The Sabbath Vindicated, Overview
VINDICIAE SABBATHI.
Broad.
MAster Breerewood in his Treatise of the Sabbath.
1. Nature teacheth to set apartPage 24. 41. some time for the worship of God, but not one day in seven, nor a whole day, neither yet to forbeare all worke in that time as the Israelites were bound to doe on the Sabbath.
2 Gods Commandement touching the Sabbath,Page 64. 40. 41. was first given in the wildernes, it being limited to the Iewes Sabbath, only the Iewes Sabbath is vanished, and Gods Commandment was not, nor could not, be translated from the Iewes Sabbath, to the Lords day.
3 We are bound to keepe the Lords day not byPage 37. any divine Commandement, but by the constitution of the Church onelyonly.
Thus hath Master Breerewood written in his booke, and more I doe not write in mine, but it will be said yet in answer to an objection, he will have the generallity of Gods Commandement to bee morall and perpetuall. Answer. It is true, and I cannot sufficiently marvaile thereat.
The Objection he frameth against himselfe is this.Page 4…. If the old Sabbath vanished and Gods Commandement was limited, and fixed to that day only; then is one of Gods Commandements perished. Hereunto to hee answereth that the generality of that Commandement is a Law of nature and remaineth.The law of Nature touching the sancti…ying of some time, and Gods command touching the sanct…fying of the seventh day were two divers lawes, The one a generall law only, the other a speciall law only. But if there bee a generallity of that commandement how was that commandement limited and fixed to the Sabbath only? Further hee should have considered that the like may as well be said of the precepts of Holy-dayes. Nature teacheth to have some times of vacancy, for one reason God appointed the Sabbath to be a time of vacancy, for other reasons the holy-dayes. Shall not the law of nature now be the generall of all these precepts indifferently, as well of the precepts of the holy-dayes as of the precepts of the Sabbath.
Answer.
In this thing I must take Master Breerewoods part against you, for hereby is the morall*D…r. Heylin quoteth the schoolem. n, Patt. 2. pag. 163. saying, that the fourth Commandement is placed in the Decalogue, in quantu… est preceptum morale et naturale, that is, say they, Quantum …d hoc quod homo depu tet …uod, tempus vit…e s… ad vac … di…i…is. pag. 162 So Bishop White maketh the Law o: Nature to be involved in the 4th Commandement pag. 121. and is still obli ga…y to the worlds end, Pag. 1…0. law of God kept entire without a mayme, which is very requisite, seeing that the Decalogue is granted to be an explanatory reinforcing of the law of entire Nature imprinted in us by creation (but much defacedby our fall) and being honoured with those eminences of priority, & signes of perpetuity immediatly from God himselfe upon Mount Sinai, Such as were his twice writing them with his owne finger,*Touching this priority of Gods own writing them, see how emphatically it is expressed by God himselfe, Exod. 24. 12. in way of su… ereminency, by vertue of that …r…viledge, to those which Moses had written a little before, ver. 4 Moreover also s…e this difference lively intim…ed by Moses Deut. 4. 13, where he maketh the Coven…nt to consist in the ten Commandements written by God himselfe, and speakes in the following verse, in way of dimination of the other lawesin comparison of them calling them statutes and judgements which were 1. taught by him, and secondly to be observed in the land whither they went to possesse it. and voted also by his Spirit through the mourth of Moses to bee the Tenne Commandements foreign 1 Deut. 4. and put into the Arke as perpetuall rules for the Catholique Church, whereof it was a Type. None of all which Prerogatiues was the Ceremoniall law crowned withall, for that it was as a vanishing shadow sutable only to the Hemispheare of those times. But the decalogue being the very Law of Nature explained and redelivered, must as well now as ever have for its substance a generall ayme at all men; though in some circumstances it may bee more peculiar to the Iewes then others, by reason of the time, place, and people, to whom it was renewed; Like as almost all other Scripture is for substance common and for circumstances proper, because they were most an end written occasionaly. Put case then that this Commandement was given onelyonly to the Iewes (as you affirme) and so were abrogatiue; yet may the Law of Nature bee well presupposed and included in it; (as you your selfe afterwards acknowledge, it is in your 8. Chapter in the answer you give there to the fifth opinion) for who knowes not that in those ten words much more is meant then manifested, So that if so it be granted that the Law of Nature and this Law bee not the same in all points yet are they not two divers lawes but the same in substance And thus much in effect Master Breerewood affirmes in his second Tract: pag. 3. Morall (saith he) is that which pertaineth to manners; 1. Either by the instinct of Nature as belonging to the inward Law written in our hearts: or Secondly, by the instruction of Discipline as being of the outward Law pronounced of God, as that of observing the seventh Day: so that it may beetermed Naturall, as being, not of the institution of Nature; but of the disciplining of Nature: Not of Nature as it w…s f…rst ordained of God, but as after informed by him. For indeed this fourth Commandement both as it was at first instituted in Paradise, and now revived on Mount Sinai, is but the law of Nature explained and enlarged according to the will of God in this particular for reasons and uses, whereof created nature was not capable but by revelation. And what though the Law of nature bee the generality, as well to the precepts of the Iewish holydayes as of the Sabbath, this shewes the superexcellency of the Sabbath above them therefore, and its equality with nature seeing God makes use of it so especially, to exhibite the commandement of nature by, amongst the Lawes thereof.
