The Sabbath Vindicated, Chapter 6
Broad.
CHAP. VII.
THE chiefest Arguments of the adverse part answered. I come now to answer the chiefest Arguments of the adverse part, I say the chiefest, for with a cloud (not of witnesses seeing they prove nothing, but of Arguments) such as they are, whereby some go about to obscure the light, I will not at this time have any thing to do, hoping that as a mist it shall of it self vanish away, from before the eyes of all those that read this Treatise with understanding.
ARGVMENT I.
ADam was commanded to sanctifie the seventh day in the state of Innocency; therefore it is morall to sanctifie one day in a weeke, I thinke it best to make answer to this Argument particularly.
1. Adam was commanded to sanctifie the seventh day.
Answ. It doth not appear that Adam received such a Command as is said before,As I commanded your fathers, Ier. 17. 22. rather we would thinke as I conmanded Adam in the beginning, if it had been true. Consider also this saying, and made known to them thy holy Sabbath, N…hem. 9 14. Chap. 1. And had God given such a Command, why should it not be recorded? He that will have us believe more then is set downe, must alledge some Scripture or some reason why it was not set down.
It will be said unlesse Adam was commanded to sanctifie the seventh day, wherfore did God sanctifie it in the beginning.
Answ. Because thou a man knowest not a reason of Gods doings, this is not a sufficient reason or warrant for thee to affirme that he did more then thou findest that he did in the Scriptures. And consider that others may know some reason hereof, though thou and I do not.
This that followeth, whether they be reasons or not I leave it to thy consideration, I dare not say so, I was not with God when he laid the foundations of the earth.
1. It appeareth by Heb. 4. (as is said before) that Gods Resting the seventh day wherein God rested and which he sanctified, was a Type of the Rest that remaineth to the people of God.
2. God might sanctifie the seventh day in the beginning for a purpose not present but to come, namely that the Israelites should sanctifie the same when they came into the land of Canaan, another Paradise as it were, and a Type also of the kingdome of heaven; A blessed time and a blessed place, an holy day and an holy land sort well together.
When a man shall stand before Christs judgement seat and being demanded, wherefore didst thou say, that God commanded Adam to sanctifie the seventh day when the Scripture saith not so in any place? Consider whether this answer, I could see no other reason of Gods sanctifying the seventh day will not prove like Adams breeches of fig-leaves. I am well assured it will.
Answer.
To your answer I rejoyne, That this example of God, thus declared by himself, was in the nature of a Command, as appeareth plainly by the paralel case. We see Gods creating Man male and female was a law justly inferred thence, obligatory enough to binde one man to marry but one woman at once, and to love her and live with her as appeareth, Gen. 2. 23, 24. compared with Marke 10. 6, 7. where there is concluded, from this exemplary action of God, a perpetuall binding dutie to all mankinde, without any expresse Commandement to that purpose.
But Gods blessing and hallowing the seventh day must needs enforce a Command, if we consider, that (as Christ saith) the Sabbath was made for man, that is saith Mr. Hilder sham for the great benefit and behoofe of man; so that man could not (no not in Innocency) have been without it.
And if this of the Sabbath were of no obligatory …orce, I pray you then, why doe you (as before) say that Adam, if he had continued in Innocency, should have kept it? Me thinks he should rather then have kept every day Sabbath then we now; and yet you say, It is likely he should have wrought sixe dayes and sanctified the seventh. Therefore as Christ saith in the case of separation, it was not so from the beginning; So say I in this case of the Sabbath, that it was so from the beginning, on Gods part actually, and on mans part it both should and would have been so, had he continued upright.
And therefor… as well in this of the Sabbath, as in that of Marriage, ought it to be so now. Nor did mans fall abrogate the Sabbath (any more then it did the rest of the morall Law*Know that all the Commandements given in Innocency were morall, either by a naturall or positive moralitie. as you would seeme to perswade in your first Chapter. For God used the self same authoritie to reinforce it when he gave the Law the second time, to wit, his own example and the Creation, both which he used in his first institution.
And therefore however we may think of the Sabbath in our corrupt reasonings, or by other mens examples, as the lewes might doe of Marriage from the example of the Patriarchs polygamy, or the toleration of Moses, y…t it was other wayes from the beginning, and let God be true though men be lyers.
As touching your marginall note, God (as I may so speake) had no reason to goe so farre of for an inforcement, as to Adam, (especially it having been so long intermitted) when he might have it fresh and neerer hand; which he the rather chose to use, for that this iteration of the Law was more peculiar, and a greater Demonstration of his speciall love to them in way of Covenant, and so more pressing and remarkable.
And yet doth he not utterly omit to make use of the first institution, for he useth the same Arguments to them, as to Adam, for the observing it, to wit, his own example, and the memory of the Creation: which sheweth that it was to be understood as a Commandement laid then upon Adam, as well as now upon the Israelites. And by this rule you may say, The promise and Covenant of Grace was not given to Adam, because Gal. 3. 17. The Apostle draweth his Argument of refutation from that Covenant which God confirmed with Abraham 430 yeeres before the Law was given, and not from the Covenant made with Adam at the first. Touching the latter part of your marginall note I have answered it a little before, from Psal. 147. 19, 20.
