The Sabbath Vindicated, Chapter 6
Broad.
CHAP. VI.
ARguments prooving that the precept of the Sabbath is not morall nor perpetuall*Did some men teach onelyonly that the precept of the Sabbath was greater, and of longer continuance then the precepts of the holy-dayes, it were not so strange, but that the precept of the Sabbath and the precepts of the holy-dayes should bee of different natures the one morall, and the other not, is incredible.
Answer.
A pitifull shift that these Antisabbatarians and the Papists are driven to for the maintenance of their opinions, even to the downe right adventuring to blot out that which God himselfe hath written with his owne hand; (a greater boldnes then King Belshazzar durst attempt touching the writing on the wall) witnes Master Broad here, and Vasquez the Iesuite else-where, who being driven to acknowledge (by comparing the words of the second commandement with the fourth of Deut.) that the Scripture doth forbid the adoration of the true God himselfe in an Image, and confessing with all that hee and his fellow Catholicks doe other wayes, what saith hee then to the commandement? why, because it will not bee obeyed it must bee repealed, and not admitted to have any place amongst the morall precepts of God, it was (saith hee) a positive and ceremoniall Law, and therefore ought to cease in the time of the Gospell, thus making the commandemen of God of none effect to keepe their owne traditions Gab. Vasquez. lib. 2. disput. 4. cap. 4. sect. 84. But the Iesuites come short of the subtilties of our age, for they bluntly explode the second commandement, whereas they might have let it stand still with a distinction: Like as some of our Antisabbatarians (For they cannot all agree upon the point) doe, let the fourth commandement stand though not for its owne sake, or as a Law (though wee must pray, Lord encline our hearts to keepe this Law, as wee doe to the rest) but onelyonly for some other causes and consideration dictated by our Antisabbatarians, some one, some another; to keepe the ten commandements from a blancke. I wonder what one man of a thousand hath wont to pray that prayer after the reading of the fourth commandement in their sense; which if they will have passe for Doctrine, they must either alter the frame of the commandement or else explode it as Master Broad doth.
But Doctor Heylyn part. 2. pag. 241. objects, that if this ejaculation bee to bee understood in a literall sense, according as the words are laid downe in terminis, it then must bee the meaning of it, that wee should pray unto the Lord to keepe the Sabbath of the Iewes, even the seaventh day precisely from the Worlds creation and keepe it in the selfe same manner that the Iewes once did.
To which I answer, that our praying that prayer in a literall sense now in our times doth force no such conclusions. Not to keepe the Sabbath of the Iewes: For though the commandement expresse a seaventh day for number yet it doth not in terminis expresse the order saying, Thou shalt keepe the last day in the weeke, or of seaven, and not the first, &c. (though I acknowledge from other reasons proper to these times the commandement had then that meaning onelyonly) so that now the letter of the commandement is intended in our prayer onelyonly with a circumstantiall variation according to the practice of the Church (derived from the Apostles) which explaines it to the meanest: Againe, not the seaventh day precisely from the Worlds creation, for that hath suffered many variations, nor did Adam keepe it, but he meanes the seaventh day from the first gathering of Mannah.
Nor yet in the selfe same manner, that the Iewes once did, If by (once) hee meane in the strict time of the wildernes for reasons aforesaid. So that by the letter of the commandement wee now may pray the Lord to encline our hearts to keepe holy a Sabbath, and not the Iewes, a seaventh day and not the last of seaven (For the Law in the letter respecteth properly and principally the number implying onelyonly the order occasionally, for the season sake, because the creation was then the greatest good; which number it still retaines in the same letter, and upon a new season implies a new order, the reason whereon the order was built being circumstantiall, as I have proved before) nor the day that God rested on after the creation, nor the extraordinary rest in the wildernes. I say, wee may ejaculate this prayer in a literall sense to the fourth commandement as well as to the fifth, where weepray, Lord encline our hearts to honour our parents, that according to thy promise, the dayes may bee long in the Land which thou givest us: Now wee all knew that by Land there and then is implicitely meant the promised Land, or Land of Canaan. Yet the manner of expression which God useth in the penning of that Law (as of that of the Sabbath) admits a latitude (Ephes. 6. 2. 3.) not appropriating the promise to the Land of Canaan onelyonly (by saying, that thy dayes may be long in that Land of Canaan which the Lord thy God giveth thee) so that the Tribe and the halfe which planted on this side Iordan might have prayed this prayer at the reading of the fifth commandement, as well as they with in the Land of Canaan, by vertue of the letter of that Law; and so in like manner may wee now: So excellent is the wisedome of the Lawgiver. That though in some temporary implicite circumstantiall sense, his Lawes might more properly belong to those people to whom they were immediately given then to us and our times; yet hee hath so ordered it that the Law is still usefull and binding for the substance of it, even in the letter. And therefore they that pray this ejaculation with understanding hearts, doe not pray, Lord encline our hearts to keepe a Sabbath which … no Sabbath, but Lord encline our hearts to keep a Christian Sabbath, a Christian seaventh day, and a Christian rest.