But now in that opinion, wherein you and Master Breerewood jumpe, I must differ from you both, to wit, that now onelyonly the generall Law of nature remaines (which is that some time is to bee sanctified to Gods worship) and that this fourth commandement, which you call Gods speciall commandement, is utterly abrogated. For as for the Law of nature which consisteth onelyonly in an indefinite sequestring of some time to the service of God, it comes infinitely short of that compleatnes and solemnity of time which our necessity requireth, and which God deserveth at our hands, and which (if hee may bee his owne spokesman) hee commandeth also. Indeed to set apart some time as perhaps an houre in a Day, or some such like time for prayer or meditation, it may bee nature or conscience would affirme it requisite; but to set a part so much time, and in so solemne manner as (it seemes) God lookes for, and our state requires, neither nature nor conscience will so prompt us, either now, or (as I thinke) in innocency. And therefore as I may well conclude that, that first institution of God concerning the Sabbath, was rather a supply to nature then any Law in nature (which our Antisabbatarians unnecessarily labour to disprove)*Though I must say of some argum…nts of some former Writers of this subject of the Sabbath (who not then finding opposition which hath beene an ordinary meanes in the course of Gods providence, for the more diligent inquisition after the truth of God and happy discovery thereof) as Hierome saith of the Fathers. How that before Arrius rose up. They delivered some things innocently yet lesse varily, and such as cannot avoid the calumny of pe…verse persons. and superadded of God after created nature by immediate and speciall revelation; So I have just cause to beleeve that this was for many speciall and perpetuall respects. For left God his solemne and publicke worship to have beene arbitrarily ordered by nature, and not have by himselfe determined a speciall time therefore, it would have falne out very crosse to Gods intentious, either being slenderly and seldomely performed, or at least very confusedly and disjoyntedly, seeing that so many men have so many mindes, and so many severall and various occasions, which by man would never have beene determined at once (to have kept so solemne and compleat a portion of time as it seemes God expected, especially seeing nature never suggested it) if God by an over-ruling mandat had not put it past posse and velle: *As he did the eating of the Passeover though a man were in a journey or were uncleane, by a law made, Numb. 9.which hee who is not the God of confusion wisely foresaw and prevented. So that though some time even by nature is taught to bee set apart for Gods worship (which I deny not) yet I say, that this is more private and personall, not so solemne and publicke as God would have it, and therefore may bee arbitrary without disorder and distraction, which the other cannot if left to mans free-will, and therefore is purposely revealed of God, and is no law innate in nature because of the reason aforesaid; for nature doth not discerne of numbers: or why God should chose to be worshipped on the seventh day rather then on the eight or ninth: but a commandement on the by, of equall force, antiquity and perpetuity with nature, prescribed as a rule coincident with nature for the Church of God in all ages to imitate. And to this purpose speakes Marius; Marius in Gen. 2.Since (saith hee) it is the Law of nature that some time bee peculiarly insinuated for the worship of God, it was meete that that should bee determined by a positive Law.
But against this, it will be objected: Why might not time as well as place, bee left to the disposition and authority of Man to appoint? seeing, that time and place bee alike necessary in nature to all actions.
I answer,Answ. time and place are in nature alike necessary to all actions in genere, but so is not this or that particuler time or place; save where by positive Law it is made so: God did appoint the seaventh day for solemne worship and left all places at liberty, till it pleased him to designe one onelyonly place for Sacrifice-worship under the Law, the necessity whereof being now abrogated by the Gospell, the place is left to choyce. One time may agree to all the world for worship, but so cannot one place.
