The Sabbath Vindicated, Chapter 4
Broad.
CHAP. IV. Wherefore God ordained the Sabbath.
THe ends and purposes for which God ordained the Sabbath were many.
1. That the Israelites might celebrate the memoriall of the Worlds creation, as Exod. 31. …. It is a signe betweene me and the children of Israel for …ver: for in …ixe dayes the Lord made Heaven and Earth, and on the seaventh day rested and was refreshed.
2. That they might remember their deliveranceConsider whether God commanding the Israelites to keepe the Sabbath, because hee had brought them out of Egypt, this bee an Argument that the Sabbath was then first enjoyned. out of Egypt where … doubt they might not rest any day from their burdens. And remember that tho… w…st a servant in the Land of Egypt and that the Lord thy God brought the… out thence through a mighty hand and outstretch…d arme therefore the Lord thy God …
3. … That Servants and … might rest and bee refreshed after their hard labour in the weeke before as Exod. 23. 12. sixe dayes thou shalt doe thy worke▪ and … the seaventh day thou shalt rest, that thine O…e … Asse may rest and the Son of thine hand … and the stranger may bee refreshed.
4. That the Israelites might have more leisure to serve God, who on this day as also on festivall dayes, commanded them to have an holy convocation. Sixe dayes shall worke bee done but the seaventh day is a Sabbath of rest, and holy convocation.Levit. 23.
5. That they might know, how that hee was the Lord that did sanctifie them, as Exod. 31. 13. Verity my Sabbaths yee shall keepe, for it is a signe betweene mee and you throughout your generations, that yee may know, that I am the Lord that doth sanctifie you.
6. By some mens Doctrine the legall Sabbath served to put the Israelites in mind of keeping a spirituall Sabbath; as the legall circumcision served to put them in mind of the spirituall circumcision of the heart, hereof now in their understanding the Prophet Isaiah speaketh Chap. 58. 13. truly this spirituall Sabbath is the onelyonly Sabbath in the judgement of Augustine, Tertullian, Chrysotome &c. which Christians ought to keepe.
7. The legall Sabbath was a type of the heavenly Sabbath, it was a shadow of the blessed rest to come, of which matter in the next Chap.
Answer.
To the first of these I answer:
That the Israelites were a people contenting themselves with the outward part, not savouring the inward and spirituall strength of things (which is naturally the fault of all men till they bee better taught of God) and for this reason God ever and anon made the Sabbath to follow as a Counter-checke to their carnall zeale.
And therefore when the making of the Tabernacle was commanded, the Sabbath was even then exempted from its very worke, to shew them, that it was other worship that hee expected, and that they were not to repose their happines and confidence in outward things, but in God: And as therefore in the time of Mannah hee commanded his Sabbath, to shew them, how that it was hee, and not that, which nourished them: So likewise when the Tabernacle was commanded the Sabbath was urged upon them in this 31. Exod. to shew them, how that it was God and not it that sanctified them: And therefore did the one give place to the other.
So that the end of the Sabbath as it is expressed in this portion of Scripture betweene the 12. and 18. verses seemeth rather to consist in these words of the 13. verse, for it is a signe betweene mee and the children of Israel, for ever that yee may know, that I the Lord do sanctifie you (Those words which in the 17 verse make mention of the Worlds creation and Gods rest, being rather added as a reason in this place to enforce this end) For here it is not the meaning of the holy Ghost to discourse of the Sabbath simply, but onelyonly occasionally, as appeareth by the coherence of the 11. 12. and 13. verses, where the Sabbath is urged with a verily or a notwithstanding as it is in the Geneva, that though hee had commanded the making of the Tabernacle; yet hee would not have them repose their Religion or content in this outward Tabernacle or Temple (for God dwelleth not in things made with hands) but that they should looke to the spirituall part the Temple of their hearts, that they should bee more carefull to build up and keepe that in repaire, which did more properly distinguish them to bee the sanctified Israel of God. Whosoever therefore is an Israelite indeed let him looke to make good this signe of his sanctification, the sanctifying of the Sabbath by spirituall worship and service, which doth excellently approve it to his conscience that God hath sanctified him, that is chosen him to bee his, and thus it is made holy to him (as it is phrased in the 14. verse) that is, a day of blessing and sanctification, for therein God bestoweth the best of his blessings, because on that day wee are or ought to bee wholly imployed in the best of his ordinances, such as belong to our soules and not to our bodies. Therefore ought not this day to bee defiled with bodily imployments (by such as are the Israel of God) but to bee dedicated, from earthly labour to an heavenly rest, after the example of God: For when the hands cease from one imployment, the heart is fittest for another. And as one well observeth. The Sabbath-day signified that they themselves were the Lords, and therefore they abstained from their owne works to doe the Lords.