It may well be said, (as a Rejoynder to your second answer) that unlesse the sanctifying of the Sabbath was instituted as an Ordinance for Adam to observe, wherefore did God sanctifie it? for Christ saith, The Sabbath was made (that is appointed or created in the beginning) for man; And if God had a reserved and secret intent in this, why was it revealed (especially when the thing was done and past) seeing things revealed belong to us and to our children? And from your own reason, That the Sabbath was a Type of the Rest that remaines to the people of God, a man may justly argue the use of it to the Church, and consequently the necessitie and universalitie of it. For by the people of God is not meant any visible particular, but the whole Catholike Church.
And why God, who (instrict sense) rested no more on that day then on others, did yet so declare himself to have done, ad captum vulgi, and did also spin out the creation into six dayes, which else he could have done in a trice, if it were not for example sake, I leave to any indifferent judgement.
And as touching your second reason, why God should thus antedate the Sabbath, and have such a speciall eye to Israel, in the time of Innocency, when there was no partition wall built up, I see no reason, nor could the ancient Iewes ever dreame of such an interpretation, neither can you produce the like example in any thing else, from all the Scripture, to give some colour of probability to your conceit.
But some there are, who screw their wits further then you to foyle this Doctrine of the Sabbath, Ob.and for want of other objections stick not to say that those words, Gen. 2. ver. 3. were not at all delivered by God in Innocency, but are onelyonly by Moses, speaking there of Gods rest, aptly introduced in way of Anticipation, declaring what God did then the better to give authority to the Sabbath, that was instituted in his time.
To which I answer three things as followeth:Ans.
1. That they may as well (and better) affirme the the foure and twentieth verse of that Chapter to be a deduction drawn and inserted (orbiter) by Moses. Had these objectors lived in the time of the Iewes, before this Gospell of Math. 19. 5. was written, they would doubtlesse readily have sided for the maintenance of Moses his bill of divorce, and have invented tricks against the law of marriage mentioned, Gen. 2. vers. 24. as now they doe against the law of the Sabbath, mentioned vers. 3. In both which Moses doth alike couple the example and duty, whereas had it not been then preceptive, why should Moses pussle our faith, and transgresse the rules of method, not contenting himselfe with the relation of the history alone as it is penned, vers. 2. especially seeing he needed not have begged any credit to the duty of the Sabbath, by inserting it into that place: For God had sufficiently warranted it under his owne hand in the Tables of stone from mount Sinai. I say they have farre lesse reason to make this a Prolepsis of Moses his inserting, then that of 24. vers. of this second of Genesis, which rather seemes to be an inference of Moses his owne collecting from Adams former words in the verse foregoing, then this a Prol…psis of his inserting from Gods resting on the seventh day; And the reason likewise is the same, for whereas it was done (saith D. Heylyn, pag. 10.) by Moses, because of the Iewes adversenesse to observe that day, and therefore they are minded of it by an intimation of the equity and reason of it, even in the entrance of Gods book, derived from Gods first resting on that day after all his works: So in like manner, they may alleadge this to be a minding of them of their duty in this, from the equity and reason of Gods making them male and female at first, because of the aversenesse of the Iewes to this conjugall law; seeing that Moses was faine to grant them a bill of divorce for the hardnesse of their hearts, besides the Polygamy that even the Patriarchs gave example of. But I know no man affirme this later, and if any doe let them compare this 24. verse with Math. 19. 4, 5. and their mouthes will soon be stopped; and as little reason have they to affirme the former, but to grant this its being from the beginning, as well as that.
2. I answer, That if these words, Gen. 2. 3. were onelyonly inserted of Moses, and were not institutive, but that Gods giving the law of the Sabbath to the Iewes, was the first institution of it, then these words of the fourth Commandement mentioned, Exod. 20. 11. would have run in the present tense, thus; therfore the Lord blesseth, or doth now blesse the seventh day, and halloweth it, and not in the preter tense, thus; therefore the Lord blessed the seventh day and hallowed it, for this hath a reference with it, implying it to have been done aforetime of God, as indeed it was (like of those last words of the third verse of the second of Gen. (which God had created and made) imply a precedent Creation, in Innocency, not referring to its institution upon the fall of Mannah, as some object, for then there was no mention made of blessing and hallowing.
3. I answer, That this appeares plainly to be the meaning of the Church of England (though opposed by our late Doctors) which in the Bible allowed by Canon (Canon 80.) in the contents prefixed to the second chapter of Gen. calleth it peremptorily, the first Sabbath.
But Bish. White brings in this objection, p. 42. That the Law of the fourth Commandement was not agreeable to the state of Innocency. 1. For that in that happy estate, there was no toylesome labour, &c. Sweat of face entred into the world after the fall, and before the fall mans labour was matter of delight and pleasure. To which I answer:
1. That this is a good argument with those that grant him, rest to be either the onelyonly or principall sanctification of the Sabbath.
2. That there was labour enjoyned Adam, which though it was not toylesome, yet (as we have elsewhere observed) it must necessarily take him off from immediate contemplation and more solemne service and worship, and that he was so farre capable of wearisomnesse, even in Innocency, as to have found other manner refreshment in divine and spirituall things, then in worldly affaires.