But in the conclusion Doctor Heylyn saith, wee may thus expound this prayer. viz. to pray unto the Lord to encline our hearts to keepe that Law as farre as it containeth the Law of Nature, &c. (which yet Master Broad his partizan will not allow) a pitifull shift to keepe all whole: And such is Bishop Whites pag. 159. 160. The generality of whose conclusion there upon this ejaculation (saving his private exposition) may well serve to set forth the use of it now; For (saith hee) our prayer to God, prescribed in the Liturgy, is not to beseeth him to encline our hearts to keepe the Law according to the speciall forme and circumstance of time commanded in the old Law, (which say I is the last day of seaven in memory of our creation) but in such a manner as is agreeable to the state of the Gospell and time of Grace, which say I is the first day of seaven in memory of our redemption, and not as hee interprets it, to wit, according to the equity and mistery of the fourth commandement, and according to the rule of Christian liberty, which hath freed Gods people under the Gospell from the observation of dayes, months, times and yeares (saith hee) upon legall and ceremoniall principles; true, if hee meane judaicall ones, and then hee cannot meane the Sabbath; For to bee freed from it is no part of Christian liberty, because not yet fulfilled by Christ, Hebr. 4. 9. 10.
But to returne to Master Broad, by your Marginall note it seemes you could allow the Sabbath (not in respect of the Iewes weakenes, but of its owne worth and greatnes) to bee of longer continuance then the holy-dayes but not perpetuall; wherein you exceedingly wrong your cause: for if of longer continuance why not perpetuall? and if not perpetuall, why of longer continuance? the Holy-dayes and Iewish Sabbaths, say you, expired in Christ, and if this common Sabbath be no other then a Iewish Holy-day, why doth not it expire with the rest? and if you can allow it beyond Christ, I pray you, what should hinder it for being perpetuall? neither is it incredible to thinke that the common Sabbath, and Iewish Holy-dayes bee of different natures; when as they had different institutions, different significations, different locations and different extensions.
Broad.
ARG. I. No morall Commandement may be broken in case of necessity: but the fourth Commandement may; Ergo, it is not morall.
THe Major is evident, for a man may not Ly, Steale or the like to save his Life; The Minor is no lesse evident,In case of necessity the whole Rest may be broken and not the strict only. for to save the Life of his Cattle a man may labour all the Sabbath, in seeking them covered with Snow, in lifting them out of Pits &c.
Workes of necessity are not forbidden in the intention of the Lawgiver,Obj. and therefore such do not breake the fourth Commandement.
Suppose the King by a generall Law shall forbid the eating of Flesh in Lent,Answ. a sicke Man eating Flesh breaketh the Law, though no doubt it be in the Kings intention, that in such case Flesh may be eaten: as it is in the Lawgivers intention that Worke in case of necessity may bee done,David brake the Law of shew-bread: Math: 12. so is it in the Lawgivers intention that the fourth Commandement in case of necessity may be broken, as other Ceremoniall precepts might in the time of the Law.
The whole Rest (not the strict Rest only) is Ceremoniall,Obj. so that if a Man labour all the Sabbath in lifting his Cattle out of Pits, in saving his goods from Burning, in Fighting against the Enemy &c. Yet he breaketh only the Ceremoniall part of the fourth Commandement.
Vnlesse such breake the morall part,Answ. none ever did, nor can do, and consequently there is no morall part: consider that to breake the fourth Commandement, and to profane the Sabbath are the same, and now that the Sabbath is profaned only by worke was shewed before*Chap. 3. those Lawes only are to bee tearmed Morall whereby the observation of Morall duties, such as are Prayer, Almes &c. are prescribed as for Time and Place, they are necessary circumstances about the performance of Morall duties, and their Lawes are to be tearmed Circumstantiall.
Mr. Iacob in his reply to some notes of mine above twenty yeares since acknowledged that the fourth Commandement was circumstantiall and not morall. And I suppose that many other when they have a little considered the matter will easily acknowledge as much, but yet as he, so they, will have it perpetuall neverthelesse: wherefore I come to prove that the fourth Commandement is abrogated.
Answer.
In answer to your Argument, I say, that the fourth Commandement can be no more broken then the first second or third. For as in the first other things may be loved, but not unlawfully loved, and as in the second Images may be made, but not unlawfully made, and in the third the Name of God may be used and taken, but not abused and taken in vaine: so in this fourth Commandement wee may do worke, and …et breake this no more then the other, if so be not unlawfull worke, but such as agreeth with the sence of the Lawgiver, and may bee gathered by comparing places of Scripture, which wee find to bee such as may promote Piety, Mercy and Charity. And therefore is that following Objection of moment. For in all Lawes the meaning of the Lawgiver, and sence of the Law it selfe is principally to be respected, not the Letter: for that thing may be contradictory to the Letter of the Law, which yet is no breach of the meaning of the Law, if so bee it bee agreeable to the rules of Right, Reason and Piety.*For it is supposed that all Lawes ought to bee such, and if otherwayes then they cannot in a right sense be said to bind, and so consequently not to bee broken. As where wee are comanded not to Sweare at all, you might well imagine what would follow thence, if this doctrine of yours might take place, that therefore to Sweare at all is to breake this Commandement, and so in this fourth Commandement where wee are bid to doe no manner of Worke, if you will cleave to the Letter, you may soone find your errour to your cost. But God giveth his Lawes and Commandements to reasonable Creatures, who should therefore be able to judge of them according to the Rules of Truth and Reason. A London Marchant chargeth his Apprentice upon a Shrovetuesday that all that Day he stirre not out of his House, if so bee the Apprentice upon occasion goe into the backe Court, you will not say hereupon he breaketh his Masters commandement. That therefore which one affirmes of mens writings is true touching Lawes, to wit, that wee must seeke for the meaning by the matter, as well as by the Letter; and lend our Eares to listen and observe what they desire to speake, and not make them speake only what w're desire to hea…e, unlesse wee will be like … Children, who having some fancy running in their Heads, imagine the Bells to ring and sing as they thinke and speake.
