A Declaration of the Christian Sabbath, Tract

A Declaration of the Christian Sabbath · Tract

p. 1THE MORALITY OF THE LAVV.

Chap. 1. All the Morall Commandements are perpetuall.

THere is nothingIt is dangerous to make queſtion of the authority of Gods Lawes. ſo abſolutely compleat and intire, as that Sathan will not impute vntounto it defect and want; nor p. 2any thing ſo cleare and manifeſt, as that by infidelity and carnal reaſon it cannot be called into queſtion, & made liable vntounto doubts: otherwiſe no mortall creature would hauehave attempted to impeach the ſacred authority of Gods owne moſt holy Lawes, which hauehave reteined their force, and exerciſed their power ſo many thouſand yeares, as hauehave beene ſince the beginning of the World. If the exquiſite righteouſneſſe of God thereby declared, were ſubiect to diminution, as that it might bee worne out by time; or if his Soueraignty were terminable, and to continue but for a certaine number of yeares; or if the louelove thereby required of men towards their Maker, or of each one to another were now become needleſſe, & of no neceſsity, they would p. 3be the more excuſable, who ſeeke the ſubuerſion of theſe heauenly Statutes: otherwiſe, they commit ſpirituall treaſon againſt the Diuine Maieſtie. It is not ſafe to depraue the Acts, which hee hath done, and to debaſe the workes of his hands; much leſſe will hee put vp the reproach of that which by his Holy Spirit hee ſpeaketh, and the indignity offered to the gracious word; of his mouth; hee cannot indure the glory of his Lawes,Pſal. 19.Ps 19 of his Statutes, of his Teſtimonies and Oracles to be defaced. Let no man thinke, that wee begin our Diſcourſe with Fictions, by faining of faulty and erroneous perſons, who, with little difficulty, may bee refuted: wee fight not with our owne ſhadow, wee complaine not without grieuance, and iuſt cauſe of p. 4griefe: For, there are reall Aduerſaries, and not imaginary, lately riſen vp, who renounce both the Ten Commandements, and all other the Scriptures of the Old Teſtament, as abrogated and aboliſhed by the death of Chriſt, together with the Leuiticall Ceremonies.

It will not then be ſuperfluous, (as a worke vndertaken without due cauſe, or hope of good effect) as briefly as may be, to make it appeare, that neither the Ten Commandements, nor any parts of the Morall Doctrine of GODS moſt holy Word, in force before the comming of Chriſt, are antiquated, & made forceleſſe, by his birth, preaching, practiſe, death, reſurrection, or aſcention.

1Firſt, himſelfe expreſly denyeth any ſuch meaning, or p. 5intent, on his part: for it ſeemeth that ſome licenciouſly hoped for ſuch a carnall liberty, and ſome maliciouſly vpbrayded him with purpoſe of ſuch an impious innouation: and therfore, that none might take occaſion to conceiue any ſuch thoughts of him, hee directly maketh his mind knownMat. 5. 17.Matt 5:17 to the contrary. * Thinke not (ſaith hee) that I am come to deſtroy the Law or the Prophets: I am not come to deſtroy them, but to fulfill them.

22 Secondly, the Apoſtles, and Writers of the Bookes of the New Teſtament, doe often produce them as authenticke witneſſes of GODS ſolide Truth, and the Sacred Doctrine of his holy Spirit: yea, and hauehave founded thereon maine ſubſtantiall Points of Faith: which they would not hauehave done, if ſuch Books p. 6and ſayings had then ſtood cancelled, or beene growne out of date.

Obiection.

But they hope to auoid this by interpreting themſelues, and expounding their owne meaning; which is, That they deny not any Commandement, or words, or ſentences of the Old Teſtament cited in the new, to bee the Scripture: For ſo much as is repeated by the Euangeliſts, or in the writings of the Apoſtles, they acknowledge to be GODS owne words: But no more then are there expresſly ſpecified: and not them to be ſuch now, by vertue of that voyce, which GOD vttered once in Mount Sinai; or of that hand, which wrote them in the Tables; or of that ſpirit, whereby Moſes recorded them in Exodus, or Deuteronomy or other places; or, whereby the p. 7Prophets either ſpake or writ: But by vertue of an Apoſtolicall Spirit, whereby they are tranſlated into the Goſpell, and become meerely Euangelicall.

Anſwere.

This they ſay, and if it proue true in the particulars, they ſay well: Otherwiſe we muſt thinke, they care not what they ſay, ſo that they may die their foule cauſe with a faire colour. Let the point therefore come to ſcanning. Saint Iames ſaith, **Iam. 2. 10. 11.Jas 2:10Jas 2:11Whoſoeuer ſhall keepe the whole Law, and yet faile in one point, hee is guilty of all; for hee, that ſaid, Thou ſhalt not commit Adultery, ſaid alſo, Thou ſhalt not kill.

Three things are heere inquirable, and duely to be conſidered of: One, what this Law p. 8is: The next, who bee Delinquents in the tranſgreſsion thereof: The third, who is the Author that giueth authority vntounto it.

11. Touching the Firſt: The Law muſt needs bee the Ten Commandements, as the inſtances in the Seuenth and Sixth, being parts of the whole, doe teſtifie: And to theſe, wee ſee, hee yeeldeth both the ancient title, and power; they are authenticke Edicts, and require an intire obedience. Take them as repealed in the Old Teſtament, and reuined in the new, and you cannot call them the whole Law: For all of them are not there in expreſſe termes, and particularly recorded: neither will our Oppoſites grant that the Fourth Commandement hath any confirmation therein, although it p. 9bee indeed by Chriſt ratified with the reſt: but yet onelyonly in generall words, and by firme conſequents.

22. Concerning the offenders; they are all cruell men,foreign. and vnchaſt perſons, and eueryevery one, in any place of the World, which giueth himſelfe ouer to any iniquity, and theſe are obnoxious, that is, guilty of tranſgreſsion, & ſubiect to that penalty which the Law doth denounce. Now in Iames his time, the Goſpell was not ſo vniuerſally ſpread, as that all men eueryevery where ſhould either yeeld obedience to it, or be conuicted of the violation of it.

33. For the laſt, who it was that ſaid, Thou ſhalt not commit adultery; Thou ſhalt not kill. It muſt needs bee hee, that ſaid (I am the Lord thy God that brought thee out of the p. 10Land of Egypt, &c,) and deliuered all the other Commandements to his people in the Wilderneſſe: For hee is that * One Law giuer, which is able to ſaue and to deſtroy. Cap. 4 12.

One other place alſo ſhall bee produced, to make it appeare, that the Apoſtles, in their Allegations of Texts out of the Law, and other parts of the Old Teſtament, reſpected the authority of thoſe Scriptures, out of which they hauehave deduced them; and that is the Sixth to the Epheſians, verſe 1. where he giueth this exhortation: **Eph. 6. 1.Eph 6:1Children obey your Parents in the Lord. Secondly, hee yeeldeth a reaſon thereof, for this is right: Thirdly, hee confirmeth the ſame by the words of the Fifth Commandement; Honour thy Father and thy Mother. Fourthly, hee amplifieth that p. 11Precept, and ſheweth two cauſes why it ought very much to bee regarded: One is from the ſite and place, which it hath in the Decalogue: It is the firſt Commandement; namely, of righteouſneſſe; and that which ſtandeth before all the reſt in the Second Table. The other is from a forcible Adiunct: It hath a Promiſe annexed vntounto it, which is peculiar to it alone, in that Table. Now why ſhould the Apoſtle vrge theſe Arguments ſo earneſtly, if that Scripture had loſt all its wonted vertue.

Thirdly, no temporary conſtitution,3. The Law hath a place in Mans heart by nature. nor that which was expirable, can bee found to hauehave by nature a place in mans heart, or a continuance therin by grace, after the conſcience & practiſe of it is diſſolu'd in the Church. But theſe p. 12Commandements were written in Adams heart, at his creation: (otherwiſe he had not beene faſhioned, after the image of GOD) and after his fall, both himſelfe and all his poſterity ſhew the effect ofRom. 2. 19.Rom 2:19 the Law written in their hearts: Their conſcience bearing witneſſe thereunto, as the Apoſtle teſtifieth. The vnregenerate, the vnbeleeuers, the very Heathen, by light of reaſon and naturall conſcience, can diſcerne of equity, and iniquity; of honeſty, and diſhoneſty; of laudable vertues, and damnable crimes; as what reward liberall & mercifull men deſerue, and how ſeuerely Atheiſts, Murderers, Adulterers, & ſuch like malefactors, ought to be puniſhed.

But theſe goodly Writings being blotted, and much defaced, in our firſt Parents, and p. 13their poſterity, by ſinne, and corruption, they are copied out faire in the regenerate, by the Spirit of grace, through Chriſt, as Dauid, made conformable to his Image, and a figure of him, profeſſeth ofPſal. 40. 8.Ps 40:8 himſelfe, ſaying; I deſired to doe thy will, O my GOD: yea, thy Law is within my heart. Which, in like manner hee teſtifieth of all other, that bee truly godly, with a declaration of the bleſſed effects thereof; when he thus deſcribethPſal. 37. 30. 31.Ps 37:30Ps 37:31 them. The mouth of the righteous will ſpeak of wiſdome, and his tongue will talke of iudgement: For the Law of GOD is in his heart, and his ſteps ſhall not ſlide. Thus GOD wrought in his people, in thoſe former ages, before Chriſt, and promiſed a continuance of the ſame grace, with a large addition thereto, in the p. 14time of the Goſpell; as theHeb. 8. 10.Heb 8:10 Apoſtle to the Hebrewes proueth out of the ProphecieIer. 31. 31.Jer 31:31 of Jeremy. This is the Teſtament, that I will make with the houſe of Iſraell; after thoſe dayes, ſaith the LORD, I will put my lawes in their mind; and in their heart I will write them, & I wil be their GOD, & they ſhall be my people. He. 8. 10.

Laſtly, if the authority of the Law, and all the Old Teſtament had beene aboliſhed by the death and reſurrection of Chriſt, and none elſe to remaine in force, but only thoſe particular words, and ſentences, which are repeated in the new: It muſt needs follow that all the time betweene his reſurrection, and the writing of the New Teſtament, (which was of diuers yeares continuance) men lined without any diuine Law, or Scriptures; p. 15the former were all void, and no mans conſcience ſubiect vntounto them: and none other as then enacted, & publiſhed in their places.

Now we are to inquire into the grounds of their opinions, that it may be ſeene by tryall. What validity, for their purpoſe, may bee found in their allegations.

Their Firſt place is out ofScriptures cleared, which the Aduerſaries produce to proue the Law aboliſhed. Luke 16. 16. The Law and the Prophets were vntill Iohn: ſince that time the Kingdome of GOD is preached, and eueryevery one preſſeth into it.

Their Second, is out of the ſeuenth to the Romans, ver. 6. Now we are deliuered from the Law, being dead vntounto it, wherein wee were holden; that wee ſhould ſerue in newneſſe of Spirit, and not in the oldneſſe of the letter.

Their Third is out of the p. 16third Chapter of the ſecond Epiſtle to the Corinthians, verſ. 11. If that which ſhould be aboliſhed was glorious, much more ſhall that which remaineth bee glorious. To eueryevery one of theſe an Anſwer ſhall be made in order.

Anſwere to the firſt place.

The meaning of Chriſt, in2 Luke 16. 16. proveth not Chriſts abrogating of the Law or Prophets.Luke 16:16 that of Luke is, that the Law and the Prophets vntill Iohn his time, continued their praedictions, adumbrations, and ſignifications of the future happy eſtate of the Church which now by his Miniſtery was declared to bee at hand; for that hee was the immediate foregoer of Chriſt his owne perſon, and the Meſſenger ſent to proclaime his preſence, who was now in a readineſſe p. 17to publiſh his owne Goſpell, & to enter vponupon the worke of Mans redemption. This interpretation is warranted by that, which in Mathew 11. 13. is deliuered: All the Prophets, and the Law propheſied vntill Iohn. But what is heere for excluſion or repeale, either of the Law or the Prophets? not ſo much as the Leuiticall rites or ordinances, were then abrogated: for ſo ſhould they be aboliſhed by Iohn his comming, rather then by Chriſt his reſurrection; yea and that before they were fulfilled, or that which was typified by them, accompliſhed.

Anſwer to the ſecond place.