3. No more was Gods labour in the worke of creation toilesome, but delightfull, and yet he saith of himselfe that he rested the seventh day.
Secondly he objects, That Adam being a free man, might have intermitted labour at any time, when himself pleased. To which I answer:
1. So no doubt might God in his worke of Creation.
2. And so Adam by voluntary worship in keeping every day Sabbath and not this, should have lost an excellent and significant ordinance (as I have proved the Sabbath to be.) Iust as they would now have an every day Sabbath under the Gospell, to blow up the weekly. Sabbath; As if because that under the Gospell God hath promised that he will teach us,*Or as if because it is promised that now under the time of the Gospell, wee shall have the Law written in our hearts in opposition to it, as it was graven in stone, and so given to the Isra…lites. We should turne Antinomians, and not allow the Law in a sutable sense to our times (viz. as a rule of obedience, and a repaire to decayed nature) to belong to us. Ier. 31. 31, 34. therefore we might cast away the use of meanes, whereby we are to get knowledge. But as the best way to be taught of God is to use the meanes whereby he workes knowledge: So the best way to keep this every day Sabbath, is to sanctifie the Sabbath of the Lord, that so the Lord of the Sabbath may sanctifie us as he hath promised: And those that most truly and conscionably desire to keep an every day Sabbath to the Lord, finde most need of a Sabbath, being built up sensibly thereby the better to performe that duty.
Thirdly, he objecteth, There was no necessity of having one set day in every weeke for performing religious offices, for man lived in Paradise in a fruition of God. To which I answer:
1. By the same rule seconded by their position. The Church need appoint no Holy-dayes now under the Gospell *Which theile hardly yeeld to.for say they, we are to keep every day Sabbath or Holy-day to the Lord, which surely we cannot doe without spirituall fruition of God.
2. That though Gods children enjoy now a constant fruition of God as a friend, yet is this fruition much maintained, increased, and inlarged by their sanctifying the Sabbath: And so doubtlesse should Adams, it representing to him and us the perfection of our happinesse and his.
Fourthly, he objecteth, All Gods creatures were as living books to preach to man the majesty and bounty of the Creator.
To which I answer. We account it not a needlesse action in God when he had made his creatures which we knew and saw well enough, so solemnly notwithstanding to overlook them, as is recorded, Gen. 1. 31. Neither is there any cause why Adam should not have a solemne day of contemplation and service appointed him, because of the time and meanes he had of serving God on other dayes: seeing the Sabbath intimated most doctrinally, what we ought to God, to wit, our whole selves, and what service we should doe him in heaven, to wit, absolute without any interruption, the better to enamourus of our change.
To conclude, it is evident that the Sabbath was a Law in Commandment in time of Innocency, else it could not have suffered losse and detriment by Adams fall, which it did, as is evident in that. First, It was one of the Lawes written in Moses his first Tables, which were broken and spoyled to signifie as much. Secondly, Because there were renewed in the second Tables the very self same lawes which were at first, whereof the Sabbath was one. For the Sabbath waites as an handmaid on the morall Law, in which respect chiefly it was made for man (that is, given to mankinde) to be helpfull to his obedience: So that seeing, as a Law, the Sabbath is concomitant with the Law in the second exhibition of it, consequently it was so at first, especially seeing it is reported, that God writ the same things in the second Tables as he did in the first; which signifyeth Gods twice giving the Law once in Adam which was defaced, and so the Sabbath as well as the rest, which he repaired as before.
And again work was commanded in Innocencie and consequently the Sabbath.
It is true, that an Holy land and an Holy day suite well together, but an Holy Church and an Holy Sabbath suite better, and you shall finde this Holy Church keeping the Sabbath in the wildernesse, before they came into the Holy land, and more strictly too.
When God (lastly) asketh me that reason why I thought the Sabbath to be a Commandement. I think it good to answer him, … his own example, especially seeing he grounded an expresse Commandement thereupon afterwards. And if God like not this answer, he will then doe by it as he did by Adams breeches, give me a better. In the meane time I will chuse rather to erre by obeying then …y disobeying, and I am sure I shall give a better account of the one, then you shall of the other.
Broad.
2. In the state of Innocencie.
Answ. It hath been I suppose the generall opinion untill of late yeers, that Adam fell the day before, and otherwise his first childe had not been conceived in sin, again the Devill doubtlesse would be …empting as soone as might be, his malice was so great that every houre seemed a twelve monethmonth before he could become a murderer, and the sooner he set upon our first parents after they were created, the likelier he was to prevaile the more easily, should he have ta…yed a day or two, the woman might have learned by experience that the Creatures could not speake of themselves, which had Eve known, she would rather have been affrighted then deceived. Further who (and without curiositie) would not be desirous to heare, how Adam and Ev… carryed themselves in that first Sabbath. Had not this bin a notable pattern to all his posteritie? In mans reason Adam should be ill dealt withall, to have his evill deeds and not his good deeds committed to History.
Answer.
Let us herein be wise with Sobrietie, and be content to receive it as God by Moses delivereth it, to wit, what was done before the fall, as done in Innocency, whereof the Sabbath was a part, which silenceth your conjecturall reasons. And therefore I will forbeare to refute conjectures with conjectures, and satisfie my self with divine authoritie.