See that where Christ sayth Math: 12. 5. That the Priests profaned the Sabbath in the Temple, and …ere blamlesse, it is spoken according to the Capacity and misprision of the superstitious Pharisees, *See … Ioh: 15. 16. 18.the better to convince their errour, … that if they counted the actions which his D…ples did in his service to be a breach of the Sabbath, they must by the same Reason account the actions which the Priests did in the service of the Temple to be a breach of the Sabbath (for he had more authority to use their service, then the Temple had to use the service of the Priests) but that they did not, therefore nor ought they to thinke this a breach of the Sabbath, for indeed such workes as tend to Mercy and Piety*I conclude workes of necessity within these termes of Piety and Mercy, wherto I limit the works of the Sabbath; because whatsoever works are done on that Day (though they be workes of necessity as …dering Beasts &c.) ought to bring forth some speciall glory to God, by some Sabbaticall and holy use, under one of these two heads; and therefore doth Christ turne that Act of necessity (when his Apostles for hunger sake rubbed the Eares of Corne) into an act of Mercy, saying I will have mercy and not sacrifice. are so farre from breaking the Sabbath (which commandeth an holy Rest) as that they are the proper fulfillings of it, even as to do the will of our Father in Heaven will be no impeachment to our Rest there▪ And indeed the just intermission of Rest on the Sabbath, is most improperly called a dispensation of the keeping of the Sabbath, for in nothing ought Rest to bee intermitted on the Sabbath, but in such things as tend more to the sanctifying of the Sabbath (such were Christs Sabbath Day cures which he might else have suspended till the next Day) for Rest being principally ordained to remove the impediments of the Sabbaths sanctifying ought of right to give way to its furtherances: whereas the dispensing with a duty is to prejudice that for the advantage of some other.
But by the way take notice that, from the Pharises reproving Christs Disciples, in the beginning of this …. Math: for rubbing the Eares of Corne on the Sabbath Day, Ob….it is objected by some, that that Law given in the W…dernes in the time of Mannah, touching their not preparing their Food on the Sabbath Day, was then of force and a foote in the opinion and practice of the Pharises, else they would not have reproved the Disciples for so doing, to which I answer.
That they did not reprove this action of Christs Disciples in reference to that Law,Answ. or with any such opinion that it was of force, or in respect of any such practice of their owne: but as a worke and so a breach of Rest (as Mr. Broad rightly observes in his third chapter) nay as a needlesse and cursory worke or action, as may appeare.
1. In that they themselves were not so ill instructed in the lawfulnes of workes of mercy and necessity (seeing they led their Oxen to watering on the Sabbath Day) that they would have found fault with it had they conceived it to have beene a worke of necessity.
2. In Christs excuse or justification of them, from the necessity of what they did, implying, first that it was not needles and superfluous, as they by their Pharisaicall carping and misprision conceived, but necessary, and secondly that it was not unlawfull, because not needlesse.
2ly. I answer, it was not their practice as you may see Luke 14. by comparing …verse with 12. 13 except of some superstitious ones, such as Ignatius ad Mag: mentioneth.
3ly. I answer, it was not their opinion, for then the Pharises would have replyed upon Christs argument, that necessity made it not lawfull to them, in regard that that necessity was begot by their improvidence, in not preparing and making ready their viands beforehand on the Day before, according as that Law enjoyned: for so it is likely through the improvidence of the man that gathered Stickes on the Sabbath Day (probably for to seeth or bake some Mannah unprovided the Day before) his action became necessary and yet he was stoned for it.
But here it will be said that if this action of Christs Disciples was a breach of Rest,Obj. and so judged to bee unlawfull, then in like manner it is unlawfull for us going through a Corne Field on the Sabbath Day to do the like.