Now come we to that, in the Seventh to the Romans, Now we are delivered from the p. 18Law: &c. It is apparent by the purpoſe, and all the paſſages of that Chapter, that by [Law] is vnderſtood that irritation to evil, and provocation to ſin, which the Law of GOD accidentally occaſioneth, (but properly doth not cauſe,) in vnregenerate perſons. The vicious diſpoſition, and corruption, which is in men, before Grace; that fleſh which is naturally in all the Sonnes of Adam, reſtraineth them with the greater irkſomneſſe, from the performance of ought, that is required, (eſpecially to doe it well, and in a due manner,) and inciteth them with a more greedy appetite (as I may ſo call it) to effect, thinke, ſpeake, and doe thoſe things, which by the Lord are prohibited. It is like to a ſwift and violent ſtreame of water, which will p. 19endure no reſiſtance, but beareth downe Dammes and flood-yates, & all other ſtops, that ſtand in the way, to hinder his paſſage. This is the Law, and this is the Husband, ſpoken of in the beginning of the Chapter; and every man is a Wife ſubiect to the ſame, ſo long as he remaineth meerly carnall, and ſuch a one, as he was by generation: But, when he by Grace and regeneration is once truly mortified, this party is dead, and ſo is that Husband, reigning ſin; the bond of marriage is diſſolved, and the ſame perſon vnited vntounto Chriſt, by his Spirit, and ſo obtaineth deliverance from the Law, which in this place is ſpoken of; and that indeed, is a reſtitution to the true vſe of the Morall Law, rather then a divorce, or ſeparation from it.

p. 20This expoſition is not ofMaſter Beza. our owne coyning; it hath not onelyonly the conſent of moſt iudicious interpreters but a ſound confirmation from the premiſſes, and ſubſequents of this Text here alleadged by our oppoſits; asVer. 5. thus. When we were in the fleſh, the motions of ſinne, which were by the Law, had force in our members, to bring forth fruite vntounto death. Sinne tooke an occaſion Ver. 8.by the commandement, and wrought in mee all maner of concupiſcence: for without the Law ſinne is dead. Sinne tooke an occaſion Ver. 11.by the commandement, & deceiued me, and thereby ſlew me. Wherefore the Law is holy, and the commandement is Ver. 12.holy, and iuſt, and good. Now Ver. 13.is that, which is good, made death to me? God forbid! But ſinne, that it might appeare ſin, wrought death in me, by that p. 21which is good: that ſinne might bee out of meaſure ſinfull, by the commandement.

The venemous operation of carnall corruption, and how miſcheevouſly, by occaſion of Gods Law, it inciteth vnſanctified men to rebellion, may evidently be diſcerned in every one of theſe ſentences. And that it is called by the name of a Law is plaine in theſe words. I ſee another Ver. 23.Law in my members rebelling againſt the Law of my minde. In Ver. 25.my minde I ſerue the Law of the Lord, and in my fleſh the Law of ſinne.

Anſwer to the third Place.

Laſtly, The meaning of that,1 Cor. 3. 11. Conſidered and cleared1 Cor 3:11 in the third to the Corinths is to be expended; where it is willingly granted that the Morall Law is ſpoken of, as p. 22that, which was to be aboliſhed: yet not ſimply, but in ſome reſpect onelyonly: not as it is the rule of Obedience to Gods holy will; not as it giveth directions for the due ordering of every mans wayes; not as it preſcribeth the duties of holineſſe, and righteouſneſſe. But as it is A Killing letter, and The Miniſtration of death, and condemnation, formerly mentioned, & as it concludeth all vnderunder the Gal. 3. 10.Gal 3:10Curſe, who continue not in all things, which are written in the booke of the Law, to doe them. So that the rigorous ſeverity thereof is that onelyonly, whereof Paul there ſpeaketh: And neither of that alſo, without limitation. For it is not intended that al men promiſcuouſly are exempted from the ſtrict ſentence of it; but thoſeRom. 8. 1.Rom 8:1 alone. Who are in Chriſt Ieſus, p. 23which walke not after the fleſh, but after the ſpirit. The dominion & power of it, ouer-contumatious and wicked perſons, was as ample in Pauls time and is in theſe dayes, as euer it had bin in Moſes his gouernment, and before Chriſt his comming.

There are beſides theſe Scriptures by our Aduerſaries vrged, ſome other Texts ſeeming to contradict our Poſition touching the perpetuity of the Morall Law. And therefore it is requiſite that, as wel as we can, wee cleare the point, by giuing reſolution to all ſuch doubts, as may ariſe thereout. One is in the ſixt to the Romans, ver. 14.Rom. 6. 14Rom 6:14

Obiection 1.

Yee are not vnderunder the Law, but vnderunder Grace. Which might p. 24giuegive occaſion of demand, how the Law doth retaine its authority, and yet the people of God to enioy their immunity from it?

Anſwer.

The purpoſe of the ApoſtleHow Gods law retaineth authority and yet Gods people freed from it. is to be ſearched out, and pondred, both for the better vnderſtanding of the words, and alſo for the avoyding the inconſequence, that otherwiſe would inſue thereupon. His drift therefore is to excite the ſeruants of God manfully to ſtand out againſt ſinne, for the perfecting of their mortification. The argument of his Exhortation is, from the vndoubted hope of their ſucceſſe and victory. But wherevpon is that grounded? VponUpon the happy alteration of their eſtate, & condition. Once they p. 25were vnderunder the Law that peremptorily exacted obedience, and yeelded no aſsiſtance for the performance of it: nay, rather that, which was the **1 Cor. 15. 56.1 Cor 15:56ſtrength of ſinne, and miniſtred occaſion (although faultleſsly) to corrupt, and victious fleſh, of mutinie, and rebellion againſt Gods command. But now they are vnderunder Grace; that is, the Spirit of Chriſt communicated vntounto them; by vertue whereof that which is required of them, they ſhall hauehave power to doe: and that, which is done by them, (though not exquiſitly, and in full meaſure,) ſhall be accepted, and their ſoules dayly ſtrengthened againſt al the remnants of corruption. It is true therefore that Chriſtians are not in Bondage to the Law, nor vnderunder it, as holding the chiefe and principall p. 26place, ſo as Grace could not hauehave the predominancy; but ioyned with the Goſpell, and being ſubordinate thereunto; continueth to the end of the world a powerfull, & effectual ordinance of the Almighty.

Obiection. 2.

Another Text, that may occaſionGal. 3. 24. 25 maketh nothing for the matter in queſtion.Gal 3:24Gal 3:25 matter to an obiector, is in the third to the Galatians ver. 24. 25. The Law was made our Schoolemaſter to Chriſt, that we might be made righteous by faith. But, after that faith is come, we are no longer vnderunder a Schoole-maſter.

Anſwer.

He ſpeaketh of that Legall adminiſtration, and gouernment, which the Lord exerciſed over his people, in the old p. 27Teſtament; (both the Ceremoniall, and Morall Law being iointly in force;) when they were as children at ſchoole, and in their minority, and conſequently now determined, and come to an end the Chriſtiā Church being (as it were) men of riper yeares and therefore this concerneth not the matter in queſtion.

There is, (by report) anotherThe law belongeth to the regenerate. erronious opinion now latelyer hatched, of thoſe, which confeſſe that the Ten Commandements are not totally abrogated: but yet deny that they belong at all to them, that are in the ſtate of Grace, and converted to the faith: but to thoſe alone which are as yet vnſanctified. The vnſoundneſſe whereof, I hope hath appeared, and beene refelled by that, which hath beene hitherto ſpoken. For p. 28did (Paul perſwade vnbeleevingEph. 6. 2.Eph 6:2 Chriſtians to honour their Parents, and apply vntounto them the promiſe? Or did Iames giuegive teſtimonie of profane perſons for well doing, in keeping the Royall Law, (that is) the Commandements of God, which are as the Kings high-way, for all degrees to walke in? If they take that to Timothy or their1 Tim. 1. 9.1 Tim 1:9 ground, The Law is not giuen to a righteous man, they much miſtake their marke: For there he ſpeaketh of puniſhments to bee inflicted, and not of duties to be performed.

p. 29CHAP. 2. No ſignifications, expirations, or change of duties, and ſeruices have made any of the morall Commandements Ceremoniall

FOr the proofeNo alteration, or change of nature, of the duties of the law of this point, wee will lay downe a few poſitions, as our ground-worke, ſuch, as I hope, will be found infallible, and vndeniably true pregnant p. 30alſo, for the manifeſt confirmation of that, which is to be declared.

The firſt is; That the Decalogue, 1 The dignitie of the law in regard, of continuance.with the precepts of it, both before Chriſt his incarnation, and ſince, hath beene in high honor, and eſtimation (& that by the warrant of the Holy. Ghoſt) for the author, equity, and efficacy; as alſo for the antiquity, conſtancy, and continuance of the ſame. They were meant, when Moſes ſaid. What Nation is there Deut. 4. 7. 8.Deut 4:7Deut 4:8ſo great, who hath God ſo nigh vntounto them, as the Lord our God is, in all things, that we call vntounto him for? And what nation is there ſo great, that hath ſtatutes, and iudgements ſo righteous, as all this Law, which I ſet before you this day? And they were included, when David ſaith.

The Law of the LORD is perfect, p. 31Pſal. 19. 7.Ps 19:7converting the ſoule.

8.The teſtimonie of the LORD is ſure, making wiſe the ſimple.

9.The ſtatutes of the LORD are right, reioycing the heart.

The Commandement of the Lord is pure, inlightning the eyes.

The feare of the Lord is cleane induring for euer, &c.

And when he ſaid. All his Pſal. 111. 7. 8.Ps 111:7Ps 111:8Statutes are true; they are ſtabliſhed for ever, and ever. Pſal. 111. 7. 8.

This was the glory, and dignitie, that thoſe Commandements had, in antient times whiles the old Teſtament yet continued. Then, when Chriſt was come, hee both confirmed, and commended them to poſterity; that, yeelding the place of ſuperioritie to the Goſpell, they ſhould (with it, and for it, and by it) retaine their honor, by giving direction p. 32for Chriſtian behaviour, and receiving due obedience, in an holy maner, from the faithfull ſervants of God, in the Church, throughout all ages, whiles the world ſtandeth.

Our Second Poſition is, That2. Ceremoniall law not ſo much dignified as the Morall. the Ceremoniall Law, with the Leviticall ordinances, have never beene ſo much graced, no not then, when it moſt flouriſhed, & was with great ſolemnity obſerved: for it was alwaies, from the firſt inſtitution, to the finall aboliſhment, but a ſhadow of the bodie to come, although madeCol. 2. 17.Col 2:17 vſefull, by Gods grace, to thoſe, that rightly vſed it. To the Galaetians it is compared to a Schoole-maſter, which vſeth, with rod and diſcipline to nurture thoſe, whom hee is ſet ouer. Yea, to a priſon, or houſe of reſtraint, wherein p. 33Captiues, or bondmen are wont to be taſked with worke for thereto ſeemeth to be the alluſion, when it is ſaid. Before faith came, wee were kept Gal. 3. 23.Gal 3:23vnderunder the Law, and ſhut vp vntounto the faith, that ſhould bee afterward revealed.

Our third Poſition is, That3 The Moral law, not made Ceremonial, by ſignifications &c. in caſe ſignifications, and expirable types could hauehave made any Morall Commandement to become Ceremoniall, the whole morall Law ſhould have beene much debaſed by a privation of their firſt excelency, and brought into the condition of theſe Leviticall conſtitutions, as hauing divers precepts of it, once comprehending vnderunder them ſundry ſignificant, and rituall obſervations.

This would be the more perſpicuous, and with leſſe difficulty apprehended if it p. 34were contriued, into an Hypotheticall, or Connexiue Syllogiſme, as.

Propoſition.

If ever ſignifications, in the ſervices of God, could hauehave made a moral commandement ceremoniall: then a great part of the perpetuall morall law ſhould hauehave growne to be Ceremoniall, and temporary.

Aſſumption.

But no part of the morall law is growne to be Ceremoniall p. 35and temporary.

Concluſion.

Therefore, ſignifications, in the ſeruices of God could never make a morall Commandement ceremoniall and temporary.

The Aſſumption is beyond all exception: For to affirme the ſame thing to be both perpetuall, and temporary, tendeth very neere to a contradiction. And the Sequell of the propoſition is as evident, becauſe the whole ceremonial law was contained vnderunder the morall; although not directly, p. 36and in expreſſe termes, yet with a reference thereunto, and by implication; eſpecially in ſome reſpects, though not in all.

For, conſider it according to the motiue and occaſion thereof, which was mans miſerable condition by his fall, and ſinfulneſſe; and ſo it was accuſatory, and for conviction. Conſider it according to the end of it, which was to direct men vntounto Chriſt, in hope of expiation of ſinne, through his blood, and of pacifying Gods wrath, through his mediation; and ſo it was Euangelicall. But conſider it according to the practize in ioyned, as a ſervice to be done to the Lord; and ſo it was a duty of loyalty, and a worke of obedience.

For, Firſt, the louelove of the godly, was much declared in p. 37the exerciſe of them, as David profeſſeth of himſelfe in thePſal. 84 2.Ps 84:2 Pſalme, when he ſaith. That his Soule longed, yea fainted for the courts of the Lord, (where his ceremoniall worſhip was celebrated) and there his heart, and fleſh reioyced in the living GOD. Now whither louelove is to be reduced, Paul teacheth,Rom. 13. 8. 9Rom 13:8Rom 13:9 when he ſaith. That louelove is the fulfilling of the Law; of that Law, which ſaith. Thou ſhalt not commit adultery: thou ſhalt not kill; thou ſhalt not ſteale, &c. So much as any man loueth, ſo neere he approcheth towards the fulfilling of the law, though none but Chriſt could euer attaine to the full perfection of it.