Though I could tell you that it is very unlikely, that, seeing in Gods dayes works in the first Chap. of Genesis, (who did yet but command and it was done) so few things are recorded to be done on every day, That Adam besides the businesse of his temptation, fall and punishment (together with the circumstances belonging to them which you may read in the third of Genesis: took up no small time) could receive his blessing, Gen. 1. 28. and his regiment and libertie, 29, 30. and his putting into Paradise, Chap. 2. 8. and his law of Commandement, 16, 17. and could give names to all Cattle, fowles of the heaven and beasts of the field 19, and all on the day of his own Creation, especially if we consider how much time God spent of it (proportionably to the work that Moses allotteth to other dayes) in creating the living things of the earth according to their kinde, as Cattle, creeping things, and beasts, and Adam himself, and casting him into a sleep and creating Eve out of him, and the view he took after of all that he had made.
Nor is it so considerable concerning. Adam and … keeping the first Sabbath, seeing they kept none, for God (as your self observed) made known his example at the evening of his seventh day, and Adam fell before the the seventh day cam… about.
If you aske … he fell,Obiect. if … …
… Answ.but the third, which was the first day of the weeke follow…ng, and … which leads me thus to thinke … Adam in opposition to the first*And is opposed to his …all even in his resurrection it selfe in the 1 C…r. 15. 21. Since by man came death, by man came also the resurrection of the dead. I rose on that day … I thinke Adam fell, And that he fell not on the first of his Creation, which was Gods sixth and last day, appeareth not only by the Sabbaths institution in time of innocencie as aforesaid, but also by the last verse of the first Chapter of … Where after God had finished the works of that Day, he viewed every thing that he had made, and seeing all was Good; presently there followeth upon that, as upon the other dayes of Creation (when they were finished) this Conclusion, And the Evening and the Morning were the sixth day. Besides that it is likely God could not be said to be refreshed on the seventh day, and Adam new fallen, for whom all things were made and by whom all things were accursed, which would have been a displeasure to God, and would have taken of his refreshment.
Broad.
3. And therefore it is Morall.
Answ. Suppose that it had been commanded,Consider that there need not any Morall Commandement be given to Adam in the state of Innocency. and in the state of Innocency, yet would it not follow that this Commandement was Morall, for Adam received a Commandement concerning the Tree of Knowledge of good and evill, and yet was not that a Morall Commandment.
Answer.
To this I answer; That all the Commandements which were given in Inno…encie were Morall, they were both common to all mankinde and perpetuall to all ages, *The Jewish …awes were neither common nor perpetuall but expressely co… trary.and so was that of the forbidden Tree (Though Mr. D…w, pag. 15. saith he, supposeth no man will affirme it, And therefore did Eve sinne a particular sinne in eating of it,*The woman was first in the transgression. and so should conceive whosoever of Adams poste…itie had eaten thereof, though none but Adam could sin the publicke and Epidemicall sinne, because the Covenant was made with him, in the day that he should eat thereof, &c.) but with this difference, that some of them in Gods intention were proper to that state, and were not to be renewed by Christ after the fall, of which sort this of the forbidden Tree was one, and therefore was Adam thrust out upon his fall by God, from having to doe with any thing that is peculiar to that state.
But other Commandements there were, which were intended to remaine as common to man falling or standing, by meanes of Christ, and of this sort was the created Law of nature in the mind of man, the ordinance of marriage, and then why not this of the Sabbath? For this is most true, that whatsoever God giveth as a law afterwards, we have no reason to thinke that to be utterly abolished by the fall, for from all such things we are kept by the fiery sword, never to have commerce with them againe: For thus we are utterly deprived of something, which in Innocency signified Heaven, to shew us our desert and Gods justice; And something againe is renewed unto us, which likewise did and doth signifie Heaven, to manifest our hope and his mercy through Christ. So that then if the Sabbath be not abolished by the fall, neither is it abrogated as a Type, because not yet fulfilled: For the Rest which it did signifie doth yet remaine to the people of God.
To your marginall note, I answer, That there was no need of a Morall Commandement to be given, so farre as nature was capable; but if Gods will extended further as it did in this particular of the Sabbath, as I have formerly shewne, then it was necessary it should be revealed as positively Morall, and part of natures discipline.
Broad.
4. To sanctifie one day in a weeke.
Answ. Nay rather to sanctifie the seventh day.Note. God commanded Adam to sanctifie the seventh day,Arguments drawne from Gen. 2. & Exod. 20. prove it morall & perpetuall to sanctifie the seventh day, wherein God created, and which the Iewes sanctified, or nothing. ergo it is morall to sanctifie the seventh day, is a neerer inference then thus, ergo it is Morall, to sanctifie one day of the seven or weeke. And now if any deny the neerer inference, the further of may better be denyed. Why (I marvell) shall the sanctifying of one day of the weeke be rather Morall then of the seventh day? What reason can they alleadge of the least moment? As for Text of Scripture they can produce none.
Answer.
For your full answer to this, I refer you backe to your first chapter,Were the Sabbath morall, naturall, then the Iewes Sabbath were to be kept of us Christians, but being morall positive, it is alterable to the will of the law-giver. For nature being one without change to all of necessity prescribeth no binding rule to any in particular, but to all in generall, No man being able to say, This natures L…w commands me to do, and yet b…nds not another …o do the like. onelyonly with this summary addition.
