliud est quam solennis consecratio qui sibi Deus studia occupationes hominum asserit die septimo Calvin in c. 2. Genes v. 3. Calvin saith that the blessing of the Seventh day was a solemne consecration whereby God laid claime to the studies and employments of men for himselfe upon the seventh day And againe God saith c Primum ergo quievit Deus deinde benedixit hanc quietem ut faeculis omnibus inter homines sancta foret vel septimum quemque diem quietâ— dicavit ut suum exemplum perpetua â—sset regula Calv. ib. Cathar in Genes Alcuin quaestionib in Genes he did two things at the begining first hee rested then he blessed that rest that it might bee holy amongst all men throughout their generations Vnto this Catharinus Alcuinus and many of the Popish schoole subscribe Zanchius affirmes as probable that Adam kept the first seventh day in Paradise and that the second person in the Trinity tooke upon him the shape of a man and instructed him and his wife upon that day in the works of the creation CAP. II. Wherein the arguments for the negative part are set downe FOr the negative are also produced many reasons as First the Sabbath was not given to Adam either before his fall or after his fall therefore not at all given him Not before his fall for God doth nothing that is needlesse or superfluous but to Adam yet in Paradise a Sabbath was needlesse First in regard of his body which needed not any rest or refreshing being not only immortall but a Communis est sententia Patrum Theologorum hominem in statu innocentie fuisse impassibilem Greg. Val. Tom. 5. disp 7. q. 4. p. â— impassible not so much as of sleepe it selfe b Alex. Hal. part 2. q. 86. memb 30. Alexander of Hales brings many probable arguments to this purpose Secondly it was needlesse in regard of his soule which wanted neither the practice nor instructions of the Sabbath not the practice for every day was to Adam before his fall a practicall Sabbath his whole life being nothing else but a perpetuall contemplation of holy things the dressing of the garden was no impeachment at all to his heavenly thoughts not the instructions of the Sabbath for c Primus homo sic institutus est à Deo ut haberet omnium scientiam in quibus homo natus est instrui Th. â— 1. q. 94. art 3. in corpore his knowledge of the Creator and all things created was of it selfe perfect and needed not the helpes of teaching preaching catechizing No man will say I presume that he needed to be instructed in the mystery of the Sabbath as our spirituall rest froÌ„ under the burthen of sin in the kingdome of grace and our eternall rest in heaven in the kingdome of glory Divines generally affirme that he knew not that he should fall or need a Redeemer though perhaps the fall of Angells was revealed unto him And a Aquin. 2â— 2 oe q. 2. art 7. those that affirme him to have knowne the Incarnation of Christ say he knew it not as appointed for mans redemption from sinne but as ordained for mans translation to farther happinesse The Sabbath could not mind him of the eternall rest in Heaven for suppose that if Adam had stood hee should have been translated with his posterity to fill up the roome of the Angells which is as groundlesly as commonly affirmed yet that very estate of glory could not have been to them as it shall be to us a rest for this rest is opposed to misery from which the state of innocency was priviledged Object It may perhaps be objected that the Sabbath was necessary even in that estate that God might be publikely worshipped by way of acknowledgement of his infinite goodnesse towards man and supreame dominion over all his creatures Answere To
at that time When Moses saith it is the holy Sabbath the present tense is put for the future as is most usuall when we speak of daies or solemnities though novell and occasionall To the fifth we say that Noah in sending or forbearing to send forth his Dove was not guided by any rule of Religion For I would aske any sober man whether if Noah had sent out the Dove upon the Sabbath supposing a Sabbath to have been in the daies of Noah he had thereby sinned in breaking the Sabbath For if the Sabbath were broken thereby it must be either by the Dove flying on that day which were too ridiculous or by Noahs letting her out of the Arke and by this rule he that should open a casement of his house to let a bird abroad upon the Sabbath for Noah did no more should prophane it which to affirme is more then Iewish superstition But you will say Noah regarded not the flying of the Dove only he durst not doe it on the Sabbath because it was his own work and his thoughts should have been imployed about his worldly estate and condition which the d Esai 52. Prophet forbids This place of the Prophet we shall have fitter occasion hereafter to examine For the present it shall suffice to remember that Noah at this time though he were saved from drowning yet he suffered also under the common distresse of the flood Was it sin think you for Noah to think upon this calamity on the seventh day or to labour to know how neere God had set a period to that misery If a man were at sea where or in what part of the world he knew not would you hold him guilty of prophanesse if he should goe about to discry the land upon the Sabbath day But what other reason can be given of this seventh days expectation which is thus noted in the text Some perhaps will say because seven is the number of perfection that Noah might have conceived that God would compleat his Iudgement and make dry the earth upon some seventh day or that knowing that God made the world in seven daies of nothings he might hope that he would new make it againe as it were out of the flood in some such time But for mine owne part I doe not conceive that the observation of numbers was yet extant but rather that Noah was directed hereunto by the change of the Moone in every seven daies well a He resolved to open the windowes or flood-gates of heaven giving extraordinary strength of influence to the starres Bolton knowing that the element of water is most subject to this Planet as experience sheweth And there is no doubt to be made but that as God did miraculously both powre downe the flood and withdraw it so in both works he used the help of second causes and strengthned the naturall influences of those heavenly bodies This reason therefore doth no way conclude To the sixt which is the place of Iob. understanding by the sons of God Iob and his children and their standing before the Lord their keeping of the Sabbath If it be the interpretation of Pineda the Iesuit I think it is a singular phantasy of his owne But to give Pineda his due although he seeme to say that this sence may be gathered out of the septuagint yet he himselfe affirmes that by the sons of God in that place are meant the holy Angels and proves by many reasons borrowed from b Ex quibus omnibus efficitur vt qui filâ—â— Dei venerunt ut assisterent coram Domino Sancti Angeli nocessariò sint Pined ex Aquin part 3. q. 13. Aquinas that the title of the sons of God doth more often agree to the Angels then to men in holy Scripture This argument therefore as it is forsaken of reason so also of authority only we may note by the way that Iob offered sacrifice for his children every day not upon any one set day more religiously observed then another To the seventh be it granted that time hath ever been divided by weeks notwithstanding some say that before Israels coming out of Egypt we find no mention of them at all in Scripture But that there should be no such division of time without the seventh-day Sabbath hath no ground of reason For look how time came to be measured by quarters and months which was by the Sun and Moon set for that purpose in the heavens so likewise by weeks And therefore I make no question but that the heathen who never heard of a seventh-day Sabbath have weeks as well as months and years For men doe naturally observe the course of those great lights and by the revolution of the Sunne recken their yeares by the Moone their Months Now the subdivision of the moneth into weeks is chalked out unto them by the foure changes of the Moone This argument therefore seemeth to suppose that which is against the light of nature viz. that men first began to divide time by weeks and so adding week unto week made up the yeare whereas they are naturally taught first to accompt months and yeares and afterwards to subdivide these into weeks Lastly this argument supposeth that Adam observed the next day after his creation for a Sabbath which I suppose few will affirme sure I am none can prove To the eight be it granted that God never failes in necessaries that the points of faith and hope mentioned in the argument were behoovefull instructions for Adam and the Patriarches that they are also included in the ordinance of the Sabbath but that they are only shut up in this ordinance or that Adam and the Fathers before the law learned them not else where is no way to be yeclded For they might have them as questionles they had both by the light of nature and of revelation By naturall light for we must not think that Adam utterly lost the knowledge of his Creator or works of creation he knew after his fall a Gen. 3.12 the voice of God he knew also that God had given him the woman It was also known by the light of revelation in the promise of the blessed seed in which is comprised both our creation redemption and translation to a better life as b Mihi ne quid dissimutem non subinnui tantùm boc loto sed â—ltâ voce proclamari videtur relegatae gentis restituâ—io Park l. 1. de delcen one hath well observed Our creation in these words out of the earth wast thou taken and thou art but dust our redemption in those he shall break thine head our translation in the last clause till thou returne in which he proclaimes the restitution of Adam and his posterity that are his seed to the happinesse of Paradise not earthly but heavenly To the ninth we say the Patriarches no doubt did publikely worship God their altars and sacrifices make it manifest neither was it any will-worship in them but appointed by
which could not be without kindling of fires But I cannot conceive that any Mosaicall ceremony once instituted could be abolished till they were altogether nailed to the crosse especially having reference to any benefit which the faithfull receive from Christ as hath this of the Sabbath Now though the Iews rest were so strict and exact yet we may justly wonder at the penalty inflicted on the transgressors death since God passed over greater things with lesse censures as fornication and theft which are contrary to the Law and light of nature it selfe i Nisi eximium aliquid singulare fuisset in Sabbatho videri posset aequa atrocius iubere hominem interfici tantùm quoniam ligna deciderat Calv. in Exod. Calvin therefore saith rightly that unlesse there were some excellent and singular thing in the Sabbath more then is expressed in the letter it might seeme to savour of cruelty to put a man to death for gathering a few sticks and kindling a fire with sticks already gathered But saith he what was this great and excellent thing in the Sabbath Doubtlesse not the litterall rest for then the punishment should continue still the same and the precise observation of this rest ought to remaine It is therefore the mystery that is so excellent and highly esteemed of the Lord viz. that the faithfull should sanctify unto him an k Sabbathum commendatum est priori populo in otio corporali temporaliter ut sigura esset sanctificationis in requiem spiritus sancti Aug. ad Ian. ep 119. entire rest from all even the least servile works of sinne and Sathan leaving no one lust unmortified to raigne in them into which absolute liberty Christ will also at last bring us This is the meere reason why God doth by his Prophets so punctually stand upon the observation of the Sabbath because in the violation of the litterall rest they did in effect spurne at this spirituall rest which was the substance of that shadow If any man aske whether then under the Gospell no bodily rest be at all commanded we shall I trust in due time give him satisfaction herein when we come to those questions which concerne the Lords day The next thing in the letter of the commandement are the persons there named thy sonne thy daughter thy man servant thy maid servant cattell and stranger although l Damasc lib. 4. sidei vnbodox cap. 24. Damascen avoucheth it for Ceremoniall making children Servants Strangers a Type of our sinfull and naturall affections and the Oxe and the Asse figures of the flesh or sensuality Yet I rather consent with those amongst whom also are some of our adversaries in this question who affirme this passage to be partly Memorative looking back to their seruitude in Egypt partly Iudiciall teaching that mercilesse people that God expected that their servants nay their beasts should then at that time have rest and refreshing We have in the next place the prescribed time the seventh day even that day which God himselfe rested on which how and in what respects it was mysticall and figurative let others speak m Magdeb. Cent. 12. Petrus Alphonsus a Iew baptized in the Christian faith 1106 being then 40 yeares of age and having for witnesse of his baptisme Alphonsus that pious King of Aragon from whom he received the name of Alphonsus in honour of his worth and learning This Alphonsus I say presently upon his baptisme and being a Christian had many and great contestations with the Iewes from whom he revolted Amongst other things was questioned the law of the Sabbath which he affirmed to be Ceremoniall even in this very part thereof which concerned the time For said he as God the Father ended all his works in six daies and rested the seventh at the worlds