2Secondly, The right vſage of them was then, ſome part of the way of righteouſneſſe, and therefore it is ſaid of Zachary, and Elizabeth, that They p. 38Luk. 1. 6.Luke 1:6were both iuſt before God, and Luc. 1. 6.Luke 1:6walked in all the Commandements, and Ordinances of God, without reproofe. It is agreed vponupon, among the Expoſitors, that by Ordinances are meant the Ceremonies of the old Law, being then in force. And it is manifeſt that Gods will declared in his Ten Precepts, hath euer beene the rule of Righteouſneſſe; as Moſes inſtructeth parents to teach their children, ſaying, This ſhall be our righteouſneſſe Dent. 6. 25.before the Lord our God, if wee take heede to keepe all theſe Commandements, as hee hath commanded vsus.

3And let this be added vntounto the former reaſons, in the third place, That it was a ſin to neglect, contemne, or abuſe them, as Eli his ſonnes did1 Sam. 2. 13 14. 15.1 Sam 2:13 and cauſed the people to doe alſo. Now it is well knowen, p. 39and that by the Apoſtles teſtimony, that. Whoſoeuer ſinneth, 1 Ioh. 3. 4.1 John 3:4tranſgreſſeth the Law: for ſin is the tranſgreſſion of the Law: Euen of that Law, which ſtood in force, when Iohn writ his Epiſtle, which could not then be the abrogated Ceremoniall Law. Then that ſame Commandement, which is broken by tranſgreſsion, is contrarily kept by the practize of obedience.

This reaſon was alledged of late, at a Conference; and had by the aduerſe part, a threefold exception taken againſt it.

1. One, for the terme of keeping the Law, that it is in no mans power to doe it.

2. Another, againſt the Argument, from Oppoſition: That, of what commandement the breach is a ſinne, the contrary keeping thereof is a duty and a vertue. Adultery p. 40(ſaith hee) is a ſinne, and a breach of the ſeuenth Commandement: and yet eueryevery one is a vertuous keeper of it which is no Adulterer.

3. A third was againſt that Aſſertion; that Sin is the tranſgreſſion of the Law: ſithence Infidelity, in not beleeuing in Chriſt, is a Sin, and yet the Law commandeth not faith in him.

Whereunto the ſame Reply,Men made able by grace to do that which is termed: keeping the the law. that then was made, ſhall now be repeated.

11 The firſt faileth of truth, and ſauoreth of ignorance, when it denieth that any man can keepe the Law: For, although it bee impoſsible for men perfectly to doe all that the Law, in ſtrictneſſe, doth as it were, exact; yet they are made able by the vertue of grace, to performe ſuch ſeruices, as are acceptable to God: p. 41and this the ſcripture termeth Keeping; as Behold I hauehave Deut. 4. 5. 6.Deut 4:5Deut 4:6taught you Ordinances and Lawes, as the LORD GOD commanded mee, &c Keep them therefore, and doe them: for that is your wiſdome, and vnderſtanding, in the ſight of the people, &c. So in another place; Bleſſed Pſal. 119. 2.Ps 119:2are they that keepe his teſtimonies, and ſeeke him with their whole heart. So in the Goſpell, Bleſſed are they that heare the Luc. 11. 28. 1 Ioh. 3. 22.Luke 11:281 John 3:22word of GOD, and keepe it And yet in another place: and whatſoeuer we aske, we receiue of him, becauſe we keepe his Commandements.

2Touching the ſecond, I ſay, that Chaſtity, the hatred and ſhunning of filthineſſe, and the louelove and preſeruation of purity, ſtandeth in oppoſition to Adultery; and not the meere forbearance of the groſſe practiſe of it; ſo that eueryevery one p. 42doth not obey that Precept, which hath not fallen into the foule fact of incontinencie.

3. The third hath the moſt ſhew of truth and appearanceWhether faith be commanded in the law? and how. of force: but vponupon ſifting it, it will proue fallacious, and to bee of no validity: For, in ſome reſpect (without all queſtion) faith cannot bee contained in the Law; but hath its place properly and ſolely, in the Goſpell: But in another reſpect it is that, which GOD by his Commandement requireth, and wee cannot but violate his Law, in not yeelding the ſame vntounto him. As GOD in his goodneſſe doth freely pardon the ſinnes of his people, by the death and merits of his Sonne apprehended by faith, being as it were the eye, vntounto which this wonderfull happineſſe appeareth; ſo this cannot come p. 43within the compaſſe of the Law, nor to be expected from it: That, conteined a couenant of life to ſuch as obeyed it; but no promiſe of remiſſion to them that tranſgreſſed it. Saluation proceedeth from Grace alone, through Chriſt, reuealed in the Goſpel, and confirmed to his people in the new Teſtament. But being ſo offered, & tendred vntounto vsus; no man can reiect the ſame without violation of the firſt Commandement, in not giuing to God the honor of his Attributes; as of Kindneſſe, Truth, Power, & the like. For he doth not chooſe, & acknowledge the Lord to be his God, as by it we are required.

Who can denie, that whoſoeuer rightly acknowledgeth the Lord to bee ſuch a one, as in his nature hee is, doth yeeld due obedience vntounto p. 44his Commandement? And Iohn the Baptiſt taught this publikely, that, He which hath Ioh. 3. 33.John 3:33receiued Chriſt his teſtimonie, (and accordingly beleeueth in him,) hath ſealed that God is true, and is as ready to teſtifie it, with the profeſsion of his lips, as they, that confirme their deede, by putting their hand, and ſeale vntounto it.

But now, that we may deſiſtSignificant ceremoines cannot alter the nature of vnchangeable Commandements. from digreſsions, and proceede in the proſecution of our point; it will be needfull to exemplifie the matter with ſome particular inſtances, that in caſe a ſignification could turne a morall commandement into a ceremonial divers of the ten Commandements ſhould be ſuch.

There were two pillars ſet1 King. 7. 22.1 Kgs 7:22 in the porch of the Temple; the one was called Lachin, that is, He will eſtabliſh: and the p. 45other Boaz; which ſignifieth, In him is ſtrength. Are not theſe repreſentations of Gods all-ſufficiency, which is commended vntounto vsus, & we ought to entertaine a perſwaſion of, by the firſt Commandement? Beſide a great multitude of other Ceremonies contained vnderunder the 2. Cōmandement, there were diuerſe ſorts of Sacrifices; whereof ſome were offered for actual confeſsions ſome for actuall ſupplicatiōs, ſome for actuall deprecations, ſome for actuall thankſgiuings: and many ſuch morall vſes they were deſtinated to, and that by Gods owne appointment. In the fourth Commandement we hauehave our aduerſaries on our ſide in this behalfe, who grant, and proue that a Ceremony was thereby preſcribed, ſeing the Seuenth day had in it a ſignification of p. 46the euerlaſting reſt to come.

That the reſtraint of blood belonged to the ſixth Commandement, we need not produce any other teſtimony, then the reaſon, which the Law-maker himſelfe aſsignedGen. 9. 4 5. 6.Gen 9:4 for it, when he ſaid; Fleſh with the life thereof, that is, with the blood thereof, you ſhall not eat: for ſurely I will require your blood, wherein your liues are: at the hand of every beaſt will I require it. And at the hand of a man, even of a mans brother will I require it. Who ſo ſheddeth mans blood, by man ſhall his blood bee ſhed: for in the Image of God made he man.

And can it be truly gainſaied, that the Law of Ielouſie Levit. 5. 12 13.Lev 5:12ſo largely ſet downe in one place of Leviticus, for the conviction, or clearing of a woman ſuſpected of whoredome, is an appurtenance of p. 47the ſeuenth Commandement? Thither alſo (as it ſeemeth) are to be referred thoſe vncleane iſſues of mans fleſh, the fluxe of naturall ſeed, whereby they were legally polluted, and theLevit. 15. 2. 3.Lev 15:2Lev 15:3 offerings appointed for their clenſing.

Now ſeeing ſignificant Ceremonies could not alter the nature of theſe vnchangeable Commandements; it is no more probable, that the mutationMutations of ſervices alter not the nature of the law. of ſeruices, which is made by the Holy Ghoſt, ſhould doe it. For the practize and vſage of ſome is ceaſed, and the exerciſe of others is eſtabliſhed, in the new teſtament, by inſtitution; and yet the Law it ſelfe is not varied. If I ſhould bring in, for example, the Firſt day of the weeke, now called the Lords-day ſucceeding the former ſeventh day, in the honor, and dignity p. 48of it, I ſhould ſeeme to begge the queſtion: I will rather therefore declare it in ſuch ordinances, as are ſubiect, to leſſe oppoſition.

There was a time, when men obeyed the Second commandement, by hearkening to the miniſtery of the Prophets, and imbracing the doctrine of the Prieſts, who had not onelyonly a legall function, but a morall. To teach Jacob GODS Deut 33. 10Deut 33:10iudgements, and Iſraell his law. And the Prieſts lips ſhould preſerue Mal. 2. 7.Mal 2:7knowledge, and they ſhould ſeeke the law at his mouth: for hee was the meſſenger of the Lord-of-hoſtes. But Chriſt put an end to that calling, and Aſcending vponupon high, led captivity Eph. 4. 11. 12.Eph 4:11Eph 4:12captiue, and gaue gifts vntounto men. (He gaue ſome to be Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors, and teachers &c. And p. 49now, euer ſince that time, his worſhip hath beene celebrated, and his people inſtructed according to their doctrine, and miniſtery.

There was a time, when Circumciſion, and the Paſſeouer were the Sacraments of the viſible Church, wherewith it was expedient, that all the people of God, who profeſſed their hope in him, ſhould then be ſigned: But now is Baptiſme come into the place of the one; and the Lord-Supper into the place of the other: all theſe being the obſeruations of one, and the ſame Commandement.

p. 50CHAP. 3. The fourth Commandement is a Morall Precept.

SO many learned men hauehave written ſo well on this argument, that it may ſeeme altogether ſuperfluons, and needleſſe, to make any further addition. And ſo many braines hauehave beene ſtrained, in deviſing of evaſions, and plotting of ſhifts, to obſcure the cleareneſſe of the cauſe, that it may ſeeme p. 51meerely booteleſſe, and to no purpoſe, to beſtow any more travell in the matter. Yet experience of the former good ſucceſſe of their labors, who hauehave dealt for the Service of God, in this kind, (that many eyes hauehave beene illightened thereby, although ſome others would ſee nothing,) hath incouraged vsus once againe to iuſtifie this Truth ſo much oppugned; having (as wee thinke) a due calling to the worke, with hope of Gods wonted favor and bleſsing, for the event of the ſame.

And, for proofe, wee will content our ſelues with few reaſons, and ſpare the multiplicity thereof; not vrging ſo many as we could, nor diſſallowing of thoſe, as ſlight, and forceleſſe, which we forbeare to repeate.

p. 52Argument. 1. … therefore ſhall be the Firſt.

ALl the Ceremoniall Law, Argument 1 proving the moralitie of the 4 precept. Gal. 3. 19.Gal 3:19and every part thereof, had the originall, and tooke beginning, after man had ſinned, and was added becauſe of tranſgreſſion; by way of conviction of guiltineſſe, both to iuſtifie Gods righteouſneſſe, and to drive men to repentance, and for a repreſentation of expiation offered by the blood of Chriſt, to lead men vntounto faith in him, & ſo to magnifie Gods mercy. And this was the occaſion of all the Types whatſoeuer which the Church of God retained, and vſed, from the fall of our firſt parents, to the reſurrection of our Bleſſed p. 53Saviour. Now the obedience due to the Fourth Commandement hath another maner of foundation: it was not ſo occaſioned, but grounded on the example of God the Creator, practized, and propoſed, before any mention of mans diſobedience, and miſery.

Argument. 2.

THis fourth CommandementArgument 2. proving the morality of the fourth precept. participateth with the three other before, and the ſixe next following, in all the prerogatiues, and honors, wherein they goe before al the Leviticall conſtitutions for more glorious promulgation, and eſtabliſhment. They were pronounced by the voice of God himſelfe, vntounto the people immediatly: ſo was this. For it is ſaid, that God p. 54ſpake all theſe words. They wereExod. 20. 10Exod 20:10 written in tables of ſtone, by the finger of God, as it were, euen by the Lord himſelfe: So was this. For it is ſaid. He wrot Deut. 10. 4.Deut 10:4vponupon the tables, according, to the firſt writing, the Ten Commandements, which the LORD ſpake vntounto you, in the mount, out of the midſt of the fire, in the day of the aſſembly: and the Lord gaue them vntounto me. Deut. 10. 4. They thus written, were put into the Arke. 1 King. 8.1 King 8. 9.1 Kgs 8:9 9. So was it alſo with them. For the two Tables being there placed, and it in one of them, muſt needes have place in the ſame, among the reſt.