That the Sabbath being the Churches perpetuall Type, it is to vary according to the constitution of the Church, even as the shadow of a man doth according to the disposition of his body, or the Sunnes shining, The substance of the Commandement, and the signification of the Sabbath being still kept inviolate, though circumstances alter in this as in other Commandements, as hath already been observed in the first Chapter. And so it is with us Christians, in whose time, since the consummation of our redemption by Christs resurrection, the last day hath been changed into the first of the weeke, only to take in better loading, and to fignifie how that by Christ we are ass…redly possessed of that heavenly Rest, even now in this life before our works be ended: For whereas formerly by the Covenant of the Law we were to doe this and live, now we must first live, and then doe.
Broad.
ARGVMENT. 2.
THe Commandement of the Sabbath is placed among the Morall precepts in the Deoalogue, therefore it is Morall like unto them. Ans. Then must it be wholly Morall, and then must the Iewes Sabbath be kept of us Christians. Againe, the Commandement of the Sabbath is placed among the Ceremoniall pr…cepts, Levit. 23. therefore (be like) it is ceremoniall like unto them also.
Answer.
You doe wrongfully conclude us necessarily to keep the Iewes individuall seventh day, from the morality of the Sabbath▪ For though they were bound to observe that order, because they were under the Covenant of works, like as Adam was when it was given him in Innocency, (in which time the work of Creation was the thing most worthy commemoration) yet notwithstanding we being freed f…om the one, are likewise freed from the other▪ for as the …ast day of seven was significative to them, so is the first to us. So that our new Creation being finished the first day of the weeke, it hath priviledged us to sanctifie a new seventh day, though an old Sabbath: For in this case alteration is no dissolution, no more then to adjourne the Parliament to another time is to dissolve it, especially considering the Sabbath is not naturally but positively morall. And whereas you say, That the Sabbath is found in Scripture among the ceremoniall precepts, and specially in that Levit. 23. (where yet it is spoken of, Paramount, although because of Analogy it is reckoned amongst them.) I answer, That I deny not but there may be found in Scripture a mixture of morall and ceremoniall Lawes, without danger of confounding their natures after they had been once formally instituted. But that the ten Commandements which God himselfe both spake and gave, after such an extraordinary manner, with such majesty and terrour, and in regard of the place for all the world to take notice of it, and which he calleth his Covenant, and himselfe in a speciall manner recordeth them to be ten in number, Deut. 4. and with his owne finger wrote them twice in Tables of stone (signifying as well their lasting nature as any other thing) and commanded them to be put into the Holy of Holies in the Arke under the Mercyseate, and which were all of them institute in Innocency, either by created Nature or immediate Revelation, whereas all other Ordinances were delivered by the mediation of Moses a mortall man, but that immediately by the immortall God, as witnesseth Iosephus in his Iewish antiquities: Moses (saith hee) received the ten Commandements from the high and unexcessible mountaine Sinai, with thundrings, but other Lawes he received in the Iewish Tabernacle, ascending no more the mountaine. Now that one of these should be temporary, and the other nine perpetuall, is doubtlesse in any reasonable mans opinion very ill likely. I am sure Bishop Andrewes in his Chatechisticall doctrine saith, That it were not wise to set a Ceremony (he meanes a Iewish abrogative Ceremony) in the midst of morall precepts. And one saith, Certainly God did intend something extraordinary by this great odds of conveyance, and what more proper then that these were mortall and dependant upon those, those immortall and independant, especially if we weigh the manner how Moses concludeth his repetition of the ten Commandements with these words. God added no more but wrote them in Tables of stone, to shew that these words be valued of a greater rate, then those which should be added by the hands of Moses, which were either to be explanations of these, or shadowes of Christ: And as God did not adde, so man may not diminish from these words, and so consequently there is no reason without sacriledge to suspect the morality of the fourth Commandement.
Broad.
One heretofore required me to shew a satisfactory reason, why if the fourth Commandement be of no higher rancke then the other temporary constitutions of Moses, Touching Gods gracing the fourth commandement, as much as the nine morall.God should grace it as much as the nine morall. Ans. I dare not take upon me to yeeld a reason of Gods doings: And I would gladly know what reason themselves can yeeld, wherefore God should use so many words touching abstinence from worke on the Sabbath, and not one word of comming together to pray, and to heare the word preached. Yet this I say, In mans judgement it is great reason, that one Ceremoniall Commandement at the least should be placed amongst many morall precepts, in the Tables of the Covenant; seeing God made a Covenant with the Israelites, after the tenour of both sorts indifferently, as is to be seen, Exod. 24. There we read how that Moses having written in a book sundry Lawes, as well Ceremoniall as other, the booke is called the booke of the Covenant, vers. 7, 8. Behold the blood of the Covenant, which the Lord hath made with you concerning all these words. See also Chapter 34. from the 10. verse to the end of the 27.
Answer.
You say you da…e not give a reason of all Gods doings, I could with you were as modest in not reasoning against God, as you are in reasoning for him.