Againe it will be objected,Obj. that Bishop White, pag. 33. layeth it downe as an essentiall Character, that Lawes and Preceps meerely positively morall oblige, onelyonly the Persons or State, or Nation and Republike upon which they are imposed by the Lawgiver, or to whom they are published by a legall promulgation. So pag. 38. If it be a precept meerely positive it can oblige those people onelyonly upon whom it was imposed: Also pag. 77. hee saith flatly, that although the seaventh day Sabbath had not beene a legall Ceremony, yet if it were onelyonly a positive morall precept, the obligation hereof ceased under the Gospell. So that by this rule the Sabbath should not bee of universall obligation being onelyonly positively morall.
To all which himselfe gives the Answer pag. Answ.27. where hee saith, Lawes positive are common and generall either for all mankind, as the Law of Polygamy and Wedlocke with in some degrees mentioned, or els for one nation Republicke or Community of people. So that wee see through forgetfulnesse his Character doth not hold, but that a positive morall Law may bee perpetuall and universall (as well as nationall) of which sort we have reason to reckon the Sabbath, because it and the Law of Polygamy (which hee instanceth in) were Twins, both brought forth in the state of Adams innocency.
Broad.
I praise God for the comming forth of Master Breerewoods booke,The difference is in … manner onelyonly verball for wee both hold that the generall law of nature remaineth, and againe that Gods speciall Commandementis abrogated. for though there bee some difference betweene us, yet meane Schollers are able to judge of it, might I have spoken with him I doubt nothing, but that wee should soone have accorded in lesse then an hou…es space.
Answer.
I could wish you had perused Master Richard Byfields reply to Master Breerewoods booke, before you had sent abroad this Manu-script, that so you might have thanked God for that which had beene thanke worthy. But that you may not bee a stranger to him, I will bee bold to bring you acquainted by putting you the oftner in mind of him in this my Answer. Touching the substance of your difference mentioned in the Margin, I have already spoken to it, and shall have more occasion as I goe along.
Broad.
I published not long since a treatise of the Sabbath having this Title, Tractatus de Sabbatho in quo doctrina Ecclesiae primitivae tractatur & defenditur. And for proofe, that the Doctrine of the primitive Church was such, as is therein taught and declared, besides certaine sayings of Augustine and others. I alledged the testimony of Master Calvin in his institutions.V…bratile veteres n…ncu…are s…lent. The ancients (not onelyonly some of the ancients) accounted the fourth commandement shadowish (not onelyonly partly shadowish) Inst. lib. 2. Cap. 8. Sect. 28. If any bee able to shew that wee (Master Calvin I meane and my selfe) have mistaken the Doctrine of the primitive Church in this matter. I greatly marvaile, that they have not gone about it hitherto. If none bee able to shew this, as it seemeth none are (for doubtlesse many want no will) then is it no lesse to bee marvailed at. That the Doctrine of the primitive Church findeth no better entertainment amongst English Protestants. Is it credible that the primitive Church should not keepe one of Gods Commandements? That such a greevous errour should befall the godly learned Fathers, as to esteeme that Commandement shadowish and temporall, which is morall and perpetuall?
Answer.
Here you would seeme to beg credit to your opinion by Master Calvins authority who because hee quoteth the exposition of the ancients in this case, you would insinuatingly perswade to give some countenance to your Tenet. But that the World may know, how he held in this particular, his opinion is sufficiently manifested in his commentary on Gen. 2. where hee saith, that first God rested, and that then hee blessed this rest, that in all ages among men it might be holy, or he de…icated every seventh day to rest, that his example might bee a perpetuall rule. Moreover wee must know (saith hee) this exercise is not peculiar to one either age or people onelyonly, but common to all mankind. Wherefore when wee heare that by Christs comming the Sabbath was abrogated, this distinction must bee taken to. What appertaineth to the ordering of humane life, and what peculiarly agreeth to the old signes. That the Sabbath figured the mortification of the flesh (I say) was temporall, but that from the beginning it was commanded men that they should exercise themselves in the worship of God it ought deservedly to endure even to the end of the World. And besides this, hee that observeth what followes upon 'his instance of the ancients in his institutions, shall find that there hee saith how that though they say true, yet they touch but halfe the matter. And therefore doth hee largely discusse it afterwards, wherein hee sheweth his opinion to bee thus much, that the institution of the Sabbath for the better and more solemne performance of Gods worship and refreshment of his creature, was with a perpetuall intent, because of necessary use to all men in all times,*Sect. 32. but in regard it was againe given to the Iewes it had somewhat peculiar in it, which by Christ is abrogated, and yet the force, use and reason of the commandement in regard of its substance, as it was given both at the first, and as it was repeated doth still remaine. So that hee confesseth that there was something peculiar to the Iewes which hung at it, but that withall there is a substance in the commandement it selfe which it is sacriledge to violate, the use thereof being universall both to persons and times, so that in alledging him you bring in, testem sine testimonio.