Creation so the sonne finished his course also upon the same day and rested with it is finished on the seventh at the worlds redemption His conclusion therefore is that since that is accomplished of which the observation of the Sabbath was a signe it is altogether needlesse that any such observation should be longer continued And indeed it may well be thought to be more then casuall that Christ should pronounce his Consummatum est upon the Crosse much about the same time as we may probably conjecture in which God the Father made the woman last of all his creatures n Ipso die Sabbathi requievit in sepuichro postquà m sexto are consummavit omnia opera sua Aug in Gen. ad lit lib. 4. c. 11. St Augustine teacheth the same almost in the same words and o Omnes solennitates veteris legis fuerunt institutae in coÌ„memorationem alicujus beneficij divini vel iam exhibiti vel figurati ideo observantia Sabbathi in quâ commemoratur beneficium creationis figurabatur quies corporis Christi in sepulchro fuit potissima Durand lib. 3. dist 37. q. 10. ad quartum Durand also upon the third of the sentences and many others Lastly Gods example is proposed but upon this the Apostle hath a plaine comment when he saith he that entred into rest hath ceased from his own works as God did from his which being a reason of that which immediatly goeth before there remaineth a rest unto Gods people must needs make Gods resting from his works a Proto-type of our resting in Christ which is indeed the rest of God as St Chrysostome expounds it This day therefore of which the Commandement speaketh as of the day of rest is observed to have no evening annexed unto it as the others had when it is said the evening and the morning were the first day because Gods rest which we have in Christs is permanent to last for ever This p Ego vero non dubito quin Deus sex diebus condiderit mundum ac septimo quieverit ut documentum ederet summae operum suorum perfection is it a ut dum se typum proponit ad imitationem significat se ad veram fâ—licitatis metam suoâ— vocare Calv. in Exod. Mr Calvin puts to be out of question the meaning of the letter God saith he made all the world in six daies and rested the seventh to shew us the perfection of his works And therefore he proposed himselfe in the Commandement to be imitated by the Iewes in the Mosaicall law to teach them that he calls all them that believe in him to compleat perfect and everlasting happinesse even that spoken of Esai 66.23 CHAP. IX The Arguments for the affirmative examined THe first which is commonly famed for invincible and unanswerable is as weak as any of the rest All the Commandements of the Decalogue are Morall but still with that distinction and difference of Morality spoken of in the former Chap. All are Morall but every one in his proportion and degree and so is that of the Sabbath Morall it is for substance not circumstance Morall in regard of the purpose and intention of the Law-giver that some
home or abroad This done give not your selves a breathing while suffer neither Child nor Servant to have any recreation for this were to prophane the day Assemble therefore your selves together recount what the Afternoon hath brought forth doe also likewise after supper Nor yet are you by all this discharged of the duties of the holy Sabbath unlesse the former practices have made such deep impression in your phansies as to season the nights sleep with holy dreames which is the last duty of the Sabbath These things thus done you may not only well expect a blessing upon what you have heard but upon all that is yours the whole week after For so highly is the seventh day in Gods favour that he doth not only sanctify it but also blesse it Now let another come and say the commandements of the Decalogue be not all of the same rank but amongst these the fourth is partly Morall partly Ceremoniall The Morall part is that God must have set and standing times for his outward and solemne worship all which times are religiously to be observed But the letter concernes only the Iewes written indeed as other holy things of Moses for our edification and consolation of which every part if full For first we must consider that the Sabbath as it is there litterally expressed was a signe of the separation of the Iewes to be Gods people from all other nations of the world which is now by the coming of Christ abolished as all other peices of the wall of partition are taken down that the Gentiles may glorify God as it is written a Deut. 32.43 Reioyce ye Gentiles with his people It did also shew them the pronenesse of our corrupt nature to doe our own wills and to fulfill our own lusts not suffering the Lord to rule in us by his Spirit whereas he requires perfect conformity of the whole man with an utter cessation from all his servile works of sinne and Satan It did in the third place lead them unto Christ who alone gives us test from these cruell Taskmasters who hath crucified the body of sinne in us and triumphed over Satan in his crosse And therefore as God the Father having made the World in sixe daies rested the seventh so God the Sonne finished all things which were written of him for our redemption on the sixt day and began his rest on the seventh obtaining for us the rest both of grace and glory The rest therefore of the Sabbath given in such severe precepts unto the Iewes doth lead us Christians under the Gospell unto the rest of sanctification which we must endeavour to keep inviolable with all watchfulnesse not suffering the least fire to be kindled in any of our lusts And as it doth thus edify so it ministreth no small comfort assuring us that as God rested from all his works and Christ from his so we also by degrees shall enter into rest in the Church militant till it be perfectly consummated in the Church Triumphant as the Apostle saith b Heb. 4.9 there remaineth a rest for Gods people Now let the indifferent Reader judge whether the former of these doe not burthen and indeed ensnare the consciences of men with many outward unprofitable impossible performances even to superstition and without end whereas this latter doctrine containes the very pith and marrow of Religion promotes the care and study of true sanctification and is most quickening and cordiall to weak and tender consciences But not to stray in this by-path any farther it were much to be wished as one of the greatest blessings of God upon his Church that a Sacra Theolegia pium prudentem Lectorem requirit Brad. L. 2. c. 31. Bradwardines rule were once well observed on all hands the study of Theology saith he requires both a pious and a prudent Reader pious in himselfe prudent in his doctrine a dove for the one a serpent for the other When these are divided in the Ministers divisions must needs be amongst the people and a house divided cannot long continue One looks at the holinesse of his Minister another to the learning of his neither as they ought and therefore the one straines at Gnats the other swallowes Camels both pester the Church the one with loosenesse the other with singularity He that is licentious like the Camels of the Ishmaelites carrying many a sweet burthen but never tasting them Against whom b Erasm Dial. Erasmus hath a bitter Satyr in his Cyclops Evangeliophorus is in shew a friend of the Churches peace a zealous promoter of the goverment thereof but indeed an enemy occasionally increasing that faction which he verbally cries downe For men think of him and all his disciplinarian invectives as c Non nisi magnum bonum à Nerone damnatum Tert. Ap. c. 5. Tertullian speaks of Nero and his persecuting the Gospell it must needs be some good thing which so wicked a man as he condemned In vaine doe these Vipers goe about to devoure with their mouthes that faction which themselves either breed or cherish at least by their lives On the other side he that is singular whom with Aelians Tiger either the sound of a Bell or musick of a Timbrell causeth to run mad cares not whether he runs and drawes others after him so long as he runs as the phrase is on the right hand By this meanes his duties in Religion daily grow and multiply as either his own or some other mans head and fancy runs this is Idolatry that superstition this is prophane that is abomination and Antichristian and what not And he that dares think otherwise is tantùm non Anathema But did these men rightly consider of errours they should find little difference in regard of their malignity He that fals from a bridge hath as little safety as comfort though it be on the right hand Nay it would be no paradoxe to affirme that errours of this kind are most dangerous being lesse discerneable in themselves lesse burdensome to the conscience lesse hopefull to be reformed and being indeed the illusions of Satan transforming himselfe into an Angell of light in which shape he becomes the fowler Divell CHAP. XI Wherein the name of the Christian mans Feast day is proposed with those arguments which seem to conclude for the name Sabbath THe names of things if rightly given serve much to disover their natures On the other side a Omnia periâ—litanâ—ur alitèr accipi quà m sunt amittere quod sunt dum aliter accipiuntur si aliter quà m sunt cognominantur Tert. de car Chr. Tertullian saith well all things are in danger to be mistaken if they retaine not their true and proper names Being therefore to treat of the Christian festivall and the Questions moved concerning the same the first thing which offers it selfe is whether it must or fitly may be stiled the Sabbath day The affirmative tenent is supported by these reasons First those names which God himselfe
hath imposed are without all question most proper and most fit to be retained But God himselfe hath imposed the Name Sabbath upon all daies of his solemne and publique worship and such is the Christian mans feast day The Assumption appears For not only the seventh day in the fourth Commandement but all the new Moones and other festivals of the Iewes are commonly called Sabbaths Therefore c. Secondly those names are commonly best which are most ancient Inquire saith b Iob. 8.8 Iob of the former ages and prepare thy selfe to the search of their Fathers But the name Sabbath is more ancient then any other being the name that was first given to daies of this nature Therefore c. Thirdly that name is alwaies best which doth most acquaint us with the nature of the thing In this the excellent Wisdome which God gave unto Adam appeared that he gave names to all the creatures answerable to their natures But the name Sabbath given to the daies of publique worship is such for they are daies of rest unto us and they were instituted in remembrance of Gods rest at the Creation and of Christs rest in the Resurrection and are pledges of our future rest in glory What name therefore can better agree unto them then Sabbath which is as much as Rest Fourthly that name is doubtlesse best which best directs us to the duties of the day For if c 1. Cor. 1â— 26 all things must be done for edifying such names are best to be imposed and used as are most accommodated unto edifying But the name Sabbath best leads us unto the duties of this day both outward and inward Outward Resting from all Corporall and worldly employments Inward resting from the spirituall slavery of sin and Satan Adde thereunto that it doth not only best direct us unto the duties of the day but it doth also help to confirme our faith and hope in the promises of God concerning the life to come and our d Math. 8.11 sitting down to rest with Abraham Isaack and Iacob in Gods kingdome Therefore c. Fiftly we must not affect to be singular in anything not so much as in words and Phrases Loquendum cum vulgo saith the proverbe But not only the vulgar but all men whaâ—soever speak religiously and reverently of the Sabbath day Therefore c. CHAP. XII The reasons against the name of Sabbath are briefly alleadged FOr the Negative opinion stand these reasons First he speaks best of things whose language is most conformable to the holy Ghost in the Scripture But the holy Ghost doth every where in the new Testament which alone speaks of the Christian mans Holy-day as having being and existency call it the Lords day no where the Sabbath day The name of the Lords day is therefore best and fittest to be used Secondly we should retaine those names which the Primitive Church in the purest times the first three hundered yeares chiefly used unlesse through any corruption or abuse they are scandalous But the name of the Lords day hath been chiefly used in the Primitive Church and in the purest times neither is it since through any abuse become scandalous Ergo c. Thirdly we of the reformed Churches should not forsake the Roman Church but where necessity doth inforce us For then we are guilty of that Schisme which is made in the Christian world Neither should we vary from our selves so much as were it possible in sounds and Syllables for then we may be justly noted for singularity and affectation But both the Romane Church and all reformed Churches use to stile it the Lords day not the Sabbath Ergo c. Fourthly we that are Christians should beware how we gratify the Iewes in their superstitious obstinacy against Christ and his Gospell in the least things least we partake with them in their hardnesse of heart the ancient Christians fasted Saturday especially for this reason because the Iewes fasted on Sattâ—rday But in using the name Sabbath we gratify the Iewes in their obstinacy against Christ and his Gospell For they abhorre the name of the Lords day as the greatest Blasphemy Therefore c. Fiftly it is one of the chiefest points of a Christian mans wisdome so to speak as not to put a stumbling block before his weaker Brethren He that doth otherwise a Rom. 14.15 