As concerning your question, why God speaketh so much of rest, and so little of holy duties. Answ. You are sufficiently answered out of the Commandement it self. For those words (Remember that thou keep holy the Sabbath day) are a most plenary expression of the sanctifying of that day, with the duties of holinesse, which being thus premised, then followeth after in the Commandement the urging of Rest or abstinence from work, both as a meanes to further the Sabbaths sanctification (like as in the Sabbath of Atonement, Levit. 23. 27, 28.) and as a significant part thereof, conjunctively considered and spiritually*Th…ugh by reason of the mino…tyof the Iewish pedagogy (as aforesaid) there was then (interpretat…vely by God, … ab…tract holinesse of this Rest, being s… cowish and significative, as of other Types. improved. For as fasting joyned with prayer is a necessary medium of Gods extraordinary worship by removing impediments, and also a significant medium concerning our extraordinary humiliation: So is the Sabbaths Rest both a medium and a significant medium to Gods extraordinary worship and our extraordinary happinesse: And it is not rare to finde fasting urged in Scripture without expresse mention of Prayer, as in Ester 4. 16. Where when Ester gave Mordecai in charge to assemble the Iewes, and to fast for her three daies and nights, there is no mention of prayer; And yet no man can deny but it is most necessarily understood and implyed, though it be not expressed. So it is.
As for your Arguments drawn from the Covenant, which because it consisted both of Morall and Ceremoniall Lawes, therefore (say you) it is reason that one Ceremoniall Commandement at least should be placed among many Morall precepts in the Tables of the Covenant. Answ. Nay rather it is good reason that both the Lawes should be written together in the Booke of the Covenant, as indeed they were, in regard that the two Tables were to be laid up in the Holy of Holies, and so not to be come by, but the copies of that Book were of continuall use. And again seeing the Covenant of the Iews consisted of both, it is the more reason that they should be carefully distinguished (as likewise they were) then confounded, seeing you cannot deny but that which was Morall was to appertain to after ages, and if they had then been undistinctly mixed, how could after ages tell which was which; But this was prevented through Gods good providence, by their disjunction and distinct exhibition at the first.
Broad.
If this will not satisfie him or any other (then as Christ answered some Questioners, Matt. 21.) let them first tell me wherefore God should appoint a greater punishment for the breach of a Ceremoniall Law, then he did of some Morall▪ And I will afterwards tell them wherefore he should grace a Ceremoniall Commandement as much as a Morall.
Answer.
There may be very good reason for it, for though sometimes God doth inflict the most grievous temporall punishment upon the greater sins, to aggravate the danger of committing them; So other some times he ordaineth a great punishment for a lesser sinne, least according to our corrupt judgements we should thinke it small, and if it were not for the punishment threatned, be the carelesser to observe it. And secondly to shew that it is not so much the Nature of the thing commanded, as the Will of the Commander that gives weight to the Commandment. And thirdly, A man may commit some morall offence with lesse guilt, then the Iewes might a Ceremoniall: As if a man should steale a loafe of bread for pure need, he was not so great a sinner, as he that through contempt or wilfull neglect omitted, or carelesly performed the Sacrifices of the Law or other Ceremonies.
Broad.
Againe,Touching Gods gracing of the fourth …ommandement above the other temporary Constitutions. He would needs know a reason why God should grace the Commandement of the Sabbath above the other temporary Constitutions. Answ. The reason happily was because the Sabbath served more then any of the other (I thinke I may say then all the other) Ceremonies, to the furtherance of the Morall Law. True, that on the first and last dayes of the Passeover the Israelites were to have holy Convocations as well as on the Sabbath, but this Feast as other came but once in the yeere, whereas the Sabbath was once in the weeke.
Answer.
If the Commandement of the Sabbath had had its beginning with the rest of the Ceremonies, you might have had some colour for what you say; But seeing it was first set on foot in Innocency, and afterwards revived as an equall among, and contemporary with the Morall Lawes, why now it should only be preferred to be the Master of the Iewish abrogative Ceremonies, and so Moses his tale of ten Commandements, brought by us into the number of nine. I can see small reason to perswade. And I know no use the Sabbath was of then for advantage to the Morall Law*In conf…ssing the Sabbath to be of such furtherance to the Morall law, he must needs imply (against himself) that the Sabbaths Rest was a significant medium to the sanctification of the Sabbath, and not the sanctification it self properly and only., but it is of the same use to us now, (especially if it should have been usefull (as it should) in Innocency.) So that if the Sabbath faile, which is the sinewes of Religion, then farewell the power of Godlinesse. For doubtlesse it was the very reason why it was given of God as a perpetuall and absolute necessary Concomitant and Appendix to the Morall Law, superadded by him in the time of …nnocency to the Law of Nature, as I have said before, that it might be a perpetuall help thereto; and therefore as it begun with it, so it shall end with it.
Broad.
Not to stand longer hereupon. Consider that the Sabbath was instituted for divers weighty purposes as no other Ceremony the like, whereof before Chapter 4. Secondly, that it concerned all the Israelites generally, both Priests and People, and also very often as few Ceremonies the like. Thirdly, that as soone as it was instituted, it was prophaned, the like whereof I doe not finde did befall any other Ceremony. And if this last consideration did minister sufficient occasion unto God to grace the Sabbath above other Ceremonies (seeing the people had already disgraced it more then the other, and thereby bewraied what they were likely to doe in time to come) how much more the two former considerations concurring herewithall? This much to give him and others satisfaction if it may be.