And put case there was some what, that was more proper to those people and those times, then to these in this fourth commandement as well as in the first and fifth (for as I have said, almost all scripture had some circumstantiall peculiarity and propriety to those people and those times to whom it was immediately given, which yet nothing hindered the universality of the substance) yet as the reasons in those commandements evangelically construed are of present force and being, even in these our times, though the letter strictly construed bee not: so this commandement, or the Sabbath may have somewhat more proper to them in it (for so is that manner of expression the stranger within they gates) or at least belonging to it (such as was their not preparing Mannah, and kindling of fires) which yet is so farre from extinguishing the whole commandement,*For it cannot be denied but a commandement may bee of force to mee, though every circumstance of it doe not concerne mee. as that the very type it selfe is of lively use to us under the Gospell, and of present force and being also (although not therefore of a like religious nature to us as it was to them) but in an Evangelicall sense, that is in respect of the inward and spirituall holines thereof, not properly of the outward and literall. For though the outward Sanction*By this word (sanction) I meane positive holines which was in their carnall & externall worship. of that rest being admitted to bee typicall may bee extinct, because that the typicalnes of things are not properly parts but accidents, and conducing helps to our profession and worship that live under the Gospell: which if true and reall is spirituall, Iohn. 4.*See Master Hildersham lect. 39. 40 upon the place where he opposeth the Spirit wherewith wee are to worship God in our times, to the Ceremoniall worship which was in the time of the Iewes, in respect it was an externall and carnall worship see also, Rom. 7. 6. Yet is not the holy use of this rest extinct, either as it is conducing or necessary to the present sanctifying of the Lords day, or as it is significative, pointing us to, and minding us of our heavenly Sabbatisme.
Obj. But you will say, how can we reject the typicall holines and yet retaine the sense?
Answ. 1. We refuse the whole Law as a covenant, and yet wee retaine it as a rule, for the perfection of that Church respectively to the foregoing times (which is called the time of nature) belongs to us; but the imperfection of it respectively with our Church, ended with it selfe, and belongs not to us.
2. If the Sabbath had had its originall after a Iewish manner, to have beene instituted upon the fall, and so to relate to Christ, then wee could have retained it no more then the rest, but wee derive this from the primitive institution in paradice principally, and from the Iewes onelyonly by way of enforcement or conveyance, as wee doe water first from the fountaine and then from the pipe. And though this rest had in it a typicall signification at first, yet never a typicall sanction, but onelyonly by accident of the Iewish discipline then, when types were in fashion; (as I may so speake) like a fresh River which running through a peece of the Sea is made brinish, but being quit of it, it re-assumes its owne nature.
So that then the commandement is not abrogated as a speciall commandement, but the speciality*I meane not such a speciality as Master Br…r…wood doth. which belonged to the Sabbath, or to this generall commandement is rather ended, which did consist of those occasionall interventions of Mannah, kindling fires, and double sacrifices, and (if you will) of the foresaid sanction of the very rest it selfe (which as I have said being significative, happily had in their times an holines belonging to it) which did peculiarly belong unto the Iewes, and which were no parts of the substance of this commandement, which in that respect is as well common to us as to them, the reason annexed being of like and equall force to all from the creation. For the annexing of extrinsecall and adventitious circumstances, doth not any whit harme the nature, and morality of the Sabbath, no more then Pauls circumcising of Timothy (which in respect of the season was needfull) did annull, or doe injury to baptisme: nor then a signe of an Inne or shoppe being pulled downe, annulles or impaires an house.