walketh not charitably saith the Apostle But the name Sabbath may be and is become a snare to many weak ones especially in reading of the Scriptures For where ever they find the name Sabbath they presently conceive it to be spoken of and to agree to the Lords day and many times by this means fall into flat Iudaisme as appears by their quoting of the old Testament in the Questions in hand Therefore c. Sixtly that name which doth lesse edify is lesse proper This I thinke will easily be agreed on by all parties But the name Sabbath doth lesse edify For it leads us only to an outward cessation from bodily labour which of it selfe and precisely considered was indeed a duty of the Iewish Sabbath but is not so of the Christian Festivall as hereafter shall appeare On the contrary the name Lords day doth best open and explain the whole nature and duty of the day as the remembrance of Christs resurrection the acknowledgment of his Lordship over the Church and all other Creatures in the world Ergo c. CHAP. XIII Wherein is briefly shewed what is to be thought of this Question IT is a frequent rule in c Cùm de re constat propter quam ver ba dicuntur de verbis non debere contendi si quis id facit imperitiâ docendum esse simalitiâ deserendum Aug. cont Acad. lib. 3. cap. 13. lib. 2. cap. 11. S. Austine that wise men should not strive about words unlesse when there is some reall difference in the things But I doubt whether this question be only a fight about words For as the d Non illos viros â—os fuisse arbitror qui rebus nescirent nomina imponere seâ— mihi videntur haec vocabula elegisse ad occultandum tardioribus ad significandum vigilantioribus scientiam suam Ibid. lib. 2. cap. 10. same father speaks of the Academicks so may we without breach of charity suspect of our Sabbatharians at this day They are not saith he such simple men as know not to give things their proper names but they purposely make choice of such words as may best serve both to hide from the simple and to intimate to the wiser sort of their disciples their opinions Else I see no reason at all why the name Sabbath should be so common and that of Lords day so seldome used I deny not but the name Sabbath is lawfull and may also be used by such as have their wits well exercised in Scriptures if without superstition fraud or scandall But yet notwithstanding the name Lords day is both more fit in it selfe serving
others or if any doe few I presume will believe him therein Secondly if the Christian Holyday were to consist of a certaine determinate number of houres either the new Testament which alone speaks of this day or the Church of Christ who alone observes it would have directed us where to begin those houres and where to end them For the Iewes were expresly so directed but neither the new Testament nor the Church of Christ hath given any such directions If any say we need no such new information in this point having already the same which the Iewes had in the fourth Commandement we shall I hope give him satisfaction in the answere to the first Argument of the precedent chapter which it doth concerne Thirdly if a Lords night be to be sanctifyed as well as the day this night and all the parts thereof must differ from other nights by some speciall appropriation to the Lord as the day differs from other daies But how can this be unlesse we rest not at all that night in our beds or serve God by dreames and visions Which to affirme were notoriously absurd Ob. If any man demand how did the Iewes then keep their Sabbath from evening to evening Sol. I answere that the reason is not the same for the very corporall rest of the Iewes was simply and of it selfe a Sabbath daies duty so that it was as unlawfull for them not to Rest in their beds that night as to work about their callings that day which I think no man will affirme of Christians under the Gospell Fourthly there is no morall law in nature nor positive law in Scripture but is in it selfe possible to all men in all parts of the world in regard of the thing commanded But a naturall day-day-Sabbath as it is made to consist of a day and a night is absolutely impossible for some men in some parts of the world in regard of the thing commanded in some parts there being nothing but day and in other places nothing but night for a long space together This is so apparent as needs no proofe Therefore c. Ob. It is objected that the Iewes also by this rule might have been as we say perplext had they at any time travailed towards either of the Poles Vnto which I answere Sol. First that the Iewes were in a manner confined unto the land of Canaan except in cases of necessity for the blessing and promise was annexed thereunto being therefore stiled the Lords Land Commerce indeed they had with other nations which proved their ruin but for any voyages they made or Colonies they deduced we read none Solomon it is true sent a navy unto Ophyr which is Peru as most conceive or as Iosephus some place in the East Indies Iehosaphat attempted the like but his ships were broken at Ezion Geber 1. Kings 22 48. For though Solomons navy found prosperous successe intending therein the glory of Gods house yet Iehosaphat having no such warrantable grounds failed in his expectation Some think that the Iewes travelled and tâ—â—ded into that part of the Indies which at this day we call New-England for there they finde a harbour which the natives call Nahum-Keik the harbour of him that comforts or of him that repents It 's usuall in this language to have contrary significations But let it be granted that they meet with some Hebrew words in that tongue what nation is there in whose language you may not make the like observation Say also that the Iewes travailed into the East and west Indies for Gold and Spices I think it easy to shew that those parts of the world in which are either continuall day or night were not known untill after Christ and the destruction of Hierusalem In a word had the Iewes at any time travailed into such places where they could not have kept their Sabbath from evening to evening it had been sinne unto them For when a man shall by any voluntary action of his own cast himselfe into an utter impossibility of fulfilling any positive precept of the law of God it becomes evill unto him though otherwise it be both lawfull and commendable The case therefore is not the same with the Iewes and us in this point they being precisely bound both to places and houses from both which Christ hath set us free The objection is of no weight Fiftly to make the night part of the Lords day to be observed by the Church of Christ is contrary to the ground of the institution thereof which is the Resurrection of Christ For Christ rose not in the night but early in the morning and being risen his Resurrection hath no night But how can the night remember us of that which hath no night If we keep the night before we solemnize not Christs resurrection for he was not as yet risen if the night after we seeme to be enemies of his resurrection as if the Sunne of righteousnesse were set the second time whereas r Rom. 6 9. Christ being risen dieth no more death hath no more dominion over him If any man say he keepeth not the night as a part of the Lords day the memoriall of Christ Resurrection but as a part of his Sabbath in the fourth Commandement He seemeth expresly to forsake Christ and to cleave to Moses and being weary of being a Christian defires to turne Iew. Sixtly A night Sabbath is contrary to the end of the Institution under the Gospell which was Gods publique worship in the congregation for other use thereof we find not in holy Scripture If any man object collections to be made for the poore private prayers and christian exercises c. we shall God willing speak thereof also in its place But night assemblies for the publique worship except in time of persecution are contrary to the Apostles Rule * 1. Cor. 14.40 let all things be done decently and in order Experience in former ages hath made it manifest what abuses were practised under such pretences Ob. If any man say that the publique was appointed for the day and the private for the night Sol. First there is no such rule in Scripture Secondly the Church hath no such custome Thirdly private night-conventicles are as little nay farre lesse to be trusted then publique meetings in the night Lastly the practice of the primitive Church was utterly without any set number of houres and there was much variety in their observation sometime they began their publique worship on Saturday after supper as in Syria and Aegypt Some-time they began their Lords day about the s Tempus publici conventûs fuit Anteluâ—anum Con. Antis cap. 11. dawning the time as they conceived of Christs Resurrection others also began upon satturday noon and held on untill Sunday morning At this day our Sabbatharians are devided in this point some affirming from evening to evening others from morning to morning others from midnight to midnight so that their position of a twenty-foure houres Sabbath
or lessen the time appointed by the Church for holy duties but this makes no more for twenty foure houres then it doth for forty or fifty or any other It is all men will confesse sacriledge to rob God of his time but it must be made to appear that God hath claimed unto himselfe this time in question till when nothing can be concluded The fourth indeed were unanswerable if the case were as is pretended between us and the Iewes But First the ground upon which this argument is builded is sandy for it supposeth that God appointed them from Evening to Evening to contemplate the mysteries of Godlinesse and mercies vouchsafed unto them whereas it was both memorative and mysticall as hath been proved neither did they spend the night of their Sabbath in contemplation but in bodily Rest Secondly it is utterly untrue that we under the Gospell have more work for the Lords day then the Iewes had for their Sabbath For as e Lib. 4. c. 4. Eusebius observes their religion was the same with Christian Religion which at this day we professe f 1. Cor. 10.2 For they all were baptized unto Moses and did all eat of the same spirituall meat and drink of the same spirituall Rock which was Christ his meaning is that the body and substance was the same only it was cloathed with many shadowes and as the Apostle cals them * Gal. 4.9 Beggarly rudiments so that their Sabbath daies work was in this respect as much as our Lords can be Thirdly I say it was much greater for how cumbersome was Gods worship to them by Sacrificings Purifyings Washings How did God seem to hide himselfe and his mercies from them in Types and figures whereas he reveales himselfe to us even in the face of Iesus Christ * 2. Cor. 3. And not only Moses had a vaile put upon him * 3.15 but also their hearts which remaineth unto this day There was also a restraint of Gods spirit unto them as of the raine in the daies of Elias whereas now the fountaine is opened and the spirit powred out All men know that when any thing is enquired after it is sooner found when it lies open then when it is hid by a man of understanding then by a child one that hath eyes to see then by one that is hoodwinked by one that hath many helpes then by one that hath none So is it between the Iewes and us in holy things This argument therefore is a meere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither can any more prevaricating reason be produced To the fift it were to be wished that Scripture might be handled if not with more reverence yet with greater gentlenesse not thus to be racked The 92. Psalme was the Psalme of the Sabbath and it makes mention of night and day to be spent in the Lords prayses But what then will any reasonable man imagine that they then had night meetings in the Temple or sate up late in their families that night Those times of morning and evening if we restraine them as spoken of the Sabbath day are metonymically to be understood for the whole worship of God whensoever performed upon that day and are as much as when we say Morning-prayer and Evening-prayer But farther notwithstanding the Psalme was the Sabbath-Psalme yet whatsoever is therein contained may not respectively be spoken of the Sabbath only And this is i Tantùm vult docere nisi nos nostra socordia impediat nunquam deesie argumentum laudandi Deum nec verè defungi officio gratitudinis nisi in eo siâ—â—us assidui sicut ipse bonitatem fidem erga nos perpetuat Calvin in locum Mr Calvins observation upon the very words alleadged affirming that day and night are there put in indefinitely for all times whatsoever as appears saith he by that which followes For his loving kindnesse and his truth are alwaies towards us But as those that have yellow eyes think every thing to be of that colour so these men cannot meet with the Lord to be praised night and day especially in the Sabbath-Psalme but it must presently conclude a foure and twenty houres-Sabbath To the sixt as Gods rest began so must ours is a proposition Atheologicall For the Iewes themselves who observed the Sabbath in imitation of Gods Rest looked not at their patterne in this particular but only at their deliverance out of Egypt into which deliverance they entred when they sacrificed the Passover The example of God is not proposed without limitation in the Commandement he so rested as that he never since returned to his labours from which he rested he so rested as that he blessed it in neither of which ought we to presume to imitate his Rest Lastly I wonder how the example of Gods rest proposed in the Commandement can concerne our Lords day which was not the day of the Lords Rest but the begining of his labours The seventh is not much unlike First therefore we observe not the Lords day in memory of Christs resting in the grave For though in some respects he may then be said to have entred into Rest yet was the grave part of his humiliation also and our Redemption and no compleat and perfect Rest Secondly let it be supposed that the grave to Christ was only a place of Rest and that he entred thereinto over-night what is this to a twenty foure houres-Sabbath unlesse perhaps Christ rested but just so many houres in the Grave but how then was he three daies and three nights in the Bowels of the earth This therefore is a meere pretence no proof The eight drawn from Apostolicall practice is in all parts thereof unsound Plaine it is that Apostolicall practice binds not the conscience but where there is a precept annexed Nay where there is a precept annexed both precept and practice may be as they say ambulatorium in lege of no lasting continuance But in this point we have neither precept nor practice either for the present or for after ages I presume that no man well considering the place alleadged can deny what k Curavit scriptor libri causam producendi sermonem produ cere Aug. epist 86. ad Cus S. Austine long since observed that S. Paul at that time took the advantage of the present occasion and necessity and not otherwise Sure I am that if the Apostles practice there recorded were a president for us to follow neither the whole Church of God can be excused who never since hath observed such a Sabbath nor the Apostle himselfe can be acquitted who for ought we read never did the like before or after in any part of the world Besides all this l Calv. in locum Mr Calvin thinks that the day there spoken of was the Iewes Sabbath not the Lords day reading in stead of uno Sabbathorum quodam Sabbatho upon a certain Sabbath day not Lords day But if any list to be contentions herein sure wee are out of