To the second end gathered out of the 5. of Deut. That they might remember their deliverance out of Egypt.
I answer, that this is an Argument to incite them to the better observance of this duty of sanctifying the Sabbath, and their more willing allowance of it in their servants; For the 15. verse is thus much, That whereas when thou wast a servant in the Land of Egypt, thou couldst not have sanctified a Sabbath unto mee, having no rest for thy selfe, because of thine intolerable pressures, which I who am the Lord thy God have set thee free from, and therefore command no more then I have enabled thee to fulfill, therefore doe I now expect that according to my commandement, and for my mercies sake shewne to thee in working thy deliverance, thou shouldest observe the Sabbath to sanctifie it.
For Gods merciemercy thus preached unto them must needs conduce much to the gaining backe from them both mercy and obedience. And for this cause it is that this their deliverance is made the Preface to the whole Law, sutable to that in the Gospell, that wee being delivered from the hands of our enemies might serve him without feare.
And both this (which was a signification of our redemption) and that other example of Gods resting from the creation, are propounded as fit Theames for them to improve and exercise their minds upon, to the glorifying of him, and bettering themselves on that day; both which were much to one purpose to shew forth the wonderfull loving kindnes of God to his people and Church, in that hee made all things for them, even for them whom hee had delivered out of Egyptian thraldome: which admirable mercies of his, hee would have them take speciall notice of, and turne to praisefull Haleluiahs on that day, (which hee hath sanctified to himselfe) without wearisomnes, cheerefully and with delight, as the Angels and Saints in Heaven keepe their Sabbath.
If this typicall and corporall deliverance of the Iewes bee such a perswasive reason of their sanctifying the Sabbath; shall not our deliverance much more stirre us up to doe the like?
The substance of your marginall consideration hath beene handled before, onelyonly I adde this, that a commandement is not made speciall by every motive, but that it may bee in force to mee, though every motive brought to enforce it, properly concerne not my particular. Else a man may oppresse a stranger that hath not beene himselfe stranger in the Land of Egypt: Though this motive bee onelyonly proper to them in the letter, yet common to us in the spirituall and better sense, and therefore enforceth the commandement upon us, as well as on them.
Touching your third end deduced from Exod. 23. 12. where God commanded the Iewes to rest from their sixe dayes worke on the seaventh day, that so their Cattle, Servants, and Strangers might bee refreshed.
To this I answer, that this commandement doth neither imply that a bare rest doth sanctifie the Sabbath, nor that they were to use the Sabbath as a Parenthesis betweene two weekes the better to passe from labour to labour, but the intent of it was.
1. The better to set forth the heavenly rest which the Sabbath signified, for it being thus absolutely and universally commanded both to them and every thing that was properly theirs, it sheweth the absolute and universall rest which every one that belongeth to God shall bee possessed of in Heaven, as well as God himselfe. For as God rested from his works so shall they from theirs, to enjoy an absolute and perpetuall refreshment with him in Heaven.
2. That to the practices of piety (which they were to performe towards God on this day) they should adjoyne the practices of charity humanity to man and beast, (not that mercy was the proper end of the Sabbatical-rest, for so you confound the two Tables, the first whereof immediatly respects God, the second Man.) And in this respect was God curious of the due observance of his Sabbaths, because the right keeping of them did involue the whole Law of God.