So that their rest is common to us but in a riper sense, for the grouth and stature of our times so much overtopping theirs, the Lord lookes that wee should answer his expectation, as well as obey his commandement, in sanctifying a more excellent and Evangelicall Sabbath to him, then ever they were able to doe. The Church of the new Testament (saith Master Perkins) hath more knowledge and more grace then the people of the old Testament had, and in that regard ought to have more zeale and greater alacrity in the worship of God then they had, that it may exceed the Iewes according to the measure of grace*Greater mercies require greater and better duties. received. The Arguments of love being not so forcible to prompt obedience, in the time of the Iewes, as in ours, they being under the old covenant, and the Spirit not so stirring then, as now, the obedience was rather performed to the commandement then to the commander; For God in their time passed under the name of a Lord, implying them to bee servants, and their obedience to bee serviceable obedience, but now in our times hee passeth under the name of a Father, implying us to bee sons and our obedience to bee filiall and spirituall. And yet as spirituall obedience was, even then, due to God, and expected by him, though not with that eminency of expectation, as of us: So the types and Sacramentall umbrages which now are of use to us (being performed in conscience to Gods commandement) have their holines suteable and respective to our times; but not in that degree, not in that kind of positive and intrinsecall holines as in the times of the Iewish nonage. Like as in the spring time while the sappe is weake and but comming, all that wee expect from trees is flowers, but when a riper seasoninsueth, then wee looke for riper fruit; so that then the prime and beauty of these flowers ceaseth, though their vertue remaine. And by the punishment that God so severely annexed to the not performing the rites of the two Sacraments, wee may see the extraordinary nature of things of that kind then, in the time of their Pedagogie; for he that was uncircumcised and that eate leavened bread in the passeover, was to be cut off.
And therefore did God intend their rest (as may well bee gathered) to bee a positive part of their sanctification, because of the typicall use thereof, which yet hee doth; not doe to us, and yet hee accounts our not resting a prophanation of the Sabbath, and all imployments which hinder his worship and conduce not to the sanctifying of that day to bee sinnes. Like as Christ who, whilest hee was upon the earth, accepted small things at his Apostles hands, but after hee was ascended and had given gifts unto men hee looked for other services: or as a Pater-familias that having a boy and a man to waite at his table, the boy if hee can fill a cup of beere, and shift a trencher, by reason of his non-age, hee is willing to take it as a good part of his service, but to his man hee gives better wages, and therefore expects better service at his hands, hee lookes that hee should bee able to furnish and disfurnish the table with grace to his Master, and yet not to neglect those lesser things. Or (which better expresseth my meaning) as of children wee require a bodily service in saying their prayers and graces and catechisme, and though they have little, or no understanding and sense of that they say, yet wee take it in good part till they attaine to more knowledge and ripenes of yeares, and then wee looke for sutable performance thereto. Even so the Lord hee expects from us an high degree of sanctifying his Sabbath, even a ravishment of Spirit, which service wee can never performe if wee doe not rest. A Christian and Evangelicall use therefore of this Sabbaticall rest is still in force to us, though the Iewish sanction may bee determined, for their precise resting was with respect to the formall holines in the rest; but wee are to rest with respect to its finall holines of furthering Gods more substantiall worship, and the spiritualizing our owne mindes by it, and thus doth the whole commandement for substance and use remaine to us, the difference being onelyonly in some occasionall circumstances.*Like as one in answer to an Anti…oni…n (that objects because the Tables of stone wherein the Morall Law was written were removed with the Tabernacle & other like adjuncts therefore the Mosaic…l Law is …erly abolished) saith: Must it needs follow that because the Tables of stone wherein the Law was written bee abolished, that therefore the Law… it selfe is utterly abolished together with them, were the Tables of stone so essentiall to the Morall Law, that it had neithe… birth before them nor being after them, wee know that the putting them into the Arke was typicall, though the Law it selfe was …orall: …o that so …a…re as these Tables of the Covenant had any thing ceremoniall in them, or any thing concerning other circumstances or persons, time, place, terrour, rigor, and the like being peculiar to the Church of the Jewes in tha… estate of the Mos…cal Pedagogy, so farre I say they are removed with the …. Bu… the morall Law contained in the 10. commandements could not bee ceremoniall (for then should the morall and ceremoniall have beene confounded, whereas even by their writtings in tables of stone, and by the finger of God they were distinguished) neither was there then any thing for the substance of it, nor is now (as now it stands upon record in the booke of God) but it doth concerne us as well as them, and therefore though the Tables of stone bee removed, the morall Law is yet continued, and hath (except is excipiendis (his properuse and force still. as 1. Because the Sabbaths rest was significative from the beginning it might in their times (as I