thing be universally affirmed herein considering the different states graces and abilities of men To the ninth the Lords day is said to be holy no otherwise then other things which are consecrated to Gods publique and holy worship and how farre things of this nature are apt of themselues and therefore doe often cooperate unto holinesse in us hath already been declared To the tenth it is most true that God intended by the Law of the Sabbath to mind his people of the worlds creation in six dayes but that he did bind them thereby to contemplate the particulars thereof which few but Philosophers are able to doe I think no man will affirme So the Lords day was sett a-part for the memory of Christs resurrection But what those private duties are unto this I see not unles you say that article is to be studyed And to speak truth if men would upō this day preach Christ in publique spend their private meetings only upon this subiect for Christ is a Theame seldome insisted upon true Christianity would be better knowne mens consciences would be better setled those meetings more charitable and innocent and none could oppose them therein But as the Proverb is Quid haec ad Icphali boves to the continuate and un-interrupted exercises of which we speak Lastly those Authorities which are and may be brought to this purpose to which may be added that Canon of the Church of England in the dayes of King Edward for spending the Lords day in private prayer and thanksgiuing acknowledging our offences reconciling our selues unto our brethren visiting the sick comforting the afflicted releiving the necessities of the poore instructing children and servants in the nurture and feare of the Lord are not delivered by the Church or ancient Fathers as expositions upon the fourth Commandement as if they were the duties of the Lords day as it is a Sabbath but only as pious and Godly admonitions where by to traine up men in religion and allure them unto holinesse Num. 11.29 Moses would had been glad if all the Lords people had been Prophets but no man will say that Moses therefore commanded them to prophecy The * Acts 26.29 Apostle wisheth all men were such as himselfe was shall we therefore condemne as transgressours those that were not such It is so here for although the Church doe not account for evill doers those that either cannot or doe not spend the Lords day as aforesaid yet I assure my selfe that both the Magistrates and every good man will be glad to see men make a good progresse in true piety and religion But what may commendably be done by some and what must necessarily be done by all are distinct things and herein stands the present Question Ob. If any say that therefore the Sabbatharian tenent must needs be better and safer then the contrary Resp I answer it doth no way follow for though the practice may be better being rightly qualified which seldome is yet the doctrine is worse for First it is false in it selfe Secondly unnecessary burthens are laid upon the conscience Thirdly many doubtfull perplexities are occasioned thereby Lastly an apparant schisme is made and fomented in the Church CAP. XXXI Wherein is contained the conclusion of the whole setting downe a short delineation of both the opinions and tenents in these severall Questions FOR conclusion of the whole it will not be amisse to present the Reader with a summary of the doctrine on both sides that so with one cast of his eye he may be able to see both wherein they dissent and which is more rationall in it selfe and more suitable to the word of God And here let the Reader take notice first of that which a The observation of the Christian Sabbath Pag 15. Mr Sprint hath well observed that in the most materiall points we consentingly agree though in certaine circumstances we differ each one abounding in his severall fence which makes it strange to me that our Adversaries should so stick in these points even against Authority it selfe since we so consentingly agree in points materiall This I say being premised not to take notice of every thing which might be collected out of the severall treatises hitherto extant I conceiue that the finest thread in which these Sabbatharian positions can be spun may be thus drawn First that God having created Adam in Paradise revealed unto him the creation with the order and manner and time thereof within the compasse of six dayes That the seventh therefore was the day of his rest which he would haue observed as a Sabbath by him and his posterity That this day was most fit to be appointed not only in regard of God who then rested but in regard of man also who was on the seventh day to enter upon the domion of the world as the Master thereof and what better entrance then with the service of his Creatour in sanctifying the Sabbath day That hence came all his time to be divided by weeks the boundary whereof was and that by diuine institution the Sabbath God having blessed the seventh day and hallowed it That this hallowing the day was the declaration of Gods will not what himselfe meant to doe long after but what he would haue men to doe from that time forth in all their generations That thus it continued in the practice of the Patriarches before and after the flood for else it had been impossible for the Israelites to haue known as it is plaine they did by their gathering of Manna which were the six dayes of the creation and which the seuenth of Gods resting For sure we are the time was first divided into weeks moneths yeares being not knowne till by long observation found out by the course of the Sunne Moone That though in this manner the Sabbath was given Adam by positiue Law yet easy it is to follow the footsteps of nature guiding us thereunto For all men acknowledge even by naturall light that some time is to be sett a-part for the publique worship but being to seek of the proportion in speciall and portion in particular nature kindly reacheth forth her hand guiding us to these also assuming as followeth That not only some time but a sufficient proportion there of is necessarily required as to all other workes so to this of the publique service That reason teacheth it is fit the Creature should waite the leasure of his Creatour in the designation of this sufficient proportion the Creature being under his absolute power and being no equall carver to it selfe in things of this kind and reaping also greater comfort in any observance for which it hath the warrant of its Creatour That seeing the week was the originall partition of time it must needs be more convenient to sett one day of the week a-part for the service of God then one in a fortnight or one in a month That herein an uniformity ought to be observed by all man-kind throughout all generations
without which there must needs follow a manifest Schisme in the Church rent in the State and also in the world if some in some places obserue one day Sabbath others in other places another day That there is no such ground of uniformity as the word of God to whom all men owe and professe there ready subjection as for mens constitutions though upon never so good groundes there are others as wise good as they at least in their owne opinions which will take liberty to vary from them That therefore it is fit God himselfe should shew us not only the specificate proportion but the particularity of that specification That in such designations as these the will of God is made manifest unto us sometimes by his words sometimes by his works so that if the Scripture were silent as it is not yet this is a generall direction that the work of God done upon any day is and ought to be the ground of its hallowing If therefore we discerne one day to be preferred before another in some great and notable work naturall reason teacheth that day of all others to be chosen for our publique Sabbath That thus stands the case both in regard of the Iewish and Christian Sabbath God having marked out unto them their Sabbath by the work of creation ours by the work of resurrection That there needs no such recourse notwithstanding to the works of God having so expresse a Text as that of the second of Genesis for the making good whereof against the fond Dreame of Anticipation may be brought whole Iuries of Fathers and moderne Divines And reason it selfe averreth it by an unanswerable Dilemma for that passage must be written either before the Law and then God must reveale to Moses before hand what he meant to doe in the Mount which is not probable or after the law and then what reason had Moses to speak there of in the story since it was so fully declared in the Tables That of those three things before spoken of the time in generall the proportion in speciall and taxation in particular the first only is generally received for Moral the other two are Positiue rather then Ceremoniall for what need of Ceremonies in Paradise That the specification of one in seven was ceremoniall only respectiuely to the rest of the seventh day not of the seventh it selfe for what ceremony can be found in the time indefinitely considered which is one of seven That the Iewes resting upon their seventh did prefigure Christs rest in the graue in which fence also it is abolished but not our rest from sinne here and from misery hereafter for these were common to the Iewes together with the Christians The rest therefore of the day was partly Morall partly Ceremoniall but not that one in seven should be sanctified for that this is simply Morall we haue the full cry of the Schoole-men themselues That the particular taxation of this one in seven more then of another was also Positiue not Ceremoniall for there is the same taxation of one in seven under the Gospell and yet no Ceremony is put therein nay God having as it were chalked it out unto us by his works it may well be reputed Moral As therefore God commanded the Iewes their day so hath he also appointed us ours even the first day of the week for our Christian Sabbath That herein the wisdome of God is most remarkable in his Law saying not Remember the Seventh day but Remember the Sabbath day the day of Rest to sanctifie it For by this meanes we also keep the fourth Commandement in sanctifying the Lords day For as the Jewes were tyed to the observation of the Sabbath and had one of he seven preferred unto them So we haue also our Sabbath and one also of seven prescribed us That though we take not the Lords day as it is such a day of seven from the Commandement yet the rest and sanctification thereof we justly deriue from thence That undoubtedly the Gospell doth not allow a worse proportion of time for the worship of God nor a worse manner of observing it then the law did and a greater doth not well stand with our ordinary callings That seeing the day of the Creatours rest is abolished none of the seven can be more proper for a Christian mans observation then the day on which his Redeemer rested whom the * Mark 2.23 Scripture stiles Lord of the Sabbath For God marked it out unto the Apostles to whom the translation of the day appertained by the resurrection of Christ a work no way inferiour to the Creation This therefore is the day which the Lord himselfe hath made faith the Prophet Psalme 118. ver 4. That although there be no expresse proofe in Scripture yet sufficient it is to proue an institution from the continuate un-inrerrupted practice of the Church which cannot be casuall and indeed nothing else can satisfie any whose judgment and conscience cannot be overawed by the ordinance of the Church That therefore we must remember this to be our Christian Sabbath for so we may justly call it though neither Scripture nor Antiquity so stile it because all acts of Parliament and Proclamations of the State so entitle it being I say our Sabbath we are to sanctifie it in all points as the Iewes did theirs both for the time which must be 24. houres and for the rest doing nothing which may be an avocation from holy things As for sports and pastimes howsoeuer the guilded titles of Christian liberty honest recreations and the like be put upon them yet it may justly be feared least prophanesse and luxurie be thereby intended and a wide gapp set open to all licentiousnesse That all men know how syncere soever the mind of the Magistrate be how greedily the vulgar are set upon these sports how incroaching upon liberty how undiscreet in enjoying it how impatient of any restraint therein On the other side that the Saints delight in consecrating a Sabbath gloriously unto the Lord so that when others instead of refreshing toyle themselues in May games or Morricedaunces or worse finding perhaps their own pleasure therein the Saints finde nothing so sweet as the Lords statutes nothing so ravishing as the refreshings of the holy Ghost nothing so amiable as the Assemblies of their Brethren being made thereby more painefull and conscionable in their severall callings the whole weeke after How these things which seeme thus handsomely contrived doe hang together like a rope of sand consisting of some truths more falsehoods most uncertainties let the indifferent Reader judge It is true that God created Adam in Paradise but not true that the creation of the world was made knowne unto him by revelation for then to what pupose was his excellent knowledge in which he was created and which many preferre beyond that of Solomons imparted unto him That God commanded the first seventh day to be his Sabbath is very improbable for what needed Adam a