Your fourth end drawne from the 23. Levit. doth refute your position of the Sabbaths being sanctified by rest. For if so bee this rest of the Sabbath served properly as a meanes to further the holy duties of that day, how can the holines of that day bee properly or principally said to bee included in the rest it selfe? which if it bee not an holy rest, that is, used to an holy end and purpose, it neither fulfilleth the duty of the commandement (which commandeth us as well to sanctifie the Sabbath as to forbeare worke) nor the signification of the Sabbath it selfe; For in Heaven when there shall bee the convocation of the universall Church of God, the perpetuall Sabbath shall thenbee sanctified not in that wee shall rest, but in that wee shall holyly rest.
Your fifth end fell out to bee discoursed of in your first, which shall suffice concerning it, onelyonly thus much further, that I suppose, it cannot bee proved, that all signes of covenants were abolished by Christs comming. For the Rainebow was given for a signe of Gods covenant with Noah. The Sabbath for a signe of Gods covenant with Israel, from which I inferre that this cannot therefore bee judged abolished because a signe, because the other signe as wee see is yet remaining. Catonus pag. 45. De iride autem si concedemus (quod doctissimi nonnulli negant) illam, ante diluvium fuisse, induisse à postea ra…ionem signi, sequetur tamen inde (quòd nos contendimus) essentiam iridis non à signo dependisse, imo si promissio Dei ad certum tempus restricta fuisset, expleto tamen illo, iridis natura non minus integra remansisset. Similiter & de Sabbatho dicendum est.
And to give further light to that same place of Scripture, Exod. 31. 3. I will here insert the discourse of a divine of prime note upon the word (remember) shewing the reasons wherefore it is prefixt to the fo…rth commandement, wherein he handles the aforesaid text.
This word remember (saith hee) is prefixed to the fourth commandement rather then to the rest for 2. reasons.
1. Because wee are apter to forget it then any of the rest, for marke it in Scripture and where any duty is charged by God with Remember, it argues a pronenes to forget it, as that, Remember thy Creator in the daies of thy youth, when many lusts are ready to draw us of. And the reasons why wee are so apt to forget this Commandement, and why there is need of a Memento are foure.
1. Because the rest of the Commandements are written in our Hearts by light of Nature, but this only was given by outward ordinance of divine instruction, & we are apter to forget instructions then inclinations.
2. Because this more restraineth the naturall liberty then all the rest, they restraining only sinfull things, this lawfull things, yea our very words and thoughts about them.
3. Because of the multitude of our sixe daies businesses which had need bee remembred to bee seasonably finisht, else they will breed distractions.
4. Because the Devill prompts us to forget it, so to quench the Memory of the Creation and the Creator, and so to bring in the Eternity of the World, as he did amongst the Heathen and there with Athisme: to prevent which wee are bid to remember to keepe this Commandement as a meanes to preserve the memory of God and to keepe a foote his worship.
2. Because it is of most weight to bee remembred and that for three reasons.
1. Is taken from the dependancy of the observation of all the rest of the Commandements on this, for in keeping of the Sabbath the Lord is wont to sanctifie his People to the keeping of all the rest of the Commandements, so that keeping this wee keepe all, and neglecting this wee neglect all, hence God saith Exod: 31. 3. Verily my Sabbaths you shall keepe for it is a signe betweene mee and you throughout all your Generations that you may know that I am the Lord that doth sanctifie you; moreover saith God Exod: 20. 12. I gave them my Sabbaths to bee a signe betweene mee and them that they might know that I am the Lord that doth sanctifie them, Looke all the conversion of sinners and you shall see where one hath beene converted on the Weeke Daies 7 have beene on the Sabbath, 7 to one nay 10 to one if not a 100 to one. God doth delight most to dispence his grace on that Day, so that keepe that Day and you keepe an oportunity where God doth bestow his graces on the Sonnes of men, but neglect it and you neglect an oportunity of getting grace of God. Heathen Princes are wont on their coronation Day to shew themselves to their People in all their rioalty and cast about Silver and Gold, so doth God sometimes in these his solemne Daies shew himselfe to be present with us in holy duties, he scatters abroad his holy graces and delights so to do, wee are not to appoint God the time when to come downe and speake to his People, but they must waite the time he hath appointed, now God doth delight to sanctifie Men on this Day of all the rest, therefore the text saith, He blessed it and hallowed it, that is, he did blesse it to be a meanes to sanctifie it to his People; for else the Sunne shines no hotter on this Day then any other but that God hath blessed it, as he blessed the bread, to make us blessed, to observe it therefore is a means to bring ablessing on our Family, Towne, Kingdome where wee live, take many Men that are dejected for Sinne and … tell you one of the first and chiefe in their neglect of the Sabbath though it be not written in their Hearts by nature. On this Day God drawes nigh to his People, and they to him, by whom he will be found sooner on this Day then any of the rest, and if wee get grace any Day its a thousand to one it is on this Day, or else something added to it. Esa: 36. 4. The way to lay hold of the Covenant is to keepe the Sabbath, there is some hope of a Mans salvation when he makes con…cience of keeping the Sabbath. If thou turne away thy feete &c. and consecrate it as glorious &c. thou shalt delight thy selfe in the Lord saith Esay, implying that a man that hath no delight in keeping of the Sabbath, hath no delight nor pleasure in God, but the way to get pleasure in God is to keepe the Sabbath.