They were written by the Holy-Ghoſt, in the booke of Exodus, ioyntly together, without mixture of any other with them: So was this alſo, & ſet in an high place, before all thoſe of the Second Table.

p. 55Nothing of this is affirmed of the Law conſiſting of Ceremonies: God vttered not that, with his owne voyce, neither was it written at all, in the Two Tables of ſtone: or put into the Arke. For nothing 1 King. 8. 9.1 Kgs 8:9was in it ſaue the Two Tables of ſtone, which Moſes had put there, at Horeb. Neither was it ioyned in place, with the Morall precepts in Exodus 20.

Argument 3.

THe moſt neere vnion,Argument 3 proving the morality of the 4 precept. that is betweene this Commandement, and the other nine, will ſtrongly proue it to be of their number, and one of the ſame nature with them. How often doth the Scripture inculcate this word [All], when it ſpeaketh of p. 56them? as in Deuteronomy.Deut. 4. 8.Deut 4:8 What nation is there ſo great, that hath ordinances, & Lawes ſo righteous, as All this Law, which I ſet before you this day? The Lord hath commanded vsus to doe All theſe ordinances. This ſhall be our righteouſnes, before the Lord, our God, if wee take heede to keepe All theſe Commandements, Deut. 6. 24. 25.Deut 6:24Deut 6:25which hee hath commanded vsus. When Moſes calleth them [Ten words] ſhal we thinke that he meant more or leſſe, then the iuſt number of the Morall precepts? Eſpecially, when in Exodus hee ſaith; God ſpake All theſe words. And in Deuteronomy, that He added no more thereto. If anyDeut. 5. 22.Deut 5:22 other had beene put to them, they had exceeded that number: if this be none of them, there would be but nine. It is obſervable, that in ſundry places, they are called A Law; p. 57The Law; and The whole Law Iam. 2. 10.Jas 2:10as in the Epiſtle of Iames. Whoſoeuer ſhall keepe the whole Law, and yet faile in one point, is guilty of al. Reaſon teacheth that all the integrall parts of any thing muſt be ſutable to the whole, as the whole conſiſteth of them all. As in a naturall body having diverſe members, they are all genuine (as I may ſo ſay) and of the ſame nature, and not forraine and of another kind. The hands, the feete, the legges, and armes, the backe, the loines, and other ioynts of a man are all of one kind of fleſh and bones. And, as this holdeth firme in ſingular, and individuall perſons: ſo the ſame proportion may bee obſerved in the ſeverall ſpecies of Creatures. The beaſts hauehave no beakes, or bils, the birds hauehave no ſinnes, the p. 58fiſhes have no hoofes, men have no wings, &c.

And the more yet, to manifeſt this vnion of the Commandements, that it may be evident, how that they are all of one ſorte, Moſes his teſtimonie is to bee noted, who ioyneth them all together equally, without diſparadgement, or exception of any one, and acknowledgeth them to be, as it were, ſo many articles of one maine Couenant in theſe words. Then he declared vntounto you his Covenant, Deut. 4. 13.Deut 4:13which hee commanded you to do, euen the Ten Commandements; and wrote them vponupon two Tables of ſtone.

Argument. 4.

Argument 4. proving, the morality of the 4. precept.THe maine ends of this Commandement, and the p. 59religious duties, with warrant and approbation to be exerciſed on the Sabbath dayes, ſerue not onelyonly for inducements, to bring men to a perſwaſion of the moralty thereof but may well be taken for ſolid grounds, and evicting arguments of the certainety of the ſame. That the Sabbath was inſtituted for a memoriall of the worke of Creation finiſhed, and not alone for a ſignification of Redemption hoped for; it may eaſily bee collected out of the hyſtory recorded in Goneſis, & GODS owne profeſsion, by way of a reaſon, at the publiſhing of that precept in Exodus. For why doth he ſo ſolemnly mention, and recken vp the making of thoſe eminent creatures. The Heauen, The Earth, and The Sea, but that his wil was, in the celebration of p. 60that day, to hauehave them meditated on, for his praiſe, and honor?

And the accuſtomed vſe of publike meetings, and therein of reading the Scriptures together with preaching, and hearing of Sermons, Iames declareth in the Acts of the Apoſtles, ſaying, Moſes of old Act. 15. 21.Acts 15:21time, hath in every Citie them that preach him, ſeeing he is read in the Synagogue every Sabbath day.

And Chriſt, in the Goſpell, much graced that practize, with his owne example. For (as Luke teſtifieth) Hee went, as his cuſtome was, into the Synagogue, vponupon the Sabbath day & ſtood vp to read, and preached Luk. 4 15. 13. &. ſeqq.Luke 4:15Luke 4:13vntounto them, out of the Prophet Eſaias: as is more at large to be ſeene in the ſtory. Now the Synagogues were not the places, wherein they met together p. 61for the ſolemnizing of the Leviticall feaſts; but the Temple. For all the males, that could, were enioyned there to appeare before the LORD, on thoſe dayes.

Moreover, the internall ſervices of the minde and heart,Iſay 58. 13.Isa 58:13 as holy meditations, and deſires, which Eſaias teacheth to be meete, and neceſſary for the ſanctifying of the Sabbath; were ever to be performed in truth, and verity: and not ſymbollically, for ſignification onelyonly.

This time was likewiſe appointed, as GOD expreſlyDeut. 5. 14. 15.Deut 5:14Deut 5:15 profeſſeth, in one place; for the exerciſing of mercy, in granting reſt, and refreſhing to the bodyes of ſervants, and inferiours, whether they were natives, or aliens, Iewes, or Gentiles; of whom many p. 62might hauehave no admiſſion to the Tabernacle, Temple, Sacraments, or Sacrifices, or to any ſuch like Ordinances.

Argument. 5.

LAſtly, the ſtability, andArgument 5 proving the morality of the forth Precept. durableneſſe of it doth firmely argue the moralitie, that is in it. For, notwithſtanding that the ſignifications of the legall ſhadowes are ſtill to be remembred, and the body repreſented by them, is eternall: yet the practize, and vſage of them was to giuegive place, and to ſurceaſe, after their accompliſhment, and fulfilling. But the practicall keeping of the Ten Commandements, (whereof the fourth is one) is not determined, but reall obedience is evermore p. 63due to each of them, aſwell now, as before Chriſt his comming, and that according to his owne teſtimony, and iniunction, with a threatning and a promiſe annexed therevnto; as the Euangeliſt thusMatth. 5. 19.Matt 5:19 recordeth the matter. Whoſoeuer ſhall breake one of theſe leaſt Commandements, and teach men ſo, ſhall be called the leaſt in the kingdome of heaven: But whoſoeuer ſhall obſerue and teach them, the ſame ſhall be called great in the Kingdome of Heaven. Where Three things,Mat. 5. 19. ExpoundedMatt 5:19 touching our point in hand, are conſiderable.

1. One, What is meant by Theſe Commandements.

2. Another, What is meant by Theſe leaſt Commandements.

3. And the Third; How long this ſentence of our Saviour doth ſtand in force.

1. The Firſt, Maſter Calvin p. 64(an impartiall interpretter,) ſhall informe vsus of, in his explication of this Text, on this wiſe. Here Chriſt ſpeaketh, by name, of the precepts for welliving, even of the Ten Commandements; according to the preſcript whereof all the children of GOD ought to lead their lives. And this ſenſe is made very manifeſt, by the verſes following; wherein the LORD JESVS himſelfe, againſt the falſe, and phantaſticall gloſſes of the Phariſes, doth give a ſound expoſition of certaine particular Commandements, as of the Sixth, the Seventh, and the Third.

22. In the next place; by The Leaſt is vnderſtood any one of the Ten, that ſhould be ſlighted, by diſ-eſteeme, or preſumptuous tranſgreſsion; as if it had not ioynt holineſſe, and authoritie with all the reſt, p. 65when no conſcience is made of faithfull obedience to it.

33. And concerning the laſt inquiry or conſideration; It behooueth every one to know that this ſpeech of Chriſt was not confined to his own dayes during the time of his naturall life and corporall abode here vponupon earth, vntill his death and reſurrection: but to be extended to all ſucceeding ages, & future times. For otherwiſe Saint Iames would not ſo long afterwards hauehave ſaid; Whoſoever ſhall keepe the whole Law, and yet faile in Iam. 2. 20.Jas 2:20one point is guilty of all.

And now we are come to the ſifting of thoſe obiections, which Maſter Broad, and other our aduerſaries in this cauſe, doe vrge againſt vsus that a due and iuſt anſwer may accordingly be made thereunto.

p. 66Obiection 1.

The firſt is from Texts of Scripture. GOD calleth the Obiection 1 againſt the morality of the fourth Precept anſwered.Sabbath a Signe, Exod. 31. 17. It is a Signe betweene me, and the children of Iſraell for ever. Chriſt likeneth the Sabbath to Sacrifices. Mat. 12. 7. Paul termes it a Shadow. Col. 2. 17.

Anſwere.

As good a ſhew as the allegation of theſe places doth make, yet if they be reduced into the forme of an argument a fallacy will be diſcovered therein, and the point in queſtion found vnconcluded. The moſt, that can be inforced out of them, is this

Whatſoever was a Signe, a Sacrifice, and a Shadow, was not morall.

p. 67But the former Sabbath was a Signe, a Sacrifice, and a ſhadow.

Therefore the former Sabbath was not morall.

But doth the controuerſie betweene vsus conſiſt in this? Should not we looke for this concluſion: Therfore the fourth Commandement is not morall? But we will giuegive a more particular reſolution to the Texts obiected. As for that Twelfth of Matthew. It concerneth not the weekly Sabbath, as we ſhall ſhew in the next Chapter. Touching the other Two. Firſt we denie the Sabbath to hauehave beene originally a Signe, and a Shadow. It might be meerely morall, at the beginning, and yet afterward have a ſignification put into it. For at the firſt inſtitution, there were no Iſralites, whom it ſhould diſtinguiſh as the people of GOD, from all other p. 68nations, neither was it ſimply a Signe at any time, but in ſome reſpect: neither was it totally a Signe, but in part only: for there were many other vſes of it.

2Secondly, we contend about the Commandement and not about the day And the Sum thereof is, That GODS choſen and ſelected time be conſcionably kept, and religiouſly beſtowed in his worſhip. That there ſhould be ſome legall vſe of one day, as there was of the former Seuenth: And ſome Evangilicall reſpect in another as there is in the now eſtabliſhed LORDS-day. It is rather a quality in the ſervices commanded, then of the ſubſtance and eſſence of the Commandement it ſelfe.

p. 69Obiection 2.

Obiection 2. againſt the morality of fourth precept anſwered.Were the fourth Commandement Morall, it were greater then any Commandement, in the Second Table: being greater, it ſhould be preferred before it. Whereas indeed it ought to giuegive place to a branch onelyonly of a Commandement, in the ſecond Table. For a few ought to ſave his neighbors Goods from burning; though hee ſpent the whole day therein; and neither reſted, nor went to the aſſemblies; and were it morall to ſanctifie the Sabbath, and a City on fire; And a Iew could not both ſaue his neighbors goods, and ſanctifie the Sabbath: Hee ought to hauehave ſanctified the Sabbath; and to hauehave ſuffered his neighbors goods to periſh: which ſeeing he might not doe, it is manifeſt, that to ſanctifie the Sabbath was not morall.

p. 70Anſwer.

Iuſt exceptions may, and muſt be taken againſt this reaſon: for it is more then one way faulty; as in this; That the fourth Commandement is made inferior to the eight becauſe in a caſe of neceſsitie ſome workes of the fourth are to be omitted in the inſtant, for the prevention of an extremitie in our brothers eſtate. Now in this caſe, there is no compariſon betweene the two Commandements, which of them ſhould be the greater, or the leſſe. But of actions, which ſhould be firſt, or laſt; or which ſhould be performed, or neceſſarily forborne, at that ſeaſon. Some eſpeciall, and important duties of the Second Table may be more acceptable, and precious, p. 71then thoſe of an inferiour nature, of the firſt. When Obadiah preſerued the liues of an hundred Prophets, he performed a better ſervice to GOD, then he could hauehave done by reading a Chapter, or two, in the Law, or by making an ordinary prayer to him. Our Adverſaries will confeſſe, that all externall actions of religion, as ſinging of Pſalmes, making of prayers hearing of ſermons, & the like (though Morall) giuegive place to workes of mercy, in ſuch caſes. But (ſay they) becauſe I may firſt doe the worke of mercy, and afterwards worſhip GOD. And ſo (ſay I) I may ſhew that mercy, and afterwards finiſh the remnant of the Sabbath, in ſacred exerciſes; or elſe ſome others afterwards: for that my worke tendeth not to the aboliſhing p. 72of the day, or of my due regard of it. And this is alſo worthily to be taxed, that they ſet the workes of mercy, and the ſanctifying of the Sabbath, as oppoſits: whereas they are ſubordinate, and one of them a meanes of the other, and a commendable practize thereof, as Chriſt witneſſeth Mat. 12. 12.

Obiection 3.