Answer.
You say very true of the Sabbaths super-excellency above all other Ceremonies, and let me adde one which is, That as it was before them in dignity & time, so shall it be after them to the end of the world. But for your third reason of the prophanation of the Sabbath, as soone as it was instituted, which you say you finde not to befall any other. I answer, that you need not goe farre to seeke one, for their gathering Mannah was prophaned with covetous gathering and disobedient keeping of it, before the Sabbath: And you may as well say, that therefore it was commanded to be put into a golden pot, and laid up before the Testimony, as that because the Sabbath was prophaned, therefore it was put among the ten Commandements: Besides, offering of incense was prophaned in the very first exercise of Aarons Priesthood by strange fire, Levit. 10. 1.
Broad.
Now out of that hath been here said, an answer may be taken also unto these words of the Prophet Isaiah, 58. 13. 14. No more can be gathered from that Text then from the placing of the fourth Commandement among the morall Commandements in the Decalogue, which is that God much respected the keeping of the Sabbath. And this I acknowledge, but this he did likewise, the paying of tythes and offerings, Mal. 3. and doth the partaking of the Lords Supper, 1 Cor. 11.
Broad.
ARGVMENT 3.
SOme of late would fetch an argument from Christs words, Matth. 5. 18. where by the Law they understand the Decalogue only.
Answ. Then shall the word Law be taken in one sense, vers. 17. and in another, vers. 18. for by the Law in the 17. vers. is meant*The five bookes of Moses, Gen. Exod. Levit, &c. the whole Law of Moses, as likewise, Matth. 11. 13.
It is altogether improbable, that where there is a distribution of Scripture into parts, by the Law should be signified the Decalogue only. Againe, when Christ cometh to instance afterward in many particulars of the law, some of the instances are taken out of other places as vers. 33. 38. 43. If it be said, these particulars may be referred to some Commandements in the Decalogue. Answ. So it would be said if Christ had instanced in any Ceremoniall precept throughout the whole Law. The instances (as also that which is said vers. 16. and 20.) doe shew that Christ spake of the Law Morall, or that which is to be kept of Christians, but seeing the instances are taken out of divers places, it cannot be gathered by them (nor by ought else here) what is morall in Moses law,*Five books. and to be kept of Christians, and what not, were it that by the law the Decalogue is only meant, yet seeing no more is said of the law, vers. 18. then is said of the Law and Prophets,If every tittle of the Decalogue (in their meaning) be perpetuall, then are we to blame that we keepe not the Iewes Sabbath, and forbeare all worke therein. This text might better have been urged by the Sabbatarianis heretofore. vers. 17. the meaning cannot be that every thing that is enjoyned in the Decalogue is perpetuall, for then it should follow that every thing enjoyned likewise in the Prophets is perpetuall and to be observed of Christians, Now that no more is said of the law, vers. 18. then is said of the Prophets, vers. 17. is manifest, for there Christ saith that he came to fulfill the Prophets, which is as much as one tittle of the Prophets shall not passe till all be fulfilled. That Christ spake thus as it were, vers. 17. The Law and the Prophets shall be fulfilled in part, and thus vers. 18. The Law shall be fulfilled wholly is not to be imagined. It would aske a long discourse to shew Christs meaning. Let it then suffice to have shewn that this Text maketh nothing for the perpetuitie of the fourth Commandement.
Answer.
It is true that these 17. and 18. verses of the 5th. Matt. doe intend as well the Ceremoniall as the Morall Lawes, for Christ going about to bring himself into liking with the Iewes by removing the impediment of their Law, shewing that he made for and not against it. First concerning the Ceremoniall, whereas they thought Christ had meant to have made those Laws to be no laws, but to have brought in a new way of Righteousnesse and Salvation into the world, he telleth them, his coming was not to disparage or annihilate those lawes, but rather to ratifie them by fulfilling them, not so much to take away their being as to give them a better being.
Secondly, concerning the morall Law, whereas they trusted to it to their own destruction, and misinterpreted it in favour to their carnall and corrupt mindes, he came to shew them the true sence and meaning of God in it, to wit, that they were not to be saved by their own but by his fulfilling it, and that God will as well be served in spirit as in letter: So that he was so farre from abolishing this Morall law, as that he did more enforce it, and gave life to that which they had made to be but a dead letter. And thus this text maketh for the perpetuitie of the fourth Commandement, for that Christ fulfilled both the Lawes, the one by adding the substance to the shadow, the other by delivering men from the curse of it through grace, and confirming it (by a new exposition *New I meane to themand a manifestation of the spirituall part of it) as a rule of manners for all ages; which is evinced out of the 19. verse, where notwithstanding he had formerly said how that he had fulfilled the Law, yet doth he there presse them to obedience, which must needs be of the Morall Law.
Moreover as Christ meant not to destroy the law, so neither did he meane to confound the natures of lawes perpetuall and temporary (which was a way to destroy them) and consequently not to annihilate the use and being of any thing, save only such as did help to build the partition wall, and were ordained for the state and time of the Iewish Church before Christs coming: Much lesse the Sabbath, which sprung out of Paradise, before any promise of Christ was made, and which now in our State or Church is every whit as usefull and proper as ever, serving to cherish the Morall law, and to help us to heavenly mindednesse by its signification.