Arguments for the affirmative are propounded and inforced CAP. VII In which are set down the Arguments for the negative CAP. VIII The question is stated and explained CAP. IX The Arguments for the affirmative examin'd CAP. X. Containing two digressions the first shewing who are the best interpreters of holy things The second wherein the two opposite tenents in this question of the Sabbath are compared one with another CAP. XI Wherein the name of the Christian mans Feast-day is proposed with those Arguments which seem to conclude for the name Sabbath CAP. XII The reasons against the name of Sabbath are briefly alleadged CAP. XIII Wherein is briefly shewed what is to be thought of this Question CAP. XIV Wherein the Question concerning the duration of the day is proposed and the Arguments for the day naturall are set down CAP. XV. The Arguments against the day naturall are proposed CAP. XVI Wherein something concerning the day naturall and artificiall being premised the former Arguments are briefly answered CAP. XVII The Question concerning the institution of the Lords day proposed with arguments for the divine authority CAP. XVIII The Arguments for the negative are briefly set down CAP. XIX The Question is briefly stated and resolved CAP. XX. The affirmative Arguments are breifly answered CAP. XXI A preparative discourse to the two maine questions which follow concerning the observation of the Lords day CAP. XXII The question concerning the corporall rest is proposed with the arguments for the affirmative CAP. XXIII The Arguments for the Negative are also related CAP. XXIV The Question is unfolded in nine propositions CAP. XXV The Arguments brought for the affirmative are answered and in particular that which is drawn from the Iudgements of God is handled more at large CAP. XXVI Wherein is inquired after those duties of holinesse unto which the conscience is bound on the Lords day CAP. XXVII The Arguments which seeme to conclude for all duties of holinesse in generall are set down CAP. XXVIII The Arguments for the Negative are briefly expressed CAP. XXIX Wherein is declared what is to be conceived in this question CAP. XXX Wherein satisfaction is given to the reasons formerly alleadged CAP. XXXI Wherein is contained the conclusion of the whole setting down a short delineation of both the opinions and tenents in these severall questions THE PROEME containing the partition of the whole Work OF the questions of the Sabbath some are fundamentall serving as pillars to support the rest others are lesse principall and subordinate and are the Corollaries of the former Those of the first kinde are two the one concerning the originall and institution of the Sabbath whether it were given to Adam in Paradise or to Moses when Israell came into the Wildernesse the other of the morality of the letter it selfe as it is expressed in the decalogue for by this it will appeare whom the Law-giver intended to bind thereby and how long as also what be the severall shadowes and ceremonies contained therein Those disputes of the latter kind are such as are raised about the Christian mans Feast or Holy-day for this our late Sabbatharians haue of themselves the Scripture being in a manner silent squared in all proportions to the Iewish Sabbath both for doctrine and practice and in a sort confounded them Here therefore we must enquire first quid nominis what name is proper or at least most suitable thereunto Secondly quidrei what this Sabbath is in it selfe and its owne nature And because it may undergoe a two fold consideration the one as it is a day and portion of our time the other as it is the Lords day dedicated to his use and service it is necessary in the next place to enquire of the dimensions of this day of what duration continuance of time it must be then considered quatenus the Lords two things offer themselues to be coÌ„sidered first by what authority it came to be instituted imposed upon the Church of Christ and secondly how it ought to be celebrated observed by us The latter doth also divide it selfe for there being two things which concurre to the nature and being of a Sabbath first the outward rest of the Body or cessation from works which we may call the materiall part secondly the duties of holinesse wherein consists the life and spirit of the observation wee must examine both what that rest is which is enjoyned and what are those holy duties which are commanded CAP. I. Wherein the first question is proposed with the arguments seeming to prove the Sabbath to be as ancient as Adam in paradise AS in the maladies of the body the symptomes are removed when the roote of the disease is purged out so our errors the only sicknesse of our minds are reformed when the foundations on which they are built are overthrowne Our first question therefore is when the Sabbath had its originall whether it were commanded Adam and the Patriarches immediatly from God himselfe in the beginning or only to the Israelites in the wildernesse by the ministery of Moses The former tenent seemeth to have many evidences both from Scripture from reason and from the authority of many of the Learned First from the words of Moses So Gold blessed the seventh day and sanctified it because in it hee rested from all his works an argument may be framed thus The resting of God from all his works and the blessing and sanctifying of the Sabbath were coetaneous for when Moses saith So God blessed he referrs us both to the reason why and the time when and the manner how the Sabbath was first instituted but God rested from all his works immediatly from the Creation while Adam was yet in Paradise therefore immediatly mediatly from the Creation God blessed and sanctified the Sabbath day Secondly Gen. 1.14 in the same Scripture God said let there be lights in the firmament for signes and for seasons for daies and for yeares in which place the word in the Originall signifieth holy convocations From whence thus As soone as there was Sunne and Moone there were times appointed for holy convocations for this was one maine end of their Creation But the Sunne and Moone were from the beginning therefore from the beginning there were times appointed for holy Convocations therefore the Sabbath Thirdly Heb. 4.3.4 from the words of the Apostle who seemeth to Comment upon the words of Moses As I have sworne in my wrath if they shall enter into my rest although the works were finished from the foundation When the works were finished a rest was appointed for Gods people but the works of God creating the world were finished from the foundation therefore from the foundation was a rest or Sabbath appointed Gods people Fourthly a Nondum lata erat lex sed Sabhathum â—am servabatur Bar. Itin. Moses could not haue spoken of the Sabbath unto the Israelites in the Wildernesse as of a thing well known and practised unlesse the
and no other Let no man therefore contend with me saying Moses meant not as thou saiest but as I say it were foolish and rash thus to affirme If the doubt be whether the place in the second of Genesis which lies at stake in this question may admit both interpretations without any prejudice to the Analogy of faith that g Quam stultum fit in tantâ copiâ verissunarum sententiarum quae erui possunt temere affirmare quam earum Moses potissmum senserit pernitiosis contentionibus ipsam offendere charitatem which is given by our Adversaries may justly be suspected ours I am sure cannot CAP. IV. The arguments proposed Chap. 2. are fully answered and the exposition of sanctification by destination is at large handled VNto the first supposing that the words of the text blessed and Sanctified are expository this I say supposed because b Aquin. p. 1. q. 7 3. art 3. some have distinguished between them the meaning of the place is that God bestowed a speciall prerogative and preferment upon the seventh day setting it apart from the rest of the weeke for so the word signifies That this was done we all agree when it was done is the question for this circumstance we have not expresly in the Text. Now because it may be doubted whether Moses wrote the story before the deliverance of Israel as c Lib. 7. de preparation Evangeliâ— c. 2. Eusebius Caesariensis thinkes or after the Law was given as d Hexamer Beda e Abulensis in Genes Abulensis and most others are of opinion let our Adversaries make their election and this Text nothing favours them For if Moses writ after the Law was given as is most probable then the proposition that Gods resting from his works and the Sabbaths sanctification were coetaneous is denyed and these words stand not in reference to the begining of the world but to the Law given Object If any demand why then doth Moses speake of this sanctification in the history of the Creation whereas the proper place for this had been Exodus the History of Israel in the Wildernesse Answere It will be said that it is fitly mentioned by Moses in that place because there he had occasion to speak of the severall daies of the week and of the reason of the seventh daies Sanctification Gods resting from all his works As if Moses should have said you know how God hath lately separated the seventh day from others to his service here is the reason when he made the World he himselfe rested upon that day as is also expressed in the Law it selfe But sâ—â—ing Moses wrot that history before the Law we must distinguish for things are said in Scripture to be sanctified or set a part two manner of waies First by way of purpose and destination only as God sanctified Ieremy to be a Prophet unto him before he was born Secondly by way of actualluse and imployment as when the Levites were admitted to the actuall service of the Tabernacle True it is that Gods resting from his works and sanctifying the Sabbath were coetaneous in the first sense by way of purpose and intention which Moses relates but not in the latter by way of actuall execution As soone as he had ended his workes he ordained appointed that the seventh day the day of his owne rest should be that on which his Church should rest and follow his example and this was that great blessing and prerogative bestowed on that day Therefore a Musâ—m â—ee com Musculus doth well expresse sanctificatus by destinat us a day sanctified because a day destinated and fore-appointed And b Bysield against Brerewood M. Byfield himselfe hath observed and that rightly that the word in the Originall doth signifie to prepare to prepare is one thing and actually to appoint is another So then the Sabbath had not an actuall existence in the world from the begining it had only a Metaphysicall being as all naturall things are said to be in their causes For the cause or reason of the Sabbaths sanctification Gods rest was from the begining though the sanctification it selfe was long time after Object You will say doth any man write an history of things not existent Answ I answere that the Prophets and pen-men of holy writ usually doe so and this is one chiefe reason which doth manifest the Scripures to be the word of God I hope no man will deny that Moses also wrot by inspiration but heer we read what God hath done as well as what man should doe and so'tis an history of what was past if we rightly understand the Text this therefore is but a cavill Ob. It will be againe objected that never anything which had actuall being and ability unto thatservice whereunto it was used was thus sanctified and aforehand set apart and not presently employed but the seventh day was from the begining and every way fit to be the holy Sabbath Answ I would aske only Esai 45.1 whether Cyrus was not thus sanctified to be the destroyer of Babylon and restorer of Gods Church or whether this service were the first that ever Cyrus did when hee was every way fitted thereunto Nay was not Christ thus sanctified to be the Messias yet was he neere thirty yeares old before he actually manifested himselfe to be the Messias and shewed froth his glory I presume that no man will say that all the time before hee wanted abilities thereunto Ob. You perhaps will say Christ indeed was ready but the people were not fitted Answ I answere our Saviour himselfe saith the reason was neither in himselfe nor in the people but only in the time thereunto ordained his houre was not yet come And thus all things else are done by him as c Nihil incomptum â—tque intempestivum apud verbum Praecognita sunt enim huic omnia à patre perficiâ—â—â—tur autem à filio apto tempore expectante eamhoram qua est à patrc praecognita Irenae lib. 3. Cont. haeres c. 18. Ireneus well observes So heere indeed the seventh day was from the begining the day of Gods rest and might have been employed as the Lords Sabbath and some daies doubtlesse were thus bestowed and perhaps this But the time unto which God had destined or ordained it wherein solemnely to make it his holy Sabbath was not yet come viz. the redeeming of his Church out of the bondage of AEgypt for of it was the Sabbath a speciall memoriall For my part I cannot understand why any man should mislike this interpretation since the word sanctified when it is attributed to such things as are not capable of holinesse is mostly used in this sense especially since nothing hath hitherto been objected of any moment but what may be reduced unto these heads Ob. First they say there is no ground for such a destination in the text and to interpret Scripture without ground is to build without a foundation But who sees not