have said) carry with it a typicall or externall holines (as their other types had which notwithstanding were of afarre different nature and institution to this, for they were appointed since the fall and occasioned by it, and in themselves temporary, but this was before the fall, and given for ever to the whole Church for a standing type) which yet it doth not to us, and yet so as the primary force and use of this is no lesse appertaining to us then them. For so, that other ordinance which was instituted in innocency (marriage) it also lasted in respect of diverse circumstances of their times and discipline, which yet wee retaine pure from the first institution. Secondly, wee under the Gospell have also an alteration made of the individuall but not of the numerall day, for wee now keepe the seaventh day (according to the commandement, remember that thou keepe holy the seaventh day) but not theirs. Thirdly, in respect also of the reason whereupon the commandement was inforced upon them, to wit, Gods resting from the creation; For whilest the law or first covenant was in force, the creation was in force, which still remaines with us, but subordinated to the adequate reason of our Sabbath; where to use Master Dowes words pag. 24. All lawes being on…ly positive (though made by God himselfe) admit mutation (at least) when the matter concerning which, or the conditions of the persons to whom, they were given is changed. (For as the Iewish types, so many grosse and sensitive grounds and reasons are pilled of, and swallowed up by the comming of Christ, and more spirituall ones risen in their stead) As wee see it very apparant in the 65. Isa. 17. I will (saith God) create a new Heaven and a new Earth, and the former shall not bee remembred nor come into mind.*Old things are possed away, behold all things are become new. Which to mee seemes a pertinent prophecy of the alteration of the Sabbath from the Iewes day to ours; it being as much as to say, that in comparison of the excellency of the things that shall bee under the Gospell, the other things shall bee nothing worth: Sence shall bee swallowed up of Spirit, types of truth; And though the creation bee admirable of it selfe, and so also is at this day, the consideration of it being exceeding usefull, yet nothing comparable to our redemption: Our rejoycing in the one is nothing comparable to our rejoycing in the other.*So that the …lteration of the Iewes Sabbat… into ours, by reason of the new creati… which God made … the time of the Gospell, doth further typis…n… assure us of the last and best alteration of new Heaven and new Ea…h …ok…n of in th… of the first of … which we shall be made partakers of by the Go…spell. As a right worthy Doctor (Sibbes by name) observes, Gods last works are his best works, the first being but preparatives and occasions of the later; the new Heaven and the new Earth are the best; the second wine, that Christ created himselfe, was the best: Spirituall things are better then naturall. And Master Dow pag. 27 saith as muc… that the reason Drawne from the example of God who rested upon the Sabbath, namely, when the creation was finished, endured onelyonly till the time of the new creation, in which all things were made new by Christ, at which time it ceased, or at least, a second reason taken from the new covenant comming in place, the former both reason and day (become now old) are passed away; And behold all things are become new. For this worke of redemption or new creation being the greater may deservedly take place of the other; and as the Prophet Ieremy, speaking of the deliverance, that God would vouchsafe his people from the Babylonish captivity, saith: Behold the dayes shall come (saith the Lord) that it shall no more bee said, the Lord liveth that brought up the children of Israel out of Egypt, but the Lorth liveth that brought them up from the land of the North: so may wee say of the day appointed for his worship, that the day wherein hee finished the worke of creation shall no more bee observed, but the day wherein our Lord Christ, by his resurrection from the dead finished the worke of our redemption.
Thus speakes Master Dow.
And how ever in other things the constitution of the Iewish Church and ours differ, yet in this they are united, the Sabbath being first ordained, before there was distinction made, or wall of partition built, for an ever-lasting signe betweene God and his Church for his sanctifying it, and a perpetuall rule of duty and practise chalked out to his Church, for the direction of his more solemne worship. Like as was his marrying of Adam and Eve in innocency, both a perpetuall type of that union which is betweene God and his Church, as also a perpetuall rule for the ordering of that affaire amongst mankind ever after: both which were alike given in innocency, and were alike both perpetuall rules and perpetuall types unto his Church.
Broad.
This booke beeing the last, I intend to write of this Argument, my desire is it should bee read of many before it bee published, that if just exceptions can bee taken to ought I have written, or that an objection of moment bee not here fully answered, I may know it, and afterwards may alter or adde as there shall bee cause, Iohn 3. 21. Hee that doth truth commeth to the light that his deeds may bee made manifest that they are wrought in God.
Broad.
2. Treatises,
1. Concerning the Sabbath or seaventh day.
2. Concerning the Lords day, or first of the Weeke.
Gal. 4. 10, 11.
YEe observe dayes and monthes and times and yeares, I am afraid of you, least I have bestowed on you labour in vaine.
Answer.
You play the Souldier in the On-set, at first discharging your greatest ordinance to impresse the greater feare, but as you use the matter you misse the marke.