It is as well unlawfull to us as to them needlesly and cursorily performed,Answ. but with a distinction of unlawfulnes for it was literally unlawfull to them, but it is spiritually unlawfull to us: For it was of a positive holines to them in their times, but to us it is only of a relative holines: so that such an action is unlawfull to us, not properly as a breach of Rest, but as it is a distraction, or a fruit and effect of empty carnall and earthly minds on that Heavenly Day: for else in case of necessity (for mercy sake) it is lawfull, or as an helpe and furtherance of the spiritualizing or sanctifying of that Day it is also lawfull: as if a man for the helpe of his mind in meditation, or to deduce some point of instruction do pluck an Eare of Corne, and anatomize it by rubbing it in his hand, the better to see the wisdome and power of the Creator in it. For thus even in the time of Israel, the Temple sanctified workes to it owne service, even on the Day of Rest: as Christ sheweth after in this 12. Math: intimating that the principall end of the instituting the Sabbaths rest from carnall workes, was for the service and helpe of the Temple of our minds and Hearts in the workes and wayes of God Isaiah 58. 13. Levit. 23. 27. 28 &c. And therefore did the godly-wise among the Iewes make no scruple of working on the Sabbath Day to this end, as the Priests in the Temple, nor to travell further then a Sabbath Dayes journey for this purpose, as wee see by the godly Shunamite her going to the Prophet a Kings 4. 22. 23. For spirituall and holy ends make spirituall and holy actions, so that the action bee not unlawfull but indifferent. To this purpose its worth our observation to consider how that the building of the Tabernacle (and Temple) gave place to the rest of the Sabbath, Exod. 31. intimating that distracting bodily labours, or the carnall part or imployment of or about even holy things, their opus operatum must give place to the spirituall rest of heavenly mindednes, and spirituall worship or worshipping of God in Spirit: And againe on the contrary the Sabbath-rest gave place to the serviceable works of the Temple (and Tabernacle) implying that our carnall rest must give place to his spirituall worship and service. And hereupon let mee in an holy Iealousy annexe an exhortation to some of the Ministers of this Land (for blessed bee God it needs not to all) that they would carefully provide, and looke that they doe not build the Tabernacle on that day, I meane that they rest not in the opus operatum of their holy imployments, and busying themselves about the carnall part of holy things, in putting off the studying of their Sermons, or getting them by heart (except it bee to worke them upon the heart, and not barely to commit them to memory) till that day, and so though they take care to build the Tabernacle of Gods Church, yet they in the meane time neglect the Temple of their owne hearts, in serving God in the Spirit and not in the letter or outward performance onelyonly. But it were well if they would gather and prepare their Mannah, seeth it and bake it the day before, that when the Sabbath came, they might have nothing to doe, but to chew and conc…ct it into their owne Spirits,*Doctor Taylor in his expe-Christ revealed pag. 148. The Minister must not onelyonly set the Word and Sacraments before others, but himselfe must feed on on them as the Priests did on the Shew-bread all the weeke and yeare long, least it befall him, as that Prince which saw plenty of food with his eyes but tasted not of it, 2 Kings 7. 20. and so spiritually in the experience of their owne hearts (not heads) dish it out to their hearers; which would bee an happy meanes to make them see better fruits of their labours: For commonly that which is notionally delivered is notionally received, and that which is spiritually and powerfully delivered in the evidence of the Spirit, is spiritually and savingly received (though I know to the pure all things are pure; a good stomacke can digest good meat, though the cooke perhaps never licke his owne fingers, how ever it bee cooked or dished: it may bee as the yolke of an egge to the hearer, when it is as the white to the speaker without tast or life) for Spirit begets Spirit, as fire begets fire; And as a worthy Writer of this Church saith to this purpose, that it can hardly sinke into an hearers heart, that never went further then the speakers head. This fault in part is to bee suspected in some Ministers by their absenting themselves*In the vestry or elsewhere. from the publicke prayers of the congregation, not comming in till the Psalme bee almost at an end (of ill president, the congregation losing the Doctrine of their example and the assistance of their Spirit) not but that some men at some times may bee justly and really straitned and necessitated to study or get by heart their Sermons on the Sabbath-day, others also may bee of weake memories and must bring it fresh: To such I speake not, but onelyonly to make them their afflictions, and to watch and pray against them; but to them to whom God gives Mannah for gathering and preparing, that they doe not put up with the worse, and neglect the better part of the duty, satisfying themselves with this that they are in their Divine calling, conversant about holy things, and so gather Mannah when they should eat it. It is an easie thing to take great paines in the outward part or performance of holy things, which oft proves a snare, causing the neglect of the Spirit of the inner man: For many are great labourers in the worke of the Lord, that are starvelings in the Spirit of the Lord, satisfying themselves with a Popish peace of conscience in the deed doing, in stead of joy in the holy Ghost, bringing indeed meat to their nests, but through hast or lazines eating none themselves; or like Taylors make cloathes for other men to weare, so they never assaying their owne points how they fit or may fit their owne Spirits, but thinke it is their duties to teach, and other mens duties to doe. And let mee also admonish the People that they take not scandall or offence by carping or misprision at the Ministers absence in time of publicke prayer, as the Pharises did here at Christs Disciples, but rather judge them necessitated to it.
But it will bee said,Obj. that it is beyond flesh and blood, thus to spend a whole day in heavenly mindednes.