sanctificatio una qua sanctificatum est a Deo altera qua praecipieâ—atur Israeli Sanctificatio Deiest quâ dics septimus statim initio est quieti deputatus consecratus sanctificatio Israelis est diem septimum â— Deo quieti sanctificatum pro sancto habere Mus praecept 4. Musculus that there is a twofold sanctification of the Sabbath For both God sanctified it and Israel sanctified it God sanctified the Sabbath when presently from the begining he deputed and consecrated the seventh day unto rest Israels sanctifying was the keeping holy that day which God had long before deputed to be kept According to this twofold sanctification there is a twofold respect of the word Remember For in the commandement they are bid to remember the ground of the seventh-daies destination to this holy use from the begining In that of Deuteronomy they are bid remember the immediat ground or reason of the actuall institution and observation of the day The word therefore Remember in the commandement hath not as is supposed primarily any reference either to the works of God or to the finishing of those works but secondarily inclusively only as being the occasion of Gods destinating the day to be in time to come the Churches Sabbath which they are primarily and immediatly commanded to remember And in that other place Remember hath respect unto their deliverance out of Egypt as being the primary and immediat reason of the Sabbaths institution actuall observation And indeed if wee will speake of things as they are wee shall finde that the Sabbath could not congruously have been instituted and observed untill this time of their deliverance For now God makes to himselfe a glorious Church which before lay hid in private families in the midst of Idolaters without Ceremony without sanctuary and therefore without Sabbath for Sabbath and Sanctuary are relatives in Moses a Levit. 19.30 Ye shall keepe my Sabbaths and reverence my Sanctuary No Sanctuary no Sabbath Now and not till now God hath a separated people unto himself and the Sabbath we know was given them as a pledge and seale of this separation Therefore the Prophet Speaking of the great favours of God to this people as distinguished from others saith b Ezek. 20.12 moreover I gave them my Sabbaths to be a signe betweene me and them that I am the Lord that sanctify them Where first the prophet speakes of them Emphatically he gave his Sabbaths to them and none but them to be a signe between him and them and none but them that he doth sanctify them and none but them and all this when he lifted up his hand unto them to deliver them Secondly he speaks of Sabbaths in the plurall number meaning all their three sorts of Sabbaths of daies months and yeares all which are made the signes and pledges of their separation That this is the common exposition of that place by all but himselfe is confessed by a Aliqui consent dici hic Sabbatha in plurali ut significet triplex Sabbathum primum dierum quod proprie dicebatur Sabbathum secundum mesium tertium annorum nam Sabbata haec o ania dedit Deus Iudaeis in signum salutis quietis danâ—â— per Christum Cor. Lap. Cornelius à Lapide the Iesuite as great an enemy to this destination as any other But if any list to be contentious herein declining this place as they doe that of the Colossians as if the prophet spake not of their weekly Sabbath but only of their other feasts the words of b Neh. 9.13.14 Nehemiah seeme to me as cleare as the noone-day saying thou madest knowne unto them thy holy sabbath the weekly sabbath and commandest them precepts and ordinances and lawes by the hand of Moses thy servant God we see made known now unto them not unto their fathers this weekly Sabbath by the hand of Moses his servant Ob. If any say it was now made known unto them only by way of remembrance reviving that old ordinance of his which had now been a long time intermitted by reason of their bondage in Egypt Sol. I answere that our Sabbatharians when it serves their purpose tell us that this law of the Sabbath and the practice thereof was ever on foot from the begining amongst the very heathen by the light of nature and that from hence the number of seven came to be so highly magnified amongst them if this be so it s in vaine to tell us now that the Sabbath was either forgotten or neglected especially in Egypt where all kind of knowledge at this time flourished how can that be revived which never perished Ob. You will perhaps reply to that place in Nehemiah that the whole morall law was given unto Israel by the hand of Moses in the wildernesse may we from hence conclude that therefore they never were in the world till then in precept or practice Sol. I answere that the text it selfe puts a remarkable difference between the other commandements of the decalogue and this of the Sabbath named there as the head of the Ceremonials and Iudicials For those words thou madst known unto them thy holy Sabbath and commandedst them precepts and ordinances and laws by the hand of Moses thy servant cannot in any congruity be understood of the morals which are immediatly engraven upon the conscience and I thinke are no where said to be made known by the hand of Moses But let this be granted yet let it be considered what he saith in the words immediatly going before Thou camest downe also upon mount Sinai and spakest unto them from heaven and gavest them right judgements and true lawes good statutes and commandements and then I conceive we may well conclude that when he addeth and thou madest knowen unto them thy holy Sabbath and commandedst them precepts and ordinances and lawes by the hand of Moses thy servant either he meaneth the same lawes spoken of immediatly before which were such a tautology as I think cannot be paraleld in Scripture or that the text apparently distinguisheth between the morals in the thirteenth and the ceremonials and Iudicialls of which the Sabbath was head in the fourteenth verse Ob. Fiftly it is objected that the words of the commandement in the twentieth of Exodus have expresse relation to the words of the story Genesis the second and that therefore the word Remember bids them look back to what God had appointed from the begining Now the words of the commandement speake not of any destination but of an institution therefore that also in Genesis must so be understood Answ I answere that since the booke of Genesis was written after the law was given as most of the learned acknowledge and were very easy to be demonstrated the contrary is most true that the words Gen. the second have relation to the words of Exodus the twentieth as being first written in the tables of stone and from thence transferred by the historian Neither doth the word
Remember which is more frequently then solidly insisted upon look to the practice of former ages and Gods institution from the begining but is a plaine caveat if men list to see it for the time to come And I appeale to common sence how the words remember thou keepe holy the Sabbath day can be construed remember how your fathers kept it or how God did institute it from the begining It is far more rationally said by some of our adversaries in this point that Remember is added to this and to no other commandement of the decalogue as for other reasons so because of the ceremoniality thereof For they indeed were formerly practised by all man kind and were naturally though imperfectly knowne so that they could not be forgotten but this of the Sabbath was a new ordinance of another nature and made known by the hand of Moses It was withall the chiefe of all the ceremonies containing in the mystery thereof the Epitome of Gods mercies in Christ in whom the father blesseth us with all spirituall blessings therefore is this Remember thus prefixed Object Lastly it is said that the sixe daies of Gods working were presently exemplary unto Adam even in the state of inocency and therefore as soone as he was created he was set to dresse the garden and to worke therein in imitation of Gods working There is the like reason of Gods resting as of his working that the one should be exemplary as well as the other no doubt therefore but that this was injoyned him as well as that Ans I answere that here I must confesse my ignorance for how Gods working on the sixe daies was exemplary to Adam in the state of innocency as binding him to follow Gods example herein I understand not Sure I am it hath no footing in Scriptures and is spoken gratìs and the whole argument a pari is a meere fancy Especially considering that as Calvin hath well observed Gods example recorded in the commandement binds not us at this day though in the estate of corruption For the words of the commandement sixe daies shalt thou labour are not preceptive but only permissive And a Pro sua â—bertate permittit Neque enim ut inscitè quidam putârunt exigit sex dierum laborem sedipsà facilitate â—oâ— ad parendum allicit Calv. in Exod. Calvin bitterly but justly derides those that expound them otherwise saying God doth not as some have ignorantly thought exact of his people the labour of sixe daies but allures them by the facility of that which he requires to obey the command If those words therefore set not a binding precedent before us but permit us only to follow our occasions on the sixe daies as shall seeme good unto us much lesse was Gods example preceptive unto Adam in that condition Vntill therefore something else shall be more substantially alleadged I shall ever read with Musculus sanctified that is destinated for time to come To conclude whereas the argument might seeme to be inforced from the particle So in the Originall it is only a copulative our last translation therefore reads it And God blessed the seventh day and hallowed it To the second be it granted that the word in the originall be the same which is elsewhere used for holy convocations and that God when he made those great lights had an eye to this their use to which also he afterwards appointed them in the new moones and other festivals of the Iews yet from hence to inferre that from the begining there were such times thus observed by the course of those great lights draws blood from the text For this was neither a principall nor naturall end of their creation Though therefore God did appoint the Iewes in their solemne feasts to be guided by the Moone yet we see the Christians follow no such directions If this had been either a principall or a naturall end of the moone from the begining surely that which was naturall is become mutable and we that looke not to this use of the Moone in our times of holy convocations save only in a few moveable feasts are most unnaturall The whole argument thus grounded upon the signification of the word is in all the parts thereof unsound To the testimony of the Apostle Heb. 4. the Iesuit a Hinc satis clare elicitur evincitus Sabbathi cultum requiem in usu fuisse apud homines ab origine mundi aliâ—s vim non haberet discursus argumentum Pauli Corn. à Lap. in loc Cornelius à Lapide saith it is by this place cleerely evinced that the Sabbath was in use amongst men from the begining or else the whole discourse of the Apostle in that place is overthrowne For tryall whereof and clearing of this Scripture we must first set downe the Iesuits deduction and then compare it with the text out of which it is deduced The words of the Apostle are We which have beleeved doe enter into rest as it is said As I have sworne in my wrath if they enter into my rest although the works were finished from the foundation of the world These words b Est occupatio per quam ascendit Apostolus ad explicandam anagogen Sabbathi c. saith he are brought in by way of preoccupation wherein the Apostle ascendeth in his discourse to explaine the anagogicall meaning of the Sabbath and from the rest thereof and that of Canaan to prove that there remaineth to the true believers a third rest in heaven As if the Apostle should have said c Quod duplex requies promissa fuit patribus nostris primarequies fuit Sabbathi God did heretofore promise a twofold rest unto our fathers the first of the Sabbath in which he commanded them to rest from their daily labours the second of Canaan where he gave them rest from all their enemies But David speaks Psal 9â— neither of the test of the Sabbath because all men were already brought into that rest from the begining of the world when God having perfected the creation commanded men to rest therein in imitation of his rest neither doth the Apostle speak of therest of Canaan as appears v. 7.8 therefore a third rest is there meant by the Prophet even the rest of heaven If this be compared with the Text it will be found out of square in three things First in that he makes the Sabbath to be a promise to the Patriarches but where doe we finde any such promise Nay how could it be a promise if instituted in paradise For a promise is of a thing to come not already in being Secondly the Apostle speaks of those rests which were given the Iewes as types and figures of our spirituall rest but the Iesuit affirmes the Sabbath not to have been given to the Iews but man kind from the begining which indeed overthroweth the whole scope of the Apostle Lastly the maine intention of the Apostle is mistaken which is not to explaine the Anagogicall or heavenly