For this place of the Galath, fals farre short of your aime, as you might have perceived, if without prejudice you would have perused Master Perkins upon that place, whose whole discourse thereof is worth inserting, if it were not too long.
And if you examine the context you may perceive, how that the Apostle was angry at the Galathians, for leaving Christ the substance, and betaking themselves, even in point of justification, to the carnall observation of Iewish shadowes and ceremonies, which in comparison hee calleth beggerly Rudiments, and hee the rather tearmed them so, because they were then utterly uselesse and insignificative, being fulfilled and so abrogated.
But the Sabbath is, for the equity and substance of it, still of the same use as ever, to wit, fit for the be…ter procuring of mans refreshing, and Gods more solemne worship. Nor is it in-significative, or ever shall bee, till wee sing a requiem to our soules in heaven: For as it concluded our creation, so shall it our salvation: And therefore by no meanes to bee numbred with the observation of dayes, and monthes, and yeares (seeing that the Apostles themselves observed the Lords day weekely or Sabbatically, and not monthly or yearely, as were the Iewes Sabbaths and Holy-dayes, but in relation to the fourth commandement one in seaven, as knowing it to bee a perpetuall rule, not a temporary and vanishing ordinance) which pertained to the bondage and servitude of weake and beggerly Rudiments, of which the Apostle here onelyonly speakes.
And as it was farre from the Apostles thought, to reckon any of the ten commandements as a weake and beggerly Rudiment; so let it bee abhorred of all Christian hearts and eares.
But may some say,Obj. is not the signification of the Sabbaths institution abrogated by Christs resurrection, and the comming of the Lords day?
The Sabbath is altered not abrogated,Answ. and the signif…cation subordinated, not annulled, being instituted upon an universall and perpetuall reason, for the Sabbath was no proper Iewish type, but the Churches type in that wherein it was typicall, (as wee may see in the fourth, Hebr. 9. There remaineth therefore Sabbatismus a Sabbath-rest to the people of God; which words, Willet in 2. Gen. saith, conclude that both the type remaineth, that is a Sabbatisme, and the signification of the type everlasting rest; And as you may further see 12, Matth. 8. in these words, The Sonne of man is Lord even of the Sabbath-day, which words compared with the verses foregoing; shew that the Sabbath is of a ceremonious nature, for Christ there rankes it among things ceremoniall in a ceremoniall sense, but with a note of inequality; (as it is implyed in that word Even of the Sabbath-day) and is, as the rest of the morall Law, of equall continuance with the Church; which for this cause was reviued to the Iewes, because at that time they were the onelyonly Israel and Church of God, but now translated to us under the Gospell (the partition wall being broken downe) with an alteration of circumstance according to the season, as (Isay) was prophecied in the fore… quoted place of Isa. 65. 17. And whereas Doctor Heyly… part. 2. pag. 27. saith, That it is not probable, that the Apostle Paul, who so opposed himselfe against the Sabbath, would erect a new, this had not beene (saith hee) to abrogate the ceremony but to change the day. I answer, that by the comming of Christ some things suffered alteration, as well as others abrogation: wherefore the Apostles were to preach onelyonly the abrogative types and ceremonies to bee abrogated (of which sort I prove the Sabbath to bee none) and according to the nature of the new creation to alter the other, of which sort the Sabbath was, and therefore suffered subordination not abrogation: And therefore hath the Scripture recorded it to us … the name of the first day of the weeke, or the first day of seaven (before it stile it the Lords day) in a s…gnificant opposition to the old antiquated last day of the weeke. I will conclude this Answer with Master Hookers authority (who was a confident maintainer of the morality of the fourth commandement as you may see in his Eccles. Pol. pag. 377.) who speaking upon this place of the Galath. Hooker.saith: That for as much as the Law of the Iewes by the comming of Christ was changed, and wee thereunto no way bound, Saint Paul, although it were not his purpose to favour invectives against the speciall sanctification of dayes and times to the service of God, and to the honour of Iesus Christ, doth notwithstanding bend his forces against that opinion, which imposed on the Gentiles the yoake of Iewish legall observations, as if the whole World ought for ever, and that upon paine of condemnation to keepe and observe them, such as in this perswasion hallowed the Iewish Sabbaths the Apostle sharply reproveth saying, yee observe dayes and monthes and times and yeares, &c.