Nor doe we say as you would force upon us in your Margine, that every tittle in the Decalogue is perpetuall, to wit stri…tly (for that the Law like other Scripture being occasionally written, in the strictnesse of the Letter, did partake of those times, and of the state of the Church to which it was then given) but Evangelically, and in a sutable sence to our times it is perpetuall.
Broad.
ARGVMENT 4.
A Fourth Argument is taken from Christs words, Mat. 24. 20. but this Text being rightly understood, maketh nothing for them neither.
An exposition of Christs words,Math. 24. 20. Pray that
Your, not of the Apostles only, who were all well nigh dead, or departed out of Iury before that time, not of the Disciples alone, who before the siege departed to Pella, but of the Citizens of Ierusalem, and generally of all the Iewes.
Flight, that is calamity from which I councell you to fly, there being no hope by any meanes to avoid the same. He tearmeth it flight, to note the certainty of their overthrow.
Be not in the Winter, neither
On a Sabbath, foreign not foreign ▪that is, a feast, or festivall Sabbath, and I am induced thus to expound this Text.
1.Did Christ mean the weekly Sabbath, yet this Text would stand them in no stead. See M. …. Tract pag. 73. Because Christ seemeth not to meane any one particular day, for he speaketh of daies, as before vers. 19. and again after ve. 22. except those daies should be shortened.
2. Because he counselleth them to fly as soone as they see Ierusalem besieged, Luk. 21. 20.
And indeed it had been a great folly (knowing that the City should be destroied) not to shift for themselves whilest they might, but to tarry untill the last brunt.
3. Because the calamity befalling at the Passeover, became came farre more grievous then other wayes it would have been, for a great number repairing to Ierusalem at that feast were shut in by the Romanes, and thus Tot… gente velut in carcerem conclusa (as Iosephus speaketh) it came to passe. 1.B…ll. lud. lib. 1. cap. 1. That the aire was infected and many died of the pestilence. 2. That they sooner wanted food, and many miscarryed through famine. 3. That there was greater dissention among them (for quot homines tot sententi…e) and many perished by this meanes.
…
Some of late restraining Christs words to the Disciples, onelyonly hold the reason of his counsell to be, that so they might not be hindred from the sanctifying of one Sabbath, which say they would be grievous to the soule, as to … in winter would be grievous to the body.
Answ. As though they might not be as well hindered from sanctifying the Sabbath, in defending themselves against the Romans▪ as in flying from them, and againe in hiding themselves after their flight, being scattered here and there as the manner is of such.
If the Disciples following Christs counsell, Luke 21. would depart out of Ierusalem as soone as it began to be besieged, it is likely that they might then depart in what day almost best pleased themselves, or rather indeed in what night they would, which is the time wherein men usually seeke to depart out of Cities besieged. If they would tar…y untill the city were ready to be taken (which in them had been extreame folly) there is no likelihood that they could fly and escape at all. But not to stand longer hereupon, the verses both before and after doe sufficiently convince, that Christ gave this counsell for the better avoiding of bodily calamities, and the event hath manifested the same.
Answer.
I will not much dispute what Sabbath was meant by Christ in these words of his, Math. 24. 20. For admitting the conclusion, how that Christ gave this counsell for the better avoiding of bodily harmes and calamities, and the increase of those troubles, which (at the least) was such as was not from the beginning of the world to this time, nor ever should be. For that they were to typifie the calamities that should befall the wicked and unbeleevers at the last day; I confesse this exposition of yours to be in my conceit very genuine, and yet it may for that very reason intend the weekly Sabbaths as well as any of their festivals: For as by the one the Iewes should be multiplyed at Ierusalem at that time, and so should their misery be increased: So againe by the other might their consciences be so straitned in regard of their superstitious resting, which they used upon the Sabbath, as that they would rather endure to dye then fly, especially considering the Religion they put in that tradition of a Sabbath daies journey, which was but two miles as they accounted it; So that had they fled …ut two miles further then their stint, they would have thought themselves more to have violated the Sabbath, then if they had spent the whole day in contentions and seditions within the City: For of such force is zeale, when it is not according to knowledge of Scripture, as that, through our corrupt nature, it bindeth the conscience more straight then any command of God rightly understood; As we may see by those souldiers, who when they were besieged, rather then they would drinke of the well into which a dog was throwne, they would starve or render the City*Turkish History.. And so doubtlesse would many of the Iewes chuse to dye before they would fly further then their superstitious tradition gave them leave.
But as I have given truth its due in commending your exposition, so give me leave to discover the fallacy of your marginall sophisme, by comparing foreign with foreign already spoken of in the 2 Col. 16. There because it maketh for your advantage, you will have it to be meant the weekly Sabbath, and yet the Article is not prefixed, and in this place you will have it to be meant the lewish Sabbath, because the Article foreign is not prefixed. This is scarce good dealing. But I pray you let one and the same defect beget one and the same sense in both places, and so let them both passe alike, for the Iewish extraordinary festivals, and so your Argument shall not only prevaile with us, but evince the truth.