It is indeed hard to flesh and blood,Answ. but where the Spirit is there is liberty: A Gentleman that handles a flale for novelty sake thinks it an hard thing to thresh an houre together, but the Country Husbandman, that is called to it, and by frequent use hath made it another nature, to him thinks it no hard thing to thresh a whole day together. So flesh and blood wanting the skill to handle spirituall tooles, and feeding on spirituall things with a forced and not a naturall palate, digesting divine truths but as other truths of other arts, onelyonly into a notionall meditation to improve his understanding or outward practice a little, to such a man it must needs bee hard: But hee that is begotten of God, and hath a new nature put into him, hee is skilled in the way of the Lord, and findeth such sweetnes in digesting divine truths into his Spirit, and in renewing and maintaining his spirituall acquaintance with God in giving and receiving, and in the variety of Gods spirituall ordinances as that it is not hard to him; for when flesh and blood knowes it shall have no liberty it will looke for none and then the Spirit easily beareth rule. I wish by the way that such men as talke of keeping every day Sabbath, to cry downe the weekely Sabbath …thereby, doe know their owne meaning whilest withall they say, to spend a whole day in heavenly mindednes and spirituall imployments is an heavy yoke; and implyingly make it part of our Christian liberty to bee redeemed unto earthly mindednes and not unto heavenly, whereas it is both the best and cheifest part of our Christian liberty, to bee redeemed and inabled unto heavenly mindednes, and to a willing, powerfull, spirituall performance of holy things, in this time of the ministration of the Spirit, being delivered from the ministration of the dead letter, which embondaged them to the outward and carnall part, and unwilling weake performance of them through the weakenes of the flesh: For the Spirit is therefore a free Spirit, not because hee freeth us from the Law, but because hee sets us free to the performance of it: Thus David looked to bee a free man and set at liberty, not from obeying but to obeying and doing the commandements Psalme 119. 32. I will run the wayes of thy commandements when thou hast enlarged my heart▪ I wish wee were lesse guilty of this Iudaisme in our dayes viz. making our holines consist rather in rest, then in resting to bee holy. Sure I am those that walke the most exactly and strictly in this way of heavenly mindednes on that day, find the benefit and sweet thereof to their soules, and good reason: For that promise Isaiah 58. 14. Then shalt thou delight thy selfe in the Lord is not onelyonly made to, but also to bee fulfilled by the performances of the duties injoyned us in the foregoing verse, of not doing our owne wayes, not finding our owne pleasure, not speaking our owne words, the Spirit of God working this unspeakable delight and comfort in the soules of them that so walke.
Now I come to speake to your answer to the second objection, and therein to shew you when wee are said to breake the morall part of the Sabbath, which is, when wee either doe our owne works, or Gods worke to our owne ends. For had rest beene properly or onelyonly the morall part of the Sabbath, then had the superstitious Iewes kept it, none better. But a man may rest and not keepe the Sabbath, and a man may worke and not breake the Sabbath: And indeed that man that both resteth and worketh to wit, from his owne works to doe the works of God, is the onelyonly true Sabbath keeper: And therefore as wee are advised in another case, that whether wee eate or drinke &c. So in this case, say I, whether wee rest or worke let it bee done to the glory of God, else our rest is but the rest of brute beasts, and our works the works of prophane Men and Hypocrites. So that on the Sabbath our rest must give place to all Gods good works, and on the contrary all our works must give place to Gods rest: For whether wee rest or worke, it must be unto God, and not unto our selves, for so onelyonly wee fulfill the Sabbaths signification.
Lastly, for answer to that which you say in proofe hereof, how that those Lawes are onelyonly to bee tearmed morall &c. I aske you what prayer or Almes &c. is there commanded in the third commandement, Thou shalt not take the name of the Lord thy God in vaine, and yet this you cannot deny to bee a morall Law. If you say there are, then I answer, no more then in the fourth commandement where wee are to keepe holy the Sabbath, or to sanctifie it with an holy rest: by which is not meant a bare rest, no more then by an holy convocation is meant a bare meeting together, but it is meant in regard of the holy duties that were to bee done thereon of praying, praysing God, reading Moses Law, sacrificing &c. And why is not, remember that thou keepe holy the Sabbath-day as well morall also, as, thou shalt not make to thy selfe any graven Image, in the sense in hand. And whereas you say, that time and place are circumstantiall (implying them thereby to bee indifferent things) I answer, that in themselves they are so, but if God please to alter their natures, hee may; Thus hee disposed of the Temple for a time, and the Sabbath for ever to bee his proper ordinances. Consider how inconsistent you make it, for resting to bee the sanctifying of the Sabbath, and yet the Law of the Sabbath to bee but circumstantiall to other duties.
Broad.
ARG. II.
BY Sabbaths Col. 2. 16. the weekely Sabbaths are to bee under stood, by ordinances then in the 14. verse the Law of these Sabbaths must needs bee meant as well as the Lawes of new Moones and Holy-dayes, and now these ordinances, that is, precepts of the Sabbath, new Moone and Holy-dayes are here said most manifestly to bee blotted out.
Though Saint Paul here saith that the precept of the Sabbath is blotted out,Obj. yet his meaning is not that it is wholly blotted out, but onelyonly in part.
So any one may say of the precepts of the new Moone and Holy-dayes,Answ. and would it not trouble them to shew by the Scriptures how much is blotted out, and what is left uncancelled?
The received division of Moses Law hath been… into morall, ceremoniall, and judiciall.
That any commandement should bee partly ceremoniall, and partly morall, partly an ordinance and partly not, partly nayled to the Cresse and partly remaining in the Arke, partly blotted out and partly left to be read and observed; I could never yet find in any part of Gods word.Master Dod and Master Cleaver on the com. And this no doubt some of late perceive well enough, and therefore teach that the precept of the Sabbath is wholly morall, or (as their words are) no more ceremoniall then all the rest.
They see plainely that hee which will have it partly blotted out and partly not, had need bee greater then an Angell, as teaching in part another Gospell then Saint Paul did. Consider that Saint Paul here saith as much of the Sabbath and the precept thereof, as hee doth say of the New-moone and the precept of the same, and againe that hee saith as much here of the New-moone and its precept, as is said of them in any other place.