The Prieſts in the Temple Obiection 3. againſt the moralily of the 4 precept anſwered. Thomas Broad, his manuſcript part. 1. cap. 1 & cap. 2. arg 3.(Mat. 12. 5.) preferred a Ceremoniall, before the Fourth Commandement: for they offered Sacrifices, as was inioyned. Thus they laboured in killing beaſts: whereby they prophaned the Sabbath, and were blameleſſe. And the Diſciples pulling eares of corne, and rubbing them in their hands, on the Sabbath day, prophaned it. And ſo p. 73did the man, that tooke vp his bed, on that day. Whereas, in the iudgement of the learned, the breach of the morall law is ſinne. And therefore the morall law may not be broken, to ſaue the liues of all mankind. Evill muſt not be done, that good may come thereof. Yea GOD himſelfe cannot giuegive a man leaue to breake a morall Commandement; as to ſteale, murder, or lie.

Anſwer.

This kind of reaſoning ſeemeth very vnſavoury, as wanting both good ſmell, and reliſh: by making one of GODS ſervices to be a proper, and direct violation of another: as though GODS ſpirit preſcribed contrarieties in the ſame Subiect. For, by taking the word (Prophaning) of the Sabbath literally, as here our p. 74adverſary doth: it will follow that thoſe ſacred miniſters of God, in the Temple, who ſhuld hauehave beene moſt holily imployed, did exerciſe as little holineſſe in their callings, on that day, and aſmuch infringe that precept of the LORD, Remember that thou keepe holy the Sabbath day: as they, that were moſt devoyd of religion. But Maſter Beza dealeth more kindly with them, in his Annotations, ſaying. The Prieſts, doing the worke of GOD, on the Sabbath day, did not yet violate the Law. And therefore, by the Law of the Sabbath, all workes, without any exception, are not forbidden.

The latter part of the Obiection, (which, hee ſaith, is grounded on the iudgement of the learned) is true. i. That a morall Commandement cannot be broken, without ſinne, but not p. 75well applyed. Diſpoſe it into forme, and let the Minor Propoſition ſpeake out, and it will tell a flat vntruth: For ſo it muſt be.

No morall law may be broken without ſinne.

But the fourth Commandement may be broken, without ſinne.

Therefore the fourth Commandement is no morall law.

This [Broken, Breach, and Breaking] ſoundeth harſhly, as arguing contempt; or, at the leaſt, a neglect of due care to performe that, which is inioyned. Now this cannot be offered to the fourth Commandement; neither could it to any of the Ceremoniall conſtitutions, without diſloyaltie to the Law-giuer, whoſe will is thereby diſſobeyed. Omiſsions there may be of that, which ſeemeth to p. 76be required, and practize of that, which, in ſtrictneſſe, hath an appearance of a prohibition: and yet, by the true meaning of the law, or with alowance from him, which made the Law: hee, which doth ſo omit, or practize, may therein be faultleſſe and praiſe worthy. But this is not proper to the Fourth Commandement; but falleth out aſwell, in other morall Precepts. If any man now ſhould marry his own ſiſter; it could not be but a grieuous and inceſtuous tranſgreſsion of the Seuenth Commandement: and yet it was not ſo in Adams immediate children. Stealing is a violation of the Eight Commandement: and yet the Iſralits ſpoyling of the Egyptians of their iewels, and other ornaments, were not in the ſtate ofExod. 12. 36Exod 12:36 p. 77theeues. Murder is an haynous breach of the Sixth Commandement, and all violence forbidden by it: and yet Moſes did not fault in killingExod. 2. 12Exod 2:12 the Egyptian: Nor Phinehas in ſlaying the Midianite, Num. 25. 8.Num 25:8and Iſraelitiſh woman. Nor hee, that in the booke of Kings, wounded the Prophet 1 King. 20. 37.1 Kgs 20:37of GOD, being a righteous man. For all theſe had their warrant and direction from the LORD.

Obiection. 4.

All the morall precepts are Obiection 4 againſt the morality of the fourth precept anſwered.written in the heart of man; and the obſervation of them is according to the law of nature. But ſo is not that of the Fourth Commandement: for nature doth not teach men weekely to keepe day of ſeven.

p. 78Anſwer.

To this we ſay, that therefore it is confirmed to be Morall, becauſe it is agreeable to the law, and light of nature; as may be ſeene in the cuſtomes of Idolaters, both in the Scriptures, and byExod. 16.Exod 16 common experience, among the heathen, who vſed to celebrate feaſts, and ſolemne times, to their GODS, with a religious devotion. But it is ſaid;

Obiection.

That ſo Churches ſhould bee alſo, by the law of nature; becauſe they built Temples likewiſe to their Idols.

Anſwer.

That doth not neceſſarily p. 79follow; foraſmuch as the ſolemnites of their feaſts were the occaſion of their Temples and ſo the one was, as it were a conſectary of the other. As it was by the law of nature, to ſolemnize feſtiuites to their GODS: ſo by the ſame they were moved to aſſemble together, & iointly to do their ſervice: hereupon they ſtood in need of fit places; thoſe places then they made decent and comely, and afterwards very beautifull, and pompous whereby, being led by ſenſe, and ſuch goodly ſights, they waxed ſuperſtitious of them; eſpecially by the Statues, and images of their Gods, being therein placed. So that externall motiues induced them ſo highly to eſteeme of, and as it were, to adore their Temples; whereunto they grew more, and more, by Cuſtome, p. 80examples, and deluſions. But the doubt yet remaineth vnreſolued, how nature ſhould direct vsus to the ſanctifying of one day in ſeuen, or in any ſet number, and that to be conſtantly this, or that day of the the weeke; eſpecially varied, and not at the laſt the ſame, which was obſerued at the firſt. For reſolution whereof we will build on Zanchius his foundation, (although hee be produced as a witneſſe againſt our cauſe, by our adverſaries) which he doth lay before vsus. It is the wil of GOD (and according to the rule of nature, and reaſon,) to ſanctifie ſome time to GOD.

And then will this follow, that he is, by inſtitution, to chuſe, or change the time, at his owne pleaſure: and that the time ſo ſet, choſen by him be duly ſet apart, for the exerciſe p. 81of his worſhip. For he commended the ſeuenth day to the Iſraelits, not onelyonly by edict, but by reaſon, alſo and the force of equitie, ſaying, it was The Sabbath of the LORD their GOD, and that Which hee had bleſſed, and giuen them an example of by practize. Now whatſoeuer reaſon doth apprehend as equall, muſt needs be agreeable to the light of nature: as the LORD teſtifieth of the Gentiles, that they, Would not ſpoile their GODS: thatMal. 3. 8.Mal 3:8 is, take, or detaine any thing from them: and this they learned onelyonly from nature.

Obiection. 5.

Obiection 5. againſt the morality of the fourth precept anſwered.The obſeruation, and keeping of this Commandement is of no antiquity: Adam being thruſt out of Paradiſe, neither he, nor p. 82his poſterity ſanctified any day, in an holy reſt, for ought that we doe certainly find, or may probably coniecture. The Jewes acknowledge that they doe not read, of Abrahams keeping the Sabbath. And I may adde, neither of any others keeping, or breaking it, both before, and a good while ſince Abrahams time It is not likely that Iacob whiles hee ſerved his vncle Laban, an Idolater; or any of the Iſralites all the while, they were ſo cruelly oppreſſed: reſted from worke every Seventh day. The Patriarchs were not commanded to ſanctifie any day. And had the godly Iſraelites vnderunder Pharo, or the Iewes vnderunder the King of Babylon, and Chriſtians vnderunder the Heathen gouernors, refuſed to worke, one day in ſeuen, it would have bred great ſtirres, coſt many men their lives; and no doubt, hyſtories would hauehave beene full of it.

p. 83Anſwer.

Here is great ſtrength of immagination, but ſmall force of reaſon. For all the examples vrged, are at the moſt, but coniecturall, and the grounds thereof very weake. If Abrahams and Jacobs and the other Patriarchs, keeping of all the other Commandements, had beene particularly recorded, and this alone by name vnſpoken of, there had beene ſome probability in the matter: But no mention is made of many ſeruices; which neuertheleſſe they vndoubtedly performed.

And for the Iſraelites in Egypt, if they did not reſt on the Sabbath, the queſtion is, whether it were not a fault in them; at the leaſt of infirmity and weakneſſe. And that failing p. 84in Babylon, which is alleadged, if there were any ſuch, muſt needs bee acknowledged vnlawfull: for that was after the law was eſtabliſhed. And that the obſeruation of the Sabbath was not confined within the bounds of Iudah, and Iſraell; it is manifeſt in the 16. Chap. of the Acts of the Apoſtles, ver. 13. and in diuers other places. But wee hauehave Scriptures, which will yeeld ſtronger probability, for the antiquity of it, that it was obſerued before Iſraell came into the Wilderneſſe. Sure it is, that it was kept, before it was proclaimed on Mount Sinai: for they were inioyned in conſcience of it, to forbeare the gathering of Manna on the Seuenth day; as it appeareth in the 16. of Exodus. And it is not likely that then p. 85was the firſt inſtitution of it: for Moſes ſpeaketh, as of a thing knowne to them before: and in rebuking of the tranſgreſsors he ſaith; How long refuſe Exod. 16. 23. 29.Exod 16:23Exod 16:29you to keepe my commandements, and my Lawes? But that wee may not be ſingularly conceited in making ſuch a Collection out of this place; wee hauehave Doctor Willet of the ſame minde with vsus.

Some (ſaith he) are of Willet on Exod. 16. 20 Queſt. 34.Exod 16:20opinion, that the Iſraelites began firſt now to keepe the Sabbath; and that this Precept was to continue vntill the comming of the Meſſiah: But this opinion hath no ground, or good warrant: for, Moſes ſpeaketh of the Sabbath, p. 86as of a thing well knowne: Tomorrow is the reſt of the Sabbath. And to what end elſe ſhould the people bee ſo ready to gather a double portion, for the ſixth day, but to prepare them for the Sabbath, before Moſes had yet ſpoken any thing of the reſt therof. Therefore it is more then probable, that the Sabbath was kept of ancient time, among the people of GOD, grounded vponupon the example of GOD himſelfe, that reſted, after the Creation finiſhed p. 87in ſixe dayes, vponupon the Seuenth: which obſeruation was deliuered by godly tradition, from Adam to his poſterity: for ſeeing that the Church had from the beginning, a publike, & externall worſhip of God, it could not otherwiſe bee, but that they had alſo a certaine time prefixed, wherein to celebrate the publike worſhip and ſeruice of GOD: And then what time was more fit, then that which GOD had ſanctified by his owne example.

p. 88And wee are not to ſeeke of a ſtrong probability, that may be gathered out of the New Teſtament, that the Sabbath hath beene in vſe among the godly, from the beginning; or hath not beene alwayes out of vſe, vntill Moſes his gouernment, although it bee not directly ſo affirmed. For the Apoſtle doth intimate ſoHeb … … in the Fourth to the Hebrewes: where hee proueth, that the reſt ſpoken of by Dauid, in the Ninety and Fifth Pſalme (which the vnbeleeuers are threatened to bee debarred of) muſt needs bee meant of that which is to bee found in heauen; as being not by them, as yet entred into. For thus he reaſoneth by way of diſtribution: Either hee ſpake of the reſt of the Land of Canaan, or the Reſt of the Seuenth-Day, or of the Reſt of p. 89the life to come.

But hee did not ſpeake of either of the two former Therefore hee ſpake of that, which is in the life to come.

Now for proofe of the Aſſumption. Why may it not be vnderſtood of the Land of Canaan? Becauſe Ioſuah had giuen them entrance into that, before Dauids dayes. And why not of the Reſt of the Seuenth-Day? Becauſe an entrance was made into that; ſhortly after the foundation of the world, when GOD had once finiſhed his workes, and reſted. Now if the Sabbath had taken its beginning in the wilderneſſe, how could the Apoſtles tenent be iuſtified?

p. 90CAP. 4. All conſecrated time, is the obſeruation of the Fourth Commandement?

THis Poſition may ſeeme peraduenture to bee of ſo great a latitude, as that it would require a large Induction of particulars, for the confirmation of it, and bee very difficult therefore to bee made p. 91good. But the verity that is in it, will be eaſily apprehended of them, that ſhall aſſent to certaine truthes, which, without obſtinate peruerſneſſe, cannot bee gainſaid.

11. The Firſt whereof is, That it hath ſtood with the wiſedome, and good pleaſure of GOD, to chooſe to himſelfe, and to ſanctifie certaine ſet dayes, for the exerciſe of his owne worſhip, by his people, and that for the furtherance of their Saluation. And in this reſpect they are called the Feaſts of the LORD, in Leuiticus, and other places ofLeuit. 23. 2.Lev 23:2 Scripture.

22. The next is; That by the equity of the Fourth Commandement, theſe dayes ſo ſingled out and ſeparated from common vſe, by the LORD, ſhould bee ſet apart to his ſeruices, p. 92and acknowledged therby to bee his peculiar right; according to that of the Prophet; If thou turne away thy Iſay. 58. 13.Isa 58:13foot from the Sabbath, from doing thy will on my holi-day; and call the Sabbath a delight, to conſecrate it as glorious to the LORD, nor doing thy owne waies, nor ſeeking thy owne will, nor ſpeaking a vaine word: then ſhalt thou delight in the Lord.