2. Reason why this cómandement is of most weight to be remembred, is taken from the efficacy of it, in it wee are made most spirituall and heavenly minded, it frames our spirits to be fit for every good busines, by keeping the Sabbath wee are kept from idle thoughts, and by this meanes are moulded up into a Heavenly frame, wee are not even of this World, there is nothing of it doth hang about us. There remaines a Rest to the People, Heb: 4 9. implying that the Saints in Heaven keepe a Sabbath rest, meditating divine things, learning from Christ, Singing praises and are in a spirituall manner wrapt up in all spirituall busines and minding Heavenly things. And wee by keeping it are wrapt up from all incumbrances otherwaies lawfull, but now not fitting our spirits.
3. Reason is taken from the memory of those things are kept in memory by it, for by keeping in mind the Sabbath wee keepe in mind Gods chiefest benefits to us, as our Creation and our Redemption by its translation from the seaventh to the eight Day, and Ezech: 20. 12. that it is a signe that God doth sanctifie us implying thus much, that whereas there are three Persons who shew themselves in three Works tending to our Salvation. This Sabbath is sanctified to us to put us in remembrance of them, and their works, as of the Father that Created us, of Christ that Redeemed us, of the Holy Ghost that Sanctifies us.
Thus are our chiefest blessings remembred by our keeping of this fourth Commandement and therefore it is of most weight to be remembred.
The legall Sabbath as you call it, and which you speake of in your sixth end, was more then to put them in mind of the spirituall Sabbath, for it was the properst meanes of bringing it about to cause them actually to keepe a spirituall Sabbath, for when as they were not to do any of their owne works nor to thinke any of their owne thoughts, what could they construe hence but that they were to doe Gods, and thinke Gods*Like as the Apostle collects Heb: 11. 14. from our Fathers saying, they were strangers and Pilgrims on the Earth, that they that say such things, declare plainly that they seeke a Countrey.? And therefore doth not that 58. Isaiah 13. intend only the negative part (for so God should allow of Idlenes, and take away the nature of the mind, which is ever to be in motion) but also the spirituall part, which also is expressed there: but if it had not, it being delivered in the Negative, they both ought and might thence have deduced the Affirmative and better part: (like as was done to them in their Typicall ordinances, wherein the shell was to be cracked before they could find the kernell.*It was Gods ord…nary way of delivery in those times.) like a skilfull Logitian, that only mentioneth the Major and the Minor of a Syllogisme, and leaveth the Conclusion to be gathered, as a thing so easy because so necessary, as none but Fooles and Dunces can be ignorant of, and thus doth Christ deale with us also under the Gospell, he giveth generall Rules for us thence to deduce particular Conclusions.
To your last End I answer. That it is most true that the Sabbath was a Type of the Heavenly Sabbath, and a shadow of that blessed Rest to come; and therefore transcendent to those Types which were properly lewish and of a Temporary nature; whereas this Sabbath had its beginning with time, and shall receive its ending with time, when the workes are finished from the foundation of the World. When as the Church of God is possessed of the Antitype, then shall this universall Type vanish by the second comming of Christ, as the Iewish Types have already vanished by his first comming.