Though the precept of the Sabbath bee wholly blotted out,Obi. as the precepts of the New-moone and Holy dayes ioyned with it, yet not the fourth commandement in the Decalogue. Wee grant the fourth commandement is ceremoniall and blotted out so far forth as itTouching the supposed substance and morality of this commandement, see chap. 8. sect. 4. 5. enioyneth the Sabbath (not onelyonly the seaventh day and strict rest) but this commandement is of a larger extent then this commeth to.
The fourth commandement and the commandementAnsw. of the Sabbath are the same after the Scriptures, so that Saint Paul here saying the commandement of the Sabbath is blotted out, it is all one as if hee had said, the fourth commandement in the Decalogue is blotted out, you have no colour of proofe to the contrary. As touching the fourth commandement, being blotted out so farre forth as it enioyneth the Saboath, consider that the fourth commandement must needs enioyne the Sabbath, Such as …each (and this is the common Doctrine) that the fourth commandement is partly ceremoniall, doe say in effect that it is partly blotted out.so farre forth as it is contained in these words, Remember the Sabbath-day to sanctifie it, &c. If God had made this Law bath for Iewes and Christians, is it credible but that hee would have set it downe in words fitting both sorts, so that Christ at his comming should not have blotted out any part thereof? Certainely Christ would not have written that againe which hee had once blotted out, suppose that hee also had left Tables.
In a word the Sabbath is the onelyonly thing spoken of in the fourth commandement, and no Law of God or Man ever stood in force longer then it bound to doe the thing mentioned in it*Many in England so doe, yea the last Parliament may well bee thought to dislike it, for neither in their title of the act forkeeping the Lords-day, nor yet throughout. The body thereof is this name used, although the heathenish name Sunday bee in both, yea and although the commandement read in the Church of speaketh of sanctifying the Sabbath. as many as dislike the name Sabbath for the Lords-day, have cause to dislike this commandement for the Law thereof, for the one is as well Iewish as the other.
Answer.
By Sabbaths in that 2. Col. 16. is to bee understood the Iewish ordinances, which properly belonged to them and their time, such as were their solemne fealts,*Se… Isa. 1. 13. compared with the 14. verse. which although they were Iewish Holy-dayes, yet did they also carry the name of Sabbaths, and holy convocations, because of the Analogy they had with the weekely and morall Sabbath, as wee may see Levit. 23. In the beginning of which Chapter you shall find the weekely Sabbath most gloriously intituled (THE SABBATH OF THE LORD) and remarkeably paled out from among those Iewish Holy-dayes, Feasts, and Sabbaths. For God, in that Chapter instituting his solemne Feastes, or Iewish Holy-dayes, in the first place noteth out his weekely Sabbath (in the third verse) to bee none of them, by a glorious and sublime title, and pregnant difference, which s…emeth to bee distinctly penned by the holy Ghost, to prevent confusion and unequall mixture.*Which very thing is your fault and labour. And, having first done this, then hee in the rest of the Chapter proceedeth to shew what Feasts hee meaneth, which hee also calleth Sabbaths, but in a farre different sense. And thinke you, that the Apostle would so carelesly and slightly have jumbled together (in this place of the Col.) what God, even in the time of the Iewes, was so carefull to distinguish▪ as in this 23. Levit. appeareth, as also in the exhibiting of his Lawes, which were of severall natures, ceremoniall and morall, amongst which this was one, and which with the rest was put into the Arke.
And as in your answer to the first objection you say, that you cannot find in any place of Gods word why any*Indeed the Sabbath is both wholly ceremoniall and wholly morall, as was signified▪ by its double exhibition to the Iewes, once by the hand of Moses and another time together with the Law shewing that though it was of a typicall, and ceremonious signification, yet notwithstanding it was of equall condition with the morall Lawes, by Gods speciall appointment. For when I say the Sabbath is ceremoniall, I meane not in an abrogative, but in a significative sense. commandement should bee partly ceremoniall, partly morall, partly nailed to the Crosse, and partly remaining in the Arke, partly blotted out, and partly left to bee read and observed; I affirme the same of the Decalogue or ten commandements as Moses numbers them Deut. 4. 13. Not but that in the delivery and exhibition of this Decalogue (this rejoyneth upon your following answer to the second objection) there were things (as I have said before) which were more proper in regard of circumstance to the Iewes then to us, and yet God made the Decalogue as a Law both for Iewes and Christians, and hath set it downe, though not altogether in words and letters, yet in sense and substance fitting both sorts: So that the Law may still bee truly said to remaine, although Christs comming and the state of the Church differing, may vary some circumstances; as by changing the Egyptian deliverance into the antitype thereof, to wit, our spirituall; and the Land of Canaan meant in the fift commandement, into England where wee dwell; and so likewise the memory of our creation into the memory of our redemption; and their gates into our jurisdictions; and thus though there is an alteration made, yet doth the Law remaine the same in sense.
Broad.
ARG. III.
IN the 31. of Exod. wee read thus, Verely 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. The like was signified by cleane meats, Levit. …. 24, 25, 26. Act. … 12, 13, 14, 15, 20.Here by sanctifying is meant separating from other Nations to bee a peculiar people to himselfe. In this sense Aaron and his Sons are said to bee sanctified. Exod. 29. 44. Aaron and his Sons were sanctified and severed from the other Levites to bee the Lords Priests, and the Israelites were sanctified and severed from other Nations to bee the Lords people, of which sanctifying the Sabbath was a signe, in as much as it was a day sanctified and seperated from other dayes of the weeke for the Lords service.