3. The third is, That, if it be found, that any dayes beſides the Seuenth, in regard of ſuch hallowing, be appendent, and belonging to that commandement: it will well follow, that all of the ſame ſort, & which are deſtinated to the ſame vſe, are alſo, in the ſame reſpect, and by the ſame proportion, ſo to bee reputed and thought of.

Now, that we may further inſiſt vponupon this laſt, let vsus conſiderately p. 93look into that 23. ofAll the ſolemne feaſtes in the law iſſued from the ſame fountaine that the ſeuenth day did. Levit. 23.Lev 23 Lev: & there we may ſee, that the other ſacred Feſtiuities in time iſſued out of the ſame fountaine that the Seuenth-Day did; although it was by farre, the faireſt ſtreame, and they, in compariſon of it, like vntounto ſmall Brooks, or little Rillets. Both it, and all the reſt are termed the [Feaſts of the LORD:] The name of [Sabbath] is common with it to all the ſolemne daies, as it were to be celebrated with holy aſſemblies. And who of iudgement doth not perceiue, that theſe titles, termes, names, and formes of celebration are comprehended within the compaſſe of the Fourth Commandement? Neither hauehave wee the Law alone, and Moſes to miniſter vntounto vsus matter, for the proofe of this point: but in the Goſpell p. 94alſo, and from Chriſt his owne words, wee ſhall finde plaine euidence for it That in the Twelfth of Mathew, touching the Apoſtl…s pluckingMat. 12. 1.Matt 12:1 of eares of corne on the Sabbath-Day, reprehended by the Phariſees, doth ſo apparantly concerne the breach, or keeping of the Fourth Commandement, that I know not any one, that is contrarilyminded. Yea, our Aduerſaries doe not onelyonly confeſſe it, but vrge and inforce it, againſt the Morality of the Sabbath. Mr. Broad himſelfe,In his three queſtions. Pag. 5. our profeſſed Oppoſite, ſhall bee the man, whom wee will call to witneſſe, in this caſe; whoſe teſtimony is thus.

There are pregnant texts enough to proue, that the Sabbath was a ſhadow or Ceremonie; and conſequently, that the Fourth Commandement is more ceremoniall p. 95then thereſt: as that Text, Mat. 12. …. [But if you had knowne, what this meaneth, I I will hauehave mercy, and not ſacrifice, yee would not hauehave condemned the guiltleſſe.] Here he likeneth the obſeruation of the Sabbath to the offering of Sacrifices.

Anſwere.

But how if it appeare, that this corne was not pluckt on the Seuenth-Day, nor that, here pleaded for by the Phariſies? How if it fall out, that this act was done at one of their ſolemnities, on the laſt day of a ſolemne feaſt? will not this bee inferred vponupon it, that the Ceremoniall Sabbaths came vnderunder the Fourth Commandement, and not that the Morall Sabbath was cònuicted to bee in the nature of a p. 96Sacrifice, by this place? Now for the auerring of what I hauehave ſaid, it will be ſufficient to bring Luke as an Expoſitor of Mathew, touching the Circumſtance of the time; who, in this manner, doth declare it: And it came to paſſe, Luc 6. 1.Luke 6:1on the ſecond Sabbath after the firſt, that hee went through the corne-fields; and his Diſciples plucked the eares of corne.

And here doe I appeale to the iudgement of all learned Diuines: Whether [The ſecond foreign.Sabbath after the firſt] can bee otherwiſe vnderſtood, then of one of the Leuiticall Holi-dayes, which (by the circumſtance of the ſeaſon, in that corne was then ripe vponupon the ground) ſeemeth to bee the Seuenth-Day of the feaſt of Vnleuened-Bread, and the two and twentieth of the firſt MonethMonth.

p. 97Obiection.

But this point aſwell as the former, is excepted againſt, and that by colour of reaſon: for thoſe that are againſt vsus, ſtriue to make the Sabbath, and the Seuenth-Day, and all that is intended in the Fourth Commandement, to be reciprocall, and conuertible: as that the Sabbath ſhould be none, but that Seuenth-Day, and that Seuenth-Day ſhould only be the Sabbath. So that no other time, either then preſent, or which in future ages ſhould be; could hauehave any place, in that precept.

For, This Queſtion (ſay they) Broad, in his three queſtions. pag. 10.may well be demanded: How ſhall the Fourth Commandement, being deliuered in forme of words, binde vsus to ſanctifie any day, but onelyonly the Seuenth? Suppoſe that Chriſt had ſaid to p. 98his Diſciples; Remember the day of Reſurrection, to ſanctifie it. Sixe dayes of the weeke you ſhall labour, and doe all that you hauehave to doe: but the firſt day is the day of Reſurrection: in it you ſhall doe, &c. How ſhould this Commandement binde vsus to ſanctifie any day, but only the firſt, the day of Reſurrection. So GOD ſaying; Remember the Sabbath (or day of reſt) to ſanctifie it. Sixe daies ſhalt thou labour and doe all thou haſt to doe: but the Seuenth is the Sabbath, &c. How ſhould this Commandement binde vsus to ſanctifie any day, but onelyonly the Seuenth-Day, wherein GOD reſted, and which the Iewes ſanctified?

Anſwere.

For reſolution hereof, I referre them to the generall p. 99rule of direction, that * MaſterWe are not tyed to the Iewes Seuenth day, by the 4. Commandement. Calvin giueth, for the better vnderſtanding of all the Commandements; which is this.

There is alwayes more Inſtit. lib. 2. cap. 8. Sect. 8.meant in the Precepts and prohibitions, then in words is expreſſed. And commonly there are manifeſt Tropes (whereby one part is put for the reſt) in al the Commandements: that he ſhall make himſelfe worthy to be laughed at, who confineth the ſenſe to the ſtrictneſſe of the words.

By ſuch curioſity and niceneſſe, all ſuperſtitious traditions and fancies might bee p. 100freed from the cenſure of the Second Commandement: ſeeing it forbiddeth nothing expreſſly but the making and worſhipping of Images. Neither would the worſhipping of all Images bee there forbidden, but of thoſe onelyonly, which men hauehave made to themſelues: So that the leaſt part of Idolatry would bee thereby reſtrained. And might not a wrangling Atheiſt picke a quarrell againſt the Firſt Commandement, to cauill at it, thus? How ſhall wee Gentiles bee perſwaded, that the Lord is our GOD, or be induced to deuote our ſelues to him alone, or to thinke that his Commandements are directed to vsus; ſince hee ſpake to them whom hee brought out of the Land of Egypt, where wee neuer were, nor our Progenitors before vsus? And yet wee p. 101know, that the Second Commandement doth condemne all humane inuentions, and willworſhip: And the Firſt is ſpoken to all his people, of what Nation, Kindred, or Country ſoeuer. And why then ſhould the Fourth be girded in ſo narrowly?

p. 102CHAP. 5. The LORDS-Day, is a conſecrated time of Diuine Inſtitution, & immutable.

SOund Wiſedome, and good diſcretion doth teach men, in matters of queſtion and difference, not to deliuer all that may bee ſpoken: but ſo much as will proue ſubſtantiall and ſolide: and therfore, although many probable reaſons might be produced, p. 103to giuegive ſome light to the cauſe wee hauehave in hand; yet it being of ſuch weight & importance as it is, will ſafelieſt be ſetledThe Lords day proued to be of diuine inſtitution. on ſuch a ſure, and firme foundation, as may ſecure the builders from dread of any demolition or downfall: And ſuch an one it hath in the Reuelation of Saint Iohn, where the Scripture honoureth this day with the glorious Title, and that poſſeſsiuely vttered, of the LORDS-Day, whichReuel. 1. 10. foreign.Rev 1:10 publiſheth to the world, euen to the end of the world, that it is not of an ordinary or common ranke, with all the other dayes of the Weeke; but appointed for ſome more excellent employment. There isNote this. nothing to bee found (for ought I remember) in all the New Teſtament, that by the Spirit of GOD is aſcribed to Chriſt, and hee thereinto p. 104intituled, in regard of his dominion ouer the Church but it is ſacred and holy, and ſet apart for holy vſes; as His Word, Col. 3. 16. His Goſpell, Mar. 1. 1. His miniſtry & ſervice, 1 Tim. 1. 12. His Grace, Rom. 16. 24. His Spirit, Gal. 4. 6. His Supper, 1 Cor. 18. 20 His Bread and Cup, 1 Cor. 11. 27. His Table, 1 Cor. 10. 21. His Church, Eph. 5. 23. And why then ſhould His Day alone be defrauded of the honour ofIn what reſpects a day is ſaid to be the Lords day. holineſſe? Let vsus proceed a little farther, and inquire why, and for what cauſe it is in this place called by the name of the LORDS-Day. Either it is becauſe it belongeth vntounto him by right of Creation: Or for that ſome notable work is appointed to bee wrought in it, by way of deſtination, (as in that ſenſe, or the like, where it is ſaid; The day of the Lord p. 1051 Theſ. 5. 2.1 Thess 5:2ſhall come euen as a thiefe in the night:) Or by vertue of his ſetting it apart through Conſecration.

But it is not termed here, in reſpect of the firſt cauſe: For ſo all times are alike his; as the Pſalmiſt teſtifieth,Pſal. 74. 16. 17.Ps 74:16Ps 74:17 ſaying; The day is thine, the night alſo is thine; thou haſt prepared the light, & the ſun. Thou haſt made Summer, and winter.

And what certaine intelligence ſhould the Churches hauehave receiued from the Apoſtle, touching the time, when thoſe great things were revealed vntounto him; if he had told them, that it was in a day of GODS making?

And in reſpect of the Second it could not be. For that intendeth a time yet to come. And therefore it muſt be meant of the Laſt; That it is ſo denominated, by reaſon p. 106of that choice, which Chriſt hath made of it by Conſecration,

We hauehave many learned writers, of principall note, conſenting with vsus, in the application of this place to this point. Some by way of Expoſition and declaration; as Maſter Beza: Some by way of Proofe, and Confirmation; as Peter Martyr: Some by way of Diſputation; as Doctor Whitakers.

Maſter Beza doth, in thisBeza Annot in Apoc. 1. 10.Rev 1:10 maner, deliuer his iudgement.

Iohn termeth that the LORDS-day, which Paul calleth the firſt day of the weeke; 1. Cor. 16. 2. Act. 20. 7. VponUpon which day it appeareth, that the Chriſtians were wont to p. 107aſſemble together, As the Iewes met on the Sabbath in the Synagogue. So that it may appeare, that the Fourth Commandement, for the ſanctifying of every Seventh day, ſo farre as touched the old Sabbath; and the Legall rites, was Ceremoniall: But remaineth, for the worſhip of GOD, a precept of the vnchangeable Morall Law, & ſuch a one, as is perpetuall, during this life. And that Sabbath ſtood from the Creation of the world, to p. 108the Reſurrection of Chriſt: which, ſeeing it is another Creation of another world; (as the Prophets ſpeake) then out of doubt, by the appointment of the Holy-Ghoſt to the Apoſtles, in ſtead of the Sabbath, which was for the former age, or that ſeuenth day was choſen the firſt day of the new world, wherein, not that corporall, or corruptible light, which was created the firſt day of the old world: but that which is heauenly and eternal, hath p. 109ſhined vponupon vsus. And therefore the aſſemblies of the LORDS-day, (which Iuſtine Martyr alſo expreſſely mentioneth, in Apolog. 2.) are of Apoſtolicall, and truly Divine tradition.

Peter Martyr hath thisIn 1 Cor. 16. 2.1 Cor 16:2 ſaying.

As by the appointment of the Law, the Sabbath was celebrated to keepe freſh in memory the making of the world: So now is the LORDS-day for vſe, to keepe freſh the memoriall of Chriſt his reſurrection; p. 110and therefore alſo to confirme the hope of our owne reſurrection. But, when this change was made, we hauehave it not expreſſely ſet downe in the holy Scriptures: Notwithſtanding in the Revelation of S. Iohn there is expreſſe mention made of the LORDS-day. Cap. 1. 10.

Doctor Whitakers, maintainingTertia traditio de Die Dominico non eſt foreign nam in ſcripturae habetur nempè Apoc. 1. 10.Rev 1:10 the perfection of the Scripture againſt humane traditions, affirmeth; that,

The LORDS-day is no vnwritten tradition: for that it is found in the p. 111Scripture, even in the first of the Revelation.

Sithence then that this holyThe Lords-day is immutable. day is founded on the Law and ratified by the Goſpell, it will conſequently follow that that will hold its ſtability, whiles they retaine their authoritie; and that will be as long, as the Sunne is in the firmament, and the heauens aboue the earth. For The 1 Pet. 1. 28.1 Pet 1:28word of the LORD endureth for ever. And curſed be thatGal. 1. 8.Gal 1:8 perſon, whether man, or Angell, that ſhall attempt any innovation againſt it. We muſt not imagine, that an ordinace, ſo well, and authentically warranted, may be ſubiect to abrogation, or change. And therfore whoſoeuer goeth about to repreſſe the obſeruation of it, doth attempt an execrable ſacriledge, p. 112by robbing GOD, and his Church of ſo glorious an ornament. And, if any man would take vponupon him, to make an alteration, by transferring it to another day, he ſhould play Ieroboams part, who neglected the time and place preſcribed by the LORD, for his worſhip, and ſervice, and Offered vponupon the 1 King. 12. 33.1 Kgs 12:33Altar, which he had made in Bethell, the fifteenth day of the Eight MonethMonth, (even in the monethmonth, which he had forged of his owne heart,) and made a ſolemne feaſt vntounto the Children of Iſraell.