Thus you see how Master Hookers opinion was concerning this text of Paul, onelyonly to cry downe those obsolete Iewish observations, and nothing lesse then to impeach the authority of the fourth commandement or the Lords day, as you may plainely discerne by turning over leafe to pag. 378. where hee layeth downe three sorts of holy times, thus, saith hee:Hooker. It pleased God heretofore to exact some part of time by way of perpetuall homage never to bee dispenced withall, nor remitted, againe to require some other parts of time with as strict exaction but for lesse continuance, and of the rest which were left arbitrary to accept what the Church should in due consideration consecrate voluntarily unto religious uses. Of the first kind amongst the Iewes was the Sabbath-day. Of the second those feastes which were appointed by the Law of Mos…s; The Feast of Dedication invented by the Church standeth in the number of the last kind. The morall Law requiring therefore a seaventh part throughout the age of the World to bee that way imployed, although with us the day bee changed in regard of a new revolution begun by our Saviour Christ, yet the same proportion of time continueth which was before, because of reference to the benefit of creation, and now much more of renovation thereunto added by him which was Prince of the World to come, wee are bound to account the sanctification of one day in seaven a duty which Gods immutable Law doth exact for ever. Thus you have Master Hookers opinion both of this text of the Gal. The morality of the fourth commandement, the perpetuity of the Sabbath, and the authority of the Lords-day.
Broad.
A little leaven leaveneth the whole lumpe, Gal. 5. 9.
Chrysost. on Gal.
Why but they retained the Gospell onelyonly they would have brought in a Iewish rite or two, and yet the Apostle saith that thereby the Gospell is subverted, to shew how but a little thing, being untowardly mingled, marreth all.
Luther on Gal. 2.
Paul had note here his owne busines in hand but a matter of faith. Now as concerning faith, wee ought to bee invincible and more hard if it might bee then the Adamant stone, but as touching charity wee ought to bee soft, and more flexible then the reed or leafe shaken with the wind, and ready to yeeld to every thing.
Broad.
A treatise of the Sabbath.
FOr as much as I know not, whether taking my booke in hand thou mindest to read it over to the end. I have therefore thought good (by way of prevention) in the beginning to let thee understand, that howsoever there bee difference in opinion among the Godly learned, yet they all for ought I know agree in this, namely, that the Lords-day had his beginning in the time of the Apostles, and being of so great antiquity, so generally received, and so profitable to the Church of Christ, that it ought to be observed of thee according to the practice of good Christians from time to time, and the godly lawes of our most Christian governour living at this present. I charge thee therefore as thou wilt answer it before Gods judgement …ear, that thou dost not take occasion hence to spend the Lords-day more licentiously; and so to dishonour God the more, when thou hast more cause to honour and praise his holy name. If thou dost, know assuredly that the Son hath not yet made thee free▪ for none dare wilfully abuse our liberty purchased by Christ, unlesse themselves doe still continue the very bond slaves of sinne and Sathan,
Answer.
Your admiration is worthy commendation, for it is the part of every honest man to preserve the practise of piety, and especially in this point of the Sabbath, in the which God so often in Scripture involueth the summe of all Religion, and indeed it is Gods and the Churches ancient Land-marke, which being removed, opens a gappe to all licentiousnes, and that being once let in, which is so much thirsted after by the ignorant and common people, then farewell all Religion.
For as Doctor Denison notes upon the 13. Neh. 2. That where the Sabbath is not sanctified, there is neither sound Religion nor a Christian conversation to bee expected, as hee is quoted by Edward Chetwin D. D. and Deane of Bristow in his second Edition of the straight gate and narrow way to life, Pag. 90. Who himselfe saith in the same page, that the prophaning the holy Sabbath of God (for so hee termes it) is contrary to Gods morall precept still in power. And therefore if you have Faith I wish you would have taken Saint Pauls advice, and have had it to your selfe in this point. For how you will preserve the duties of the Sabbath, *Read Master Richard Bifields 13. chap. against Master Breerewoods like protestation.and yet with the same breath cry downe the authority of the Sabbath, and how you will maintaine solemne worship without solemne time (which God ever allotted to that end) I see not, nor you know not.
And therefore what you weakely endeavour to build up with one hand, you powerfully pull downe with the other, for an errour in Doctrine (especially tending to libertinisme) is likelier to take place among men (where alwayes the greater part is the worse) then a bare perswasion tending to restriction. It is as if a man should let slip a Grayhound at an Hare, and then command him to ly downe at his foote.
And therefore you might have done well, like a good Physitian first to have applied that receit (how that a little leaven leaveneth the whole lumpe) upon your selfe before you had prescribed it unto others. But to prevent the spreading of this poisonous leaven, I am desirous to give you a timely opposition by contending for the truth.