of the law giving men sixe for one for God ever was and ever will be alike liberall to all men in all ages in this kind The second drawn from Gods interest in the seventh day The Seventh is the Sabbath of the Lord and what sons of Adam are exempted from giving God his owne The third is Gods example proposed for our imitation for all men are bound by the very light of nature to be followers of God as deare children The fourth is the promise which is made therein For it will be as blessed a day or a day as full of blessing unto us if we sanctify it as ever it was to the Iews God being not lesse good nor his grace lesse powerfull nor his promise lesse sure The fift is the ease refreshing of our servants and beasts to whom Christians must not be lesse mercifull then the Iews Lastly the Sabbath taught them that they were the Lords people and no man will say but that we also are so by as many and by more strong tyes and relations then were ever any Ergo c. Sixtly the law Ceremoniall and Iudiciall were given only to the Iewes and such as were circumcised but the fourth commandement was directed not only to those within the covenant but also to strangers and aliens The strangers within thy gates And upon this ground a Neh. 13.16 Nehemiah reproved the Tyrian Merchants which were strangers therefore c. Seventhly from the words of Christ in the Gospell b Mat. 24.20 pray that your flight be not on the Sabbath day Those words were spoken to the disciples foreshewing that if their flight should happen to befall them on the Sabbath their affliction would thereby be increased But if the fourth commandement be not Morall what addition of sorrow had it been if their flight had befallen them that day Christians and such were the disciples need not trouble themselves about a law Ceremoniall Thus then That commandement the breaking whereof might justly grieve a Christian forced thereunto by flight is doubtlesse morall but the fourth commandement is such therefore c. Eightly that commandement against which humane corruptions doe especially arise and band themselves both in the Godly and the wicked must needs be morall but our corruptions doe chiefly fight against the Sabbath as the Godly feele by experience in themselves and experience doth also make evident in the wicked of the world therefore c. Ninthly that cannot be a truth of God which overthrowes all religion le ts in Atheisme Epicureisme and all prophanesse no good tree can bring forth such evill fruit But that doctrine which denieth the morality of the Sabbath overthroweth all religion le ts in Epicureisme and Prophanesse as appeares in those Churches wherein it is taught in forraine parts Ergo. Tenthly that wich the Church of England teacheth in her Homilies ought to be held for truth by all the obedient children of that Church but the morality of the Sabbath is that which the Church of England teacheth in her Homily of the time and place of prayer as will appeare to every one that will read the same Therefore all the obedient children of the Church of England ought to acknowledge it to be true Eleventhly if you make the fourth commandement Ceremoniall you make the Church of England guilty of Iudaisme For that Church which readeth to her children a Ceremoniall Law and commands them to kneele whilst it is read in acknowledgment of their subjection thereunto and at the end to pray Lord have mercy vpon us and incline our hearts to keep this law cannot but be a Iewish Church But the Church of England thus teacheth her children Ergo. Twelfthly unlesse the fourth commandement be morall there will be but nine commandements in the Decalogue which is contrary not only to the received opinion of all men but to the calculation of the whole Catholique Church in all ages and is no meane Sacriledge to affirme Ergo. Thirteenthly that which is taught by men which are most spirituall and alone discerne the things of God must needs be true and so on the contrary But the Morality of the Sabbath is taught by men that are most spirituall the contrary by men that are carnall therefore c. Lastly we have the authority of all our English writers almost ever since the reformation unto this time neither was it hitherto ever contradicted for at least these threescore and ten yeares unlesse by Papists Anabaptists or Familists Ergo. CHAP. VII In which are set downe the arguments for the negative THe negative tenent hath also its arguments which in the next place must be produced and First it is alleadged That commandement over which Christ was absolute Lord as he was the sonne of man is not morall for a morall precept is part of Gods eternall law over which the sonne of man can have no power being made under the law But Christ as the sonne of man was Lord of the Sabbath as himselfe upon two sundry occasions hath twice told us Math. 12. Mark 2. To these Texts these exceptions have been made 1 Excep 1. That this phrase doth no more import the Sabbath to be a ceremony then the same used by the Apostle doth conclude the dead and the living to be a ceremony for he rose againe that he might be the Lord of the dead and of the living But this is to play with the ambiguity of the word it 's one thing to be Lord of the Church to guide governe perfect quicken raise glorify her for this is the meaning of the Apostle upon which that in the Ephesians may seeme as a comment Eph. 1.20.21.22 And another thing to be Lord of the Law or constitution to moderate dispence order alter abolish for in what other construction can any one be said to be Lord of a law 2 Except 2. It is said that Christ did not intend by these words of his any such Lordship because he did not then abrogate the Sabbath Nor is this to the purpose for never any man yet dreamed that Christ did in those words abolish the Sabbath for both it and the rest of the legall ordinances were in force till they were nailed with him to the Crosse 3 Except 3. It is excepted that our Saviour in those words doth only dispence with his Disciples in that particular case and challenge to himselfe the power and prerogative of expounding the Law against the Pharisees who pretended only to the Chayre and to give interpretations of the Law But to satisfy this also and to cleare the Text we affirme 1 That Christ doth not there or in any other place ever dispence with the law in himselfe or any other for he took upon him the form of a servant and came not to break the Law but to fulfill it 2 That in those words Christ doth not intend to expound the law only for this he had done before by the example of David and by the
can be pleaded to make it lawfull A man must not lye no though it be a holy fraud Commit Idolatry Rebellion Murther Theft to save his life nay his soule or a thousand soules But the fourth Commandement admits of many excuses and dispensations and that when neither Charity Piety nor necessity require I never heard a Physitian blamed for tending his Patient on the Sabbath though not in extream danger nor a Sheepheard condemned for following or folding his flock upon that day yet the folding of Sheep is neither a worke of Piety towards God nor mercy to the cattell which would be better unfolded only it 's a matter of profit to the owner The c Laurent in Tert. advers Iudaeos ex Rabbinâ—s in Ios c. 6. Iewish Rabbins tell us that the children of Israel never kept but the first Sabbath during their whole pilgrimage in the wildernesse No man will say they were forced by necessity to this long intermission d Chrysost ib. St Chrysostome is of opinion e Abraham cuÌ„m consensiâ— occidere filiuÌ„ non consensic in homicidium quia debitum erat eum occidi per mandatum Die qui est dominus vitae mortis Aquin 12. q. 100. art 8 ad 3. how justly I say not that our Saviour in his own person brake the Sabbath when no occasion compelled him thereunto As when he made clay with his spittle for the blind mans eyes If any object that even morall lawes admit of dispensations as in the case of Abraham who was commanded to sacrifice his owne sonne and of the Israelites who were also commanded to robbe and spoile the Egyptians The f Communitèr dicitur quòd Deus mutare potest materiam praeceptorum sed manente materiâ non potest dispensare Vig. c. 15. v. 7. Schoolemen have long since untied this knot distinguishing between the dispensation of the law and the mutation or change of the thing concerning which the commandement is given And this change of the thing may be made in regard of some of the commandements by the omnipotent soveraignty of the Lord but not in others God by prerogative royall over all create beings may call for any mans life by the hands of whom he pleaseth as in Abrahams case He may likewise deprive any man of his propriety in any of his goods and so give them as a prey to another as in Israels case But God cannot change the matter of other Commandements as make himselfe more Gods then one or worthy to be dishonoured So then in the forenamed particulars there was no dispensation in the commandement but an alteration in the things And the reason of this distinction is plaine for had the Egyptians continued the lawfull owners of their Iewels and ray ment the Israelites must have been theeues keeping them from them without their consents God can no more make theft to be no theft then deny himselfe Object But perhaps you will say that the matter of the fourth commandement is also changed in the former instances the law not dispensed with at all Ans I answere that the matter of the fourth commandement is the seventh day the sanctifying thereof the forme but how the seventh day can be changed and not be the seventh day to the Physitian or sheepheard or any other is not imagineable Omne quod est dum est necessariò est Whatsoever hath being whilest it hath being must necessarily be that which it is Seventhly whatsoever is contained under the name of legall sacrifice in the old Testament is not morall for not only the Leviticall sacrifices but even those which were offered by Adam and the Patriarches were Ceremoniall But the Sabbath is referred unto this head by g Mat. 9.13 vide Mald. in locum In voce Misericordiâ Synecdoche est notando nam sub hoc nomine Christus omnia humanitatis officia comprehendit ut nomine sacrisicâ—â— omnes caeremonias quiequid est externum Marlor Christ himselfe disputing with the Pharisees and citeing against them the Prophet Hosea For as under mercy are comprehended all works of love to our neighbours so under the title of sacrifice are contained all the rites of the Mosaicall Law Eightly that Commandement for the observing whereof man was not made is not Morall h Ordinatur homo ad Deum non per interiores actus mentis sid etâ—am per exteriora opera quibus divâ—â—am servitutem prositetur ista opera cultus Caeremonia vocatur Aquin. 1. 2â— q. 99. art 3. in corp for therefore God made man that by the observation of the Morall Law he should beare his own image in the world serving him in righteousnesse and holinesse to the glory of his Creator But man was not made to keep the Sabbath in regard of any circumstances of the commandement but on the contrary the Sabbath was made for man and not man for the Sabbath Therefore c. Ninthly that Law which determines Ecclesiasticall rites and ceremonies prescribing set times of holy worship and the outward solemnities there of is not Morall but Ceremoniall This I take to be a Theologicall Maxime among all sorts i Lex Caeremontalis est quae praescribit riâ—us Ecclesiasticos externas Caereinonias sacrificia vasa loca tempera But. loc com of Divines the reason is because the law Morall being the same with that of Nature doth not descend to any particular circumstances But the fourth commandement prescribes and determines set and particular times of holy worship and the outward solemnities of the same saying the seventh is the sabbath in it thon shalt doe no manner of work Therefore c. Lastly may be produced many witnesses of all kinds * Ignat. Ep. ad Magnes Ignatius saith that old things are passed away applies it to the Sabbath in the fourth Commandement k In quibus fingulis lex non dicam impossibilis infirma sed planè ià m mortâ—ae Orig lib. 6. in Rom. cap. 8. Origen upon these words of the Apostle the law was weak through the flesh expounds it of the Ceremoniall law which saith he understood according to the letter and so observed was weak and not able to doe us good His first instance is in the law of the Sabbath l Tertul. adversus Iudoeos Tertullian calleth it a Temporall Sabbath m Iam temporegratic revelatâ— observatio illa Sabbathi quae unius dici vacatione figurabatur ablata est ab observatione fidelium Aug. in Gen. ad lit lib. 4. c. 11. S. Augustine doth every where distinguish the fourth from the other as being Ceremoniall and not belonging to the new Testament n Hier. lib. 28. in Galatas S. Ierome makes it a Iewish observation o Literalis illa observatie Sabbathi sonantis requiem non dantis indictus saerisifciorum ritus interdictus porcinae carnis esus pluvia est ex illa nube Mosi descendens sed nolo in hortum meum descendat Bern.