So then it is not in mans power, to aboliſh, or remoue the LORDS-day: and it is as certaine, that the LORD, will not doe it. For it is one of the immoveables ſpoken of by the Apoſtle to the Hebrews; Heb. 12. 27.Heb 12:27which remaines after that once p. 113Shaking of the heaven, and earth.

And the motiue of it is durable, and everlaſting, even the Reſurrection of our Bleſſed Saviour, who can never poſsibly fall backe againe into his graue: Neither can any thing ſurmount it in glory, and excellency, as that the remembrance thereof ſhould put out or darken the honorable memorial of it.

And now an Anſwer is to be made to that, which is excepted againſt this Poſition, and whatſoeuer hath beene ſpoken in the defenſe thereof, and the contrary reaſons on the other ſide come to be examined.

Obiection 1.

How ſhall we know, that the LORDS-day is the Sabbath which we keepe?

p. 114Anſwere.

By knowing that the Sabbath,The firſt day of the weeke proved to bee the Lords day that is to be obſerued. which we keepe, is that which was then the firſt day of the weeke; and by knowing that the firſt day of the weeke was the day of Chriſt his Reſurrection; and by knowing that the day of Chriſt his reſurrection gaue denominatiō to that, which is our Sabbath, and cauſed it to be called the LORDS-day,

It is to be intended, that theſe Seuen Churches knew what day it was, and likewiſe all others of that time. For ſhall we thinke that Iohn would ſo ſlighty deſcribe ſo glorions a viſion, (of ſuch moment for the Chriſtian Church, vntill the ſecond comming of Chriſt) in that ambiguous maner, and by p. 115ſuch a darke circumſtance, as they were altogether vnacquainted with? The matter concerned them then, and other the Churches, that then were, and thoſe, that were next to ſucceed: and all, that hauehave beene ever ſince: and theſe of our dayes: and thoſe which ſhall come after, as long as the world ſtandeth.

The ioynt, and vniforme practize of ſo many Churches, in ſolemnizing the ſame time conſtantly with publike aſſemblies, adminiſtration of the Sacrament, and diſtribution to the poore, doth ſufficiently teſtifie, that they were not ignorant of the day, which Chriſt had conſecrated. At Troas they came together, the firſt day of the weeke, to Act. 20. 7.Acts 20:7breake bread: that is, to celebrate the LORDS-ſupper and then and there Paul preached p. 116vntounto them till midnight. The Corinthians, vſing every firſt day of the weeke to come together, were directed by the Apoſtle, by way of almes, as GOD had bleſſed them, to lay aſide ſomewhat for the poore Saints. And the ſame precept had he alſo giuen to the Churches of Galatia: wherof S. Ierome thus writeth againſt Ʋigilantius.

On the firſt day of the weeke, (that is, on the LORDS-day) Paul commanded that all ſhould beſtow that, which ſhould be caried for reliefe to Ieruſalem The like order was kept in the ages following, by the teſtimonie of Juſtin Martyr, and in all places, ever ſince there hath beene the obſervation of that day, whereſoeuer the Goſpell of Chriſt hath beene embraced.

p. 117Obiection. 2.

The Apoſtle ſharply taxeth the Galatians, for preferring one time before another, ſaying. Yee obſerue dayes, and moneths, and yeeres: I am in feare of you, leſt I have beſtowed on you Laebour in vaine. Gal. 4. 10.

Anſwer.

The ſame Apoſtle is moſt competent for the explication of his owne meaning: which being rightly vnderſtood, yeeldeth no advantage to them, that vrge it; nor any way diminiſheth the eſtimation, and account, which the LORDS-day, by right, ought of all Chriſtians, to be had in. For, in the Epiſtle to the Coloſſians, he declareth what thoſe dayes were, which were kept p. 118with ſuch offenſe, and danger;Col. 2. 16. 17.Col 2:16Col 2:17 namely, the Legall Holy-daies and new moones and Sabbath-dayes, being but ſhadowes of things to come. Whereas that, which we celebrate, is for the ioyfull, and thankfull memoriall of the perfect accompliſhment of worke of Redemption, by them prefigured.

Obiection 3.

The whole life of a Chriſtian is a continuall Sabbath, in reſting from ſinne; as the Apoſtle ſaith. He, that is entred into his reſt, hath ceaſed from his own worke as GOD did from his; Heb. 4. 10.

Anſwer.

It is doubtfull what theſe Obiectors intend, by the p. 119terme of Sabbath: Whether they would hauehave it properly taken, ſo as it is the obſervation of the Fourth Commandement. Or by way of reſemblance, as onelyonly alluding vntounto it, that Chriſtians ought to be holy all the dayes of their life, and abſtaine from illdoing, as the Iewes were inioyned to ſanctifie the Seuenth day in a ſpeciall maner, and to forbeare all labor, and travell. Let it be vnderſtood of whether they pleaſe, and it will ſtand them in little ſtead for this purpoſe. If they meane it in the former ſenſe, they muſt needs make a ſtrange alteration, in the ſtate of GODS Commandements, to bring the obedience due to them all within the compaſſe of one, and ſo make it a Tranſcendent, as though the doing of every duty of religion, and p. 120righteouſneſſe; and the ſhunning of every vice of impiety, impuritie, and iniquity, were the keeping of that one Commandement; and ſo louelove to GOD, and Man ſhould be incloſed in a narrower roome, then formerly it hath beene. GOD is not the author of confuſion; 1 Cor. 14. 33.1 Cor 14:33as by this he ſhould be made; if they plead alowance from him, for their vncouth Paradoxe.

Shall we thinke, that at the Law-giuing, he minded this, by ſaying; (Thou ſhalt not beare falſe witneſſe againſt thy neighbour) Thou oughteſt to Remember the Sabbath day, to keepe it holy? Or, when he ſaid; In it thou ſhalt doe no maner of worke: that is, Thou ſhalt make no graven image: or, Thou ſhalt not commit adultery? Did the LORD, in the Law or Prophets, any where ſo interpret p. 121himſelfe?

Or did Chriſt, in the ratification of the Law, put any ſuch new meaning into it? And in confounding the ſanctifying of the Sabbath-day, with holy behaviour eueryevery-day; one of two extermities will hardly, with any poſſibility be avoyded: That either no ordinary worke may be done at any time, but Chriſtians muſt live alwaies as the Iſralites were Commanded to doe, on the Seuenth-day. Or elſe that no certaine ſeaſon is to be exempted from common affaires, and ſet apart for the worſhip and ſeruice of GOD, in publike aſſemblies more then all others.

Neither hauehave ſervants, and ſuch as are vnderunder the yoke, any time of reſt & refreſhing aſſigned vntounto them, by divine ordinance. Now the former p. 122of theſe is palpable, and damnable ſuperſtition: and the latter intollerable, and cruell prophaneſſe. Now, if they will ſay, that their words are ſtretched beyond their meanings, (they onelyonly propoſing the Sabbath-day for a modell and rule of Chriſtian mens liues; that they ſhould not onelyonly for the ſeuenth part thereof declare their piety, and devotion; but in all the reſt demeane themſelues in an holy maner:) we reply, that their pretence, in obiecting againſt vsus this perpetual Sabbath is wholy impertinent, and frivolous.

For vponupon that ground, the Fourth Commandement might hauehave beene ſpared altogether, as neuer needing to be either ſpoken, or written; ſithence Iſraell was an holy people alſo, before there were any profeſſed p. 123Chriſtians. And it concerned them, in caſe they would be Bleſſed, that theyPſal. 106. 3.Ps 106:3 Should keepe iudgement, and doe righteouſnes at altimes. And yet they were bound to Sanctifie the Sabbath, that Seuenth-day that the LORD Commended vntounto them, without which they could not hauehave bin holy: as Chriſtians cannot now be any day, that ſhall contemptiouſly, or careleſly neglect the LORDS-day.

In regard of their holineſſe they are by GOD himſelfe,Exod. 19. 6.Exod 19:6 called by the name of Prieſts, a Kingdom of Prieſts, Prieſts vntounto him, or his Prieſts. And yet Aarons Prieſt-hood, and that of the Houſe of Levi was not diſſolved, by this alluſion to their function, and ſervice.

We Chriſtians, in the New Teſtament, are titled by the name of Kings: and ſhal therefore p. 124no ſubiection be yeelded to the Princes, and Soveraignes, who are ſet over vsus, in authority, and gouernment? Beſide this, many have not yet attained vntounto any ſound ſanctification: they muſt be brought therevnto, by the helpe of the miniſtery, on the LORDS-day. And ſome are ſoundly ſanctified, but not greatly. And ſome are ſanctified greatly, but none perfectly. This Sabbath, with the exerciſe of the holy ordinances therein, is as needfull, and commodious to all theſe, as watring, or raine is, for the rooting, groweth, and fruitfulneſſe of plants, in gardens and orchards.

As for the Reſt, ſpoken of in the Hebrewes, by them produced. It is not the preſent Condition of any mortall p. 125Creature, in this world, but that eternall felicity in heauen, whereunto faith leadeth the beleevers, and giueth them as certaine aſſurance of, as if they were now preſently putting their foot into it: and there is a ceſſation indeed, not onelyonly from ſinne, but from all maner calamities; as the Spirit informed John in his Revelation. Rev. 14. 13Rev 14:13And thereout the hard-hearted, and vnbeleeuing Iſralites were excluded, according to the oath, which GOD ſware in his wrath vponupon due cauſe kindled againſtIun. Paral. in Heb. 4. 5.Heb 4:5 them. And Learned Iunius his iudgement is, That Chriſt is he principally, that in the behalfe of his Church, aſwell as for himſelfe, hath entred into the poſſeſsion of that Reſt, firſt ſpoken of by Moſes, and then by David, and here more largely diſcourſed of, p. 126and amplified by this Apoſtle. For ſo, by a kind of Paraphraſe, he maketh plaine, and perſpicuouſly vnfoldeth the ſenſe of this place.

Whither the head of the Church, and Prince of GODS people is entred, thither ſhall the Church, and people of GOD likewiſe enter.

But he is entred into his Reſt, and gloriouſly ceaſeth from his works wherein he was exerciſed, during the time of his humiliation, whiles he was in the p. 127forme of a ſervant; as GOD once reſted from the works of his Creation, after they were accompliſhed.

Thither therefore ſhall the People of GOD enter and the body ſhall be vnited to the head, &c.

This interpretation hath in it very great probability of the true meaning of the Text, eſpecially ſeeing there is another place alſo, in the ſame Epiſtle, in ſome ſorte agreeing with it; as where it is ſaid, that the Hope, which is ſet before vsus, we hauehave as an ancre of the ſoule, both ſure, and ſtedfaſt, and it entreth into that, which is within the vaile; whither the fore runner is for us entred in, &c.

p. 128And here may be diſcerned a fit proportion betweene the worke of the Creator, and the worke of the Redeemer: And betweene the Reſting of the Creator, and the Reſting of the Redeemer. And where as it is ſaid to the Coloſſians, that the Holy-dayes, and Newmoones, and Sabbaths were a ſhadow of things to come. But the Body is in Chriſt. We may vnderſtand by this how the Types, and the thing repreſented by them accord together. His heavenly Reſt for vsus was liuely thereby prefigured; and that being obtained, their terme is expired, and come to a period.

Obiection 4.

The iudgement of the ancients, and of ſundry Fathers are againſt the obſervation of any

p. 129Sabbath, eſpecially of the LORD S-day, more then of any other time. For they would hauehave the Sabbath to be ſpiritually kept continually.

TERTVLLIAN againſt the Iewes.

We keepe the Sabbath, not every Seventh-day: but every day.

CHRYSOSTOM in a Sermon againſt the Newmoones.

A Chriſtian ought not to celebrate Moneths, or New-moons, or LORDS dayes: But to keepe a decent Holy-day, during his life.

p. 130AVGVSTINE ſaith;Quiſquis illum diem obſervat, vt litera ſ…at, carnaliter ſapit. Spir. et Lit. cap. 14.

Whoſoeuer keepeth the day, as the Letter foundeth, ſavoureth of the fleſh.

Anſwer.

The names of theſe, and other ancients are brought againſt the keeping of the Sabbath; and ſo are their words: but not their iudgements, and meaning. For we may eaſily gather, that ſome of them reproued ſuch, as made ſemblance of holineſſe on the LORDS-day, and liued licenciouſly at all other times: and therefore oppoſeth vntounto them the contrary practize of ſound, and true-hearted Chriſtians.

p. 131Some of them dealt againſt the Sabbatarians, and ſuch … Iewiſhly obſerued ſtill … … brogated Seuenth day. The… fore S. Auguſtine ſaith, Wh… ſoever ſhall keepe [That Day) ſavoureth of the fleſh. But notIllum Diem whoſoeuer obſerveth any day, For his owne words teſtifie the contrary; which are theſe.