Now if God gave the Sabbath for a signe to the Israelites, the Sabbath could not bee common to other Nations, and consequently was a meere ceremony as was circumcision. Abraham received the signe of circumcision, and the Israelites received the signe of the Sabbath. Hence I thus argue, such as is the Sabbath such is the precept thereof, The Sabbath is a signe, therefore the precept thereof is significative or ceremoniall and is abrogated. Here consider, that if Noah had taught his household, and Lot his Sons, Abraham his Sons by Hagar and Keturah, Isaack his son Esau, and Melchisedech his people to keepe the Sabbath, the Sabbath could have beene no signe to the Israelites, for the World would have beene replenished with Sabbath-keepers at that time, and a long time after, so that no doubt wee should often read of this matter in Heathen writers.
Answer.
You say the Sabbath was given to the Israelites as a signe of their peculiar sanctifying or seperating to bee the people of God from all others, and hence you fallaciously conclude, that therefore it cannot bee common to others.*See this confuted in: Master Richard Bifield pag. 87 88. where hee sheweth how every signe of separation or consecration is not ceremoniall. Nor doth every seperating or sanctifying marke oblige onelyonly those that ha…e that marke, pag. 1▪ …0.
For though it be true, that as a signe it was proper to them onelyonly in their times, and so also was the whole Law, as it was renewed and given of God for a covenant betweene him and them*The giving them to the Israelites was a signe the Lord was nigh to them, and therefore in vaine doth Master Dow alledge pag. 15. That in that the Sabbath is called a signe betweene God and the Israelites, that hee was their Sanctifier and Deliverer out of Egypt, which it could not bee, if it were given to all Nations in Adam, seeing the Law was the like. (and therefore doth hee say Psalme 147. 19, 20. Hee hath shewne his word to Iacob, and to Israel his judgements, and statutes, and that hee hath not dealt so with every Nation, (that is with any Nation) neither have they knowne▪ his judgements) so that the Sabbath and the whole Law are alike significative, and indeed have somewhat of signification in them in this second exhibition: For as the Church it selfe was then typicall, signifying the Church of Gods elect; So was the Law, as given to them, as may appeare in that it was twice written; to shew the double writing of it, by nature and grace in the hearts of the elect.
So that both the Sabbath, and the rest of the Decalogue, as they are morall Lawes, are forever common to the universall Church of God; being not onelyonly bare signes, but of a double nature. For the same thing may bee both proper and common in diverse respects: As the Land of Canaan was proper to the Iewes, as it was the Land of promise, and yet it was common to many Nations in the use thereof, to wit, as it was a place of commerce and habitation, and so is to this day. And so the whole Decalogue wee know was common, as it was the Law of nature, to all Nations and People, even in those times of the Iewes, but yet is it in the fourth Chap. of Deut. 13. verse, appropriated to the Iewes; because it was given, in a speciall manner, as a Covenant betweene God and them, and in that respect it is opposed to things that are common to all People, in the 19. verse of that Chapter, as the thing, wherefore and whereby God will bee especially worshipped, even for that very cause, because (as hee himselfe layeth downe the reason there) they are distributed unto all People under the whole Heaven: And yet is this Law no man will deny in the morall sense of it common to us now … (whereof the Sabbath is a part) nay,*For though wee refuse the Law as a Covenant, yet wee entertaine and honour it as a rule of obedience. Nor surely are wee to say, that the Law because it was given to the Iewes must bee in the same respect to us as to the Iawes, else it bindeth not at all, if so bee it bee qualified according to our times, and turned from a covenant to a rule. Then granting this change and yet retention of the whole, why not also of that part thereof which concernes the Sabbath. and was also common to them that were not Iewes even in the time of the Iewes, though not in nature of a speciall Covenant, yet so as it was a Law of nature (which the precise Sabbath, I confesse is none, but onelyonly made equivalent by revelation) and therefore did they then observe (though set times of worshipping God, yet happily) not the whole day, or at least not every seaventh, for that most properly is the Churches right and rite. Moreover the very Sabbath it selfe was of force, by vertue of the fourth commandement, to all that came with in the cognizance of it as well stranger as Iew: And therefore could it not bee meant a signe of separation in your sense, so as to appropriate it solely to them, and thereupon to create it a meere ceremony. Many things there were indeed, among the Iewes, that bare this sense expressely, as the Paschall-Lambe, whereof by expresse words no stranger was to eate, untill hee was made as one that was borne in the Land by circumcision, Exod. 12. 48. But it was other wayes in the commandement of the Sabbath, for the stranger (quatenus stranger) was …o observe it, if they were within their gates*Nehem. 13. 16, 19, 20, 21. (Iubebantur feriari eo die, q…emadmodum & Iudaei, indigenae, saith Zanchy) And not as the Antisabbatarians of our age would perswade, that it belonged to the proselite stranger onelyonly.
Againe I argue against you out of your owne place. 31. Exod. That if God menat it as a bare signe peculiar to the Iewes, why then doth hee fly backe to the primitive institution of it; in the seaventeenth verse, re inforcing the commandement there, upon that reason which is common to all mankind. The words are these: It is a signe betweene mee and the children of Israel for ever; For in sixe dayes the Lord made Heaven and Earth, and in the seaventh day hee rested.