Sabbath in Paradise And if he sinned the sixt day as most conceiue this was a bad preparation to the next dayes Sabbath such as was likely to disturb the whole work If he stood the sixt day and sinned the seventh long he stood not all agree was the day of his fall think you the day of his Sabbath That he entred upon the dominion of the creatures upon the seventh day contradicts the very Text it selfe which saith they were delivered up unto him upon the sixt day unlesse we like to interpret Moses by the figure Anticipation in that Chapter which is so much condemned in the next That time was first divided by weeks afterward by months which is the very pillar of all the rest is as weakly as confidently affirmed For not to speak of the circle here used the division of time into weeks being brought to proue the Sabbath to haue beene from the beginning the Sabbath being blest sanctified from the beginning to proue this division of time by weeks no such thing can be concluded from that Text unlesse we grant that all separated and sanctified daies and such were all the Iewish Festivalls are presently to be the divisions of time On the other side sure we are that man in the beginning was put to Schoole unto the creature and that the Sunne and Moone were purposely set in the Firmament to shew him times and seasons Is it now probable or can it stand with the intention of the Creator that man should come by the divisions of times otherwise then by observing the Sunne and Moone especially since the Changes of the Moon doe so punctually lead us unto weeks In the next place it was wisely foreseene that a positiue precept serues not our turne and therefore we fetch about for a morality also therein which cannot be without sundry suppositions That nature tels us of time to be set apart for Gods worship is most true but that shee directs us to this in speciall or that in particular is fallaciously collected For what if the creature be under the absolute power of the Creator are therefore no Circumstantials left to the discretion of the Church in holy things What though some particular persons would unequally carue therein as Prometheus did betweene himselfe and Iupiter would the Church alwaies assisted by Gods spirit think we doe the like So for the comfortable performance which is pretended I would aske which is more comfortable when we haue some things voluntary which may be a free gift or when we are fettered in our performances like flaues more then sonnes Lastly that uniformity in publique actions cannot be observed unlesse God interpose his immediate authority savours of something else then Sabbatharian tenents If those daies are alwaies holy which are honoured with some notable work of God I see no reason why the day of our Saviours incarnation and hypostaticall union the most unsearchable a Nunquam ' Deus adeò grande fecit miraculum in caelo aut terrâ sive resuscitando mertuos sive illuminando caecos sic de aliis sicut est miraculum hoc ' unionis humanitatis addivinitatem Gers parte 4 â ser de Nativitate and glorious work ad extra or Friday wherein was finished the work of our redemption should not be a Sabbath as b Euseb lib. 4. c. 18. Constantine made it Surely although all Sabbaths haue beene kept upon daies chalked out by Gods famous works yet all daies thus chalked out haue not been forthwith Sabbaths by divine institution That the proportion of one in seven to be kept Sabbath cannot be ceremoniall that never any found any Ceremony therein is utterly untrue For to omit others c Videri ergo possit Dominus per diem septimum populo suo delineasse suturam sui Sabbathi perfectionem Cal. de 4. prae Sic eliam Clemens Alexandrinus ex Elatone lib. 5. Stlomaâ— Calvin hath long since observed that it did not only historically teach the Iewes the perfection of the works of nature but mystically also the perfection of the works of grace and that nothing should be wanting unto us in the person of the promised Messias the number of seven being the number of perfection Alike solid is that which followeth that the Rest of the seventh day had relation unto Christs rest only in the Graue but was not mystically referred unto the grace of the Gospell which is contrary both to the Scripture and to the streame of all Divines Ancient and Moderne And what if the Iews were partakers of the grace of Christ yet were they led thereunto by the hand as children in these and the like figures and how doth this hang together There is a taxation of one in seven under the Gospell therefore that which the Iewes had under Moses could not be ceremoniall That we under the Gospell keep the fourth Commandement is most true understood in generall of the substance of the Commandement for times of publique worship but in nothing else For thought it say Remember the Sabbath day not the seventh yet immediatly it addeth by way of exposition the seventh is the Sabbath and which it meaneth of the seventh even the next after the creatioÌ„ We must not then make God wise according to our fancies by making his word a Lesbian rule broken asunder and patched together at our own pleasures But say it speaks of a Sabbath in generall how doth it speak of a seventh day-Sabbath in speciall under the Gospell or of the Lords day in particular This therefore must be helped with another heap of superstâ—â—ons Christians you say must not giue a worse time unto the Lords service then did the Iewes must it therefore be just the same that a better would proue a publique grievance is a plausible put off why might we not giue him every sixt day if the whole Church should think it fit would it not be all one upon the matter to Trades-men Labourers But the Lord hath marked out unto us his own day by his own resurrection This is most true and therefore the Church alwaies hath and I doubt not but ever wil obserue it to the worlds end though only by the Churches authority But supposing it to be our Sabbath must it not be kept for time and manner as that of the Iewes was If it be not the Iewish why should we keep the Iewish time of just so many houres with the Iewish manner of rest for such or such cessations As for the rest he that is a Teacher of prophanenesse and an Abettour of licentiousnesse an untempered morter-dauber let him be accursed The other patterne of doctrine therefore in this point is That God created man in that high measure of knowledge as made him little lower then the Angels Psal 8.5 That man continued in this estate but a very short time perhaps not many houres That notwithstanding his fall a great part of his wisdome remained with him especially his naturall knowledge of the creature and the worlds creation That God admitting fal'n man into the state of grace through repentance was pleased to converse with him though not so familiarly as otherwise he would haue done by apparitions and revelations That the light of nature remaining taught him that this God must be publiquely worshipped That he being not unmindefull of his fall and the curse which thereby was brought upon him death and being instructed in the faith of the Messias to be slaine hence God came to be publiquely worshipped by the sacrifices of slaine beasts That the set time of this publique sacrificing is not mentioned in Scripture That the place in the second of Genesis was written by Moses after the Law was given and had relation thereunto That nothing can be averred of the Patriarchs practice till Israels comming into the wildernesse and the fall of Manna That the Law delivered in the fourth precept is morall for substance as that God must haue times for publique worship Ceremoniall for circumstance in the rest binding the Iewes only leading them partly backward to their state in Egypt the fall of Manna partly forward to good things to come in Christ That Christ therefore and the Gospell being exhibited this circumstantiall Sabbath must cease but expired not quite untill the destruction of the Temple That during this while the Apostles kept the Iewish Sabbath as they did other Ceremonies That withall they kept in a manner the Lords day also for breaking of bread though this was not alwaies done upon that day only That whatsoever the Apostles did in the Churches by them planted was not by Apostolicall authority they being the Churches Pastors as well as Christs Apostles That the discipline of the Church of which the time and manner of publique Assemblies is not the least part was established by them as Pastors not Apostles and might afterward receiue such changes as the state of succeeding times should require That therefore the institution of the Lords day is by Ecclesiasticall authority and that this is a sufficient tye of conscience to all such as list not to be obstinately wilfull That the Lords day thus established must be observed and set apart for Gods publique worship and all meanes used for the supporting thereof That those that joyne not with the Congregation therein are guilty of prophanation That whatsoever doth hinder this in any man of which no generall rule can be given ought to be avoided by him and that herein every mans experience can best informe him That such things as are used only as diversions of the minde and recreations of the body are lawfull on this day so they offend not in any other circumstance That those that are inclined and inabled to private holy exercises performed without fraud or sinister respect doe that which is most profitable and commendable though not bound thereto by the Law of the Lords day That all men should be watchfull over themselues to keep a spirituall Sabbath from the servile works of sinne throughout the whole course of this life having alwaies an eye to that Sabbath of Sabbaths promised us in the kingdome of GOD our Father and of his deare Sonne IESUS CHRIST to whom be honour and glory now and for ever more Amen FINIS