The LORDS-day the Serm de tempo 251.Apoſtles, and Apoſtolicall men, hauehave ordained with religious holineſſe to bee kept; becauſe in the ſame, our Redeemer roſe from the dead, & therfore is called the Dōinical or Lords-day: that in it, wee may onelyonly attend on the Divine p. 132ſervice. This is the firſt day of the world: in it were created the Elements, and the Angels: vponupon this day Chriſt roſe, and the Holy-Ghoſt was given, and Manna deſcended firſt from heaven, vponupon this day.

And in another place;

As Mary the Mother of our LORD is the chiefe among women. So among other daies, this is the mother of the reſt. The whole grace of the Sabbath, and the ancient feſtivitie of the people of p. 133the Iewes, is changed into the ſolemnitie of this day.

In both theſe ſayings, who doth not ſee that Saint Augnſtine is much wronged by them, that peruert and ſtraine his writings to ſo bitter a cenſure of them, that ſanctifie the LORDS-Day, as to fauour of the fleſh, and ſo to incurre deſtruction, as Mr. Broad inforceth the matter, Pag. 7. 8.

But Auſtine of the old Writers is not ſingular, and the onelyonly man that ſpeaketh in the commendation of the LORDS-Day: but many other both before him, and after him hauehave been of the ſame mind with him, as may appeare in their workes.

Athanaſius intreating ofIn Mat …. 11. theſe words of our Sauiour p. 134Chriſt, (All things are giuen me of my Father,) ſaith

As long as the old World did laſt, ſo long continued the obſeruation of the Sabbath: But, when another generation did ſucceed, it was not needfull that this new people ſhould any longer keep the day of the former Nation: but rather the beginning of the ſecond creation and Age: and when is that beginning, but at the time, when our LORD did riſe againe?

Chryſoſtome, among the ſundry names, which he reckoneth p. 135vp, that this day had, in the Primitiue Church, ſaith,

It was therefore called Serm. 5. de Reſur.the LORDS-Day, becauſe it was ſolemnly appointed for the memory of Chriſt his Reſurrection.

Juſtine Martyr, ſpeaking of the day which Chriſtians kept in his time, which is the LORDS-Day, that we now keep, giueth this reaſon of it.

Becauſe vponupon that Apog. 2.Day Chriſt did riſe from the dead.

ORIGEN ſaith; VponUpon Hom. 7. in Exod.the LORDS-Day, the LORD alwaies raineth Manna from Heauen.

p. 136HIEROME ſaith; VponUpon Ad Euſtich.the LORDS-Day, they giuegive themſelues onelyonly to Prayer and Reading.

And AMBROSE ſaith;Serm. 33. Let all the Day bee ſpent in Prayer and Reading: let no Secular Acts hinder Diuine Acts.

By theſe Teſtimonies, ſingled out from many others that might bee alleadged, it may appeare which way the current and ſtreame of Antiquity was wont to runne: That the Day which we keepe was deriued from the Apoſtles, and Primitiue Church, to thoſe ages; and from them to all that hauehave followed, vntill theſe our dayes, wherein p. 137it hath found the greateſt interruption.

Obiection. 5.

Chriſtian people choſe the firſt day, and made it their Sabbath; ſaith the Booke of Homilies. By the Doctrine then Broad. Pag. 2.of our Church, the obſeruation of the LORDS-Day, is an Eccleſiaſticall Ordinance, and not an Apoſtolicall Precept.

Anſwere.

Sundry attempts hauehave been hitherto made, to impaire & diminiſh the eſtimation and account, which the LORDS-Day formerly hath beene, & ſtill ought to be had in, of all GODS people: Some from pretence of Scripture; ſome from ſhew of Reaſon; Some from the opinions of learned p. 138men; and now the Doctrine of our owne Church is vrged, that which is by publike authority eſtabliſhed, (as wee confeſſe the Homilies are) as though this Sabbath could not be iuſtified to be of Diuine Inſtitution, without derogation from our Church and ſtate: But let the Homily bee duely peruſed, and well conſidered of, and it will more ſtrongly confirme, then diſharten vsus, from the defenſe of it. Is this good reaſoning. Chriſtian People choſe the day: Therefore GOD did not appoint it? Why? GOD appointed Dauid to bee King ouer Iſraell; and yet the people choſe him. And1 Chron. 29. 22.1 Chr 29:22 Salomon was ſet vp by the LORD; and yet the people declared their choyce by making him King the ſecond time, and annointing of him.Ioſh. 24. 22Josh 24:22 Ioſhua called the people to p. 139witneſſe, That they had choſen the LORD to ſerue him: and yet the Lord firſt offered himſelfe vntounto them. Mary Luk. 10. 42.Luke 10:42choſe the good part, but it was that holy Doctrine, which Chriſt deliuered to her, and no inuention of her owne head.

Their chooſing then may well bee taken for their imbracing of that fit time, which GOD, by his Apoſtles then had aſsigned vntounto them, for their meetings, to doe him ſeruice, and the relinquiſhing of the Idolatrous times, wherin they were wont to aſſemble for the worſhipping of the Heathen Gods. And it is very likely, that the Antiquated Sabbath was tendred vntounto them, with the other legall rites, by thoſe of the ſect of the Phariſees, by whom many Churches were grieuouſly p. 140troubled; whereof thoſe in Galatia may ſerue for a preſident.Gal. 3.Gal 3 But the beſt way to ſhew, how theſe words are heere wreſted, is to recite the whole Diſcourſe, both in the ſentence going before, and alſo in thoſe, that follow after; and that will clearely declare the ſacred authority of our Sabbath, and the Orthodoxall iudgement of our Church; in the acknowledgement of the ſame. Theſe are the words thereof.Homil. Of the time and place of Prayer. Part. 1. Pag. 124. 125.

Concerning the time which Almighty GOD hath appointed his people to aſſemble together ſolemnly, it doth appeare by the Fourth Commandement of p. 141GOD: Remember, (ſaith GOD) that thou keepe holy the Sabbath-Day. VponUpon which day, (as it is plaine in the Acts of the Apoſtles)Act. 13.Acts 13 the people accuſtomably reſorted together, and heard diligently the Law and the Prophets read among them. And albeit this Law doth not ſo ſtraitly bind Chriſtian people to obſerue the vtter Ceremonies thereof, as it was giuen to the Iewes, touching the p. 142forbearing worke and labour on that day, in the time of great neceſsity; and as touching the preciſe keeping the …uenth-Day, after the manner of the Iewes, (for wee keepe their Firſt-Day now, which is our Sunday and make that our Sabbath, which is our day of reſt, in the honour of our Sauiour Chriſt, who vponupon that day roſe from the dead, conquering it moſt triumphantly.) Yet notwithſtanding, what euer p. 143was found in the Commandement appertaining to the Law of nature, as a thing moſt godly, moſt iuſt, and needfull for the ſetting forth of GODS glory; it ought to bee reteined, and kept of all Chriſtian people. And therefore, by this Commandement, we ought to hauehave a time, as one day in a Weeke, wherin wee ought to reſt, yea, from our neceſſary and needfull labour: for like as it appeareth by this Commandement, p. 144wee ought not to bee ſlothfull or idle, but diligently to labour in that ſtate wherein GOD hath ſet vsus: Euen ſo GOD hath giuen expreſſe commandement, that vponupon the Sabbath day, which is now our Sunday) wee ſhould ceaſe from all workeday and WeeklyWorkeday and weekly labour to be forborne. labour: Euen ſo GODS obedient people ſhould vſe the Sunday holily, & reſt from their common and daily buſineſſe; and alſo p. 145to giuegive themſelues wholly to heauenly exerciſes of GODS true Religion and Seruice. So that GOD doth not onelyonly command the obſeruation of this holy-day: but alſo by his own example doth ſtirre vsus vp to the diligent keeping of the ſame. Good naturall Children will not only become obedient to the Commandement of their Parents; but alſo hauehave a diligent eye to their doings, and p. 146gladly follow the ſame. So, if wee will bee the Children of our heauenly Father, wee muſt bee carefull to keepe the Chriſtian Sabbath day, which is the Sunday: Not onelyonly that it is GODS expreſſe Commandement: but that wee may declare our ſelues to be louing Children, in following the example of our gracious LORD, & Father. This plainely it may appeare, that GODS will & commandement p. 147is, to hauehave a ſolemne time and ſtanding Day in the Weeke, wherein the people ſhould come together, and hauehave in remembrance his holy Acts and wonderfull benefits and to render him thankes for them, as appertaineth to louing, kinde, and obedient people. This example & commandement of GOD, the holy Chriſtian people began to follow immediately after the aſcenſion of p. 148Chriſt, and began to chooſe them a ſtanding Day in the Weeke, to come together in. Yet not the Seuenth day which the Iſraelites kept, but the LORDS day, the day of theScriptures alleadged to warrant the Lords Day. LORDS Reſurrection, the day after the Seuenth day, the firſt day of the Weeke; whereof there is mention by St. Paul made on this wiſe.

In the firſt day of the 1 Cor. 16.1 Cor 16Weeke, let eueryevery man lay vp what hee thinketh p. 149good, (meaning for the poore.) By the firſt day of the Weeke is meant our Sunday, which is the firſt day after the Iewes ſeuenth day. And in the Apocalyps it isApoc 1.Rev 1 more plaine; where S. Iohn ſaith; Hee was in the Spirit vponupon the Sunday. Since which time GODS people hauehave alwayes in all Ages, without any gainſaying vſed to come together vponupon the Sunday, to celebrate & honour the LORDS bleſſed p. 150name, and carefully to keepe that day in holy reſt & quietneſſe, bothHoly reſt. men and women, children, ſeruants and ſtrangers. For the tranſgreſsion and breach of which day, GOD hath declared himſelfe much to be grieued; as it may appeare by him, who, for gathering ſtickes on the SabbathNumb. 15.Num 15 day, was ſtoned to death. But (alas;) all theſe notwithſtanding, it is lamentable to ſee the wicked boldneſſe p. 151of thoſe who would be accounted GODS children; yet paſſe nothing at all for the keeping and hallowing the Sunday. And theſe people are of two ſorts: the one ſort, if they hauehave ought to doe, though there bee no extreame neceſsity of doing it, yet they muſt not ſpare for the Sunday; they muſt ride and iourney on the Sunday; they muſt driue and carry on the Sunday; they muſt row p. 152and ferry on the Sunday; they muſt buy and ſell on the Sunday; they muſt keepe Markets and Faires on the Sunday; finally, they keepe all dayes alike; holy-dayes and workedaies are all one. The other ſort are yet worſe: for, though they will not trauel or labour on the Sunday, as they doe on the Weeke-day; yet will they not reſt in holineſſe, as GOD commandeth: but they reſt in vngodlineſſe & p. 153filthineſſe; preſuming in their pride, pranking and pricking, pointing and painting themſelues, to bee gorgeous and gay: they reſt in exceſſe, and ſuperfluity in gluttony and drunkenneſſe, like Rats and Swine; they reſt in brawling and ſwearing, in rayling, quarrelling and fighting; they reſt in wantonneſſe, toyiſh talking, and filthineſſe; ſo that it doth appeare too euidently, the LORD p. 154is more diſhonoured, the Diuell better ſerued on that day then on all the dayes of the weeke beſides.

Concluſion.

ANd now for a ſummary Recapitulation of the maine heads and points intreated of: If all the morall Precepts be perpetuall: If the fourth Commandement bee a morall Precept: If all conſecrated time bee the obſeruation of the fourth Commandement, during the time of the Conſecration of it: And, If the LORDS-Day, by the teſtimony of GODS Word, and of learned Writers, both moderne p. 155and ancient, and of the Doctrine of this our Chriſtian Engliſh Church, or nation: Then let them that be aduerſaries to it, remember themſelues timely, and ceaſe to contend againſt the Law, and Ordinance of the LORD. The truth of the cauſe is bright and ſhining, and very cleare to thoſe that ſeriouſly deſire to bee informed in it; howeuer it dazle the eyes of ſuch as reſolue with wilfulneſſe, to perſiſt in their owne opinions. They may (no doubt) and daily doe, draw others to their part; but ſo they doe alſo to their perill. It is an vnhappy ſucceſſe to proſper in peruerting of mens ſoules, and making a ſide againſt their Maker: For they muſt thinke and know, that the bloud of the ſeduced, will in time bee required at their hands. And p. 156on the contrary ſide, they are all in comfortable and bleſſed eſtate, who (together with faith in the Goſpell, and performance of other duties of holineſſe and righteouſneſſe) do in the faithfulneſſe of their hearts, and wayes, ſanctifie this day in obedience to the Commandement of GOD their Creator, and for a ioyfull memoriall of the work of Saluation finiſhed by Chriſt their Redeemer.

FINIS.

End of the text · Robert Cleaver, A Declaration of the Christian Sabbath (1625)