Now wee know, it was never the property of the Iewish types to looke backward to the state of innocency, but forward.
But you will say, that the first institution of the Sabbath was but a prophecy or fore-runner of the second.
To this I answer, That it is very ill likely, that any thing that was proper to the Iewes as a ceremony, and not common to the whole Church of God (for whose sake the World was made) was prophecyed or fore-ordained in innocency; For all the things that are made use of in Scripture from the state of innocency, are spoken of as appertaining to the whole Church of God, and not proper to any one People or time: And so is the Sabbath made use of in the fourth Hebr. to signifie an everlasting rest, to whom? but to the People of God.
But you will aske mee, how I know that this Law of the Sabbath was given in innocency, and not after the fall?
I answer, that this one reason may serve for all; Because that whatsoever Moses maketh mention of before the fall, wee have good reason to thinke it to bee done in innocency, and to allow as well his Method as his matter in that particuler. But hee placeth the Law of the Sabbath before the fall: Ergo &c. Besides your owne Hypothesis stoppeth this objection.
For if Adam should have kept the Sabbath had he continued in innocency (as you suppose hee should) its like it was revealed to him in that state.
And the rather was the Sabbath given in innocency, that it might bee understood to bee equall with the Law of nature, and to appertaine to the whole Church of God, which afterwards was to bee of a double condition, and so the Sabbath serves for a double end answerable to these conditions, to wit, in memoriall of the creation as it is in the 20. Exod. 11. and also in memoriall of our redemption as in the 5. Deut. 15. and as is the Sabbath such is the Law, of a double obligation to us in respect both of our creation and redemption.Note.
It is very observable in those two places how an order is kept (which giveth authority to our second Sabbath and to the reason thereof) for in the first giving the Law Exod. 20. the Sabbath is inforced by the creation, and in the repetition or second giving of it in the 5. Deut. it is altogether inforced upon the redemption, the creation not being once named or mentioned there in the Law of the Sabbath or fourth commandement, lively intimating the subsistence of the fourth commandement under the Gospell, and the binding authority of it in our dayes, by the incorporation and addition of the reason of our new creation or spirituall deliverance by Christ, into the commandement, in stead of the old reason which is utterly omitted as if it were forgotten, or at least overtopped and triumphed over by us that are the second generation of Israel.*Answerable to that 65. of Isaiah 17. I will create new Heavens and a new Earth, the …ormer shall not bee remembred nor come into mind.
I wish our Antisabbat…rians to consider well, that such a repetition of the fourth commandement (not seorsim or by it selfe, but together with the whole Decalogue in its proper place) with such a materiall omission and addition or alteration, cannot but bee significantly and doctrinally meant by the holy Ghost there.
But some argue, from this connexion of the Sabbath to their deliverance out of Egypt, that the Sabbath was therefore given to them for a memoriall of a particuler benefit to them, and so belonged to the Ecclesiasticall Government of the Iewes, and therefore though it were not typicall, yet for that cause it ought to bee done away.
To whom I answer, that upon the same reason they may as well abolish the whole Law (and turne Antinomians) if they ponder it connexed with its preface.
I will borrow Master Richard Bifield to conclude this point pag. 88. who saith, that the Sabbath in those places of Exod. 31. 13. and Exod. 20. 12. 20 is called a signe in two respects.
First, in that it is an Argument and Document betweene God and Israel, and so betweene God and his People for ever, whereby they may know, that God hath sanctified them.
Secondly, it is a signe not of any future thing▪ but of a thing present, as every adjunct that is a visible concomitancy is a signe of the subject present.
For in the observation of the Sabbath there is a publicke profession of that communion which intercedeth betweene God and us. As then every solemne profession is a signe of that thing of which profession is made, so also is the Sabbath called in this respect a signe.
Broad.
ARG. IV.
GOd resting on the seaventh day, it became his Sabbath or Day of rest, as wee tearme that a mans birth-day wherein hee was borne, and as the other dayes of the Weeke were Gods working dayes▪ This his resting (as I have shewed before Chap. 5.) was typicall, and it was the reason, why God did sanctifie the day, and commanded men to sanctifie it as appeareth by Gen. 2. 3. and Exod. …0. 11.
Hence I thus reason, such as the foundation is, such is the building; The foundation (Gods resting on the seaventh day) was typicall,The Sabbath doctrin is builded on the sands. and therefore his sanctifying it presently, and mans sanctifying it afterwards was no lesse.
Finally consiner whether more then this may bee not spoken of Sion, and the Temple, then is spoken of the Sabbath. This is my rest for ever. Psalme 132. 14. My house shall bee called an house of prayer for all People, Isa. 56. 7.
I doe not know where the Sabbath is tearmed Gods rest for ever, and for all People.
Answer.
My former Arguments have beene sufficient to give this its answer, for I have alwayes granted the Sabbath to bee typicall from the fourth Hebr.
Your comparison of the Sabbath, with those phrases belonging to the Temple and Sion in holy writ, is a meere flourish, and readily answered out of the fourth of Hebr. where the typicall rest of the Sabbath is extended farre beyond the typicall rest of Canaan wherein Sion was, for the holy Ghost saith there, that the Sabbaths-rest still remaineth to the People of God, implying the contrary of the other rest.